IMPRIMATUR.  
Guil. Needham RRmo in Christo P. ac D.D. Wilhelmo Archiep. Cantuar. a Sacr. Domest. Ex Aedib. Lambeth. Feb. 15. 1685.   

A DIALOGUE Between A Pastor and Parishioner, Touching the LORD's SUPPER.  
WHEREIN The most material Doubts and Scruples about Receiving that Holy Sacrament, are removed, and the Way thereto discovered to be both Plain and Pleasant.  
Very useful for private Christians in these Scrupulous Times.  
With some short Prayers fitted for that Occasion, and a Morning and Evening Prayer for the use of Private Families.  
By MICHAEL ALTHAM, Vicar of Latton in Essex.  
The Third Edition.  
LONDON, Printed for Luke Meredith, at the King's Head, at the West End of St. Paul's Churchyard. MDCLXXXVII.   

THE PREFACE.  
IT was a Saying of the Jewish wise men, He that contemns the Feasts, or the sacred Conventions, (of which the Passover was the chief) and he who maketh void the Covenant of Abraham our Father (which was Circumcision) there is no portion for him in the World to come. A Saying worthy their consideration who despise things sacred, whether the holy Assemblies, or the holy Sacraments. Correspondent whereunto is that expression of one of our own men, who tells us, That to neglect the Sacrament of the Lord's Supper, hath more of evil and danger in it, than people do usually think of; For, 1. It is next to the disowning of Christianity, or not professing ourselves to be Christ's Disciples. 2. It is a cutting ourselves off from the Body of Christ, an open Declaration that we have no Communion with him; and therefore as plain a confession that we deserve to be rejected and cast off by him, for whom we have so little regard. Both which Sayings do evidently declare the sense of their Authors as to the necessity of Sacraments, and sacred Conventions.  
These Say have so much of weight in them, not only from the Authority of their Authors, but also from those reasons upon which they are founded, that no man will have cause to wonder, when I tell him, that at first sight, I was very much affected with them.  
But when I had seriously considered the Institution of the sacred Eucharist, or Supper of the Lord, and deliberately weighed the word of command which attends it, I could not but stand astonished to observe the slight and neglect which people usually put upon it.  
This deeply engaged my thoughts for some time, and made me mighty desirous to discover the reason, and if possible, to find out some suitable remedy. To this end I set myself seriously to observe the design of the Author and Instituter of this holy Feast, and upon the most diligent search, and exactest scrutiny that I could make, could find nothing intended by him, but only the good of Mankind. I examined the thing itself, and could discover nothing therein, but what had a real tendency to man's happiness.  
I heard God, by his Ambassadors, the Ministers of the Gospel, with all the kindness and earnestness imaginable, inviting and persuading men thereunto; and I saw men, with all the aversion, scorn and contempt possible, refuse the kindness that was offered, and reject the invitation that was given them. I saw a Table spread, a rich Feast provided, and nothing wanting but the Guests to sit down; and I beheld those who were invited, and who ought thankfully to have received so great a favour, stand off, and keep at as great a distance, as if there had been really Mors in Ollâ, Death in the Pot, or some deadly poison in the Bread and Wine which was offered to them.  
This surprised me so, that I stood amazed, and could not be at quiet till I had found out the cause of this rude behaviour. This put me upon being more curious and inquisitive than before; And at last I espied two evil Daemons lurking in their secret Corners, viz. Ignorance and Prejudice, and plainly found that they had been the occasion of all this.  
To obviate therefore both these, by better instructing the ignorance of some, and removing the prejudices of others, is the great business of this small Treatise, and was the only design of the Author. And if in any measure it may prove serviceable to these great and good ends, Let God have the glory of it.  
Did men truly know, what it is to be admitted guests at God's Table, to have the honour not only to feast with him, but feast upon him; that it is none of those common mercies, which are equally shared among the sons of men; but a privilege peculiar only to the followers of the holy Jesus. That man as man hath no right thereunto, but as he is a Christian man, one who hath embraced the Faith, and submitted himself to the Gospel of Christ Jesus. Did all who pretend to Christianity truly know this, how much would they value themselves upon that account? How fitly may that of the Poet be applied to such.  — O fortunatos, bona si sua norint! 
How happy are Christians, if they knew their own happiness!  
But alas! how little is this understood? or if at all, how little is it valued by any of them? Certainly were men so sensible of their own happiness, as one would think they ought to be; we should not need so earnestly, and yet so unsuccessfully, to invite them to this holy Feast, as usually we do. They would with less reluctancy, and more readiness embrace, and with greater Reverence and Devotion use such opportunities. With what longing desires, and greedy appetites would they receive them? With what care and caution would they fit and prepare themselves to be present at so great and glorious an entertainment? Then would they employ all their thoughts, and all their time, so to deck and adorn their Souls, that nothing might appear unhandsome or unseemly, either in them or about them, when they come into the presence of the holy Jesus; Then would they clothe themselves with Faith and Charity as with a garment, and having with tears of true and unfeigned repentance bewailed the miscarriages of their bypast lives, they would with resolutions of better obedience for the future, and grateful acknowledgements for the present opportunity, address themselves thereunto.  
But it is too sad a truth, The name of Christian makes a great noise in the World, whilst the power and life of Christianity is almost (I wish I might not say altogether) lost among us. There are indeed a great many Christians but little Christianity left in the World. It is storied of Diogenes, that he went with a Candle and Lantern at Noon day to search for an honest man in Athens; and so may we too (and I am afraid lose our labour as he did) to search for a true Christian among the crowd of those who call themselves by that name. Shall we call him a Christian, whose unchristian practices contradict his pretensions thereunto? who denies obedience to the Laws of Christ's Kingdom, and declines all opportunities of approving himself such an one?  
The Celebration of the Lord's Supper, is a business of our blessed Saviour's own Institution, whose command we have, not only to do it, but to do it often; and yet all this notwithstanding, how few are there who seem to have any value and esteem for it? Some scruple and say, they are there not ready, but never take care to prepare themselves for it. Others pretend they are hindered by Worldly business, and yet are readier to engage in more, than to rid their hands of any they have already. But the far greater part do utterly slight and neglect it, as a thing not worthy their time and thoughts. I appeal to all sober Christians, whether this be not the case of Christianity at this day? and if so, how sad a symptom is it of its decay and languishment?  
To prevent which, what better expedient can we find out, than to teach men the true worth and value of Religion, and persuade them to entertain a regard and esteem for it, suitable to the dignity thereof. But because general discourses, though never so excellent in themselves, seldom prove very effectual; not for any defect in them, but for want of a due capacity in those to whom they are delivered; who being for the most part either ignorant or prejudicated persons, or cannot, or will not apply them to the particular instances and duties of their Religion.  
For this reason I have fixed my thoughts upon one great and necessary duty, viz. Receiving the Sacrament of the Lord's Supper. A thing, which by the command of Christ, we stand obliged to do, and do often in remembrance of him. Wherein the dying love of the blessed Jesus is so lively represented to us, as cannot choose but mightily affect our minds. Can we think of what he hath done and suffered for us, and yet be wanting in those dutiful returns, and grateful acknowledgements that are due to him? Can we behold those wounds that our sins have given him, without a transportation of mind, and an holy indignation against ourselves for it? Can we see him in his gore blood praying, entreating and beseeching us to be reconciled to him, without melting into tears, and humbling ourselves in dust and ashes?  
To make men in love with their Religion, and particularly with this great and almost neglected part of it, was my design in first framing this Discourse; and for this very end have I suffered it to look abroad, and do humbly and hearty pray; that God Almighty would second my design with his blessing, and make it serviceable to men for their good.  
I have all along industriously avoided those knotty controversies which have made so much noise in the World about this Sacrament, looking upon them as things fit to amuse than edify. I have endeavoured to entertain my Reader, not with words, but matter; not with Rhetorical flourishes, but plain truth. I have endeavoured to represent this holy Sacrament in its native and primitive dress, to acquaint my Reader, with the true, plain, and genuine notion of it, without the additions of Popish Superstition and Idolatry on the one hand, or Fanatical misconceivings and misrepresentations on the other. I have laboured to ease the minds of men of those fears and jealousies, those scruples, doubts and objections, which they have been taught to make against their own happiness. I have furnished them with some rules which may direct them in their preparation for this holy Feast. I have acquainted them how they ought to behave themselves when they are at God's Table, and what will be expected from them after they have been there. And all this with the greatest plainness in the World.  
This, Reader, is the substance of this little Book, which I now commit into thy hands, only begging this of thee, That to the reading of it, thou wouldst bring a sober and  mind, void of passion and prejudice, willing to be informed, and ready to embrace truth for truth's sake; being desirous, not only to know, but as ready to do thy duty when it is known. If I can but obtain this of thee, I do not doubt but that by God's blessing upon thine and my Endeavours, thou wilt find comfort and advantage by it. Which that thou mayest do, now is, and ever shall be the humble and hearty Prayer of the Author of it.   

A DIALOGUE Between PASTOR AND PARISHIONER Touching the SACRAMENT OF THE LORD'S SUPPER.  Pastor. 
GOod Morrow, Neighbour Parishioner, pray which way are you travelling this Morning?  Parishioner. 
A good Morning to you, Mr Pastor; by so happily meeting with you, my Journey is at an end, for I was going to wait upon you.  Pastor. 
Good Wits, they say, will jump sometimes, and so I see will good intentions too, for my design was to make you a visit this Morning.  Parishioner. 
I thank you, good Mr. Pastor, for your kind intentions, and pray let not my meeting with you divert them.  Pastor. 
I am not willing to lose the end of my Journey, nor would I have you lose yours; and therefore when I know whether my going with you, or your going with me, will better serve the design of us both, I shall readily comply with either.  Parishioner. 
I do not know, Sir, what your design in coming to me may be, though I am well assured it must be good and kind; but mine in coming to you, was not only to pay my respects, but to receive a kindness from you.  Pastor. 
I thank you for your Civility, and if it be in my power to answer your desires, you may rest assured that I will not be wanting in my endeavours. You have nothing to do therefore but only to make known what kindness that is which you expect from me.  Parishioner. 
That which I have to desire of you is a matter of great moment. It is the greatest kindness that I can desire of, or expect from, any one in this World.  Pastor. 
The greater the better, provided it be but in my power to do it, and therefore pray be free to let me know it.  Parishioner. 
Sir, You are placed here, by the appointment of Divine Providence, as my Spiritual Guide, to instruct me in the true Worship of God, and direct me in the right way to Heaven and Happiness. I am to presume that your Lips preserve Knowledge, and therefore at your Mouth I am to inquire for it. Your work, I know, is very great, and your charge weighty; you stand charged with the Salvation of all our Souls. But as your concern is great, so ours cannot be little; Our Souls lie at stake, it is our Salvation that is endeavoured, and therefore it is certainly our duty to do what we can in order thereunto; which if we refuse or neglect to do, all your endeavours, though never so great and good, will, as to us, prove vain and fruitless. I very well know, that if you faithfully discharge your duty, you may thereby please God, and save your own Soul; but if we in the mean time neglect ours, notwithstanding all your diligence, we may perish, and our blood will be upon our own heads. These thoughts for some time have very much troubled me, and I have long considered with myself, what was best for me to do; at length I found that all my hopes of happiness, both here and hereafter, did depend upon my Religion, and that if I did not piously and devoutly serve and worship God, I could have no reason to expect either his blessing and protection in this World, or to have any part in that blessed state in the World to come. Now seeing Religion is a thing of so mighty concern to the Sons of men, there can be nothing surely, the knowledge whereof ought more to be desired and endeavoured. I have oftentimes therefore had it in my thoughts to wait upon you, and to desire your direction and instruction therein; and though hitherto something or other hath always prevented me; yet finding of late one main duty of our Religion, in a more than usual manner pressed upon us, and believing that it did require our most sober thoughts, and serious considerations; this did revive and heighten my resolution of waiting on you; But when I heard in public your pious and charitable Declaration to all your People, how ready and willing, nay how glad you would be to spend your time, in setting their minds right in this great affair; I was thereby so encouraged, that I was impatient of any delay; and upon that very account, and for that very end, I was now coming to wait on you.  Pastor. 
And for this very end, I was now coming to visit you; and I hope that good God who hath inspired us both with the same thoughts, will bless both our designs, and make that communication we are now about to enter upon, to be in the end of great comfort and advantage to us both. But this place not being altogether so convenient, I will desire you to walk to my House, where we will retire into my Closet, and being there sequestered from all noise and disturbance, we may calmly and quietly debate between ourselves, whatsoever is thought fit to be propounded by either of us.  Parishioner. 
I thank you, Mr. Pastor, for your kind offer and invitation, and do willingly accept of it; and I do assure you, that I come with a mind void of all passion and prejudice, ready prepared with all humility and meekness to receive such wholesome instructions as I hope to receive from you.  Pastor. 
I am glad to find you in so good a temper, and that you have so great a sense of Religion and the duties of it. This gives me good hope, that before we part, we shall both of us have occasion to bless God for this meeting.  Parishioner. 
I am of that opinion too, Sir, and to that end do make it my hearty Prayer to God, that he would be pleased to give his blessing to what we go about.  Pastor. 
Well, Neighbour Parishioner, you are hearty welcome, and the more welcome, because you now visit me upon so pious and so religious an account. And though you tell me, that at this time you expect a kindness from me, yet I most freely acknowledge, you do me the greatest kindness imaginable. For, you give me an opportunity to do good, and to do it in that place and station which God hath appointed me. Pray therefore sit down, and consider with yourself what you have to propound; be free in it, and confidently expect all the sober satisfaction I am able to give you.  Parishioner. 
I once more hearty thank you, Mr. Pastor, both for your welcome, and the freedom you give me. I have indeed much to say, and more than I think will be convenient at this time. I confess I am too too ignorant of my Religion, and therefore should be very desirous to be instructed in all the principles of it. But this I am sensible is a great work, and will require both more time, and more consideration than this occasional meeting and discourse will admit of. That therefore which I shall now confine myself to, and desire to be instructed in, is that great Ordinance which you now invite us to, I mean the Sacrament of the Lord's Supper.  Pastor. 
My good Neighbour, There is nothing either in this particular, nor in any other part of the Christian Religion, which at fit times and due seasons I shall not be always ready to instruct you in, to the utmost of my small abilities. But since you confine yourself to one only instance at present, What is it, I pray, that you scruple at, or desire to be better instructed in as to that particular?  Parishioner. 
Sir, You have of late invited us to this great Feast, and that with all the earnestness imaginable; you have told us, that it is a duty incumbent upon us, and that by virtue of a divine command, you have endeavoured to make out the great and indispensible necessity of it. And I do find that our Governors both in Church and State, by their Sanctions both Civil and Ecclesiastical, do, what in them lieth, to enforce this command, and exact from us the performance of this duty. Now, Sir, for my own part, I must ingenuously acknowledge, that I cannot conceive what design or interest you can have to impose a lie, a falsehood upon your people; to tell them that it is commanded by God, if it were not really so; especially when I consider that the sacred Records are in the hands of all men; and if it were not so, the folly and falsity of such an assertion might easily be detected. Nor can I believe, that either God would command it, or our Governors exact our compliance with, and obedience to that command; if it were not a thing both necessary, good and fit to be done. But, Sir, we have been of late times taught by other Ministers, that though it be a duty, yet it is a dangerous one; who have so represented the thing unto us as the most frightful Mormo, and the greatest Bugbear in the World; who have given it such a Character; and put it into such a dress, as if they had designed thereby not to allure and invite, but to deter and affright men from having any thing to do with it. This I confess hath very much puzzled my mind, and not only mine, but that of many others, who I hope are very honest and well-meaning Christians; This hath raised such a storm in the minds of men, as hath made them so staggering and unresolved; so fearful to do what perhaps they are satisfied they ought to do. To take off this fright therefore, and restore my mind to a calm, quiet, and peaceable temper again, I desire you would inform my judgement in the true nature and notion of this holy Sacrament.  Pastor. 
That I have of late, with great earnestness, invited you to this holy Feast, and persuaded you thereunto, as to a duty that is absolutely and indispensibly necessary by virtue of the institution and command of our blessed Saviour. And that our Governors both in Church and State have taken cognizance of the great neglect of this duty, and are at this time very desirous to reduce men to a right understanding of this great Ordinance, and a reformation of their practice touching the same, is all of it very true. But notwithstanding their care, and our endeavours in obedience both to God and them; yet we find people very averse thereunto, mighty unwilling to do their duties, though it be their greatest concern so to do. And probably this their backwardness may proceed from that very reason which you mention, viz. the inconsiderate rashness, and intemperate zeal of some, who in the times of confusion have usurped the Office of the Ministry, and either out of design, or for want of understanding, or both, have put such a frightful character upon this holy Ordinance, as hath unsettled and distracted the minds of many well-meaning Christians. How much these men have to answer for, who by this means have broken the Communion, and disturbed the peace of the best reform, and most flourishing Christian Church in the whole World, they themselves will one day find. But I am glad to find you so well inclined, as to desire to have your Judgement better informed, that being the only true way to settle your mind, and restore it to a calm, quiet and peaceable temper again.  
To satisfy therefore this your so just and godly desire, I shall endeavour with all plainness to acquaint you with the genuine and true notion of this holy Sacrament; but in order thereunto, it may be convenient that in the first place I give you some account of Sacraments in general.  
Sacraments are either properly or improperly so called.  
A Sacrament improperly so called is, when the word is used in a large sense for any sacred rite, or religious duty. And thus both the Jewish and Christian Writers use the word; for, those, who have been conversant in the Writings of the former, tell us, that many of their sacred Rites are by them called by that name. And those who have narrowly searched the Records of the ancient Fathers since the Institution of Christianity have observed, That all or most Articles which are peculiar to Christian Faith, and all or most duties of Religion, containing that which sense or natural reason cannot of itself discern, are by them commonly called Sacraments. And in this sense the Church of Rome, instead of her seven Sacraments, may reckon seventy, or seven-score, or more if she please.  
But there are Sacraments properly so called, when in a restrained sense we apply the word to some few principal divine Ceremonies, and then it imports in every such Ceremony two things, viz. The substance of the Ceremony itself, which is visible: and somewhat else which is more secret, in reference whereunto we conceive that Ceremony to be a Sacrament.  
Of this latter sort we now understand the Word, and of this kind we meet with two only in the Old Testament, viz. Circumcision and the Passover; and correspondent thereunto we find two only in the New Testament, viz. Baptism and the Lord's Supper.  
The Word, Sacrament, is variously taken, and according to the different acceptations of it diversely defined.  
Sometimes it is taken for the sign only, and then it is styled, A visible sign of invisible grace.  
Sometimes, it is taken for the thing signified only, and then it is called, The free mercy of God offered to us in and by Christ.  
Sometimes it is taken for the whole, viz. both for the sign and the thing signified, and the whole action thereabout; and than it is said to be, A Testimony confirming by an external sign the wholesome promises of God to Believers, and as it were engraving them in their minds.  
All which is compendiously delivered to us in our Church-Catechism, in Answer to that Question, What meanest thou by this Word Sacrament? The Answer whereunto is this, I mean an outward and visible sign of an inward and spiritual grace, given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.  
From all which it appears, that there are four Conditions requisite in every Sacrament properly so called, the want of any of which will overthrow the whole notion and nature of it.  
1. It must be of divine Institution. For, being a Seal of a divine promise of Eternal Life, and such spiritual Grace as none can give but only God; It cannot be instituted either by the Apostles, or holy Angels, or any other but only God. And therefore our Church, when she defineth a Sacrament of the New Testament, maketh this a necessary part of her definition, that it is ordained by Christ himself. Hence is it, that the Evangelists, when they relate the History of the Institution of this Sacrament, are so careful to mention the Author and Instituter of it. And St. Paul persuading the Church of Corinth to a due and orderly Celebration of this Sacrament, is careful to acquaint them, That what he delivered unto them, he had received from the Lord, 1 Cor. 11.23.  
2. It must have some visible sign. For, Sacraments are therefore used, that by visible signs we may know and comprehend Heavenly and invisible things; and therefore our Church in her definition of a Sacrament, calleth it, An outward and visible sign of an inward and spiritual grace.  
3. It must have a divine Promise added to the sign, that so the thing signified may be united therewith. The promise must import spiritual grace here, and Eternal Life hereafter. Which Promise is as it were the Soul of the Sacrament: for, as man consists of Body and Soul, so a Sacrament consists of a sign and thing signified. And this is the inward and spiritual grace mentioned in the Definition.  
4. It must be given to the whole Church as a perpetual sign, viz. as long as the outward form of the Church instituted by God shall continue. For, the Law concerning the form of outward Worship being changed, the use of those Sacraments which were instituted during the continuance of that form, is also changed. So the Sacraments of the Old Testament are not now used in the New, because the external Form of God's Worship is now changed. So likewise Anointing, the gift of Miracles, etc. though they were given to the Church of the New Testament, yet because they were neither given to the whole Church, nor for perpetuity, they cannot properly be called Sacraments.  
These are those four Conditions, which ought jointly to meet in every Sacrament properly so called. For, Whatsoever wants a divine Institution, a visible sign, a divine promise added to that sign, and a coaeval duration with the external Form of God's Worship in that Church to which it is given, cannot properly be called a Sacrament.  
This short account of Sacraments in general, I thought fit to premise, looking upon it as a good preparative for the better understanding of the true notion of the Sacrament of the Lords Supper in particular.  Parishioner. 
I hearty thank you, Mr. Pastor, for the pains you have taken in thus clearing the way. You have furnished me with a better notion of Sacraments, than I had before; and thereby given me so great satisfaction, that you shall not need to bespeak my attention hereafter. I beseech you therefore, since you have well dispatched the notion of Sacraments in general, that you would now proceed to that of the Lord's Supper in particular.  Pastor. 
I shall very willingly comply with your desire, and in so doing I shall endeavour to do these two things: I. To show you plainly what notion you ought to have of the Lord's Supper. II. That the Celebration thereof is a duty incumbent upon us by virtue of a divine Command.  
I. We must look upon this Supper as a Sacrament properly so called. I have already shown you what conditions are requisite to constitute such a Sacrament; and if I make it appear that all those conditions are to be found in this, then may it be justly reckoned as one of that number.  
The Conditions I told you were these four.  
1. A Divine Institution. Now that this holy Supper was instituted and ordained by Christ, that it owes its Original to none other but only the Son of God and our Saviour, will plainly appear from the concurrent testimonies of St. Matthew, St. Mark, and St. Luke. St. Matthew gives us this account of it: As they were eating, Jesus took Bread, 
Matth. 26. v. 26, 27, 28, 29, 30.  and blessed it, and broke it, and gave it to the Disciples, and said, Take, Eat; This is my Body. And he took the Cup, and when he had given thanks, he gave it to them, saying, Drink ye all of it: For this is my blood of the New Testament, which is shed for many for the remission of sins. But I say unto you; I will not drink henceforth of this fruit of the Vine, until that day, when I drink it new with you in my Father's Kingdom. And when they had sung an Hymn, they went out into the Mount of Olives.  
Much to the same purpose is that account which St. Mark gives of it: And as they did eat, Jesus took bread, 
Mark 14. v. 22, 23, 24, 25, 26.  and when he had given thanks, he broke it, and gave it to them, and said, Take, Eat, this is my Body. Also he took the Cup, and when he had given thanks, he gave it to them, and they all drank of it. And he said unto them, This is my blood of the New Testament which is shed for many. Verily, I say unto you, I will drink no more of the fruit of the Vine until that day, that I drink it new in the Kingdom of God. And when they had sung an Hymn, they went out into the Mount of Olives.  
St. Luke also, with little variation, gives the same account. And he took bread, 
Luke 22. v. 19, 20.  and when he had given thanks he broke it, and gave it to them, saying, This is my body which is given for you, this do in remembrance of me. Likewise also after Supper he took the Cup, saying, This Cup is the New Testament in my blood, which is shed for you.  
And if we call in St. Paul to give his suffrage with these three Evangelists, we shall find him according with them all in the History of the Sacrament and the Institution of it, but most expressly with St. Luke; 1 Cor. 11.23, 24, 25, 26. I have received of the Lord that which I also have delivered unto you, That the Lord Jesus the same night in which he was betrayed, took bread, and when he had given thanks, he broke it, and said, Take, Eat, This is my body which is broken for you, this do ye in remembrance of me. After the same manner he took the Cup when he had supped, saying, This Cup is the new Testament in my blood, this do, as oft as you drink it, in remembrance of me. For, as often as you eat this Bread, and drink this Cup, ye do show (or show ye) forth the Lord's Death till he come.  
Thus have I shown you all those Scriptures, which give any account of the History of this Sacrament and the institution of it, and you see plainly, they do all agree, that it was ordained and instituted by Christ; that it owes its Original to none other but only the Son of God, the Lord's Christ, and our Jesus: and if so, than the first thing requisite for the constitution of a Sacrament properly so called, viz. A Divine Institution, doth evidently appear in the Sacrament of the Lord's Supper.  
2. The second thing requisite for the constitution of a Sacrament properly so called, is a visible sign. And that there are such things in the Lord's Supper, is visible and apparent; for, by the words of Institution, Bread and Wine, which are substantial and visible things, are appointed to be the Elements thereof. And though these in their own essence and nature, do nothing differ from common Bread and Wine, yet in regard of their designation and use, they do very much differ therefrom. For, in this holy Supper they are designed for, and used as outward and visible signs of inward and spiritual grace, and in respect of that secret thing which is hidden under them, and represented by them, they become Sacramental.  
3. The third thing requisite for the constitution of a Sacrament properly so called, is a divine promise added to the sign, which importing spiritual grace here, and eternal life hereafter, may firmly unite the sign, and thing signified; and that this is to be found in the Lord's Supper is plain from the words of institution, where the Bread blessed and broken is called the Body of Christ, and the Cup, the New Testament in his blood, which is shed for many, for the remission of sins. And our Saviour expressly saith, John 6.35. I am the bread of life, he that cometh unto me shall not hunger, and he that believeth on me shall never thirst. And again, v. 54, 55, 56. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For, my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Which plainly declareth an Union of the sign and thing signified, by virtue of a divine word and promise; in which Union consists the nature of a Sacrament properly so called.  
4. The fourth thing requisite for the constitution of a Sacrament properly so called is, That it be given to the whole Church as a perpetual sign, to continue so long, as the external form of divine Worship, instituted by God, doth remain in that Church. Now that this was given to the whole Church, appears plainly, from the institution of it, for the Disciples to whom it was first given were the Representatives of the whole Church; And that it was given for perpetuity, seemeth plain from those words of our blessed Saviour, Matth. 26.29. I say unto you, that I will not drink henceforth of this fruit of the Vine until that day, when I shall drink it new with you in my Father's Kingdom. In which words the Holy Jesus seemeth to intimate two things to his Disciples: 1. That this was the last time that he should ever celebrate this Feast with them in this World. 2. That though they were not to expect his Company, his Bodily presence; yet they and the whole Church represented by them, should keep up the observation of this Feast, till they met again to celebrate an Eternal Feast in his Father's Kingdom. And that this latter was designed by him, is evident from those words of St. Paul, 1 Cor. 11.26. As often as ye do eat this Bread, and drink this Cup, ye do show (or show ye) forth the Lord's Death till he come.  
Thus have I shown you, that those four Conditions which are thought necessary to the constitution of a Sacrament properly so called, are all to be found in this; and therefore this may deservedly be reckoned as one of that number.  
But to make the notion of this Sacrament, yet more plain to you, let us consider by what names it is usually known in holy Scripture. It is called a Supper, and the Lord's Supper, 1 Cor. 11.20. It is also called a Feast, and a Feast upon a Sacrifice, 1 Cor. 5.7, 8. Christ our Passover is sacrificed for us, Therefore let us keep the Feast, saith St. Paul When therefore you fix your thoughts upon this holy Sacrament, with a design to celebrate the same; let me desire you to look upon it, 1. As a Feast: 2. As a Feast upon a Sacrifice: 3. As a Feast upon a Sacrifice for sin.  
1. Consider it as a divine Feast which our Lord hath appointed to be kept in Commemoration of himself. The cheer provided, viz. Bread and Wine, and the Body and blood of Christ; The actions about it, viz. Receiving, Eating, and Drinking; The names given to it, viz. Breaking of Bread, and the Lord's Supper; The design thereof, which is to nourish up the members of Christ's Church unto Eternal Life; do all of them sufficiently speak this notion of it. And that it was ordained to be a Commemoration-Feast, the very words of Institution tell us, which say, This do, in remembrance of me, Luke 22. v. 19  
Nor were these kind of Feasts unusual in the World, both before and at that time. For, as the Hebrews had their Feasts, which were commonly signified by setting on Bread, or Eating Bread. So the Greeks also had their sober Compotations. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  At which Feasts they did usually commemorate the worthy actions, and glorious Examples of some memorable persons. And this, no doubt, was the design of this most holy Feast, wherein Christians have the honour, not only to feast with, but upon God; the holy Jesus being both the Master of it, and the cheer provided in it. Wherein we have an opportunity of feasting with one another, thereby the better to promote and preserve amity, love and charity among ourselves, to keep up a lasting remembrance of our glorious Redeemer, and to fix more deeply in our minds all that he hath done and suffered for us. Hereby shall we be the better disposed with all thankfulness and humility to embrace such opportunities when offered, with greater joy and alacrity to address ourselves thereunto, and made the more careful, that in a becoming manner we appear before our Lord and Master therein. In a word, by this Commemoration-Feast, we shall be the better disposed, and hold ourselves the more obliged, to a cheerful observance of our Redeemer's Will, and to pay a sincere and entire obedience to all his Laws.  
2. Consider it not only as a Feast, but as a Feast upon a Sacrifice, wherein we are more particularly to commemorate the sufferings and death of our blessed Saviour. St. Paul doth very well explain those words of Christ, [Do this in remembrance of me, Luke 22.19.] when he saith, [As often as ye eat this Bread, and drink this Cup of the Lord, ye show forth the Lord's Death till he come, 1 Cor. 11.26.] thereby teaching us, that we ought herein to commemorate the dying love of the holy Jesus, with such suitable praises and thanksgivings as may be agreeable to that great goodness which he expressed by dying for us.  
As in all Feasts of this kind both among the Jews and Gentiles, God had his Portion, and the people had their portion, wherewith to entertain themselves and their Friends; so in this Christian Feast, we also are made partakers of the Sacrifice, in that by these representations of the Body and Blood of Christ Jesus, we are admitted to feast upon it.  
And as by eating of the Sacrifices offered at the Altar, both Jews and Gentiles professed themselves to be the Worshippers and Servants of that God to whom the oblation was offered; so we, by partaking of this holy Feast, do make a solemn profession of the Christian Religion, of our Faith in Jesus, and obedience to him. We declare ourselves to be the Disciples and Followers of him, to whom we join ourselves in Communion.  
Eating and Drinking together was always esteemed a sign of Friendship, and good understanding, between the parties so doing. But when a Feast was made on purpose to express their Friendship, than was it the more notorious. But when the Feast was upon a Sacrifice, than the obligation between them was held the more sacred and inviolable. We therefore by being partakers of this holy Feast, do thereby engage ourselves in a mutual Covenant with the blessed Jesus, and by often doing this, we make repeated protestations of our fidelity, and renew our Baptismal Vow and Covenant, taking (as we usually say) the Sacrament upon it, that in all things we will be faithful and obedient to him.  
3. Let us consider this holy Action, not only as a Feast, nor only as a Feast upon a Sacrifice, but as a Feast upon a Sacrifice for sin.  
That Jesus Christ did offer up himself as a Sacrifice for sin, is so plain and evident through the whole History of the New Testament, that to produce instances to attest it, would look like an uncharitable censure of others; as if they had neglected to peruse those sacred Records, which contain the Charter for their Inheritance in Heaven.  
Now in the time of the Law, when any Beast was slain, and offered in Sacrifice for sin; it was not permitted (in that case, nor indeed in any other) neither to the People, nor Priests themselves, to eat of the blood; Nor had they any portion of the flesh, for that was wholly burned. To partake of the sin-offering therefore was a privilege reserved for Christians, who at this holy Feast, are allowed both to eat the Bread, (which represents the Body or flesh of Christ) and drink the Cup (which represents his blood). And in this case that of the Apostle is fully verified, We have an Altar (i. e. a Sacrifice) whereof they had no right to eat, who served the Tabernacle, Hebr. 13. v. 10.  
By virtue of this privilege we are made partakers of the Body and Blood of Christ, and all the benefits thereof; We are strengthened and refreshed in all grace and goodness, and the remission of sins is not only offered, but conveyed to every worthy Communicant. The consideration whereof, as it ought to beget in us a grateful sense of all God's favours, and of this in particular; so ought it to be an Obligation or Bond of Union between all Christian People. For, If God so loved us, we ought also to love one another, 1 John 4. v. 11.  
Thus have I performed the former part of my promise, by showing you what notion you ought to have of the Lord's Supper; That it is a Sacrament properly so called, having all the conditions that are or can be thought necessary to constitute such a thing. That it is not only a Feast, but a Feast upon a Sacrifice, and which is more, a Feast upon a Sacrifice for Sin. And under such a character as this, I hope it will not appear to you with such a frightful visage, as you tell me it hath been represented to you heretofore.  Parishioner. 
No indeed Sir, Instead of a dangerous and dreadful Precipice, I have a plain path now before me; instead of terrible and frightful objects, I have a pleasant and delightful prospect; instead of affrighting, it doth now allure and invite me to it; it seemeth to offer me such advantages, as I once thought I could never reasonably hope for from it. I confess, Sir, You have mightily relieved my mind, by removing that pressure, which prejudice and prepossession had put upon it. I hearty thank you for the pains you have taken in it, and am so well pleased and satisfied therewith, that, if it be not too great a trouble to you, I would humbly beg the performance of the other part of your promise also.  Pastor. 
No, Neighbour Parishioner, it will be no trouble to me, I am better pleased with doing my duty, than to think it so, and therefore if you can but be contented to continue your Patience, I shall not, I hope, grow weary of so good a work.  
II. The other part of my promise was, To make it evident to you, That the Celebration of this holy Feast, is a duty incumbent upon all Christians by virtue of a Divine Command.  
And to do this, I shall need only to have recourse to the words of institution, as they stand recorded by St. Luke, and repeated by St. Paul In the Evangelist the words run thus, He took Bread, and when he had given thanks, he broke it, and gave to them, saying, This is my Body which is given for you, This do in remembrance of me. Likewise also after Supper he took the Cup, saying, This Cup is the New Testament in my blood, which is shed for you. Luk. 22.19, 20.  
The Apostle is somewhat more large, taking in the account which the other Evangelists also give of it, for he tells the Church of Corinth, 1 Cor. 11.23, 24, 25, 26. That he had received from the Lord that which he delivered unto them, viz. That the Lord Jesus in the same night in which he was betrayed, took Bread, and when he had given thanks, he broke it, and said, Take, Eat, This is my Body which is broken for you, This do ye in remembrance of me. After the same manner also he took the Cup, when he had supped, saying, This Cup is the New Testament in my blood, This do, as oft as ye drink it, in remembrance of me. For, as often as ye eat this Bread, and drink this Cup, ye show (or show ye) forth the Lord's Death until he come.  
These words, as they are recorded by St. Luke, are indeed directed to the twelve Apostles; but then we are to consider, that the Apostles in that holy action were the Representatives of the whole Church, and therefore to be considered under a double capacity, viz. either as Governors and Ministers entrusted by Christ with the power of dispensing and administering the Sacrament; or as ordinary and Lay Communicants.  
If we look upon them in the former capacity, as Governors of the Church, and Stewards of the sacred mysteries; then the duty to which they are obliged by the express command of Christ, is to take the Bread into their hands, to bless and consecrate it to that mysterious and divine use to which he designed it, to break it, to give it to the Communicants, as he gave it to them: And so in like manner to take the Cup, to bless it, and give it to the people. Whence it is plain, That there is an unavoidable necessity upon them and their Successors, to administer this holy Sacrament. And if they stand obliged to give it, then certainly there must be some who are obliged to receive it. And if we look upon them in the other capacity, as private men, and Lay Communicants, we have a plain evidence hereof. For, it is evident, that in that capacity, their duty in obedience to the Command of Christ was, to take and receive the consecrated Elements of Bread and Wine, to Eat and Drink, and to do all this in commemoration of his wonderful love, in giving his Body to be broken, and his Blood to be shed for the sins of the World.  
But if we will suffer St. Paul, who well knew it, to explain the mind of his Master, the matter will be yet more plain and evident. For, though he give the same account of the History of the Sacrament, and the institution of it, as the Evangelists do; yet doth he not therein address himself to his Fellow-Apostles or their Successors, but to the people of the Church of Corinth; thereby plainly showing that the Command of our Blessed Saviour (This do) doth equally oblige both the one and the other. That as the Priest is bound to prepare and give it, so the people are bound to prepare and receive it, and both by virtue of a divine Command.  
For, that these words (Do ye this) were not spoken by way of Counsel, but Command, will plainly appear, if we consider, that whatsoever may be thought requisite to render any expression preceptive and obligatory; are to be found in this. For, 1. There was sufficient power and authority in the person commanding, viz. Jesus Christ, the Eternal Son of God, and our Saviour. 2. The Terms, in which he is pleased to signify his divine will and pleasure, are imperative, Do this. 3. The obedience which he expects thereunto is to be perpetual, till his coming again, 1 Cor. 11.26. 4. St. Paul's interpretation and application of this command to the Lay Communicants in the Church of Corinth, doth plainly speak the design of our blessed Saviour, which was to oblige them and all Christians to do this in remembrance of him, i. e. to express their thankful acknowledgements of what he did and suffered for them by their dutiful obedience to this Command.  
Thus have I performed the other part of my promise to you, and I hope made it sufficiently plain, that the Celebration of this Feast is a duty incumbent upon all Christians by virtue of a Divine Command. And if so, then how those who pretend to Christianity, will at the great and general day of Judgement, answer their neglect and refusal of it, I wish they would seriously consider.  
But, my Friend, can you and I reflect upon this as the Command, and last Command of our dying Saviour? Can we remember that he gave his Body to be broken, and his blood to be shed for our sins? Can we think of his being made subject to the wrath of God, the hatred of Hell, and the malice of Man, and all this for our sakes? and that for all this he requireth no more of us, but only to keep a Feast, wherein we may solemnly commemorate, and perpetuate the memory of what he hath done and suffered for us? Can we, I say, remember all this, and yet at the same time be so unkind, so ungrateful, and so undutiful, as to neglect opportunities when offered, of paying the tribute of our acknowledgement to our great Saviour, and mighty Redeemer? To close up this Argument, let me only read unto you one place of Scripture, and desire you seriously to consider it: John 6. v. 54, 55, 56. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my Blood, hath Eternal Life, and I will raise him up at the last day. For, my flesh is meat indeed, and my Blood is Drink indeed. He that eateth my flesh, and drinketh my Blood, dwelleth in me, and I in him. The inference from which words, as they relate to this holy Feast, is plain and easy, viz. That as it is highly necessary for all who would be saved, to be made partakers of the merits of Christ's Sacrifice, and the efficacy of his Death and Sufferings; so will it as highly concern them (who have an opportunity to do it) to partake of the Lord's Supper in order thereunto: For, those who refuse (when they may) to receive the tokens and signs of his Body broken, and Blood shed for their sins, and persist in that refusal and neglect; can never hope to be owned and rewarded by him, as his Friends.  Parishioner. 
I must needs own, Sir, that you have very well acquitted yourself in the performance of what you promised. I am better instructed in the nature and notion of this holy Sacrament than I was before; and am now very well satisfied, that the Celebration of it is a duty upon me and all Christians, by virtue of a Divine Command. But, Sir, I have still some scruples upon me, which (if I did not fear I had too much tired you already) I would have propounded, in order to your resolution of them.  Pastor. 
Let not any such fear trouble you, I neither am nor can be weary of well doing. If therefore you have any thing to offer, be free in it; and assure yourself of my utmost endeavour to give you satisfaction.  Parishioner. 
Sir, You oblige me very much, and seeing you are pleased to give me that freedom, I will presume to make use of it.  
Obj. 1. And the first thing I shall propound, and desire to be resolved in is this: Whether this duty be so strictly enjoined, and so indispensibly required of all Christians, that none of them are left at liberty, either to Communicate or not, as they shall think fit?  Pastor. 
This Query seems to answer itself; for  
1. It supposeth the thing in question to be a Duty, and if so, than it ought to be out of question; for every Duty implieth an obligation, and every obligation layeth a restraint upon liberty, and taketh away the indifferency of the thing it obligeth to: To be at liberty therefore either to do, or not do a thing, must suppose the thing, not only to be indifferent in its nature, but also to be free from any command or obligation, and so consequently to be no duty at all, but only a prudential Act, which a man may either do, or leave undone, as he in his discretion shall see cause.  
2. It supposeth the thing in question to be a Duty enjoined, which implieth a superior power, endued with full and just authority to impose the thing, and by that imposition to make it necessary. Now that power, I have told you, is God, and that authority Divine, which maketh the thing required to be a duty upon us, by virtue of a Divine Command. So that unless you can assign any power superior to that of God, which can and doth dispense with his Commands, you can never fancy to yourself any such liberty, as you seem here to inquire after.  
These two considerations might suffice to overthrow this pretence of liberty, and show the necessity of the thing required; but because I would willingly quiet your mind, and give you all the satisfaction that I can, I shall offer a few things more to your consideration, and desire you to spend some serious thoughts upon them.  
1. Consider the extent of the Command, and the unlimited obligation thereof. The word of Command [Do this] is general and indeterminate, it reacheth all Christians, in all times, and in all places; and when all are included, none are exempted. And the obligation of duty and obedience thereunto, is as general as the Command. For, unless we will call in question the power and authority of God and Christ, we must needs acknowledge, that to whomsoever it is said, Do this, they stand obliged both in duty and conscience to yield obedience thereunto. If therefore the command reach all, than the thing commanded must needs be a duty incumbent upon all. And indeed I know no other limitation that this divine Command admits of, save only one of these two, viz. Either want of opportunity, as when men are in a Journey, in such a place, and under such circumstances, that though they do earnestly desire it, yet can they not, for want of an opportunity, do the thing they desire: Or some just impediment, as when one is under a Church-censure, or some indisposition which at present he cannot conquer. In the former of these Cases men must, in the latter they may, forbear the doing of the thing required; These Cases may limit, but they do not lessen the Duty; They may suffice as excuses for the present, but they will not serve always: For, so soon as an opportunity can be had, and the impediments be removed, the obligation will return upon us, and in obedience to this Command we ought to apply ourselves to the performance of the duty required therein.  
2. Consider, That to disobey the command of God, when we have an opportunity, and no just impediment to hinder us from yielding obedience thereunto, is not only a sin, but a sin of a deep die; tinctured with so much pride and obstinacy, and attended with such aggravations, as maketh it not only highly displeasing unto God, but (if not timely repent of) will render it destructive to ourselves. This is to add sin to sin, and by that means, to heap up wrath against the day of wrath upon our own heads. Now, that to [Do this] is a duty incumbent upon us by virtue of a Divine Command, I have plainly shown you, and the want of opportunity you have no reason to complain of, being so often, and so earnestly invited thereunto; And therefore unless you have some just impediment to hinder your present compliance with that command, you have no reason to decline your duty, nor any cause to fancy to yourself such a liberty, as you now inquire after.  
3. Consider, That the solemn profession of our Christian Faith according to God's Ordinance, is a Duty which all Christians ought most readily, and upon every just occasion to perform, Luke 12.8, 9 Whosoever shall confess me before men, him shall the son of man confess also before the Angels of God. But he that shall deny me before men, shall be denied before the Angels of God, saith our blessed Saviour. Thereby plainly intimating, that whosoever shall be ashamed to own him, and to confess their Faith in him, in this World, them will he disown and be ashamed of at the great and last day. Now the Celebration of this holy Feast, is one of the most memorable actions of our life, wherein we are most solemnly to Commemorate the dying love of the blessed Jesus, 1 Cor. 11.24, 26. For, this we ought to do in remembrance of him; And as often as we do it, we are to show forth the Lord's death till he come, i. e. We are herein to commemorate all that the holy Jesus hath done and suffered for us, and not be ashamed to confess our Faith in a dying Saviour. And that all this is according to God's Ordinance, is plain, because it is a duty incumbent upon us by virtue of a Divine Command. Unless therefore you can dispense with your duty to God, and content yourself to dissemble your Christianity; unless you can persuade yourself, that the profession of your Faith in Jesus, a thankful acknowledgement of all that he hath done and suffered for you, and a public owning of all those favours and benefits which you have received from him, be things indifferent to you: It will be in vain to pretend such a liberty as you now inquire after.  
By this time, Neighbour Parishioner, I hope you are satisfied, that neither you, nor any other who pretend to Christianity, are left at liberty in this case; That to (Do this) or leave it Undone, as they please, is no part of that liberty, wherewith Christ hath made them free.  Parishioner. 
I thank you, Mr. Pastor, for the pains you have taken with me, which, by God's blessing upon them, have not been in vain; they have had their designed effect: for, I am now very well satisfied, that it is not a thing indifferent, but a Duty. But pray, Sir, be not offended, if I trouble you with another Question.  Pastor. 
No, my good Neighbour, I shall not; pray be free, and rest assured that you cannot better please me, than by giving me an opportunity of offering you all the satisfaction that is in my power.  Parishioner. 
My next Question, Sir, is this.  
Obj. 2. If this command be so strict and general, and our obedience thereto so indispensible, are not all than who live within the pale of the Church, whether good or bad, without any exception, to be admitted thereunto?  Pastor. 
You may remember, that in answer to your former Question, I did intimate to you, that there are some cases, which though they do not lessen the Duty, yet do limit the command as to our present actual obedience thereunto. For, as our Saviour forbade the casting of Pearl before Swine, and the giving of the children's Bread to Dogs; so hath he left power with his Church to make a difference between worthy and unworthy Receivers: and, where the case is so manifest as to come within her Cognizance, to judge who are so, and who are not. And besides those cases before intimated, there are some other, wherein the Church doth, with good reason, take upon her, to restrain and keep back some from profaning this holy Sacrament, and ruining themselves. Especially these that follow.  
1. When men are grossly ignorant, so little knowing in the things of God, so much unacquainted with the Religious part of their duties, that in this case, what the Prophet Jonah said of many thousands in the great City of Nineveh, is but too truly verified in them, Jonah 4.11. They cannot discern between their right hand and their left hand. And of this sort, God knows, we have too many in our days, who are so sottishly ignorant of what concerns God and themselves, at least, the better part of themselves, viz. their immortal Souls, that though the light of the Gospel shine so gloriously, yet still they sit in darkness; though the glorious truths thereof be daily preached, so plainly asserted, and so frequently inculcated upon them; yet are they no more improved in their knowledge of them, than those poor Indians who never heard of the Gospel. 'Tis strange indeed there should be such, but not so strange as true. Now such as these, till they are better instructed in their Religion in general, and in this part of their Religion in particular, aught to be withheld from being partakers of this holy Sacrament. For, Our Church supposeth all those her Members, who either do, or are fit to receive the holy Sacrament, 
Rubric after the Communion Service.  to be persons of discretion, i. e. persons of some competent knowledge, able to discern between the Table of the Lord, and their own Tables, between this holy Feast, and a common Meal. What measure of knowledge there ought to be, seeing God hath given us no standard to judge by, I shall not presume myself wise enough to determine. But that there ought to be some, and a competent share of knowledge too, will appear, if we consider what qualifications our Church requires in those whom she admitteth to be Communicants. They must be such as truly repent them of their former sins; They must be such as steadfastly purpose to lead a new life; such as have a lively Faith in God's mercy through Christ; such as thankfully remember the sufferings and death of the blessed Jesus for their sakes; 
Ch. Catech.  and they must be in charity with all men. All which do presuppose a good share of knowledge, and a godly practice of what they know. Besides, all who are admitted to the Lord's Supper, by the Rules of our Church, ought not only to be baptised, but also after Baptism, to be confirmed by the Bishop, or at least to be ready and desirous to be confirmed. 
Rubric after the Order of Confirmation.  Now in order to Confirmation it is required, that they be of a competent age, able to say in their Mother tongue, the Creed, the Lord's Prayer, 
Rubric after the Catechism.  and the Ten Commandments, and to answer to the other questions in the Church Catechism. The reason whereof is plain, 
Preface to the Order of Confirmation.  Because in Confirmation they do in the presence of God, and of the Congregation renew that solemn promise and Vow that was made in their names at their Baptism; ratifying and confirming the same in their own persons; and acknowledging themselves bound to believe and do all those things which their Godfathers and Godmothers than undertook for them. Now all this considered will plainly evidence, that persons who are grossly ignorant, and devoid of some competent measure of knowledge in their Religion, are not thought by our Church to be duly qualified to be Communicants. Nor doth our Church proceed without good Authority herein; for this her practice seems to be founded upon that qualification of a Worthy Communicant, required by St. Paul, viz. Discerning the Lord's Body, 1 Cor. 11.29.  Parishioner. 
Sir, I am very well satisfied that such persons as you have now described ought not to be admitted as guests at God's Table; and I am glad to understand by your Discourse, that our Church doth not knowingly admit any such. But there is one thing which I perceive the Church maketh a necessary qualification in every Communicant, viz. Confirmation by the Bishop. Now, Sir, I never was confirmed, and I believe very few in the Parish have been; and therefore if this be necessary, all or most of us, for want of it, are under a necessity of absenting ourselves therefrom.  Pastor. 
It is true, that by reason of the iniquity of the late times, which put all things out of order both in Church and State, most who are now grown up do want the benefit of this holy rite; but I am willing to believe, that it is not their contempt of it, but rather either the want of opportunity, or the want of better instruction since, that is the occasion of their not being confirmed. And therefore our Church, like an indulgent Mother, in her new Rubric, maketh not the want, but the neglect of it, to be a bar against us, for she now requireth that all who are admitted to this holy Ordinance, should either be actually confirmed, or ready and desirous so to be. Now when you rightly understand the design and tendency, the usefulness and excellency of this holy Rite, (which I have hinted to you in part, and of which you may see more, if you will but take the pains to read over that short Office for the Order of Confirmation) I do not doubt but you and all others, will be very desirous of it. And if you be so, then is the want of it at present, no bar to your present communicating with us in this holy Ordinance.  Parishioner. 
I am very well pleased, Sir, that it is not; and if the want of it be not, I do assure you, the contempt of it, never shall be any bar against me. By that little which you have said of it, I am so well satisfied in the excellency and usefulness thereof, that I shall not willingly omit any opportunity hereafter of being confirmed. And in order thereunto, I do humbly beg your assistance therein.  Pastor. 
You may promise yourself my assistance in this, or any other thing that is for your good at all times. But since you are so well satisfied in this, which hath given occasion to this short digression, I shall now return to the consideration of your main Objection, and proceed to show you some other cases, wherein our Church thinketh fit to restrain the rashness and presumption of some, who, without due consideration, would rush upon this holy Ordinance.  
2. If men be grossly scandalous, open and notorious evil Livers, who make no Conscience of what they do, who live in Gluttony and Drunkenness, in Chambering and wantonness, in strife and envying, and take no other thought, save only for the Flesh, to fulfil the lusts of it, Rom. 13.13, 14. Fornicators, Idolaters, Adulterers, Effeminate Persons, Abusers of themselves with Mankind, Thiefs, Covetous Persons, Drunkards, Railers, and Extortioners, as they shall not inherit the Kingdom of God, so neither ought they to be admitted to this holy Sacrament, 1 Cor. 6. v. 9, 10. And therefore our Church is so far from giving encouragement unto such, that she requireth her Ministers, having knowledge thereof, to call upon them, 
Can. 26. Rubric before the Communion.  and advertise them, that they do not presume to come to the Lord's Table, until they have openly declared themselves to have truly repent, and amended their former evil life.  
3. If any have been at strife and variance with their Neighbours, and do still indulge their malice and hatred, refusing to forgive injuries done to them, or to repair wrongs which they have done to others; 
Can. 26. Rubric before the Communion.  These are not to be suffered to come to the Lord's Table, till they be, or are willing to be reconciled; till they have forgiven from the bottom of their hearts all that their Neighbours have trespassed against them, and have recompensed, or are willing and resolved so to do as soon as conveniently they can, all the wrong they have done unto their Neighbours.  
4. Churchwardens or Sidemen who have the Oath of God upon them, and have bound their Souls thereby to present to their Ordinaries all such enormities and public offences as they are particularly charged to inquire of in their several Parishes. 
Can. 26.  If these (notwithstanding the obligation of their Oath, and their being frequently called upon by their Minister and Ordinary to discharge their Consciences by the due performance of their Duties) shall wittingly and willingly, desperately and irreligiously, incur that most horrible sin of perjury, by neglecting or refusing to present such enormities or public offences, as they themselves know, or are otherwise made known to them. They ought not to be admitted to this holy Sacrament, till they have evidenced their repentance, and repaired their fault by a more vigorous performance of their duties.  
5. If men be Schismatical, or of known rebellious principles, i.e. if they refuse to comply with the Order of the Church in kneeling at the Sacrament, 
Can. 27.  if they do designedly absent themselves from the public Prayers of the Church, if they be common and notorious depravers of the Book of Common-Prayer, and administration of the Sacraments, etc. Or, if they be such as do speak against and deprave his majesty's Sovereign Authority in Causes Ecclesiastical. Except every such person shall first acknowledge to the Minister before the Churchwardens, his repentance for the same, and promise by word or writing, that he will do so no more; He shall not be admitted to the Sacrament of the Lord's Supper.  
6. Strangers, i. e. persons of another Parish ought not to be encouraged in leaving their own Parish Church and going to another, or in leaving their own Minister to hear another. Much less ought they to be encouraged in deserting Communion with their own Minister and Parishioners. Our Church is so tender in this point, 
Can. 28.  and so far from giving encouragement unto such, that instead of admitting, she forbiddeth them, and remitteth them home to their own Parish Churches and Ministers, there to receive the Communion with the rest of their Neighbours.  
In all these Cases, you see, our Church is very cautious, and therefore no fear of such an universal and promiscuous admittance to God's Table, as your Objection supposeth. She is not so prodigally lavish as to cast her Pearl to Swine, or give her children's Bread to Dogs.  
But though these cases may limit, yet do they not at all lessen our Duty. Let our circumstances be what they will, yet to Do this, is still our Duty. To continue therefore under these circumstances must needs be sin, because it hindereth us from doing that which is our duty, and to plead our excuse for Non-Communion upon that score, is to add sin to sin, and double that iniquity, which was too great before.  
What therefore is to be done in this case? but as speedily as may be to put ourselves out of these circumstances, that we may the sooner set about the performance of our Duty. Which whosoever refuseth or neglecteth to do, he doth plainly declare, that he hath a greater value for his own inordinate lusts, and debauched practices, than for an holy Communion with God and Christ.  Parishioner. 
I am mighty well pleased to understand, That the Wisdom and Piety of our Mother, the Church of England, (in taking so much care to guard the Table of the Lord, and with so much caution to fence the Body and Blood of Christ, against the bold approaches of ignorant, profane and wicked persons) is far greater than I thought it had been, or than many will yet believe it is. But, Sir, I have something more still, which, if I did not fear I had too much tired you already, I would gladly be satisfied in.  Pastor. 
No more of these Apologies, good Neighbour, if your own leisure and patience will allow it, mine will hold out. And therefore now we are together, and have so fit an opportunity for it, speak your whole mind, and speak it freely, propound what ever scruples you have, that I may apply myself to give you all the satisfaction I can.  Parishioner. 
I humbly thank you, Sir, for the freedom you are pleased to give me, which I shall willingly make use of.  
The next thing I have to propound is a matter of great weight, an Objection that hath and still doth very much startle me, and I believe many others, which if you can clear, your so doing will very much smooth the way, and encourage both me and them to communicate with you.  
Obj. 3. St. Paul expressly saith, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's Body, 1 Cor. 11.29. Now, Sir, I do not find myself worthy, and I hope you would not have me to eat and drink my own Damnation?  Pastor. 
This Scripture which you now cite, hath been, and still is made very much use of to deter and affright men from doing their duties, from communicating with the Church and People of God in this holy Ordinance. Some men who have usurped the Pulpit, and invaded the Office of the Ministry in our late unhappy times, have with so much zeal but little knowledge taken upon them to interpret the holy Scriptures, that they have made them to speak other things than the holy spirit of God, or his amanuensis, the Prophets and Apostles ever intended. And I do not doubt but to make it plain to you, that the Objection raised from this passage of St. Paul, is founded in the misunderstandings of men, and not in the Text itself, or the true and genuine sense of the Apostle in this place.  
In order whereunto, I shall endeavour to lay before you the plain meaning of St. Paul in this Text, and that by the resolution of these two Inquiries.  
Qu. 1. What is here meant by eating and drinking unworthily?  
Qu. 2. How and when men are said to eat and drink their own Damnation?  
Qu. 1. What is here meant by eating and drinking unworthily?  
Ans. For Answer whereunto, let me premise, That the Worthiness here spoken of doth not consist in perfection, or in an absolute and unsinning obedience to all the Laws of God. For, if we were indeed thus perfect, we should have no need, or at least not so much need of this Sacrament. Since the first Adam in the state of Innocency, none, save only the second Adam the Lord Christ Jesus, could ever justly glory in being thus qualified. Notwithstanding the vain pretensions of some Enthusiastical Catharists, this certainly is a thing which is not attainable in this life. For, All have sinned, saith St. Paul, Rom. 3.23. cap. 5.12. There is none that doth good no not one, saith holy David, Ps. 14.3. The just man falleth seven times, saith the wise Solomon, Prov. 24.16. And if any man say, that he hath no sin, he doth but deceive himself, and the truth is not in him, saith the Apostle John, 1 Joh. 1.8. From all which Scriptures, and many others which might be produced, wherein the terms are so general, that they cannot but include all and every individual; it is plain and evident, that perfection doth not belong to the present state of Mankind. And if so, then must we conclude, that the great and wise God, and the holy and blessed Jesus, have instituted this Feast in vain, and given out a command to no purpose. A Table indeed may be spread, and richly furnished, but the rooms will be all empty; for if none but those who are perfect be worthy, there will none be found that are so. This therefore cannot be the meaning of the Apostle in this place.  
And as the worthiness here spoken of doth not consist in perfection; i. e. in an entire and unsinning obedience to the whole Law of God: So neither doth the unworthiness here mentioned consist in imperfection or sin. It is not every failing, not every weakness, nor every sin, that presently renders men unworthy to be Guests at God's Table. For if so, than all mankind would be excluded, because all have sinned, as appeareth from the Texts already quoted. And consequently the Table of the Lord would be as empty, and this great Feast as much want Guests upon this account as upon the other. But this is so far from being the sense of the Apostle here, that it is quite contrary to it. For, as Christ came into the World purposely to save Sinners, so did he institute his holy Supper for the sake of those who were liable to sin, and weak in the Faith; that thereby they might be fortified against the one, and strengthened in the other. For any one to say then, I am a Sinner, and therefore Unworthy, is a false consequence. For, it is not sin barely, but an obstinate and impenitent continuance in sin, that renders any one an unworthy Guest at God's Table, as I shall show you hereafter.  
From this account of this Text, you see plain, that there are some who have no pretence to perfection in this life, and yet in God's account are esteemed worthy Communicants. And of such an one I shall give you this short Character, which may serve as a Test to try your own worthyness by.  
To be a worthy Guest at God's Table, is, not to be without sin, but to be sensible of sin, and sorrowful for it; one who doth hunger and thirst after righteousness; one who doth earnestly desire Union and Communion with Christ, especially in this holy Feast; One who is truly sensible of, and as truly thankful for, what the blessed Jesus hath done and suffered for him; One who, upon that consideration, doth resolve with himself, that as much as in him lieth, he will for the future lead a new life, and live in all godly love and charity with all men.  
This, though short, I take to be a full Character of a worthy Guest at God's Table. Which worthy disposition may very well consist with many and great weaknesses and imperfections.  
This thus premised may enable us to give a more direct answer to our first enquiry, and help us to discover, What it is to eat and drink unworthily?  
To eat and drink unworthily in the Apostle's sense, doth therefore imply these things.  
1. To come to the Lord's Supper with low and mean thoughts of it, being either ignorant what it is, or if in some measure knowing, yet are they willing to put a slight and contempt upon it; The former of these are indeed the more pityable, but neither the one nor the other are excusable; both of them, in St. Paul's sense, may be truly said to eat and drink unworthily. The one contentedly sitteth down under such circumstances that he cannot; and the other, if he can, will not make any difference between the Table of the Lord, and their own; between this great and holy Feast, and a common and ordinary meal and repast. This is that for which St. Paul reproveth the Church of Corinth, 1 Cor. 11. v. 20, 21, 22. saying, When ye come together into one place, this is not to eat the Lord's Supper. For in eating every one taketh before other his own Supper; and one his hungry and another is drunken. What, have ye not Houses to eat and drink in? Or despise ye the Church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. This is to come to the Lord's Table without Faith or Fear; neither believing nor remembering what the blessed Jesus hath done and suffered for them, of which at this Feast they ought to make a grateful and solemn Commemoration. 1 Cor. 11.24. This is to approach thereunto without that due regard and reverence that becometh them, and befitteth the action they are about; not once considering with whom, or upon what they are to feast. And this is part, if not all, that St. Paul designeth in those words which he addeth in the close of this Text, not discerning the Lord's Body.  
2. To eat and drink unworthily, is, to come to the Lord's Supper without a due sense of sin, without a just remorse, a godly sorrow, and an unfeigned repentance for it. For, as I before hinted to you, it is not sin barely, but an obstinate and impenitent continuance in sin that maketh men unwelcome guests at God's Table. If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath committed, they shall not be mentioned unto him; in his righteousness that he hath done, he shall live, saith the Lord, Ezek. 18. v. 21, 22. A broken and contrite heart, God will never despise, Ps. 51.17. I might, if it were needful, produce many other Texts to this purpose, for the holy Scripture is full of such passages as speak the goodness and mercy of God to repenting and returning Sinners, how ready he is to receive them, how he openeth his arms to embrace them, and how kindly he bids them welcome. If the Prodigal can but think of returning to his Father, his Father will prevent him, and run to meet him, Luk. 15.18, 19, 20. Turn unto me, and I will turn unto you, saith the Lord of Hosts, Zech. 1.3.  
But though God be thus kind and gracious to the Penitent, yet will he be severe and inexorable to the obstinate and impenitent. If men will sin with an high hand, and go on therein without once reflecting upon what they do or have done; If they will still persevere in wickedness against all the admonitions of God, and checks of their own Consciences; If they be resolved to indulge their lustful appetites, and inordinate affections, and not to be reclaimed therefrom; If against the judgement of the Church, and the plain evidence of Scripture and reason, they will reject the Truth, and espouse and defend Errors and Heresies; If they give themselves over to strife and contention, to promote malice and hatred, to disturb their own and the peace of that Church and state in which they live. What can such men expect, but a certain fearful looking for of judgement, and fiery indignation to devour them? Hebr. 10. v. 26, 27. There is nothing doth more surely forfeit the kindness and mercy of God, nor any thing that doth more certainly treasure up to itself, wrath against the day of wrath, than an hard and impenitent heart, Rom. 2.5. As impenitency is a certain bar to Man's Salvation, so is it to his participation of this holy Feast. For, to come to the Lord's Supper without a due sense of sin and sorrow for it, is to go about to join righteousness with unrighteousness, to mix light with darkness, and to lodge Christ with Belial, 2 Cor. 6. v. 14, 15.  
3. To eat and drink unworthily, is, to come to the Lord's Supper without Charity. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee; leave there thine offering before the Altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift, Matth. 5. v. 23, 24. This counsel proceedeth from the unerring wisdom of the blessed Jesus, wherein he doth plainly intimate how vain it is to expect, that God will accept an offering at our hands, whilst our hearts are filled with malice and hatred to our Brethren. Love to God and love to the Brethren, are qualifications indispensibly necessary in every one, who will be a worthy Guest at God's Table; and neither of these can well consist without the other. If a man say, I love God, and hateth his brother, he is a liar: for, he that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen? And this Commandment have we from him, that he who loveth God, love his brother also, 1 John 4. v. 20, 21. Now who they are that come without Charity, will best appear, if we consider that noble Character which St. Paul giveth of it, and compare their manner of address therewith. Are men impatient under sufferings? Are they apt to murmur and repine at the dispensations of Divine Providence, touching the ordering and governance of persons and things in this World? Are they morose and unsociable? Are they over-tenacious, unfriendly, and unliberal? This betrayeth their want of Charity. For, Charity suffereth long, and is kind. Are men apt to be envious at the happy estate of their Brethren? Do they look with an evil Eye upon the prosperity of others? Do they macerate and waste themselves with vexing at the welfare of other men? This speaketh them strangers to this excellent grace; for, Charity envieth not, 1 Cor. 13.4. Are men proud and haughty? Do they love to be the Trumpeters of their own praise, and the proclaimers of their own worth? Are they apt to swell and be puffed up with the conceit of their own excellency? Do they entertain so high an opinion of themselves, and their own virtue and goodness, that they look with scorn and contempt upon all others? Are they unwilling to be indebted even to God himself, or to his mercy and blessing, or to any thing else, but only themselves, for their success in all things? This bewrayeth their want of love and Charity. For, Charity vaunteth not itself, is not puffed up. Are men censorious and contumelious? Are they Railers, Revilers, Detractors and Backbiters of others? Do they love to betray the secrets, disclose the faults, and expose the persons of others to contempt and scorn? Can they please themselves, with being unhandsome, rude, and unmannerly? This showeth how empty they are of Love and Charity; For, Charity doth not behave itself unseemly, v. 5. Are men wholly devoted to themselves? Are they altogether led and acted by the dictates of their own interest? Can they lay aside all care and concern for the good of that Community in which they live? Can they be content that all public good should truckle and give place to their private profit and advantage? Are they so much in love with themselves, that they love nothing besides, or in comparison with themselves? This plainly shows, that they have no true Love and Charity in them, For, Charity seeketh not her own. Are men passionate and suspicious? Are their passions quickly raised, but when up, so ungovernable that they are not easily laid again? Are they apt to take fire at every spark, and be offended even with innocence itself, if it happen to run counter to their humours and inclinations? Are they so jealous and suspicious, that every bush is taken for a Bugbear? that nothing, though never so good, can occur, in which they do not suspect some hidden evil, or secret mischief designed against them; This is directly contrary to the rules of true Charity, For, Charity is not easily provoked, thinketh no evil.  
Are men carnal, sold under sin? Rom. 7.14. Do they love to walk in the vanity of their minds? Are their understandings so darkened, that they are become Aliens from the life of God, through the ignorance that is in them? Are they past feeling, and have given themselves over unto lasciviousness, to work all uncleanness with greediness? Eph. 4. v. 17, 18, 19 Do they love to speak lies through hypocrisy, having their Consciences seared with an hot iron? 1 Tim. 4.2. Do they rejoice to do evil, and delight in the frowardness of the wicked? Prov. 2.14. Are they so bend upon wickedness, that they cannot sleep except they have done evil, and their sleep departeth from them, unless they have caused some to fall? Prov. 4.16. This is a temper far different from that of true Charity; For, Charity rejoiceth not in iniquity, but rejoiceth in the truth, v. 6. Are men impatient of injuries, and cannot bear the least affront? Are they diffident and distrustful of all things propounded to them, either by God or Man? Have they no prospect of a future state, nor can hope for any thing but what is before their Eyes, and within the reach of their senses in this life? This plainly demonstrateth that they are strangers to this excellent grace of Charity; For, Charity beareth all things, believeth all things, hopeth all things, endureth all things, v. 7.  
Thus have I shown you who they are that come to the Lord's Supper without Charity; and by this and the two preceding rules, you may plainly perceive what St. Paul meaneth, when he speaks of eating and drinking unworthily. Now if either you, or any other be really thus unworthy, it will nearly concern both you and them to consider what you do. It will not be safe for you to approach this holy Table with such unworthiness about you. But I hope better things of you, and that upon this account you will have no just cause to absent yourself from this holy Feast.  
Parishioner. I hearty thank you, Sir, for the pains you have taken to rectify my misunderstanding, and inform me better. I bless God I have no such low and mean thoughts of this Heavenly Banquet; and though I confess I am a Sinner, yet am I hearty sorry for my sins; though I am not so charitable as I ought, yet am I not such a stranger to it, as you have now described. And therefore, if other obstacles be removed, I do believe I shall not hereafter absent myself upon this account. I am sorry that I have interrupted you, but I could not forbear to testify my satisfaction in what you have said; And now Sir, I beseech you proceed to explain the other part of this Text, by resolving that other enquiry, viz.  
Qu. 2. How and when men are said to eat and drink their own Damnation?  
Pastor. I shall endeavour with all readiness, and as much plainness, to make good my promise, and gratify your desire, in the resolution of this enquiry also. And in order thereunto let me premise this in the general, viz.  
That the punishment of unworthy Communicants differeth, according to the different degrees of their unworthiness.  
1. Some there are who come to these holy mysteries without any Faith, or any repentance, or any Charity at all. So Infidels or Unbelievers, Reprobates, Hypocrites and inveterate Sinners come. Now those who thus presume to approach this holy table, they in the strictest sense may be truly said to be guilty of the body and blood of Christ, 1 Cor. 11.27. i e. They are as much guilty of his Death, as those who Crucified him in the flesh. These have no more value for the blood of Christ than those had; and therefore may expect to be as severely punished as they were or shall be. The Death of Christ will be unto them a savour of Death unto Death, not of Life unto Life. The Apostle's Argument is of great weight in this case. He that despised Moses his law, died without mercy under two or three witnesses. Of how much sorer punishment then, suppose ye, shall he be worthy, who treadeth under foot the son of God, and counteth the blood of the Covenant wherewith he was sanctified, an unholy thing, and doth despite to the spirit of grace, Hebr. 10. v. 28, 29. These are all comprised under that one general expression, He that believeth not, and of such an one our Saviour saith, He shall be damned, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mark 16.16. Those therefore, who being thus unworthy, do presume to come to the Lord's Table, they profane this holy Feast, they trample under foot the blood of the Covenant, they are guilty of the Body and Blood of Christ, and may in the strictest sense, be said to eat and drink their own damnation. But I do not take this to be the meaning of the Apostle in this place.  
2. Some come to the Lord's Supper, who, though they have some small glimmerings, some little knowledge, yet do they not so well discern the Lord's Body as they ought; who, though they have Faith, yet is their Faith so weak and languid, so low and faint, that it doth not so powerfully work by love and repentance as it ought; who do not so well discern the mystical Bread in this Sacrament from common food, and therefore with too much rudeness, and too little reverence approach thereunto. Now such is the goodness and mercy of God, that he is always willing to pity the weaknesses and infirmities of his people. If there be but some beginnings of grace, some weak efforts, and faint desires to do their duties, he is so far from discouraging, that he is willing rather to encourage them therein, that in time they may do better; He will not break the bruised reed, nor quench the smoking flax, Matth. 12.20. If there be but a willing mind, it will be accepted, according to that a man hath, and not according to that he hath not, 2 Cor. 8.12. But if men be not so careful as they ought, to rectify their mistakes in time, and amend their do; then God is pleased sometimes by Discipline and correction to inform them better, to show them the folly of their do, and reduce them into the right way. And this, I conceive to be all that is imported in that Word, which our Translators have rendered, Damnation, in this place.  
To make this good, I shall consider both the signification of the word here used, and the design of the Apostle in using of it.  
There are two words made use of by St. Paul in this Chapter. The former of which (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is properly rendered Judgement, and the latter (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Damnation or Condemnation. Now it is the former of these words that is used in this Text, which is not so well rendered as it might have been. For, it doth not import the Judgement of Eternal Damnation, (as some would understand it) but only a Temporal punishment, which God is pleased sometimes to inflict upon Believers, to correct what is amiss in them, and stir them up the better to prepare themselves for the performance of their duties. That such kind of punishments were more frequent in the primitive times of Christianity, is sufficiently evident from the Writers of those times. And that this is St. Paul's sense here, is plain from the following words: For this cause many are weak and sick among you, and many sleep, v. 30. But more plainly from the 32 Verse, where St. Paul himself distinguisheth the two sorts of Judgements, saying, When we are judged (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉), we are chastened of the Lord; because we should not be condemned (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with the World. Whence it is very plain and evident, that the word, which is here rendered Damnation, imports no more but a judgement of Correction or Discipline for our good. And even that also may be prevented if we will take the right course. In order whereunto, St. Paul prescribeth us a most excellent rule. For, saith he, If we would judge ourselves, we should not be judged, v. 31. Now what he meaneth by judging ourselves, is plain from the 28 Verse, where he saith, Let a man examine himself, and so let him eat of this bread, and drink of this Cup.  
I have now considered and explained this Text of Scripture, which, I fear, hath heretofore been made use of by some to very ill purposes; and set up as a Mormo to affright many well-meaning people from their duties. By virtue of this Text, ill understood, and worse applied; the Peace of the Church hath been disturbed, the Bond of Union broken, and those who should have lived together in love and amity, like Fellow Citizens, and Members of the same Family, have been crumbled into Parties and Factions. Christians have hereby been divided, not only in their judgements but affections, small differences at first have been improved into Schisms and Separations; and those have produced such heats and animosities, that the unity of the Spirit, which should have been kept in the Bond of Peace, hath thereby been dissolved; and the Seamless-Coat of Christ Jesus hath been rend asunder. I cannot believe that Zeal and Ignorance had the only hand in this business, but that there must be a great deal of malice joined with them; Those who pretended to be your Guides could not but know better, and therefore must on set purpose impose upon themselves and you, that underhand they might the better carry on their designs upon Religion and the Church of God; In which they have been but too prosperous: Instead of the substance, the shadow of Religion was only left us; instead of Order and Discipline, nothing but disorder and confusion was to be seen among us; Every one setting up for himself, and drawing Parties and Factions after him. And from whence came all this, but from our breach of Union and Communion with that Church, of which God had made us Members?  
But when you have seriously considered what I have now said, I hope you will find the Masque taken off, and that this Text hath no such frightful visage as some have put upon it, and in which they have formerly represented it to you; that it is so far from discouraging any in their communicating with the Church in this holy Ordinance, that it is rather a great enforcement of their Duty.  
And now having thus cleared the way, by explaining this Text of Scripture to you; for the more easy removal, or prevention of that Objection which is usually raised therefrom, let me ask you, or rather let me desire you to ask yourself a few Questions.  
1. When God calls, Whether it be fit for you, or me, or any of us, to say we are not ready? When he commandeth to Do this, whether it will suffice us to say, We cannot do it as we ought, and therefore we will not do it at all? Let me put you a plain Case, and pray consider of it; You are the Master of a Family, and you command one of your Servants to do this: he Answereth, he cannot do it to please you, and therefore he will not go about to do it at all. You command another to do the same thing, and he answereth, he cannot do it so well as he should, but in obedience to your command he will do it as well as he can, and he hopeth you will be pleased with his endeavours. Which of these two would you account the better, and more acceptable Servant? I do not doubt but that you would prefer the latter. Well, this is your very Case, God Commands you to Do this, though you cannot do it so well as you should, yet do it as well as you can; by so doing you obey the Command of God, who knows your infirmities, and instead of punishing will pity them. Though God expect all that we can do for him, yet he expects no more than we can do. For, if there be first a willing mind, it is accepted according to that a man hath, not according to that he hath not, 2 Cor. 8.12.  
2. Whether it be not a thing certain, that you and I and all men must once die? and if so, Whether we shall not then be called to an account for the doing or not doing of this duty? There is an appointed time for all men once to die, and after that the Judgement, Hebr. 9.27. At which time, all men must receive the things done in the body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10.  
3. Whether any of us know the time, when we must die? if not, it may be this moment as well as the next, and if we be not fit to receive the Sacrament, we are not fit to die; and if we be taken in the act of disobedience to a known command, what can we expect, but a fearful looking for of Judgement, and fiery indignation to devour us?  
4. What is the reason that we are not fitted and prepared for this holy Sacrament? Is the fault in God or Christ? No, they kindly invite, and command us too, to do our duties, and this duty in particular. Is it in the Sacrament itself? No, that is ready prepared for us. Is it in the Ministers who are employed about these holy things? No, they in the name of God and Christ, do earnestly invite and entreat us, and are ready to deliver the same unto us. If therefore we are unfit and unprepared, the fault must be in ourselves, and what is this, but to double our guilt, by doubling our sin? i.e. by disobeying the Command of God, and persevering in so doing, to contract a greater guilt.  
When you have asked yourself these Questions, and seriously considered what answer is to be given unto them; then be advised seriously to ponder, Whether this Plea of unfitness and unpreparedness will stand you in any stead at the Day of Judgement?  
When that great Day of the Lord shall come, (as none of us knows how soon it may come) when the Books shall be opened, and the Consciences of all men displayed, when every thing shall be open and bare before the great Judge of Heaven and Earth, then will you wish, when it is too late, that you had been more careful and conscientious in the discharge of your duties, and more complying with God and Christ in the observation of their Commands. Then will you wish that you had your Lives to live over again, that you had once more those opportunities offered, which you have so often slighted and neglected. Then will you wish that you were but once more invited, and once more admitted to feast with God and Christ. How would you then improve the opportunity! You would certainly so bestir yourselves, that every moment should be a step toward Heaven and Happiness.  
Consider this therefore whilst you have yet time, neglect not your present opportunities. Remember, Opportunity is bald behind, it is not easily retrieved after it is once passed by us. Let it therefore be your care, whilst it is called to day, so to improve every occasion offered, that when God shall call, you may be ready to go, and take possession of that Eternal Inheritance prepared for you in Heaven.  Parishioner. 
Sir, I have with great satisfaction attended to your Discourse, and have great reason to thank you for the pains you have taken to rectify my judgement in this particular. I do plainly find, I have been too much imposed upon, and for want of considering so well as I ought, have blindly swallowed that which I ought not. But being better instructed, I hope for the future I shall be more careful, and make it my business to be always ready to do my duty, when God shall please to give me an opportunity.  Pastor. 
I shall think myself very happy, Neighbour Parishioner, if, either this Discourse, or any other weak endeavour of mine, shall, by God's blessing thereupon, prove instrumental to reduce you, or any of my People, to your duties, and to direct you in the right way to Heaven and Happiness. To do all the good I can in this station, wherein God hath placed me, I know and acknowledge to be my duty; and in the performance thereof, I bless God, I am willing to spend and be spent, to lay out all my strength, and all those abilities which he hath been pleased to endow me with. I am never better pleased, than when thus employed, either in resolving the doubts, or otherwise instructing those committed to my care and charge. And therefore, if you have any thing more to offer, let us not lose the opportunity; propound it freely, and I will endeavour with as much clearness as possible to resolve you.  
Obj. 4. Parishioner. Sir, I have heard some scruple the posture in which we are required to receive the Sacrament, viz. Kneeling, fearing lest there should be either Superstition or Idolatry, or both in it. And I must confess it hath very much startled me, nor am I yet thoroughly satisfied about it.  Pastor. 
Our Church in her Appendix to the Rubric, after the Communion-Service, hath very well obviated this objection, for, she there declareth two things.  
1. That no adoration is hereby intended; nor ought to be done, either to the Sacramental Bread and Wine there Bodily received; or to any corporal presence of Christ's natural flesh and blood. For, 1. She declareth, that the Sacramental Bread and Wine do remain still in their very natural substances, and therefore ought not to be adored; for, that were Idolatry to be abhorred by all faithful Christians. 2. That the natural Body and Blood of our Saviour Christ, are in Heaven and not here; It being against the truth of Christ's natural Body to be at one time in more places than one.  
2. That this posture is only meant, 1. To signify thereby our humble and grateful acknowledgement of the benefits of Christ, therein given to all worthy Receivers. 2. To prevent such profanation and disorder in the holy Communion, as might otherwise ensue.  
Now after such a plain Declaration as this, one would think, there should be no room left for such fears and jealousies.  Parishioner. 
Indeed, Sir, I am of your opinion, and had I known, that the Church had taken so much care to satisfy her Members in this Case, I should not have been so easily startled as I was. But I see, I have been more than one way imposed upon; every thing that may serve to affright hath been set before us; but whatsoever might serve to satisfy, hath been carefully concealed from us.  Pastor. 
The Art of Legerdemain is one of the great Masterpieces whereby those of the Separation have carried on their designs. Without this they could never have made such rents and divisions in the Church of God, and crumbled it into so many Parties and Factions. This we have known long, and I am glad you now see it.  Parishioner. 
Sir, I bless God for this happy occasion, and I humbly thank you for the pains you have taken to undeceive me in many things. And though I am already in a manner satisfied as to the folly and vanity of this scruple; yet because it makes a great noise among the Dissenting Party, and is believed to have some weight in it; and because I would willingly be able to give some reasonable account of what I do; I will beg the favour of you to furnish me with an Answer to their Objection. Which runneth thus.  
Kneeling (say they) is not the posture in which our Saviour gave the Sacrament to his Disciples, and therefore it ought not to be imposed upon us.  Pastor. 
I commend your care and prudence in that you are so desirous to be able to give an account of what you do. And the better to enable you, I shall now consider their Objection.  
I willingly grant, that this is not the posture in which the Disciples received this holy Sacrament from the hands of our blessed Saviour. But then we may consider,  
1. That as the posture is not the same, so neither is the time nor place; for, he gave it after Supper, we administer it before Dinner; He gave it in an upper Chamber in a private House, we administer it publicly in the Church; and yet there is no fault found with us for either of these.  
2. That there is no word of Command in the whole institution of this Sacrament, for the observation either of the same posture, or the same time, or the same place. And therefore being things indifferent in their own nature, they are left to the wise and prudent determination of our Governors.  
3. That as Kneeling is not the same posture, so neither is sitting nor standing, which are the postures our Objecters usually contend for; especially sitting, as being a Table-posture. For, that of the Disciples, was a posture of discumbency, lying or leaning upon Beds, with their heads in one another's Bosoms; which then was, and still is the Table-posture of those Eastern People; and which neither is, nor ever was in use, nor indeed is practicable among us.  
But to furnish you with a more full answer to this Objection, take these considerations along with you.  
1. That time, place and posture, are necessary circumstances of every action. I cannot do any thing, but I must have some time and place to do it in, and be in some posture of body when I do it.  
2. That though these circumstances be necessary in the general, yet whether this or that in particular, is a thing indifferent in itself. If there be no obligation upon me to this or that, I am at liberty to use any one which I shall think most convenient.  
3. That the determination of this indifferency is left to the discretion of those, who are either to do, or direct the doing of the action. If it be a thing of choice, so that I may either do, or not do it, than I am at liberty to do it in this or that manner, which I please. But if it be a thing prescribed, so that I am necessitated to do it, then am I to observe the directions of him or them, who have power to prescribe the action, as to the manner of doing it.  
4. That in sacred actions the most humble posture is most suitable for Creatures to their Creator. If I be to pay my devotions and adorations unto God, that posture which is most significant of my humility, and doth best express the sense which I have of God's greatness in himself, and his goodness towards me, will certainly be the most suitable and becoming.  
5. That to determine which is so, is not left to every private person. For, if it were, than should we have as many opinions as persons, and as many postures as opinions; and all those obtruded upon us as the most fitting; which, how great a disorder and confusion it would occasion in the service of God, you may, without consulting an Oracle, easily divine.  
6. That to prevent this confusion and disorder, God hath left us to the direction of our Superiors in these Cases. And therefore is it, that we are commanded to obey them that are set over us, and submit ourselves, Hebr. 13.17.  
7. That since there must be some posture in which this holy Sacrament is to be received, and that those whom God hath set over us, have determined this, we ought without murmuring to submit ourselves, and acquiesce in their determination.  
8. That if we deny them obedience in this and such like cases, we leave them nothing to do in the service and worship of God. For, if the thing commanded be just and good, lawful and right, antecedent to their command, than ought we to do it, whether they command it or not. And if the thing be evil and unlawful, than we ought not to do it, though they should command it; for, in this case the rule holds good, Whether it be better to obey God or man, judge ye? Acts 4.19. So that if we will not allow them to command and determine us in things indifferent, we must deny them any power and authority over us, and consequently make this great Ordinance of God to be vain and foolish.  
These considerations duly weighed, and by your serious reflections upon them further improved, will, I hope, furnish you with a sufficient answer to this Objection, and enable you to give a reasonable account of what you do.  Parishioner. 
Sir, I am abundantly satisfied in what you have said, I am now well provided to give a reasonable account of what I do myself; and do not doubt, but by God's blessing upon my endeavours to do some good upon others too. I have only one Objection more, which if I were as well satisfied in, as I am in all the other, I should bid adieu to all scrupulosity in this Case.  
Obj. 5. It is not thought safe to Communicate in a mixed Congregation, in an Assembly made up of good and bad, wicked as well as godly persons; lest by so doing we should be partakers of other men's sins.  Pastor. 
I shall endeavour with as much plainness to give you satisfaction in this, as I have done in the other, and I hope shall not fail in it. In order whereunto, it will be necessary rightly to understand the true state of this Case. There are two things which you seem to fear, viz. Communicating in a mixed Congregation, and being thereby made partakers of other men's sins. I shall consider these severally, and do not doubt but to make it evident, that this is a causeless fear; and that those who have taught you thus to scruple, have indeed made you afraid, where really no fear was.  
1. As to the first part of the Objection, which concerns Communicating in a mixed Congregation, an Assembly made up of good and bad; the plain English of it is no more than this. You have no mind to receive the Sacrament in the Company of those, whom you think not to be so good and holy as yourselves. To cure which tumour, I shall offer these Considerations.  
1. Whether there be any Society in this World without such a mixture? i. e. Whether there be any such Assembly of men, in which there are not some good, and some bad?  
2. Whether for any one to entertain such high thoughts of himself, and such low ones of others, do not savour too much of Pharisaical Pride and Insolence? and whether that be not as great a sin as any other?  
3. Whether such a temper of mind doth not bespeak a man as unfit, if not more, than those whom he judgeth to be so unworthy?  
4. Whether it be not the duty of all, who address themselves to this holy Table, to lay aside all proud and overweening thoughts of themselves, all low and mean thoughts of others, and with lowly and humble minds to approach thereunto?  
5. Whether this lowly and humble temper of mind doth not principally consist in a deep sense of our own sin and unworthiness; in a due apprehension of God's greatness in himself, and his goodness towards us, notwithstanding our unworthiness? And if so, Whether there can be any room left in such an one for low and mean thoughts of others?  
6. If those, who thus object, will deal truly and justly by themselves and others, I appeal to their own Consciences, Whether they do, or can know so much unworthiness in any other man, as they may and must know in themselves? And if so, then have they no more cause to scruple the Company of others, than others have to scruple theirs.  
7. Whether the same reason will not hold in civil Conversation, as well as sacred Communion? And if so, then must they not converse with any one, who either is, or whom they think to be in a lower form of godliness than themselves. They must retire and live alone, they must turn Hermits, and forsake the Conversation of the World, because there is no Society of men to be found in it, in which there are not bad as well as good.  
8. Whether it be not a piece of great impertinence (to say no worse) for any one to concern himself with the worthiness or unworthiness of another? Especially considering that plain and excellent rule, which St. Paul hath prescribed in this Case, Let a man examine himself (not another) and so let him eat of this bread, and drink of this Cup, 1 Cor. 11.28.  
These things well considered may suffice, I hope, to answer the first part of this objection, and remove that scruple of receiving the Sacrament in a mixed Congregation. But  
2. There is a greater danger yet, they are afraid lest hereby they should be made partakers of other men's sins.  
This (if there were any thing in it) would be a dangerous thing indeed. For, he that is a partaker of other men's sins, shall certainly participate with them in the punishment due to those sins. But I do not question but to demonstrate to you, that even this also is a causeless fear. For, there are but these five ways (that I know of) whereby one man may be said to partake of another man's sins. 1. By counselling or contriving an evil action. Or, 2. By consenting to the counsel and contrivance of others in an evil thing. Or, 3. By abetting and encouraging men in evil doing. Or, 4. By conniving at the wickedness of men, when it is in our power to prevent it. Or, 5. By joining and co-operating with them in their evil doing.  
Thus and only thus may one man become a partaker with another in his sins. And how far these rules are applicable to our Case, I appeal to your own Conscience; But before you give your Verdict, let me advise you to take these considerations along with you.  
1. That the action you are now required to join in, is so far from being evil, that it is good and very good; being a duty incumbent upon you and all Christians by virtue of a Divine Command.  
2. That it is one thing to join with others in a known duty, and another thing to join with them in a known sin. These are cases so different, that to think of confounding these together, were not only to put a force upon our own, but to offer an affront to the reason of all Mankind. We may as well attempt to bring the two Poles together, or to make Righteousness and Unrighteousness, Christ and Belial, Faith and Infidelity, or the most contrary extremes, and most palpable contradictions to agree in one, as to make these to conspire together.  
3. That in the performance of a common duty, every man is to be accountable for himself, no one for another. That Jewish Proverb is now out of Doors. The Fathers have eaten sour grapes, and the children's teeth are set on edge, Ezek. 18.2. For, the soul that sinneth shall die; the Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself, v. 20.  
4. That a good man doing his duty well, will be never the worse for the Company of one that doth it ill; nor will he that doth it ill be ever the better for the Company of him that doth it well. Judas was never the better for communicating with the Disciples, nor they ever the worse for communicating with him.  
5. That unless a man do, by some one or other of the ways before mentioned, join with another in doing evil, there is no fear of his being partaker with him, either in his sin or punishment.  
All which considered, may, I hope, be sufficient to discharge your mind of this fear, and guard you against such impressions for the future. By this time, I suppose, you are sensible how much you have been imposed upon, and that without any just cause you have been withheld from the performance of a known and necessary duty. I pray God to forgive them who have thus misled you, and direct you better for the time to come.  Parishioner. 
Sir, I am very sensible now how great an error I have laboured under; I bless God, and thank you for it. I beg your Prayers, and shall not fail to join my own, that it may please God to pardon both me and them who have led me into it. I am so well satisfied, that I hope I shall not hereafter omit any opportunity of doing what I am commanded. Sir, I have given you a very great trouble, though you are pleased not to think it so; You have taken a great deal of pains, and to good purpose, for I am very well satisfied, that all my scruples have been idle and ungrounded Cavils, and that I had no just cause to separate myself from the Communion of the Church, as I have hitherto done. But, Sir, may I presume to give you a little more trouble; You have removed my scruples, and now I desire to be admitted into Communion with the Church, and am resolved (by the blessing of God) to walk orderly and peaceably therein. If therefore you will please to furnish me with some short rules, which may direct me in my preparation for this holy Ordinance, and instruct me how to behave myself both then and afterwards; you will greatly oblige me, and I shall make it my business to observe them.  Pastor. 
I shall very readily and willingly comply with your desire, and think it no trouble at all. I am so far from thinking it so, that I look upon it as my duty, and am mighty well pleased when I meet with an opportunity of doing it: so well, that I could hearty wish, that those whom God hath committed to my charge, would often give me this occasion. And to satisfy you that these are my real thoughts, I shall now apply myself to answer your desire, by giving you the best rules and directions that I can in this Case. And to render them the more effectual, I shall observe the method propounded by yourself, and endeavour to show you,  
1. What is required of those who come to the Lord's Supper?  
2. How they ought to demean and behave themselves when there?  
3. What will be expected from them afterwards?  
1. What is required of them who come to the Lord's Supper?  
Ans. Our Church hath given a short but very full Answer to this Question, which is this, They are required to examine themselves, 
Ch. Catech.  whether they truly repent them of their former sins, steadfastly purposing to lead a new Life, have a lively Faith in God's mercy through Christ, with a thankful remembrance of his Death, and be in Charity with all men.] Which Answer is founded upon that excellent Rule laid down by St. Paul in this Case. Let a man examine himself, and so let him eat of this bread, and drink of this Cup, 1 Cor. 11.28.  
To examine one's self, imports a serious, diligent and impartial Trial, in order to amendment and reformation. A transitory glance upon the several Occurrences of our lives, or a general survey of what we do or have done, will not serve the turn; but we must make a particular search and scrutiny into our several actions, and the several circumstances, wherewith they have been attended; We must consider from what principle, and by what rule we have acted, and to what end our actions have tended; and apply these to those several and respective duties we have been about. For, without the due consideration of these things, an action, though materially good, may be formally evil.  
This is to examine, but whom are we to examine? Not others but ourselves; Let a man examine himself. God Almighty having endued man with reason and consideration, having made him sensible of his duty, and apprehensive of those hopes and fears, that advantage and danger, which usually attend the performance or non-performance thereof; leaveth him to be his own Judge, and remits him to his own Examination. So that if men will flatter and deceive themselves in that which is their greatest concern, they may blame themselves, and none but themselves, if danger ensue thereupon. God would not have men either impertinently to meddle in the concerns of others, or carelessly to trust others with what concerns themselves; he would have every one do his own duty, and take care of his own concern. It may reasonably be supposed, that every man either is, or at least ought to be best known to himself; and that he will be most just to himself. And therefore God trusts man with himself, and St. Paul in this very case refers man to himself, saying, Let a man examine himself. But if after all this, Men will be unfaithful to themselves, and deceive their own Souls, whom have they to blame but themselves?  
Thus have I shown you both the importance of the word, and the Subjects of the Duty; what it is to Examine, and who they be, that are to undergo that Discipline. There only remaineth to consider the end for which we are to examine ourselves, and that is, In order to amendment and reformation. God would not have us to ravel into our bypast lives, on purpose to take pleasure in our former sins; or from our impunity, to take encouragement to go on still in the like iniquities; but he would have us to understand wherein we have formerly transgressed our rule, and done amiss; to correct and amend it for the present, and to resolve upon a more renewed course of living for the future.  
This in the general is, or aught to be the design of self-examination; but to be more particular, and bring it nearer to our present Case, I shall endeavour to do these five things.  
1. To show you the reasonableness of this advice, Let a man, etc.  
2. The necessity of the thing we are advised to, viz. Self-examination, in order to a due participation of this holy Feast.  
3. What we are to examine ourselves about.  
4. By what rules we are to proceed in examining ourselves.  
5. For what end we ought to examine ourselves.  
1. The reasonableness of this advice, Let a man examine himself.  
St. Paul's advice and counsel in this case will appear to be very reasonable, if we consider either the excellency of the Feast we are invited to, or the unworthiness of the persons who are invited.  
It is no common and usual entertainment, but a great and extraordinary Feast that we are invited to; Nor is it only a bare Feast, but a solemn Feast upon a Sacrifice; and that Sacrifice no other, than the offering up of the Son of God and our Saviour. Christ our Passeover is sacrificed for us, therefore let us keep the Feast, saith St. Paul, 1 Cor. 5.7.  
The Master of this Feast, or he who makes this great entertainment for us, is none other save only the holy Jesus. It was he, who as a Priest offered himself as a Sacrifice unto God the Father; who hath instituted this holy Feast in memorial of his Death and Passion; and therein prepared for us not only common food for the refreshment and sustentation of our decaying Bodies; but such as may suffice to nourish both our Bodies and Souls unto Eternal Life; not only the food of Angels, but that which far surpasseth those Quails, and that Manna, wherewith the Israelites were so miraculously fed for forty Years together in the Wilderness. The dainties which are now prepared, are not only Bread and Wine, but the Body and Blood of Christ Jesus, the tendency whereof is not only to preserve life here, but to fit and prepare us for Eternal Life hereafter. So that if we consider either the Excellency of this Feast, the dignity of its Author, the greatness of his preparations, the goodness of the things prepared, the greatness of its ends, or those glorious advantages which may thence accrue unto us; have we not great reason to proceed cautiously herein? to take the advice which St. Paul giveth us, and examine ourselves, before we presume to eat of this Bread, and drink of this Cup.  
But if we consider the unworthiness of the persons who are invited to this great Feast, it will render the advice yet more reasonable. Who are they for whom the holy Jesus prepares so great a Feast, and whom he invites to so noble an Entertainment? Men they are, but fallen men; Men in an estate of sin, in a depraved and degenerate condition; who, by their original pravity, have lost their primitive purity; and thereby unfit themselves for Communion with so holy a God. Whose Parents have been attainted of High-Treason against Heaven, and have involved their Children in the same guilt. Who have not only been sold under sin, but are become willing slaves thereunto; who are not only guilty by derivation, but more criminal by their own actual transgressions; who are not only by nature the Children of wrath, but by their own personal crimes liable to eternal ruin; who have not only sinned, but repeated their sins against Heaven; and by their iterated provocations have challenged the utmost of divine fury and indignation. Who have been forward enough to make Vows and Promises of better Obedience unto God, and as ready upon all occasions to break those Vows, and violate those Engagements. Who have been always willing to close with opportunities of sinning, but very unwilling to be reclaimed therefrom. These are they who are invited to this holy Feast, but be not mistaken, for, whilst such, they have no encouragement to come thereunto. And therefore St. Paul giveth us good counsel, when he saith, Let a man examine himself, and so let him eat of this bread, and drink of this Cup. Which Examination, as I have already told you, must be in order to amendment and reformation. So that if we seriously consider, either our original pravity, or our actual iniquities, our repeated sins against God, our manifold breaches of Vows and Promises made unto him, or our great unwillingness to be reclaimed from our sinful courses; we must needs own ourselves to be very unworthy Guests at God's Table; and if so, than we shall find great reason to be very cautious in our approaches thereunto, and to think this advice very reasonable, To examine ourselves before we eat of this Bread, and drink of this Cup.  
2. The necessity of the thing we are advised unto, viz. Self-Examination in order to a due participation of this holy Feast.  
The necessity of Self-Examination in order to this end, will appear to be very urgent, if not indispensible, when we consider, That without a serious, diligent, and impartial trial of ourselves, we can never fully understand wherein we have done amiss. And so long as we are prepossessed with an opinion of being innocent, we shall never endeavour to amend; and if we do not that, we can never expect to be welcome Guests at God's Table; and if we be not fit Guests there, we cannot expect the advantages thereof. But if, notwithstanding our unpreparedness, we will presume to come thereunto, then may we look to meet with that dreadful Sentence pronounced against him who wanted the Wedding Garment, which was, To be bound hand and foot, and to be cast into outer darkness, where is weeping and gnashing of teeth, Matth. 22.13. All which considered, may fully evince the necessity of Self-Examination.  
But though the advice which St. Paul giveth us, be in itself so reasonable, and the thing he adviseth us to be so necessary; yet will not the want thereof, excuse our disobedience to the command of Christ, or our non-attendance upon him at this holy Feast. It will rather condemn us, because we refuse to gratify him in a business, which is not only reasonable in itself, but necessary for us. To make an Apology for our not communicating upon this score, were to excuse one fault, by committing another. For, there can no other reason be assigned of our not doing our duty, but only our negligence and unwillingness. Let not any therefore hence forward dare to say, they are not ready when Christ calls them; but rather let them before hand consider what it is that is required of them, and so prepare themselves that they may be always ready. Let them make it their business to understand their duty and do it, to search every corner of their hearts, and every circumstance of their lives, and amend what is amiss; that so they may be always ready. And to assist you herein, I shall now apply myself to the next thing which I promised to show you, viz.  
3. What we are to examine ourselves about?  
There are two things which we ought especially to examine ourselves about; viz. Our bypast lives and conversations, and our present thoughts and resolutions. As to the former of these, Let us consider under what obligations we stand unto Almighty God to live holily and righteously, how far he hath obliged us by his mercies and goodness, by his Promises and by his Providence, by Mercies conducing both unto Life and Godliness here, and to Eternal Life, and neverfailing Happiness hereafter. How far we are engaged by our own Vows and Promises, not only made, but frequently repeated in the presence of God and of his People, and by our constant and continued profession of Christianity. Let us consider what rules he hath given us to live by, how equitable they are in themselves, how practicable as to us, and how easy and pleasant he hath thereby rendered our way to Heaven and Happiness. Let us call to mind how far we have violated those obligations, and how often we have transgressed those rules; and feriously examine what progress we have made towards repentance and amendment. Those who are so considerative, as to make these reflections upon the time past, will find cause sufficient to be troubled for what they have done, and to reform their way of Living; by which only means, they may in some measure capacitate themselves for this holy Feast.  
But it is not only our bypast Lives and Conversations, but our present thoughts and resolutions, we are to examine ourselves about. We ought to consider what thoughts we have of the ways of God, and the ways of sin; towards which the bias of our affections doth most incline; Whether we can, not only be content, but with cheerfulness abandon the ways of sin and wickedness, and with eagerness pursue the principles of holiness and true righteousness: Whether we be convinced in our Judgements of the unreasonableness and folly of the one, and of the great reasonableness and equity of the other; and whether these sentiments, (if any such be found in us) be as yet form into resolutions of better obedience for the future. These are the things which we are to examine ourselves about, and that we may the better do it, Let us in the next place consider,  
4. By what rules we are to proceed in this Self-Examination?  
The rules by which we are to examine ourselves are these two, viz. The word of God, and our own Consciences.  
The one will show us our duty, and the other will either accuse or excuse us as to the performance of it. Let us therefore carefully study the Book of God, and make it our business to be acquainted with his Will made known unto us therein. Let us keep a good correspondence with our own Consciences, neither stifling the genuine dictates thereof, nor suffering them to be groundlessly clamorous upon us; Let them not strain at a Gnat, whilst they swallow a Camel; let them not start and boggle at things indifferent, whilst they greedily embrace things unlawful. A good understanding of the former will help to inform the latter; and these two thus qualified will be the best rules to examine ourselves by. Let us therefore make use of these rules, and for our further direction, let us in the last place consider,  
5. For what end we ought to examine ourselves?  
The end of our Examination, as I have already hinted to you in the beginning of this Discourse, aught to be amendment and reformation. In order whereunto several things will be requisite, as  
1. A serious Meditation of God's goodness and our own unworthiness. The former of these will show us under what obligations we are, and the latter may serve to humble us under the sense of our miscarriages; and both these together may contribure much to our amendment and Reformation. The kindness and love of God our Saviour toward us being duly considered, cannot choose but constrain us to live more holily and righteously; and the consideration of our own unworthy and disingenuous dealing must needs make us ashamed of what we have done, and willing to do better. Let us therefore often think of these things, and endeavour to awaken those sentiments of duty and gratitude, honour and honesty, interest and advantage, to persuade us to a good improvement of this Meditation.  
2. Repentance for sins past, Reformation of life at present, and a firm resolution of better obedience for the future. In vain shall we examine ourselves, if after we have found what is amiss in us, we do not repent of it; and to little purpose will that repentance be, if we do not reform and amend it; and as little worth will that reformation be at present, if we do not resolve, and perform our resolutions too, by living more holily and righteously for the time to come. For this end therefore ought we to examine ourselves.  
3. Prayer to God will also be highly necessary in this Case. No Christian Duty can be successfully carried on without God's blessing, and the divine assistance; and God doth not ordinarily vouchsafe that to any but those who faithfully and fervently pray for it. If therefore we expect any good Issue of our Self-Examination, we must thereunto add Prayer. When we have thereby discovered our sins, we must pray unto God for the mortification and forgiveness of them. When we address ourselves to God's Table, we must pray unto him to compose and settle our thoughts, and to bless and direct us in what we go about. And that our Prayers may be the more effectual, we must add our hearty endeavours for the accomplishing of what we pray for. Without thus doing we cannot hope for any good effect of our Examination.  
4. Watchfulness will be very necessary. We must watch over ourselves, over our thoughts, over our words, and over our actions, that nothing therein be displeasing unto God. We must watch against our Enemies, the World, the Flesh and the Devil, that they do not withdraw us from our duty, and persuade us unto folly. Without this, our Examination will be to little purpose, and our reformation and amendment will go but slowly on.  
5. Fear and reverence, or an awful regard of that Deity, with whom, and upon whom we are invited to feast, will also be very necessary. For, if the Examination of ourselves, and the consideration of what we go about, do not produce in us reverential apprehensions of the divine presence; if it do not make us more careful in what manner we make our approaches thereinto; and how we behave ourselves whilst there; if it do not create in us a fear to displease, or offend him, with whom we are to feast; if it do not make us very cautious of provoking that Deity, whom we pretend to worship and adore in this holy action: It is an evident sign, that our pretended Examination hath no tendency towards amendment and reformation.  
6. Thankfulness for so great a mercy as is now offered us, will also be highly necessary. Can we consider what God our Saviour hath done and suffered for us, and what advantages he doth daily offer to us, without being deeply sensible, and truly thankful? If we can, it will be a sad symptom of the deplorableness of our present estate and condition, and give but little hopes of our amendment and reformation.  
7. Faith and confidence in God through Jesus Christ, that our endeavours herein will be successful. This also will be highly necessary. For, doubting destroys all the comfort, which we might reasonably hope for, from the performance of our duties; and takes off the cheerfulness with which we ought to prosecute our endeavours. Let us therefore lay aside this, and draw near unto God with full assurance of Faith. Let us believe that he not only is, but that he is a Rewarder of all those that faithfully seek him. Having duly performed those duties that are required on our parts, let us not doubt, but believe, that he will accept of our so doing, and bless us therein.  
Thus have I endeavoured to make good the first part of my Promise, by showing you, what is required of all those who come to the Lord's Supper, viz. Self-Examination; as also by showing you the reasonableness and necessity of our so doing; what we are to examine ourselves about, by what rules we are to proceed, and for what end we ought to examine ourselves. And whosoever he be that doth seriously set himself to the performance of this duty, and in so doing doth carefully observe these rules, may with confidence approach, and reasonably hope to be a welcome Guest at God's Table.  Parishioner. 
Sir, You have very well acquitted yourself in this first part of your Promise; I am mightily pleased, and wonderfully well satisfied with those directions which you have given me, and am resolved, by God's blessing, with care and Conscience to observe them. I know, I cannot do it so well as I should, but I will do it as well as I can; and I hope God will accept my willing mind, and pardon my weaknesses and infirmities.  
But, Sir, You did also promise to direct me how to demean and behave myself when I am at this holy Feast, so that I may not displease and offend my blessed Saviour, who hath been, and still is so kind to me.  Pastor. 
It is very true, I did promise you that also, and I hope, I shall not fail you therein, because I intent to take two unerring Guides along with me, viz. The blessed Jesus, and his holy Apostle St. Paul; The former of which, not only commandeth us to do this, but to do it in remembrance of him, Luk. 22.19. and the latter tells us, that in the doing of it, there ought to be a Discerning of the Lord's Body, 1 Cor. 11.29.  
1. When we come to this holy Feast, we ought to call to mind all that the blessed Jesus hath done and suffered for us. He who commandeth us to do this, commandeth also to do it in remembrance of him.  
This holy Feast was never intended by the blessed Author and Instituter of it, to be an Expiatory or propitiatory Sacrifice; nor as the Papists call it, an unbloody offering for the sins both of the quick and dead; nor for a scenical and histrionical representation of the Death of Christ. But it was designed to be an Eucharistical Sacrifice, or a Sacramental action, whereby Christians are to commemorate that bloody Sacrifice, which Jesus Christ offered upon the Cross for the sins of Mankind. And therefore St. Paul, reciting the words of Institution, applieth them to this holy action, saying, This do ye in remembrance of me, 1 Cor. 11.24, 25. And that he might be the better understood, he explaineth himself in the following words, saying, As often as ye eat this bread, and drink this Cup, ye show forth, (or show ye forth) the Lord's death, till he come, v. 26.  
Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used, and rendered to show forth, doth not signify to express one thing by the likeness of another, nor to represent it by histrionical gestures, but to preach and declare the thing as it is, i. e. by celebrating this holy Feast, to keep up the memorial thereof, and thereby declare, what a deep sense we have of all that our blessed Saviour hath done and suffered for us.  
Whence by the way, I may note unto you the vanity of that Popish Figment of Transubstantiation. For, if the blessed Jesus had designed to have been always really and bodily present with his people in this holy Feast; this command of his would have been very insignificant; for, Remembrance doth not respect things future, or things present, but things past.  
But to return to our business, To do this in remembrance of him, and in so doing, To show forth the Lord's Death, seem to be expressions exegetical or explanatory of one another. And therefore it may not be amiss to inquire into the sense and meaning of both, that we may the better understand how to behave ourselves at this holy Feast. To that purpose I shall take them in order, and show you,  
1. What it is, To do this in remembrance of him?  
2. What it is, To show forth the Lord's Death?  
1. What it is, To do this in remembrance of him?  
Ans. An idle and unconcerned remembrance of the sufferings and death of Christ; such as men sometimes have, when they call to mind things past which are of no great concern to them, is not the thing here intended: No, it must be an effectual remembrance; i. e. Such an one as may stir up our minds to apprehend and apply Christ with all his benefits to ourselves; so to remember the Sacrifice and Death of Christ, that we may thence reap Comfort, Joy, Peace of Conscience, increase of Faith and Charity, and an assured hope of future life and felicity on that account: So to remember the love that he hath shown unto us therein, as to be always thankful to him for it. But to be more particular,  
1. When we come to God's Table, and there see the two Elements of Bread and Wine, ready prepared to be delivered to, and received by us; we ought to call to mind that Jesus Christ is a perfect Saviour, and that his Body and Blood, which are represented thereby, are the true Bread and Water of Life to all that believe in him, and worthily receive that holy Sacrament.  
2. When we see the Bread and Wine set apart by the Minister, and by him Consecrated to that holy purpose, by repeating the Promises and Prayers made for that end; we ought to remember that Jesus Christ was also ordained of God, appointed and set apart by him to be our Mediator and Redeemer: to make intercession for us at the Throne of Grace, and redeem us from all our sins.  
3. When we see the Bread broken, and the Wine poured out, it should put us in mind how the Body of Christ was broken, and his Blood shed for us, how he was Crucified and slain, and all this for our sins: and that if he had not thus once died for us, we must have died ever, i. e. we must have undergone an ever, yet never dying Death.  
4. The Sacramental actions of giving and receiving the Elements, should put us in mind, That God doth truly and really give Christ, with all his merits, and all the efficacy of them, to every worthy Receiver in this Sacrament.  
5. The consideration of these two last Meditations should put us upon renewing our Faith and Repentance. For,  
1. When we remember that his Body was broken and his Blood shed for us, it should stir up in us a godly sorrow, and unfeigned repentance for our sins, which have been the causes of so great sufferings to our blessed Saviour. 2. When the Minister giveth the Bread and Wine, and we receive them; we should at the same time lift up our hearts to Heaven in a deep sense of God's goodness, and our own unworthiness, and endeavour to apprehend and apply Christ with all his benefits to ourselves; believing that he was made man for us, and that he suffered and died, not for the remission of sins in general, but of our sins in particular.  
6. The consideration of the dying Love of the blessed Jesus, represented to us in this holy Sacrament, aught to put us in mind how necessary a charitable frame and temper of mind is this Feast. If Christ have so loved us, then certainly we ought to love him; and if we would do this well, let let us take his own directions, who saith, If ye love me, keep my Commandments, John 14.15. And if God so loved us, we ought also to love one another, 1 John 4.11. Love to the Brethren is not only our duty, but our greatest interest, For, thereby know we that we have passed from death to life, because we love the brethren, 1 John 3.14. The remembrance therefore of the dying love of the blessed Jesus, aught to stir up in us at this time, a love to God, and to the Brethren.  
7. The consideration of the whole should create in us an humble and thankful frame and temper of mind. It should put us upon offering the Sacrifice of Praise and Thanksgiving unto God, not only in word, but in every action of our life, for Christ and all his benefits; and to testify the reality of that gratitude, by renewed acts of Faith, Repentance and Obedience all our days. Thus ought we to receive this Sacrament in remembrance of Christ.  
2. What it is to show forth the Lord's Death till he come?  
Ans. An Historical Narrative of the Sufferings and Death of Jesus Christ; to be able to tell that he died at Jerusalem, in the Eighteenth Year of Tiberius the Emperor; Pontius Pilate being the Roman Deputy in Judea, and Josephus Caiphas the High Priest that same year; This is not to show forth the Lord's Death in the Apostles sense. But such a serious Meditation thereof as may inhanse our hatred of sin, our love to God, and our thankfulness to Jesus Christ; if it be constant and continued, will best declare our sense of our Saviour's Sufferings, and show forth his Death till he come.  
1. When therefore we are at God's Table, and there see all things prepared for us; when we consider, that Christ our Passover was sacrificed for us, and that we are now invited to a Feast upon that Sacrifice: We cannot but reflect upon the just anger and indignation of God against sin. We cannot but observe, that such was the severity of Divine Justice, and the heinousness of sin, that no reconciliation could be made between God and Sinners, till the punishment due to sin was suffered. So highly was God incensed, so great was his wrath justly conceived against sin; that he was not to be pacified by any thing, but only the deprecation, and Death of his own Son. These aught to be our thoughts, especially at this time; and if thus we employ ourselves when we are at this holy Feast, and in pursuance of these thoughts do for the time to come loath and abhor, hate and avoid all manner of sin; then and thereby shall we truly show forth the Lords Death till he come.  
2. When we are at God's Table, and there see the dainties provided for us; that there is not only food for our bodies, but for our Souls also; not only such as may sustain our frail Bodies, or support and maintain the union between our Souls and Bodies here; but such as will nourish us up in grace here, and fit us for Glory hereafter. When we consider, that such was the love of God to Mankind, that he gave his only begotten son, that whosoever believed on him should not perish, but have everlasting life, John 3.16. have we not the greatest Specimen of God's mercy and goodness towards us, that we can desire? and is not this love writ in Characters so legible in this holy Sacrament, that he that runneth may read them? and if so, what cause have we with grateful acknowledgements to own and declare the goodness and mercy of God, to praise and thank him for it, to love him again, and to testify that our love, by keeping his Commandments. Which if we do, and persevere in so doing, then shall we truly declare and show forth the Lord's Death till he come.  
3. When we are at God's Table, and there, under those symbolical Elements of Bread and Wine, can clearly discover the Body and Blood of Christ really, though not corporally offered to us; how lively is the dying love of our blessed Saviour therein represented to us? May we not therein plainly read those dreadful pangs, those dying groans, and those unspeakable sufferings, which the blessed Jesus did willingly undergo for our sakes? and aught we not with all possible expressions of love and gratitude to commemorate this his kindness? This is all (i. e. this with the dependencies thereupon) that he requireth of us, for all that he hath done and suffered for us, viz. to celebrate this Feast in remembrance of him, which if we rightly do, and continue so doing, then do we truly declare, or show forth the Lord's Death till he come. For, this Meditation cannot fail of filling our hearts with grateful sentiments of our Saviour's Love; and those sentiments will certainly employ our tongues in thankful acknowledgements, and engage our whole lives in dutiful returns unto him for it.  
Thus have I shown you in the first place how you ought to demean and behave yourself, when you are at God's Table, viz. you ought to do this in remembrance of Jesus Christ. But there is one thing more yet required of you, viz.  
2. In the doing of this, there ought to be a Discerning of the Lord's Body.  
This expression hath been mightily strained by some, who have racked their inventions to find out such notions of it, as, I am apt to believe, were never intended by St. Paul; but I shall not now either trouble myself or you with the Examination of them. My design is only to instruct you plainly, and make things as intelligible to you as I can. In order whereunto, all that I shall do at present, shall be only to acquaint you with the full importance of the word Discerning, and by that means to show you the true and genuine sense of the Apostle in this expression.  
The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) here used and rendered Discerning, imports only a discretional act, whereby we do exempt some one thing from the common order of others, and set a more honourable value and esteem upon it. This sense of the word is warranted by the usage of it in other places. St. Judas, v. 22. adviseth us to have compassion of some, making a difference, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) i. e. between such Sinners as are treatable, and willing to be instructed, and such as are intractable, obstinate and disobedient. And St. Paul putteth the question, saying, 1 Cor. 4.7. Who hath made thee to differ? (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;) i. e. who hath separated thee from the rest of Mankind, and placed thee in an higher Form than them? from both which places, the importance of the word is very plain, that it implies only a discretional act, whereby one thing is distinguished from another, and more honour and respect paid thereunto, than to the other.  
To discern the Lord's Body therefore (in St. Paul's sense) is, to look upon the sacred Elements of Bread and Wine in this holy Feast, as the most precious symbols of the Body and Blood of Christ, to put a difference between them, and all other common meats and drinks, to use them with a religious reverence, and not to approach this holy Table without a lively Faith in Christ Jesus, a serious and unfeigned repentance of all our sins, a steadfast purpose of leading a new life, and being in Charity with all men.  
This I take to be St. Paul's meaning in this expression, and if you thus discern the Lord's Body, you will certainly find the blessed effect of it, in the spiritual nourishment of your Soul unto Eternal Life.  
And thus have I performed the second part of my Promise to you, by showing you, how you ought to demean and behave yourself at God's Table.  Pashioner. 
Sir, You have infinitely obliged me by the pains you have taken to furnish me with such good rules and directions, I pray God to give me grace to observe and follow them. I shall (God willing) do my endeavour, and I beg your Prayers for my assistance. But there is one thing more yet, which you were pleased to promise me, viz. some Directions how to behave myself after I have received this holy Sacrament. And these also I would willingly take along with me when I go from hence.  Pastor. 
I confess I am your Debtor by Promise as to this also, and shall endeavour to discharge myself of that Debt, by giving you some short and plain rules how to carry yourself afterwards.  
1. When you go away from this holy Sacrament, you ought to carry along with you a deep sense of those great obligations which God Almighty hath laid upon you therein. You ought to retire not only into your Closet, or some private place, but into yourself; and there meditate of the great mercy and goodness of God the Father, in sending his Son to be your Mediator and Redeemer; and of the great condescension, and infinite kindness of God the Son, in taking upon him your nature, and submitting himself to Death, even the Death of the Cross for your sins. You ought often to think of that great honour you have received, in being admitted not only to feast with God and Christ, but to feast upon Christ, the true Christian Sacrifice. In a word, you ought by serious thoughts and meditations of what you have been about, to imprint upon your minds a due sense of God's goodness, and thereby take a prospect of all that happiness, which you either do enjoy, or may obtain, by complying with, and being obedient to the command of the blessed Jesus in this particular.  
2. Having thus imprinted these things upon your mind, you must endeavour thereby to work it into an humble and grateful frame. When you reflect upon your former sins and present unworthiness, you will find cause sufficient to be humbled for them; and when you consider God's greatness in himself, and his goodness towards you, you will find good reason to be thankful for the favours you have, and daily do receive from him. Let it be your care therefore always to cherish due sentiments of divine goodness in your mind, that so you may be ready upon all occasions to praise and glorify his great and holy name for it. Can you remember how kindly you have been invited, how courteously received, how nobly and friendly entertained by the blessed Jesus, and yet be unthankful? I cannot believe that any one who pretends to Christianity, can so far forfeit his Religion and reason too, can be so much lost to all the sentiments of piety and humanity at once, as to be guilty of so gross ingratitude. Unthankfulness in Divinity is an odious crime; and Ingratitude in Morality is no better. So much was it abhorred even by the Heathens, that it became a Proverb among them, Call a man ingrateful, and you have said the worst you can of him. Be not you therefore guilty of that against God, which the Heathen looked upon as so great a reproach among themselves; Consider that heavy charge which God draws up against Israel; Isa. 1.2, 3. Hear, O Heavens, and hearken, O Earth, saith the Lord, for, I have nourished and brought up Children, but they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's Crib; but Israel doth not know me, my people doth not consider. Let the consideration of God's so deep resentment of this crime in his own people, teach you and me to beware of it. Let us recollect ourselves, and call to mind all those incomparable favours and benefits which God from time to time hath bestowed upon us, and the advantages of this holy Feast in particular; that so our minds may be always ready to make grateful acknowledgements thereof.  
3. When by these or the like Meditations, you have wrought your mind into such an humble and thankful frame; Your next work will be, to evidence the truth and reality of that temper, by actions suitable thereunto. We do not expect to find grapes on thorns, nor figs on thistles. For, as a good tree cannot bring forth evil fruit, so neither can a corrupt tree bring forth good fruit, saith our blessed Saviour, Matth. 7.16, 17, 18. And thence he concludeth, Therefore by their fruits ye shall know them, v. 20. The best evidence therefore of a worthy Communicant, is to be taken from his way of living afterwards. If he make Conscience of what he doth, if he make it his great care and business to live holily towards God, and righteously towards all men, it is a good sign of the goodness of his condition; But if, notwithstanding the obligations which have been laid upon him at this holy Feast, he return with the Dog to his Vomit, and the Sow that was washed to his wallowing in the Mire; if he still adhere to his old sins, and take pleasure in his former wickedness, it is an evidence that he still remaineth in the gall of bitterness, and that without a timely repentance and reformation, his portion will be with Hypocrites in Everlasting Burn. It is good counsel which St. Paul giveth us, Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him. Thereby intimating, that our returns ought to be suitable to favours and benefits which we have received. The holy and righteous God loveth holiness and righteousness in his people, and expects it from them.  
When by our Baptism we were at first admitted into Christianity, we entered into Covenant with God; That we would renounce the Devil and all his Works, the Pomp's and Vanities of this wicked World, and all the sinful desires of the flesh; that we would believe all the Articles of the Christian Faith: And that we would keep God's holy Will and Commandments, and walk in the same all the days of our life. Now our continued profession of that Faith, into which we were baptised, is indeed a daily repetition of that Promise; but as often as we receive this holy Sacrament, and feast with God upon this holy Sacrifice, we solemnly renew our Covenant, and do thereby engage ourselves to perform the Conditions thereof.  
To sum up all in a word therefore, If you would know what is expected from you, after you have been admitted a Guest at God's Table; It is briefly this, You must make it your great concern, with all care and Conscience, to perform your Baptismal Vow and Covenant in all the parts and branches thereof; i. e. You must take care to spend the remainder of your lives in living holily towards God, and righteously towards all men.  
And thus have I endeavoured to perform the third and last part of my Promise, by acquainting you, what it is that will be expected from you, after you have had the honour to be admitted a Guest at God's Table, and to bear your part in the Celebration of this holy Feast.  Pashioner. 
Sir, You have, to my great satisfaction, fully performed all that you promised: And now, it is my part not only to remember, but carefully to observe, and conscientiously follow those good Rules and Instructions, which you have given me. And that, from this time forward, I will endeavour, by God's Assistance, to do. I beg your Pardon for the trouble I have given you, and hearty thank you for the pains you have taken with me. I hope you will excuse the One, and I will endeavour to improve the Other to those good Ends and Purposes, which you designed it. And that I may the sooner set about that Work, I will at present take my Leave of you.  Pastor. 
God b'w'y', good Neighbour; Go, and do as you have said, and the Lord give a Blessing thereunto. Be not you wanting to yourself in your Endeavours, and God Almighty will never be wanting to you in his assistance. But that you may carry on this work the more comfortably, be frequent in your Prayers to God for his blessing and direction; and rest assured, my Prayers shall not be wanting at the Throne of Grace, that you may be successful therein.   

A SHORT FORM OF PRAYERS Fitted for the more Worthy RECEIVING OF THE Holy Communion: WITH A Morning and Evening Prayer for the Use of Private Families.  
WHen you hear the Exhortation read by the Minister, on the Sunday, or Holiday before, and find yourselves thereby invited to, and admonished to prepare yourselves for, the Celebration of the Sacrament of the Lord's Supper; consider seriously, by whom, and to what you are invited; imprint upon your minds a due sense of that great honour which is done you by God, and of the great love of your dying Saviour; and think with yourselves with what Godly Preparation you ought to approach thereunto. And that these impressions may not wear out, let me advise you constantly to use this following, or some such like Prayer and Confession, every Morning and Evening the Week before.  
O Almighty and most merciful Father, who of thine infinite goodness hast been pleased to invite me not only to Feast with thee, but to Feast upon thee; who hast provided for me not only Sacramental Bread and Wine, but the Bread and Water of Life, the Body and Blood of my blessed Saviour. How infinite is thy mercy, and how unspeakable is thy loving kindness herein! I am overwhelmed with the thoughts of it, and lost in admiration. But when I consider, That Thou art a God of purer Eyes than to behold the least Iniquity; That Thou neither dost nor canst approve of any Sin in any one; then my fears arise, and my confidence faileth me. How shall I, who am a great and grievous Sinner, appear before thee? How shall I dare to approach thy presence? I cannot but own that both in thought, word, and deed, I have grievously offended thy most Sacred Majesty, and that too frequently, and with too high an hand. I have done what in me lay, to forfeit thy favour, and to provoke thy wrath and indignation against me. What therefore can I expect, but with him who wanted the Wedding-Garment, to be rejected with scorn, and exposed to Punishment? But, O Lord, with Thee is mercy that thou mayst be feared. It is thy property, to have mercy and to forgive. In confidence, therefore, of this thy great mercy, and in hopes of Pardon and Forgiveness, it is, that I am now humbly bold to appear before Thee. Behold me, O Lord, thus prostrate in thy presence, with the tears of true, and unfeigned Repentance, bewailing the miscarriages of my bypast life; and for thy mercy's sake, and for the merits sake of thy dear Son, Jesus Christ, humbly begging, not only Pardoning Grace for Sins past, but Preventing Grace against Sin for the time to come. It was for my Sin that my Saviour suffered; it was to wash away the stain thereof that he shed his Blood, O let me not lose the benefit of it! If there be any thing in me that may render me uncapable of it, be pleased to remove it. If there be any thing wanting in me, to make me fit for it, let thy Holy Spirit, O Lord, work it in me. Subdue and mortify all my Lusts and Corruptions, and implant in me principles of Holiness and true Righteousness. Teach me to love and fear Thee as I ought. Give me an humble and obedient temper of mind. Let it be my great pleasure to walk in thy ways, and my only delight to keep thy commandments. Make me thankful for all thy mercies, and careful to improve them to thy glory, my own comfort, and the good of others. Fit me for all states and conditions of life, and prepare me for every good work; but especially for the celebration of that Sacred Feast which I am now invited to: Let nothing, O Lord, be wanting in me that Thou knowest requisite for me, when I appear in thy presence. Let me be found a welcome guest at thy Table; and there receive that heavenly Food, which alone can nourish up my Soul unto Eternal Life. All which I humbly beg, in the Name and Mediation of Jesus Christ, and in that Sacred form of Words, which he himself hath taught us, saying, Our Father which art in Heaven, etc.  

In the Morning of the Communion-Day, before you go to Church, use this following, or some such like Prayer.  
O Lord my God, the Day, the joyful Day is come, on which Thou hast promised to provide, and invited me to be a guest, at a most Heavenly Banquet. This day I am to Feast with Thee, and Feed upon my blessed Saviour and Redeemer. Give me, I beseech Thee, a due sense of that Honour and Happiness I am now going to be made partaker of, and make me truly thankful for it. I am now going to Thy Table, good Lord fit and prepare me for it; furnish me with such Graces, and Ornaments of Mind, as may be suitable to so high and honourable an entertainment; fill my Soul with Fear and Reverence, with Humility and Meekness, with Piety and Devotion, and with Faith and Charity; that nothing may be found wanting in me, when I appear before Thee. Let thy Blessing go along with me, and let Thy Holy Spirit guide and direct me. Let me find a gracious reception there, and a full satisfaction to all my wishes and desires: Enable me so to Eat the Flesh and Drink the Blood of my blessed Saviour, that he may evermore dwell in me, and I in him. Grant this, O Lord, for Jesus Christ's sake, our only Mediator and Advocate. Amen.   

When you Approach the Lord's Table, and there see the Symbols of Christ's Body and Blood placed in order, and ready to be Consecrated to that Holy Use; you may use this following, or some other short Prayer, to this purpose.  
I Am here, O Lord, in Obedience to thy Command; and am very desirous to do my Duty: I come to renew my Covenant with Thee; and beg thy assisting Grace, That I may keep it better for the time to come. To this end, be pleased to increase and strengthen that Faith, which Thou hast already wrought in me; and grant, That I may ever hereafter serve and please Thee in Newness of Life. I find a Table spread for me, blessed be thy Name for it; give me, I beseech Thee, a Spiritual Appetite thereunto. I am unfit, I confess, for so great an Honour: I am unworthy to partake of these Holy Mysteries: I have no Merits of my own to trust to; but I have thy Mercies to depend upon, and the Merits of my Blessed Saviour to plead for me. Hear them, O Lord; and, for their sakes, look graciously down upon me: upon their Account, let me find Favour with Thee here, and obtain Everlasting Life, when Time shall be no more, hereafter. Amen.   

When you see the Bread broken, and the Wine poured out by the Minister; then use this following, or some other short Prayer, to this purpose.  
O Holy Jesus, who for my sake didst suffer thyself to be Apprehended, Arraigned and Condemned, and (at last) to suffer Death upon the Cross for my Sins: Give me Grace to be truly affected with the Remembrance of what Thou hast done, and suffered for me. Writ it on the Tables of my Heart, that I may ever be mindful of it: and let the Consideration thereof, cause me to hate Sin, and love Holiness. Create in me, O Lord, a new Heart, and renew a right Spirit within me; that, for the future, I may make it my business to Perfect Holiness in thy Fear: That, as Thou diedst for Sin; so I may die to Sin: That, as thy Body was broken, and Blood spilt upon the Cross for the Sins of Mankind; so my Heart may be broken under the Sense of Sin, and broken off from the love and liking of any Sin; and, at last, fixed upon Holy and steadfast Resolutions of better Obedience for the future. Amen.   

Whilst the Minister is Receiving the Sacrament himself, and Administering it to the rest of the Communicants; you may use this following, or some other short Prayer, to this effect.  
O Blessed Lord God Who am I, that Thou shouldst be thus mindful of me? That Thou shouldst admit me a Guest to thy Table? I know, I am unworthy to appear in thy Presence, and should have wanted Confidence to approach this Sacred Place, if I had not received thy Command so to do. Lord, Let me not suffer for my Obedience thereunto: But, as Thou hast thought fit to invite me hither; so be pleased to prepare my Heart for the Reception of these Holy Mysteries provided for me: And grant, That my so doing may in some measure be instrumental to the Advancement of thy Glory, the Good of my own Soul, and the Edification of others. And this I beg for Jesus Christ his sake. Amen.   

When you have Received the Holy Sacrament, whilst the Minister is Administering it to others, or returning to the Table, and placing things decently, and in order there; you may use this following, or some other short Prayer, to this purpose.  
O Almighty God, and Heavenly Father, I most hearty thank Thee for that Spiritual Food, which I have now Received. Let not, I beseech Thee, any Failure of mine deprive me of the Advantages of this Holy Feast: But be pleased to add thy Blessing thereunto, that so it may be Food indeed, and nourish my Soul; not only in Grace here, but unto Glory hereafter. I am so sensible of the Obligation, that Thou hast been pleased now to lay upon me, that I do henceforward devote and consecrate myself, Soul and Body, wholly to thy Service; humbly beseeching Thee to accept this my bounden Duty, and to give me Grace ever hereafter rightly and truly to perform the same; to thy Honour and Glory, through Jesus Christ, our Lord. Amen.   

When you return Home, and are retired into your Chamber, or Closet; you may use this following, or some other Prayer, to this purpose.  
O Almighty and most Merciful Father; who art Good, and dost Good: Thou art an inexhaustible Fountain, and an unfathomable Depth of Mercy and Goodness! Of thy Fullness we all receive, and are filled, without lessening thy Store. How great an instance have I this Day had of thy Bounty? How large an Experience of thy Mercy? I confess, I am a Sinner, and a great Sinner; the unworthiest of those that worship Thee, unfit for the Company of thy Saints and Servants: And yet I have this Day had the Honour to sit at thy Table, and to be entertained by Thee at a most Heavenly Banquet. I have had the Happiness, not only to Feast with my Saviour, but to feed upon Him; to eat his Flesh, and drink his Blood: which whosoever doth, He hath assured me, Shall have Everlasting Life; and He will Raise him up at the last Day. What shall I render unto Thee, O Lord, for all this Mercy and Goodness? I will take the Cup of Salvation, and call upon the Name of my God: I will make it my business, to serve and please Thee, as long as I live. These are my Resolutions: Lord, Let not thy assisting Grace be wanting to me, for the Performance of them! Writ, I beseech Thee, this thy Mercy upon my Mind, in such Characters as may never be blotted out. Give me such a due Sense of it, that my Heart may be unfeignedly thankful; and that I may show forth thy Praise, not only with my Lips, but in my Life; by giving up myself to thy Service, and by walking before Thee in Holiness and Righteousness all my Days, through Jesus Christ our Lord: In whose Blessed Name and Words I further Pray as He hath taught me, saying,  Our Father which art in Heaven, etc. 
FOrasmuch as no Business, either Religious or Civil, can be well done by us, without the Grace and Assistance of Almighty God; nor any thing prosper under our Hands, without his Blessing thereupon: And that, neither his Grace and Assistance, nor his Blessing upon what we go about, can reasonably be hoped for, unless, with Pious and Devout Hearts, we faithfully and diligently Pray unto Him for the same: It will highly concern us, even in point of Interest, as well as Duty, to take the Counsel of St. Paul, and Pray continually; i. e. To keep our Hearts and Minds in such an Holy and Devout Frame and Temper, that at all Times, and upon all Occasions, we may be ready to offer up pure Hearts, and clean Hands unto God in Prayer. But though this aught to be the constant Frame and Temper of our Souls; yet there are some particular Seasons, when we ought seriously, solemnly, and on set purpose, to exercise the same; especially, Morning and Evening. And because all Masters of Families ought, with the good Joshuah, to take care, that not only They themselves, but those of their House, serve the Lord; and that this can never be well done, without keeping up some Religious Order and Discipline in their Families; it will not only be convenient, but necessary for them, to set apart some certain Times and Seasons, wherein both they and their Household may jointly exercise this so immediate Act of Worship; and together, offer up their Prayers, and return their Thanks and Praises unto God. This Part of Religious Worship, I am afraid, is too much neglected, if not wholly laid aside, in many Families, at this Day. To restore, therefore, this Holy Order and Discipline in private Families; to revive the Exercise thereof, and to assist those who are not already better supplied, in that Godly Practice, I have Composed this following Prayer; and do hearty wish, that all Masters of Families would take care, that either this, or some such like Prayers, be constantly, at least every Morning and Evening, used in their Houses.   

The Prayer.  
O Almighty, most Merciful, and Eternally Gracious Lord God Thou art a God hearing Prayers; therefore, to Thee shall all Flesh come: Thou art Good, and dost Good: Thou art the Great and Glorious Creator of Heaven and Earth, the Wise Orderer and Disposer of all things therein. We, the unworthiest of thy Creatures here on Earth, are at this time prostrate in thy Presence; humbly confessing our Sins, and thankfully acknowledging thy Mercies. We confess, O Lord, we have sinned against Heaven, and against Thee, and are no more worthy to be called thy People: We have left undone those things, which we ought to have done; and we have done those things, which we ought not to have done: We have omitted many Duties, and committed many Enormities: We have sinned against great Light, and great Love, discovered to us in the Gospel of thy Son. Our Sins, we confess, have been so out of measure sinful, that, shouldst Thou deal with us as we have deserved, or measure out unto us a Vial of Wrath proportionable to the Ephah of our Iniquities, it might in a drowning measure and manner fall upon us. But with Thee, O Lord, is Mercy, that Thou may'st be feared; and therefore is it, that we are once more humbly bold to offer our Persons, and our Devotions, to the Throne of Grace; beseeching Thee, for thy Mercy's sake, and for the Merit's sake of thy dear Son, and our Blessed Saviour, in Mercy to look upon us; to open our Eyes, and make us sensible of our Sins; to open our Hearts, and make us sorrowful for our Sins; to work in us a Repentance, never to be repent of; to subdue and mortify in us all our Lusts, and lustful Inclinations; all our corrupt Thoughts and Imaginations: And, instead thereof, to implant in us Principles of Holiness, and true Righteousness. Give us a lively Faith in thy Son, a sincere and entire Obedience to thy Will, a profound Humility and unwearied Patience under thy Hand, and an holy Contentedness with every Estate and Condition, wherein Thou shalt please to place us. Justify, we pray Thee, our Persons, and sanctify our Natures: Wash us throughout in Soul, and Body, and Spirit; that so, both our Persons, and our Performances may now and evermore be acceptable in thy Presence, O Lord, our Strength, and our Redeemer.  
With us, we pray Thee, be mindful of all Thine: Bless thy Universal Church, and every Member thereof; particularly, these Churches of England, Scotland, and Ireland. And herein, in a particular manner, let the choicest of thy Blessings rest upon the Head and Heart of thy Servant, but our dread Sovereign, JAMES, by thy Grace, and especial Providence, of England, Scotland, France, and Ireland, King, Defender of the Faith, in all Causes, and over all Persons, as well Sacred as Civil, in these his Realms, and in all other his Majesty's Dominions and Countries, Supreme Moderator and Governor. As Thou hast done Great things for Him; so, we pray Thee, do Great things by Him: In Him give unto us the Blessings of Government; and in Him fulfil amongst us the Ends of Government. Bless Him and Us in the Safety and Preservation of his Royal Person, and in the Health and Happiness of his Royal Relations. In particular, Bless Him and Us, in blessing his Royal Consort, and our Gracious Queen, MARY; make her a joyful Mother of Children, and happy in them. And in Blessing, be pleased to bless Katherine, the Queen Dowager, their Royal Highnesses, Marry Princess of Orange, the Princess Anne of Denmark, and all the Royal Family. Endue them with thy Holy Spirit, every them with thy Heavenly Grace; prosper them with all Happiness, and bring them at last, though late, to thine Everlasting Kingdom. Bless Him and Us, in blessing the Ministers of thy Holy Word and Sacraments; as well Arch-Bishops and Bishops, as other Pastors and Curates. Bless the Lords, and the rest of his Majesty's most Honourable Privy-Council. Bless all the Nobility, Gentry, Judges, Magistrates, and Commonalty of the Realm: Bless them all, from the Highest to the Lowest, with Religious Hearts towards Thee their God, Loyal Hearts towards their Sovereign, and Loving and Charitable Hearts one towards another. And now, O Lord, we pray Thee for a Blessing upon Us, even Us, who are here before Thee, at this time: Bless Us in our Persons, in our Offspring, in our Servants, in our Relations, in our Acquaintance, in our Habitations, and in all our Lawful Actions.   

Thus far this Prayer may be used both Morning and Evening; and the Morning Prayer may be continued thus:  
LET thy good Hand of Providence be over us this Day for Good: Let it preserve and defend us from all Dangers both of Soul and Body. We are now going to Converse with a subtle and sinful World; be Thou pleased to fortify our Minds against both the Allurements and Contagion thereof. Let neither our own inbred Lusts, and Corruptions betray us; nor the Power of Satan, nor Policy of the World, prevail upon us to swerve from the ways of thy Commandments. Be pleased, O Lord, to go in and out with us in all our Undertake, and to bless and prosper us therein. Imprint upon our Minds such a warm and vigorous Sense of thy Divine Providence over us, as may engage us always to walk in thy Ways, and oblige us to study nothing more, than how to serve and please Thee all our Days. Nor are we mindful of ourselves alone, but of all those also, who are in worse Condition than ourselves; who are any ways afflicted or distressed in Mind, Body or Estate, (especially those, who either desire, or stand in need of our Prayers): Let it please Thee to comfort and relieve them according to their several Necessities; giving them Patience under their Sufferings, and an happy Issue out of all their Afflictions. And, as we Pray unto Thee; so, we desire to Praise Thee, for all Mercies, at all Times, and upon all Occasions afforded to us: We bless Thee for our Creation, Preservation, and all the Blessings of this Life: In an especial manner, we adore thy Great and Good Providence for thy Protection of us this Night past, and for that competent Measure of Rest and Sleep, which we have enjoyed. We bless Thee, for that Thou hast safely brought us to the Beginning of this Day: Defend us in the same with thy mighty Power; and grant, That this Day we fall into no Sin, neither run into any kind of Danger: But that all our Do may be ordered by thy Governance, to do always that is Righteous in thy Sight. We bless Thee for all those thy Saints and Servants, who are departed this Life in thy Faith and Fear: Beseeching Thee to give us Grace so to follow their good Examples, that we, with them, may at last obtain a Glorious Resurrection in the Life Everlasting. But above all, we adore and magnify thy Great and Glorious Name, for the Redemption of the World by our Lord Jesus Christ, the Fountain and Foundation of all our Mercies; for the Means of Grace here, and the Hope of Glory hereafter. For all these Mercies we Pray unto Thee, and for all these Blessings we desire to Praise Thee, in that most Sacred Form of Words, which the Holy Jesus hath taught us, saying,  
Our Father which art in Heaven, etc.   

The Evening Prayer may be continued thus;  
WE Praise and Glorify thy Great and Glorious Name, O Lord God, for thy most Gracious Providence over us, and Protection of us this Day past; that, by the Assistance of thy Grace, and Holy Spirit, Thou hast withheld us from falling into many Sins, which our own Lusts and Corruptions might have betrayed us into; and prevented us from running into many Dangers, into which our own Folly and Vanity might have led us. Continue, we pray Thee, the same Providence over us this Night; and let it watch over us for Good. Lighten our Darkness, we beseech Thee; and, by thy Great Mercy, defend us from all Perils and Dan●●e of this Night. Furnish us with a competent measure of Rest and Sleep; and let that Sleep be sweet and pleasant, strengthening and refreshing to our wearied Bodies. Let it be our Care to compose our Minds into a quiet and sedate Temper, and to fill them with such Holy Thoughts, and Heavenly Meditations, that there may be no room for our extravagant Fancies to work upon them, nor any place for evil or idle Dreams to disturb them. And grant, we beseech Thee, That by that Rest and Refreshment, which we shall this Night receive at thy Merciful Hands, we may be so enlivened and invigorated, that the Day ensuing we may be able (in the Strength thereof, and by the Assistance of thy Grace) not only to discharge the Duties of our Particular Callings in this World; but also, those of our General Callings, in order to our Everlasting Happiness in the World to come. And this we beg, for the sake of thy dear Son, and our Blessed Saviour, Jesus Christ; in whose Blessed Name and Words we Conclude these our broken and imperfect Prayers, saying, as He himself hath taught us;  Our Father which art in Heaven, etc.  
FINIS.   

Books Printed for, and Sold by L. Meredith, at the King's-Head, at the West End of St. Paul 's Churchyard.  

A Short Discourse upon the Reasonableness of Men's having a Religion, or Worship of God. By his Grace, George Duke of Buckingham.  
The Songs of Moses and Deborah paraphrased; with Poems on several Occasions. Never before Published. To which is added, A Pindaric on Mr. L' Estrange.  
Two Treatises: The First, Concerning Reproaching and Censure; The Second, An Answer to Mr. Serjeant's Sure Footing. To which are annexed, Three Sermons Preached upon several Occasions; and very useful for these Times. By the late Learned and Reverend William Faulkner, D. D.  
An Introduction to the Old English History; comprehended in Three several Tracts: The First, An Answer to Mr. Petyt's Rights of the Commons Asserted; and to a Book, Entitled, Jani Anglorum Facies Nova: The Second Edition very much enlarged. The Second, An Answer to a Book, Entitled, Argumentum Antinormanicum, much upon the same Subject: Never before Published. The Third, The Exact History of the Succession of the Crown of England: The Second Edition, also very much enlarged. Together, with an Appendix, containing several Records, and a Series of Great Councils and Parliaments, Before and After the Conquest, unto the End of the Reign of Henry the Third. And a Glossary, expounding many words, used frequently in our Ancient Records, Laws, and Historians. Published for the Vindication of Truth, and the Assistance of such as desire with Satisfaction to read, and truly understand, the Ancient English Historians, and other Pieces of Antiquity. By Robert Brady, Doctor in Physic.