J PRESENTED TO THE LIBRARY OF PRINCETON THEOLOGICAL SEMINHRY BY IVIrs. Alexander Ppoudfit. Sec r» If-i. S^m^ ii?^VTjK ■A'.^tm-^i' J loHN KeTTLEW£LL. BD A N Help and Exhortation T O Worthy Communicating, TREATISE Defcribing the Meaning, Worthy Reception, Duty, and Benefits O F T H E HOLY SACRAMENT, AND Anfwering the Doubts of Confcmtce^ and other Reafons^ which mod generally detain Men from it. Together with Suitable DEVOTIONS ADDED. ^ ^^'^^—l? By JOHN KET'TLEWELL, B. D. Vicar of Cole* s- Hill ^ in Warwickfhirr. The 7' E N- T H Edition, Corredcd. LONDON: Printed for D. Midwinter, A. Bettesworth, E. Cukll, R. Gosling, R. Robinson, W. Innys, C. Rivington, J. Batley, J. and P. Knapton, T. Longman, S. Bi^T» D. Browne, B. Motte, and T. Astley, 1737. [Price Four Shillings.] T O T H E Right Honourable SIMON Lord DIGB% BARON J)I G BT, O F GE A S H ILL. Mr LORD, THE Holy Eucharist is a Rite of the greateft Honour and Endearment that ever God vouchfafed to Me?2, and the moft fublime and blifsful Inftance of our Comniunion with him. For therein he calls us to his own Tab/e^ not to attend as Ser^ ^j/infs, but to feaft with him as his Friends: A 2 He IV The Epijlh T)eduatory. He treats us with the moft magnificent Fare, prefenting That to us for our Food, which one would think were not to be Eaten, but Adored y even the moft facred Body and Blood of his own Son, in which he conveys to us all the Benefits of our Redemption. And being thus apt to excite in us the higheft Devo- tion, and to inrich us with the greateft Ful- nefs of Grace and Blefling, one would ex- peft it fhould be had in Reverence, and moft thankfully received by every Chri- ftian. But yet in our Days, what Part of Re^ ligion doth fo generally fuffer, or is fo uni- verfally negledted among Men ? For the greateft Numbers have either little or no Reverence at all for it, or too much, which makes them afraid of it. They negledl it thro* Careleffnefs and caufelefs Scruples, or profane it by unworthy and difrefpeftful Ufage : So that among all the Profeffors of Chriftianity, few pay that Honour to their Lord, or fecure that Benefit to them- felves by receiving, which he intended All fliould do. This, My Lord, is the Grief and Complaint of All who have any juft Ho- nour for their deareft Saviour, and this vene- rable Ordinance, or any generous Compaf- fion The Epijlle T>edkatory. V fion for the Souls of others. And that, by the Grace of God, I may help fomething to redrefs it, I have endeavoured to delcribe a Worthy Communicating^ and to let out both the Duty and Advantages of it in this Trea- tife, that thereby 1 may recommend it to the Choice of all who are wife, and to the Confciencies of all who are religious. Iti the Management whereof I have ihunned all fruitlefs Difputes and nice Speculations, feeking only to get it Authority among the hoofe^ and Reverence with the Care- kfs^ and to reconcile it to the Scrupulous^ and to make the Duty as clear, eafy, and ufeful as I can to K\\. Particularly, I have defigned all along to make it not only an honourable Remembrance of our dear Lord, but a moft folemn and ftrid Engagement to a good Life in AU that ufe it ; for then i am fure they will be infinitely happy in it. And this Difcourfe, My noble Lord, I here humbly offer to Your Lordship, defiring it may ftand as a public Teftimony of the great Honour and AfFedtion which I have for thofe Excellencies that ftiine fo clear in You. God has endowed Your great Mind with a ftrong Love and fteady Choice of Virtue j and, what I have beheld with Pleafure, with a generous, and, as there is Place vi The Eptjlle dedicatory. Place for it, an ad:Ive Compaffion for thofe that want it. You have the true Wifdom, upon deliberate and well-ftudied Reafons, to be religious ; and the Courage, in this audacious Age, when Irreligion is fet up for the only creditable Drefs, to own it, and ftudy to be thought fo. For it is Your Lordship's Honour to think that nothing can make You greater, than to be an humble Worfhipper, and a faith- ful Servant of Your holy Saviour. This noble Piety and Zeal for Goodnefs, will endear You, M y L o r d, to Almighty God, and to all good Men. And if, by thefe Papers, I may in any wife contribute to them, I (hall think myfelf happy, in having ferved to fet on the virtuous Growth of one, whom, I hope, God has fet out, in a Time which fo infinitely needs it, for an Illuftrious Example, that may give both Ornament and Support to Reli- gion. But befidc this, My Lord, I have another End in this Dedication ; and that is, That thefe Sheets may remain a lafting Monument of my Gratitude, for the en- dearing Favours which I have received from Your Noble Hand. They were compofed for the Benefit of a Place where I am now fixed, and whereto I was de- figned ^he Eptfile Tiedtcatory. vii figned by Your Generofity and Noblenefs, when I thought of nothing lefs. For fo truly pubhc was Your Lordship's Spirit in the fiUing of that Church, that You pitched upon a Perfon whofe Face You had never known, and who never knew of it, only becaufe You believed that he would make it his Care to promote Religion, and to benefit thofe Souls which were to be com- mitted to him. And this, MV Lord, I humbly beg Your Lordship's Leave to mention, not for Your own, but for the Public's Sake. For in this degenerate Age, when either filthy Lucr«, or at leaft fome other mean and fordid End, have made a Merchandize, and bred Cor- ruption even in the moft facred "truflsy I think the World has Need of fuch Ex- amples. I have nothing more to add, but to beg of Almighty GOD, That he, who brings about the nobleft Ends by the weakell and moft unlikely Inftruments, would make this Book effectual to his own Ho- riour and Service ; and alfo blefs Your Lordship with a Continuance and In- creafe of all virtuous Excellencies, Honour .and Happinefs in this World, till at laft he fliall take You to fhine in his own immortal Glory in the World to come. This viii T^heEptJiJe dedicatory. This is the mod hearty Prayer of him, who very much for Your Favours, but more for the true Devotion and Affedtion which You bear to the GOD and S A- VI OUR he ferves, is, in all Sincerity, My Honoured Lord, Tour Lordfiifs Moji AffeBionate^ Obliged Chaplain^ and Kimble Servafit^ From Your Lordfhip's ^ t^ 1 11 HoufenearCo/A-if;//, John KettlewelU June 27, 1683. '^m -^^ag^f* i AN A N . HELP AND EXHORT AT ION T O Worthy Communicating. The Introduction. IN this Matter of the Holy Sacrament of the Lord's Supper^ there are two great Faults which are every where incurr'd, and which all who Love their Saviour, or their own Souls, oughc mofl: carefully to avoid ; and they are, a Re- fufal or Negle5fy and an unworthy Ufage or Propha- nation of it i both which are mod offenfive to Al- mighty God, and to our dear Lord. For our blefled Saviour has appointed it, and exprefly commanded us to come to it, and {hew'd us, by manifeft Tokens, that he lays a particular Weight upon the fame, fo that we are greatly undutifuland difobedientifwe keep back from it : And he has appointed it for B facred e 'The INTRODUCTION. facred Ends and folemn Purpofes, which call for a very reverent and devout Carriage *, fo that we prophane it, if we come carelefsly, and behave our- felves unworthily when we approach thereto. It is a moil ?2eceJ/ary Part of our Religion, and therefore not to be pafTed over, and let alone through Negli- gence j and a mod aweful one, and therefore not to be perform'd with Difrefped, and irreverent Car- riage. So that we muft be careful, both to partake of this Holy Feaft when we are called to it, and to come to it worthily when we do. And this St. Paul prefcribes concerning it, i Cor, xi. Let a Man exa^ mine himfelf^ fays he, and fo let him eat of that Bread and drink of that Cup. v. 28. Let a Man examine himfelf^ i, e. let him approve himfelf, as the * Word, which here is rendered, examine^ fignifies, 'y. 19, f and Chap.xvL u 3.J Let him fo long try his Fitnefs for it, till he fees Caufe to like and approve himfelf, and to think he is worthy of the fame ; for he would not call unworthy Receivers to the Sacra- ment, but drive them from it, as he doth by telling them the extream Danger which they incur thereby, V, 27, 29. But when once he is fo approved, and fit to come to it, then fays he, let him not forbear the Feaft, but haften to partake j Let him eat of that Bready and drink of that Cup. Thus are both a carelefs Forbearance^ and an inde^ cent unworthy Ufage of this Holy Feaft, great Indig- nities to our Blelfed Lord, and criminal Violations of it. It fuffers on either Hand, fo that to fecure it in its juft Efteem and due Obfervance, both are carefully to be removed. And to do what Right I can to this Holy Ordinance, and what Service I am able to all fuch as lliall feek Help from this Treatife, f O/cTox/^o/, that they are appro'ved may be made manifeft, X OSs ieCv ^QY,iif>d7ll\7%9 WhomfQewr youjhall approvi. I I "The INTRO DUCriON. 3 I (hall endeavour, what in me lies, co cure and pre- vent both, in that which follows. Now to do this with the greater Clearnefs, in difcourfmg upon this Subjed I ihall do thefe five Things : lit, I fhall fhew, What is the Meaning of eating Breads and drinking IVine^ in the Blejfed Sacrament, 2dly, Wherein the Worthinefs of doiitg this lies, 3dly, How much it is every good Chrijiian's Duty to frequent it, 4thly, What great Inducements we have thereto^ and how great the Benefits are which come hj it, which fhould make us prefs to it of ourfehes, tho' we were not cominanded fo to do, 5thly, I (hall confider thofe Excufes, and take off thofe Pleas, which are moji ufually made hy any Perfons againft coming to the fame. And when all this is done, I think I fhall have faid enough both to invite, and prefs Men to this Feaft, and alfo to a worthy Partaking thereof, that fo they may come to it when they are invited, and be welcome and worthy Guefts when they do. B2 PART Ttbe Meaning ofFeaJling Part L PART I. ^he Meanhfg of Feajiing in the Holy Sacrament. C H A P. I. Of the Meaning of our Eating and Drinking in the Holy Sacrament. The Contents. *Three Ends of Feafting in the Lord's Supper. The Firft End is in Remembrance and Commemoration of our Saviour Chrift, and of his Dying for us. To remember him is not barely to call to Mind that once there was fuch a Perfon^ but to think of his particular ^ality and Relation to us, which are worth remembring, as of his being our moji faithful Teacher, our mo ft gracious Governor, our mofi intire Friend, and noble Benefa£for, Thefe Things ufually commejnorated hy Fefiivals, The Second End is in Confirmation of the New Covenant, which he purchafc'd for us by his Death, An Account of the New Covenant. Chrifl'i Death purchafed the fajne : It is ratified in the Holy Sacrament, which is Jhown from the fame Thing, being done in Baptifm, Circumcifion, and the Paflbver which anfwered thereto : More particularly, i. From the IVords of Inftitution, wherein the Cup is call'd the New Covenant, and we are bid to drink of it, luhich was a Covenant- Rite 5 and the Bread is called Chap, i; in the Holy Sacrament. $ called Chrift'sBody, to the farne Intent //^d'Pafchal Lamb was^ which was a federal Conveyance of it, 2. From its being a Feaft or Sacrifice^ for Sacrifice is one fVay of Covenanting with God, and by Feafl- ing on it we partake thereof 3. Frojn its conveying the particular BlefTings cf the New Covenant, which are not to be had otberwife, than by federal Promifes, or Performames, "the I'hirdEnd, is in Ra- tification of a League of Love and Friendjhip with thofe Brethren that Communicate with us therein^ and with all others. This Chapter fum'd up. FIRST, I fhall lliew what is the Meaning of eating Bread, and drinking Wine in the Blejfed Sacrament, and what we are to underjiand by thofe Mions, and think of the?n, zvhen we do them.^ When we come to eat Bread and drink Wine in the Holy Sacrament, we muft not come only for a Bodily Refrelhment, or for Eating and Drink- inch's Sake, as we do to our common Food: For tht is to Eat, as St. Paul fays, not difcerning the Lord's Body, but as if it were bare ordinary Meat, I Cor. xi. 29. But we muft Eat and Drink with fpecial Ends, and particular Intentions, which may- render our Eating and Drinking not an ordinary Repa/l, but a religious Feaft ing upon the Body and Blood of our Lord. And thefe Ends are three : ift. In Remembrance, and Co7n?nemoralion of our Saviour Chrift, and of his dying for us. idly. In Confirmation of the New Covenant, which he pur chafed for us by his Death. T^dly, In Ratification cf a League of Love and Friendjhip, with thofe Brethren, who Communicate with us therein, and with all others. B 3 F^A 6 ^he Meaning of Feafting Part I. Firft^ "We muft eat Bread and drink Wine in Remembrance and CommernoraUon cf our Saviour Chrift^ and cf his Dying for us. By thefe Adions, we muft be put in Remembrance, and call to Mind ourfelves, and commemorate or tell it to others, what a good Friend and Saviour Jefus Chrift has been to us, and how at laft he died, and gave his own Heart's Blood for our Sakes. And this our bleffed Lord exprefly ordered, at the Time of In- ftitution ; 'This do^ fays he, both of the eating Breads and drinking Wine^ in Remembrance of me^ I Cor. xi. 24, 25. To Remember one, is not barely to call to Mind., that once there vf2isfuch aPerfon\ but alfo to think of their particular S^uality and Relation^ what they are to us, or what they have left with us, or what they have done for us which is worth remembring. If we bid a Servant remem- ber us, we intend that he Ihould be mindful of the Commands v/hich we have left with him \ if a Friend.^ that he fhould bear in Mind the great Love and Faithfulnefs which we have always exprefled towards him ; if one whom we have highl'j obliged^ that he fhould gratefully acknowledge, and think of the Kindneffes which we have done him ; or if one^ laftly, whofe Favour we deftre., and of whom we have requefted any Thing, that he would be mind- ful of the good Turn which he projnifes to do for us, or which we ajk of him. In defiring any of thefe or any others, to remember us, we mean ngc barely that they fhould call to Mind how once there were fuch Perfons as we in Being; but over and above that, that they be particularly mindful of the Relation v/herein we ftand towards them, and think of what we have done for them, what we deferve, or v/hat we defire or expedl from them. And Chap. I. in the Holy Sacrament. y And this our BlefTed Lord intends, when In this Holy Feafl: he defires, and commands us to re- member him. He would have us think of him in all thofe Capacities, and refled upon him under all thofe R.elations, wherein he fo infinitely defervcs to be remembered by us : Such as are that of a faithful ^eacher^ a gracious Governor^ an intire Friend^ and noble Benefaoior^ doing the higheft KindnefTes, and working the greateft Deliverances for us^ and for all Mankind. iji^ He would have us remember him, as our faithful Teacher^ who has made known to us the whole Counfel of God concerning us, and to call to Mind thofe excellent Things which he has re- vealed to us. As namely. That for the Sake of his Death, and through the Merits of his Blood, all Mankind, who were utter Enemies before, fhall be put into a Way of Reconciliation with God, and have the Benefit of a New Covenant, which proffers Pardon, to all who truly repent of their Sins ; and fpiritual Help and inward Grace, to all who are careful to endeavour therewith ; and the Bleflings of Heaven, and endlefs Happinefs to all that are entirely obedient ; promifing, that at our Death, our Souls fhall go into Paradife, and that at the General Judgment, our Bodies, which till then were held in their Gravies, fhall be raifed up again to eternal Life. idly^ He would have us remember him, as our gracious Governor^ whom God has anointed to give Laws to us •, and to recoiled, and bear in Mind thofe Commands, which, as our Sovereign Lord and Mafter, he has laid upon us. As namely. That we love God, and trufl in his Goodnefs, and fubmit to his Providence, and worfhip him with Prayers and Praifes, but above all, with an Holy and a God-lik? Life s that we be humble and he^ivenly- B ± mindcdj 8 "fhe Meaning ofFeapng Part I. minded, chafte, temperate, and contented •, that we be dutiful to our Governors, refpedlful to our Superiors, courteous to our Equals, condefcen- five to our Inferiors, grateful to our Friends, loving and obliging to our Enemies, and juft, charitable, and peaceable towards all Perfons, of whatfover Nations, Seds, or Parties, even to all Mankind. o^dlj^ He would have us remember him, as our moft entire Friend^ and noble Benefa5ior^ who let us fo deep into his Pleart, and heaped his Fa- vours on us at fo prodigious a Rate, as never was, nor ever will be cquall'd. For he loved us, without any Thing of our own Deferts •, and in Spite of our higheft Provocations ; and without expeding any other Recompence, befides the Plea- fure of being kind to us ; and to fuch a Degree, as made him to forego the greateft Pleafures which he might have held without all Interruption in heavenly Places, and to become a Man of Sor- rows, and to lead a perfecuted, difficult, and ne- cefTitous Life ; and at laft to die, a moft exqui- fitely painful, and ignominious Death for our fakes, which ranfom*d us from the greateft Curfe, and procured us the moft valuable Bleftings that our Nature can admit of. And this Benefit of his Death, being not only in itfelf the coftlieft, but the very Price and Purchafe of all the reft, he would have remembered above all others in this Feaft ; and accordingly he has fuited the Food therein, to be broken Bread, and Wine poured out, which do moft lively reprefent it. As often as •jou eat this Breads and drink ibis Cup^ faith the Apoftle, you exhibit to all who look on and ob- ferve what you do, or J/jeiv forth the Lord's Death ull h comc^ I Cor. xi. 26. Thefe Chap. !• in ihe Holy Sacrament. 9 Thefe are the Things, which our Saviour Chriit calls us ferioufly to remember and confider of in our own Minds, and which the Adlions themlelves commemorate and fhew forth to others, when we eat Bread and drink Wine in this Holy Sacrament. When we partake of this Feaft, which he has ap- pointed us, he would have us remember him, and think with ourfelves how faithful a 'Teacher he was to us, and what good LeiTons and Declarations he has left with us ; how gracious a Lord and Mailer he proved, and what Commandments he has laid upon us ; and laftly, how kind a Friend^ and noble Benefa^or he fliewed himfelf, and what aftonifhing Kindnefles he has done for us in all the Labours of his Life, but efpecially, and above all, in his fuffer- ing a bloody Death for our Sakes, which purcha- fed for us the Forgivenefs of our Sins, the Grace and Spirit of God, and eternal Happinefs. All this faithful Teacher^ and gracious Governor^ and entire Frieyid^ and nolle BenefaElor^ the blefied Jefus is, and has approved himfelf to us, in the higheft Meafures, and to all imaginable Degrees •, and fince he is fo, he would have us to bear it in Mind, and oftentimes to think of it. And that we may be fure to do fo, he has inftituted this Feaft on purpofe for it, and told us, that our Work is to call him to Mind, and remember him whenfoever we come to it. And this Way of having thefe Things remembred, by appointing Feafts for the Commemoration ot them , has been very ufual in the World. Thus the *Dif- * TlQy.Kav y^v eiV/ (p/A0(7o^«J' Iv ATei (TUJJoS'ot, vfS /^ A/a- Athen. Deipen. 1. 5 . c. i . Diogenijlay Antipatrijia:, Pancetiajla appdlati funt, qui JiatA anni Die Diogenis, Antipatri^ ^ Panatii robilium PhiloJ'ophonm wcmoriam cdsbrarent . If. Cafaub. ad he. Ani?nad'V. c. l. ciples. 10 The Meaning of Feajling Part !• ciples, in the feveral Seds of Philofophers at Athens^ were wont to have a fet Feaft and Collation, in Re- rnembrance of their Founders. And it has been the Way of all the World, to remember their Be- nefaAors, and commemorate fome great BlefTings, by Feftivals. Thus at this Day we commemorate the Deliverance from the Poivder "Treaforiy and the Kin^s Happy Re fl oration^ by a yearly Feftival upon that Occafion. And the whole Chriftian Church has perpetuated the Memory of Chrift^s Nativity^ Refurre^iion^ and the Defcejit of the Holy Ghoft^ by the yearly Feafts of Chriflmas, Eafter^ and Pente- coft. And God himfelf in the Old Teftament call'd Men to a Remembrance of the Creation of the Worlds by the Feaft of the Seventh Day Sahhath ; and all the Jews^ to the Commemoration of his fparing all their Firft-Bom^ when the deftroying Angel flew all the Firft-Born o^ Egypt ^ by the yearly Feitival of the Pajfover appointed for that very Purpofe, Exod, xii. 14. This then is the firfl End of our eating Bread and drinking Wine at the Lord's Table, it is in Remembrance of our Saviour Chrifi^ and of what he has done for us. So that when we partake in this Feaft of his Appointment, we muft ferioufly refledt on him who has appointed it, and bethink our- felves, that he is our faithful Teacher, calling to Mind his Revelations ; our fovereign Lord and Mafter, remembring his Commandments; our entire Friend, Saviour, and Benefador, who has done ftrange Things for us; but above all, who has laid down his own Life to purchafe for us the Pardon of our Sins, and fpiritual Grace, and eter- nal Happinefs, upon our true Repenrance, Obe- dience, and virtuous Endeavours. With thefe Thoughts he would have us to entertain our Mindsy at the fame Time that we feaft our Bodies wit!^ Chap. I. in the Holy Sacrament. j i with the Creatures of Bread and Wine, which he has fpared for us *, and if we would anfwer his End in it, and be welcome Guefts at tljis Fcaft, when he calls us to it, we muft be fure fo to do. And as we muft eat Bread, and drink Wine at the Lord's Table, in Remembrance of our Saviour Chrift, and of his dying for us s fo muft we, 2dly, Ij2 Confirmation of the New Covenant^ which he hath pur chafed and procured for us by his Death. This Covenant is a mutual Contra^ and Engage- ment between God and us, and confifts of feveral Articles agreed to on God's Side, and feveral on €urs. As for God's Part, to all true Believers, i. e. to all who believe the Holy Scriptures, and par- ticularly that Part of them, thefe his gracious Pro- mifes, without a Belief whereof, they will have no Lift or Encouragement to fet out about the Per- formance of the Conditions required on their Parts; to all true Believers, I fay, he promifes three Things^ *viz, the Forgivenefs of Sins, the JJfi fiance of his Spirit, and eternal Happinefs. Anfwerably on their '• Parts, they promife three more, which three indeed are fum'd up in one, /. e, the laft of them : And thofe are, to Repe7it of their Sins, to ErAeavour with his Grace, and to Obey all his Commandments, He Promifes to forgive them all their Sins, For this is one Article of the New Covenant, as the Apoftle relates it, Heb. viii. This is the Covenant which I will make with them in thofe Bays, I will be merciful to their Unrighteoufnefs, and their Sins and Iniquities will I remember no more, v. lo, 12. But then at the fame Time he expeds, and accordingly they promife, that they will repent of them, and forfake them. For he orders B^epentance and Remtf- fion of Sins to be preach'd both together, Lukexxvi, That Repentance and Remijfion of Sins, fJjould be preached 12 The Meaning of Feajling Part L preached in his Na?ne to all JSlations^ v. 47, and tells us exprefly, that exce^.t we repent^ we Jhall all '£enflj, Ldjkexiii. 3. He promires them the AJjijiance of his Spirit^ to enable them that they ma'j do his Willy and become obedient. For this alfo is reckoned as another Article of the Covenant made with Abraham, that be would grant unto us the Power to ferve him in Holinefs and Righteoufnefs all the Days of our Lives, Luke i. 72, 73, 74, y^ ; and the great Promife of the Gofpel is, that God will give his Holy Spirit to ihem that ajk him^ Luke xi. 13. But then he ex- peds, and accordingly they promife, that they will ufe and improve his Grace, whenfoever it is intrud- ed with them, and endeavour after all Virtues as they ftand in need of them, God works in us both to will and to do^ fays St. Paul, when we join with him, and work out our own Salvation ^ Phil. ii. 12,1 3 -, 2nd 'tis only to him that hath^ faith our Saviour, f. e. to him which hath improved the Talents which were beftowed upon him, as thofe good Servants had done, who had gain'd the one * Jive, the other -f two Talents with them, that more /ball be given, and he Jhall have abundance ; but from him that hath not, i. e. hath not improved what he had received, as the wicked Servant had not done, who went and Ij hid it, Jhall be taken away even that which he hath, Matth. xxv. 29. And that this is God's ordinary Rule where he intrufts any Thing, he exprefly declares again upon another Occafion, Luke xix. 26. He promifes them, laftly, eternal Life and Hap- piuefs. This, fays St. John, is the Promife which he bath promifed us, even eternal Life, i John ii. 25. But then he expeds, and at the fame Time we * i>. 20. '\ V. 22, II I'. 25. promife^ Chap. I. in the Holy Sacrament. 13 promife, that we will obey all his Laws, and do every Thing which he requires of us. For Cbrifi is beco?ne the Author of eternal Salvation^ fays the Apoftle, tothofe only that obe^j hi?n, Heb. v. 9 •, and hifj/ed are the'j that do his Commandments^ fays St. John^ for they only have Right to the 'Tree of Life^ Rev. xxii. 14. So that the New Covenant^ is a mutual Contract and Engagement between God and Man^ wherein he promifes to all^ who truly believe^ and accordingly they accept it, that he will forgive them all their Sins when they fincerely repent of them, and help them to any Graces when they carefully concur with hiin, and endeavour after them, and give them eternal Life after they have intirely obeyed hwi. He promifes Pardon, inward Grace, and everlafting Happinefs; but then they, having Faith or Belief already, with- out an a6lual Exercife whereof, they would not feek after this Covenant, nor, if they did, could be admitted to it, make Promifes to him again of Repentance, virtuous Endeavours, and an entire Obedience, which muft confer a Claim, and give them Right thereto. This is the New Covenant, and this Chrift's bloody Death has purchafed and procured for us. God would not difpenfe with the firft Covenant, without a Ranfom which might remove all Hin- drances, by fecuring the Honour of his Holi- nefs, and utterly difcouraging all future Offences, and fatisfying all the Ends of Juftice •, and becaufe that could not otherwife be fo well effeded, as he thought fit it fliould, Chrift himfelf became an- expiatory Sacrifice^ and, by dying for it, obtained the Second, And for this Caufe, it is called the New Covenant in his Blood, i. e, that Covenant which was confirmed and purchafed by it. This^ fays 14 ^he Meaning of Feafting Part I, Hiys he, is the New Tejiamem, or rather, the New *■ Covenant in ?nj Bloody i Cor. xi. 25. Now this Covenant, which is the Purchafe of Chrift's Death, and which is the Sum and Subftance of all that he has got for us, we all entred into at firit when we were baptized. For Bapiifm is our rfealing of this Covenant, and ftipulating or engaging to make good thefe Terms to Almighty God ; Baptifm^ fays St. t Peter, is the Anfwer, or |1 Stipula- tion of a good Confcience towards God ; i, e, it is the fcederal Promife, or undertaking thereof, which every Perfon makes when he is baptized. And this is plain, from that Form of the baptifinal Vow, which the pri?mtive Chriftians ufed, and which we ufe now at prefent, wherein, if they are grown F prions j they themfelves, or if Children, their God-fathers and God-mothers, in their Names, do exprefly covenant and engage for that Faith, Repentance or Renouncing of all Sins, and Obedience to God's Laws, which are required by it. And as wtfirfi entered into this Covenant, when we wtre baptized', fo are we called to renew and confrjn the fame, every Time we are invited to fup with our BlefTed Lord, in this Holy Sacrament, When he fummons us to eat Bread, and drink Wine in Remembrance of his Death at this Feaft j he calls us withal to confirm the New Covenant, which his Death has procured, and which was the Price and Purchafe of it. He invites us to receive Engagements from God of his promifed Mercies, and to give him Engagements of our Duty and Service ; to be afiured by him, that, if we do be- lieve the Holy Scriptures, he will forgive us all our Sins upon our Repentance, and give his Grace and * Katvn S'lA^m. f 1 Pet. iii. 21. H E^ej»VMf>w. Spirit Chap. I. in the Holy Sacrameni. i^ Spirit to our Endeavours^ and make us etermlly Happy upon our Obedience ♦, and to allure him, that we do fo believe^ and are refolv'd fo to repent ^ endeavour^ and obej^ that fo by Virtue of his gracious Promife, we may have Right thereto. He intends our eating and drinking at his Table, as ?i feeder al Rite^ and for a Renewal and Ratification of this League of Love and Friendfhip : So that at the fame Time, when we eat and drink in Remembrance of Chrift's Death which procured the Covenant, we muft fo- lemnly give our own Confent to it, and exprefly ratify and confirm it too. This may fairly be prefutned to be one End of the Holy Communion, becaufe it is the End of Baptifm^ which St. Peter calls a * Stipulation^ and which, as we have feen, is our Entrance into the Gofpel-Covenant and Religion. And fince it is fo evidently the Ufe of that, in great likelihood it is of this too ♦, for both the Sacraments were {liil held of like Ufey Nature^ and Signijication, Nay, this was the End, not only of the Chrijliany but alfo of the Jewijh Sacraments^ which fhews that it was not peculiar to any one, but runs through all Sacraments. For as for Circumcifion^ it was a fcederal Rite or Sign. It bound the Jews (as before it had done the Patriarchs) to God, and God to them, in the Cove- nant which Mofes gave them, by a mutual Obliga- tion. For therein they promifed to perform, all that the haw enjoinedm He that is circu?ncifed, fays St. Paul, is a Debtor to keep the whole Law, Gal. v. 3. And thereby they were aflured of the Righteoiifnefs and Benefits which God had promifed — Abraham received Circumcifion, as a Seal of the Righ" teoufnefs of Faith ^ fays the fame Apoftle, i. e, as a * 1 P^/, iii. 22, Seal i6 ^he Meaning ofFeaJling Part I. Seal or Confirmation of the Promifes which were made to it, Rom. iv. ii. And becaufe it was thus a Sign to both Parties, and a Rite ufed at their en- gaging in it, Circumcijion is cali*d the Covenant^ /. e. the folemn Ceremony and undertaking thereof. Gen. xvii. lo. A5is vii. 8. And then as for the Pajfover^ it was alfo a cove- renting Ceremon'j 2,v\di falderal Rite., as may fufficiently appear from its being a Feajl or Sacrifice, which is the moft folemn Way of Covenanting with God. And this Ufe of the Paffover., is of the greater Weight to conclude the lame of the Lord^s Supper ^ becaufe among us this anfwers to it, and comes in- flead thereof. It anfwers to it, I fay ; for our bleeding Lord was the great Thing, which their facrificed Lamb was fet to fignify, whence he is called the * Lajnh without Blemi/h and without Spot^ the i" La7nh /Iain from the Foundation of the World., and the \\ Lamb of God that takes away the Sins of Mankind \ and our Feajiing upon his Body and Blood., is the fame with their Feafting upon the Body of the Pafchal Lamb, as St. Paul plainly intimates, when he fays Chrift our Pajfover is facrificed for us, therefore let us keep ourEuchariftical Feaft upon him in our Paflbver, anfwerable to what they did upon the Lamb in theirs, i Cor. v. 7, 8. And at the Inflitution of the Holy Sacrament, our Saviour intimated that the Paflbver was abolifh'd, and that this was henceforward to fucceed and come inftead of it. For immediately before he appointed his own Supper, he tells them that he would not any more eat of the Lamb, or driitk of the Wine in the Paflbver ; i. e. he would abolifh this, fo as we fhould no more eat or drink of it*, and fubftitute that it its Place, Luke xxii. 16, 18. * I Tet. i, 19. t Kev. xiii. 8. 1| Job. \. 29. And Chap. I. i>tjh"e Holy Sacrament. J 7 And now, fince 'tis the general Nature rf Sacra- ments^ both among Jews and Cbriftiam^ to be cove- mmUiig Riles 'f fince Baptifm plainly is, which goes band in hand with it ; and fince the Pajfover was, which preceded and anfwered to it, this being llibdi- tuted in Place, and put inftead thereof: In all like- lihood, the Sacrament of the Lord's Supper is afcvde- red Feaft, and a covenanting Rite too. But to prove this yet more particularly. That this Holy Sacrament is intended for a falderal Rite, and for our Renewal and Ratification of the New Covenant, will appear, if. From the TVords of Infiitution, wherein the Cup is caird the New Covenant, and we are bid to drink of it, which is a falderal Rite. In the Words of Inftitution, the Cup, is call'd the New Covena?it : This Cup, fays our Saviour, is the New 'Teftament^ or * Covenant in my Bloody I Cor. xi. 25. And we are all bid to drink thereof, which Is a fcederal Rite, and was then a known Ceremony of confirming any Covenant. Drink ye all of it, fays he to his Difciples, Matth, xxvi. 27. • This drinking of it, as it is an Application of it to ourfelves, and taking it into our own Bodies, is a plain Sign of our engaging in the fame; for thereby we fhew, that we clofe with it, and em- brace it. But this is ftill further evident, becaufe anciendy among the y^tc'j, and o\kitx Eaflern Na- tions, eatingznd drinking were falderal Rites, whereby they were wont mutually to feal Leagues of Friend^ Jhip,- and confirfn Covenants with each other. For they ufed to bind their Compadts by a friendly Treaty and to confummatje them in an hofpitable Entertainment, Thus we read in the Story of C l^ahan l8 The Meaning of Feajling Parti, Laban and Jacob ; for when Laban demands, Come thou^ let us make a Covenant^ 1 and thou. Gen. xxxi. 44. Jacob's Confent to it is exprefled by this,— — he faid unto his Brethren, gather Stones ; and the'j took Stones, and made an Heap, and did eat there upon the Heap ; by that Note of Friendlhip anfwering the Demand, and confirming the Covenant which was propofed, v. 46. And fo Jo/hua's covenanting^ or making Peace with the Gibeonites when they came to fue for it, is called his taking of their Vi^uals^ Jo(h. ix.— the Men took of their Viduals, and asked not Counfel of the Lord, and Jofliua made Peace with them, and made a League with them to let them live, Jofh. ix. 14, 15. And Obadiah mentions being in Covenant with any one, and eating Bread with him, as Words which fignify the fame Thing, and one whereof is an Explication of the other. ne Men of thy Confederacy have brought thee even to the Border^ fays he, i. e. have almoft quite bereft thee of thy own Country ; the Men that are at Peace with thee, have deceived thee \ they that eat thy Bread, have laid a Wound under thee ; in which Defcription of the Ene??iies of Edo??j, tho' there be Variety in the Exprcflions, yet it is one and the fame Thing which is meant by them, Obad, v. 7. And the fame might appear from other Inftances, both in the Holy Scriptures, and in Prophane Au- thors, Since in the Words of Inflitution then our Sa- viour tells his Difciples, that the Cup is the New Covenant, and bids them drink of it, which was well known among them to be ^feeder at Right ; he plainly (hew'd his Meaning to be, that they fhould ratity and confirm the New Covenant thereby. ^dly, This appears from its being a Feaft upon Sacrifice, which is a federal Feaft ; for Sacrifice is one Way of Covenant with God 5 and by Feafting on Chap I. in the Holy Sacrdment. 19 on the Sacrifice, we join therein, and partake of it. T\\t Lord's Supper, I fay, is a Feafl: upon 6"^- crifice. It was the Way both among Jews and Centiles^ when they hrovght an Offering to God, that they who offered it, Ihould come and feaft on fome Part of their Offering. Thus it was in the lFor[Inp of the Golden Calf^ and the Sacrifice which Aaron made to it, Exod, xxxii. He built an Altar before it^ and offered Burnt-Offcrings and Peace- Offerings ^ and the People fat dcun to cat and to drink ^ i.e, upon Part of what they had oiTered, v. 5, 6. And thus it was in the Sacrifice which Sa?nuel bleffed, i Sam. ix. The People will not eat until be cofne, becaufe he doth blefs the Sacrifice^ and afterwards they eat that be bidden^ v. 13. And to this Ufage feveral Places of the Scripture allude, as namely Pfal. cvi. 28.' - ''They joined themfelves unto Baai- Peor, and eat the Sacrifices of the Dead, And Exod, xxxiv. 15. — Left thou do Sacrifice unto their Gods^ and one call thee^ and thou eat of his Sacrifice ; and feveral others. And as it was thus in the religious Feafts both of Jews and Gentiles^ fo is it alfo in the Lord's Supper, Our Saviour gave his Body and Blood as a Sacrifice for our Sins, Putting away Sln^ as the Apoftle fays, by the Sacrifice of hnnfelf Heb. ix. 26. And having thus made the Oblation, ac- cording to what was in Ufe both in the Jewifh and Gentile Sacrifices, he inftitutes this Treat of Bread and Wine, as a Feaft upon it. This I fuppofe is aim'd at, when St. Paul brings in an Altar, fpeak- ing of the Chrtflian Feaft, v/hich fufHciently inti- mates its Relation to a Sacrifice, as a Treat upon it : J'Fe have an Altar, fays he, whereof they have no Right to eat that ferve the Tabernacle, 7. e, wherein the ftri6l Judaizcrs may not partake •, for Judaifni excludes Men from the Communion efpecially, C 2 and 1^0 T'he Meaning ofFeaJiing Paft I. and indeed from all Parts of Chrittian Wor(hif>, Heh. xiii. lo. And this he alfo fhews concerning the fiime, when he compares it with the Jewi/h and Gentile Feafts on Sacrifices^ making them anfwerable and parallel thereto, i Cor. x. i6, i8, 20, 21. And this he diredly affirms of it, when he fays Chrift our Paffover is fachficed for us^ therefore let us keep the Euchariftical Feafb, i, e. upon this facrificed Chrilt, I Cor. V. 7, 8. And Feafts upon Sacrifice are foederal Feafts, i. e, Feafts which ratify and confirm Covenants ; for Sacrifice is one Way of covenanting with God, and Feafting upon the Sacrifice is the Way of parti- cipating ox ftiaring in it. Sacrifice^ I fay, is one Way of covenanting with God. When God would enter into Articles, and bind himfelf in Covenant with Men, he chofe to do it in fliedding the Blood of fome Sacrifice that typified the Blood of Chrift his Son, which is the only Thing that moves him to deal with us in any Concern that either implies or tends to Friendftiip and Reconciliation. Thus he did with Abraham, when he promifed him the Land of Canaan^ if he would continue * perfeu^ and walk before him •, he ordered him to make a Sacrifice^ that therein he jnight covenant and engage it to him. ^ake an llcifer^ fays he, and a She-Goat^ and a RatUy 3cc, And Abraham took them^ and divided theyn in the mid ft ^ and 'when the Sun went dozvn^ behold a finoak- vig Furnace^ and a burning Lamp that pajfed between 'thofe Pieces^ wherein, it is like, God confumed and feafted on AbrahanC^ Sacrifice -, and in that fame Bay the Lord made a Covenant with Abraham, /?}'- ing^ Unto thy Seed have I given this Land, &c. Gen. XV. 85 9, 10, 17, 18. And thus he did with * G(n. Kvii. 1, z. chap, i; ifi the Holy Sacrament. 2 1 the JewiJJj Nation^ when he ratified the Mofa'ic Covenant with them ; chufing the Blood of Burnt- Offerings^ that therein he might feal it to them. For when Mofcs told the People all the Words of th'j Lordy and they anjwered with one Voice ^ /^v/V?^, We will do them ; he huilt an Altar of twelve PUulrs^ ac^ cording to the twelve 'Tribes^ and offered Burnt -Offer- ings and Peacs-Offerings^ and then recited the Book of the Covenant in their Ears^ that they might give their Aflent to it in the Solemnity of this Sacrifice ; the Blood whereof is therefore called the Blood of the Covenant^bccaufe the Covenant was thus folemnly en- tred, and eftabliflied thereby, Exod. xxiv.3,4, 5,6, y^S. And thus he did in other Compacts, but par- ticularly in all thofe wherein he promifed Pardon of Sin-, for without fiedding of Blood , i. e. of fome Sa- crifice, fays the Apoftle, there is no Rcmiff.on^ Heb. ' ix. 22. Thus did God, in all Contracts of Pardon and Reconciliation^ require the Blood of fome Sacri-- fice^ that therein he might ratify and confirm the fame. And this was the great Ufe, whereto all Sacrifices of Expiation^ (fuch as our Saviour Chriffs is in mofl fignal Manner, whereon we Feaft in the hordes Supper) ferved among the Jews ; they were folemn CompaEis and Stipulations^ wherein he promifed Pardon^ and they Amendment^ after any Offences. He engaged to accept the Ufe of the facrificed Beafl in lieu of theirs^ and to exempt them, becaufe it had fuffercd ; and they engaged to amend the Fault which they fought thereby to have atoned^ and never more to repeat it. This it is plain they did, from thd^t For^n of penitential Confeff on in ufe among them, when they brought an expiatory Sacrifice to the Lord : * Lord I I have fumed ^ and dealt wickedly^ * Obfecro Domlne, peccavi, deliqui, rebellavi, hoc aut illud feci, nunc autem poenitentiamago,fitque ha;c hollia expiatio mea. ft. Epifccp. Jnjltt. I. ^,c. S.ad Prep. 35.^' Outr, de Sacr. c. 1 5 . C 3 ii/ui 22 ^he Meaning of Feafting Part I. and rebelled againft thee in doing this or that ; now 1 am forr'j for it, and ajhamed of it, and will never re- turn to it any more \ and therefore beg that this Sa-: crifice may atone for it. And if they had not thus repented of it, the * Sacrifice would have been of no avail to the Forgivenefs thereof. For, to what Purpofe is the Multitude of your Sacrifices unto me^ faith the Lord, fo long as you (hew no Repentance with them P But wa/h you, make you clean, ceafe to do evil, learn to do well : Come now, and let us rea- fon together ; tho'* your Sins be as Scarlet, they Jhall be as white as Snow, Ila. i. ii, i6, 17, 1 8. ^he Sacri- fices of God, fiiys the Pfalmiil, are a broken Spirit, i. e. they mufl; be offered and prefented with it ; a broken and a contrite. Heart, O God^ thou wilt not defpife, Pf. li. 17. Thus were Sacrifices a mutual Stipulation and En- gagement, confiding of a Promife of Pardon on God^s Part, and of a Pronvfe of Repentance and Amendment on Alan's -, fo that they were in the Nature of a virtual ContracJ and Covenant, between them. And this God plainly intimates concerning them, when he tells of his Saints making a Covenant with him by Sacrifice.--^ — ^Gather my Saints, faith he, who have m'j.de a Covenant with me by Sacrifice, Pf. I. 5. and calls Salt, wherewith every Oblation of Meat-Offering was to be feafoned, the Salt of the Covenant \ becaufe it was to feafon all thofe Sacrifices wherein the Co- venant was confirmed, Levit. ii. 13. And as Sacrifice is one JVay of Covenanting with God, \o is Feafiing upon the Sacrifice, the Way of Jharing and partaking in it. Fie who joined in the Feaft, was looked upon by God himfelf to join alfo in the Offering, to promife all the Duty which ic tngagpdj and io partake in all the Rlejfing^ which it * IJliiah ^vi. 3. procured Chap. I. in the Holy SacramenL 23 procured for them. They which eat of the Sacrifce^ fays St. Pauly are Partakers of the Jltar,^ i Cor. x. 18. And therefore he forbids them to join in the Gentile Feafts, where they facr if ced to Devils, becaufe that were to partake and have Fellozvjhip with Devils, V. 20, 21. * And thus, from this alfo, viz, the Lord's Supper being a Feaft on Sacrifice, it appears to be a fcederal Rite, becaufe Sacrifice is the great Way of Covenanting with God, and by Feafiing on the Sacrifice, we join in the fame, and partake of it. In eating Bread and drinking Wine at the Lord's "Table, agreeable to what the Jews and Gentiles did at their religious Feafts, we feed on the Sacrifice of Chrifl: ; and that Sacrifice confirmed the New Covenant with Almighty God, that being as he fays, fealed * in his Blood, fo that by our Feafting on it we are made to (hare therein, and give our full Confent thereto. 3^/)f, That our Eating and Drinking at the Lord's Table is a Covenant-Rite, appears from all the particular Blejfings of the Covenant being con- veyed by it, which are not to be had otherwife than by fcederal Promifes and Per forenames. The particular Blefilngs promifed in the Cove- nant, I fay, are all conveyed by it. Our Saviour tells us of the Bread which we eat, and of the Wine which we drink, that they are his Body and Blood :^— This is my Body, fays he, and this is my Blood of the New Teftatnent, Matth. xxvi. 26,28. By which, altho' we are not to underftand that they are fo in their Natures, yet the lead we can underftand is, that they are fo in their EffeBs, /. e. that they convey to us all thofe Bleflings, which the Piercing of his Body, and the Shedding of his Blood, procured for us. Thofe Bleflings are con- • I Qor. xi. 25, C 4 taincd 24 ^^he Meanmg of Feafimg Part L rained in the New Covenant •, and, as 1 faid, are chiefly thefe three^ viz. tht Forgivenefs of our SinSy the AJfiftance of God's Holy Spirit^ to aid and f r-ngthen us, and eternal Life and Happinefs ; and all thefe the eating of Bread and drinking Wine in the Holy Sacrament, are defigned to convey to us. They convey to us the Forgivenefs of our Sins^ and aflbre us, when we perform them as we ought, that God is in Favour and at Peace with us. Of this we have fufticieht AfTurance, becaufe we Feaft upon a Sacrifice^ which is God's Meat, and are en- tertained at his own Table, as his Guejls whom he has invited •, and the leaft which that can mean is, that he admits us into a State of Love and Friend- linefs, fince we do not invite thofe whom we will \ not be Friends withal to our own Tables. When any one calls another to a friendly Treat, it is a plain Sign, that he either would be^ or fj, or at leaft makes a JJoew of being reconciled. It is a moft natu- ral Sign, and now every where 0, and always was a Note of Friendfhip and Endearment •, and as fuch the Scriptures are wont to fpeak of it. When thofe whom he bad jhut out^ fhould knock at the Door to "be let in, and -claim Acquaintance ; our Saviour tells us, that they will fay to him. We have eaten and drunk hi thy Prefence^ Luke xiii. 25, 26. And when he fliews his Apoftles how high Favour, and what great Intereft they fhall have with him, he tells them, that they fhall eat and drink at his -Table in his Kingdom- hukc xxii. 29,30. And when he •declares how kind he will be to thofe that bear his Voice, and open unto him^ he fays, he will come in and flip with them^ and they with bifn^ Rev. iii. 20. So that when God entertiains us at his own Table, and invites us to feaft with him, as he doth in the Holy Commimon\ we may be fure, if we come Chap. !• in the. Holy Sacrament 2^ come worthily, as we ought, that he is In Friend- iliip with us, and ready to forgive us all our Sins. And this our Saviour plainly intimates, when he tells us at the giving of the blelTed Ctip^ that it is * his Blood /bed for the Remiffion cf Sins *, and when he bids us + drink of it^ that fo we may have it in ourfelves, and be afllired that we have received the Atonement. And this we mull obfcrve, is a Pri- vilege, which God never vouchfafed to the Jews^ no not to the Priefts themfelves ; for in all their Sacrifices^ he would never give them the Blood of \ Expiation, to affure them of their Sins being atoned by it, (nay, nor the FieJJj neither in the great Sacri- fice of Expiation^ which iJuas burnt j] ivitbout the Camp) but ordered it always to be poured out upon the Altar, or the Ground, Exod. xxix. 12. Lev. iv, 25, 30, 34. And to this, it is like St. Paul may have RefpecEl, when he tells the Hebrews, that we have an Altar, whereof they have no Right to eat, who ferve the 'Tabernacle, Heb. xiii. 10, 11. They convey to us alio the Affiftance of God's Holy Spirit and Grace, to aid and firengthen us. This is intimated by our Saviour Chrift, when he calls his Flefh, which all mufl: eat (i. e. not in its natural Subftance, but in its Effects, or thofe BlefTings which were purchafed by it) by the Name q{ Bread, which is a Thing that, as the % Pfahmfl fays, flrengthens Man's Heart, and gives Nourifhment and Support to us. 1 am the living Bread, fays he, which came down from Heaven : If any Man eat of this Bread, he fh all live for ever-, and the Bread which I will give, is my Fle/by which I will give for the Life of the M^orld, Joh. vi. 51. In the Sacrament, we are called to cat Clprifi's FlefJj, and to drink bis Bloody ^ Matth. xxvi. 2S. f Verfe 27. ||Lev. xvi. 27. Heb. xiii. II. tPlal. civ. 15. (not i6 7he Meaning of Fea/ling Parti, (not in their natural Subftances, as I have hinted, but in their Efi:e(51s :) and he that eateth my Flejh^ and drinketh w-y Bloody faith he, divelleth in vie^ and I in him \ and when Chrift dwells in any Man, his Spirit dwells there too, fo that he cannot want Grace fufRcient to aflifl him, Joh. vi. c^6. And Sc PW, alluding to the Power of Wine, whofe natu- ral Virtue is tO infpirit and enliven Men, fays. That in the Eucharift we are all made to drink into me Spirit^ i, e. we are all made to fhare in the fame holy Spirit, which is the fame to our Souls that a Draught of Wine is to our Bodies, a Principle of new Life, Strength, and Vigour in us, i Cor, xii. They convey to us, laflly, a Right and iitle to eter* nd Life ami Happinefs, The blefied Sacrament was thought ancleHtlj to have a peculiar Efficacy in pre- paring our Bodies for an immortal State. Thus Irenccus fays of it : * yfi the Bread that fprings from the Earthy after it is hlejfcd is not common Breads but the pMcharifi^ confi fling of an earthly and an hea^ venlj Part, i. e. the fenfible Sign, and the fpiritual Thing fignified •, fo our Bodies receiving the Commu- 7non^ are not now corruptible as they were before^ but are put in Hopes of a Refurre^fion, And St. Ignatius calls it i" the Medicine of hnmortality, which is an jintidote to preferve Men from Dyings and give them a Life that is everlafling. And to this, as it is not unlike, the Prayer at the giving of the Bread * Quemadmodum enim qui eft a terra panis percipiens in- vocationem Dei, jam non Communis panis eft, fed Euchariftia, ex duabus rebus conftans, terrena & coelefti : fie & corpora noftra percipientia Euchariftiam, jam non funt corruptibilia, fpem refur- reftionis habentia. Iren. I. 4. adnj. H^er. c. 34. Jgnat. Ep. ad Ephef. and Chap. I. in the Holy Sacrament. ij and Wine refers, that they may preferve our Souls and Bodies to everlajling Life^ as it was lotig fince in the Form of the Weft em Churchy and as it is ftill in Ufe amongft us. But whatever becomes of that Conceit, v'lx, its preparing our Bodies for it ; it is plain that a Right to Life and hnmortality is thereby conferred on us. Whofo eatetb my Flejh^ and drinketh my Bloody faith our Saviour, hath eternal Life, and I will raife him up at the laft Day^ Joh. vi. 54. and again, He that eatetb of this Bread [hall live for ever^ V. 58. And if he had not in exprefs Words de- clared it, in all Equity and Reafon this might mod juftly have been prefumed : For fince in this Holy Sacrament God gives us the Body and Blood of his own Son, than which nothing can be dearer to him ; we may juftly argue as St. Paul doth, and fay. He that fpared not his own Son^ hut delivered him up, both for, and to us all, how fhall he not with him alfo freely give us all Things ? Rom. viii. 32. Thus are all the particular Bleffings of the New Covenant, which Chrift's Blood has purchafed, and which God has promifed and made over to us therein, conveyed to us in this Holy Sacrament. And fince they are fo, it muft needs be ^ feeder al Rite, and zfolemn Ceremony of our covenanting with God; becaufe thefe Bleflings are not to be had other- wife, than by feeder al Performances and Engagements, God has fufpended all thefe Benefits upon our Performance of certain Conditions -, fo that we cannot have them conveyed \o us on his Part, otherwife than by undertaking at the fame Time, for thefe on our own. He will not forgive any Believers their Sins, unlefs they repent of them ; nor help them to any Graces, unlefs they endeavour after them ; nor reward them at laft with eternalLife^ unlefs they h2.vQ entirely obeyed him, as we have already fc£n. And therefore wherefoever thofe are beftowed, thefe 2^ Yhe Meaning of Feajling Parti. thefe are either adlually performed, or fincerely promifed that they fliall be performed too. So that from this Reafon alfo, it appears, that the Sacrament is a fc^deral Rite^ and a Ratification of the ISlew Covenant^ and of our baptifmal En- gagements ; becaufe all the Bleflings of that Cove- nant are conveyed thereby, which are not to be had otherwife, than by fcederal Performances or Engagements. And thus we fee, upon all thefe Accounts, that the Sacrament of the Lord's Supper is intended not only for a Remembrance of the Death of Chrifty but alfo for a Renewal and Ratif cation of the New Covenant which was purchafed by it. For fo much the general Nature of Sacraments^ which are Co- venant Rites f of Baptifm , which goes Hand in Hand with it, and of the Paffover which pre- ceded and anfwered to it, do fairly intimate ; and fo much alfo the Words of Inftitution do de- clare,' and its being a Feaft on Sacrifice infers^ and its convening alt the Blejfings of the Covenant doth prove concerning it. And this is the Second End of our eating Bread, and drinking Wine in the Holy Sacrament •, name- ly, to reyiew our baptifmal Vow, and in moil folemn Sort to confirm the New Covenant with Almighty God. So that when we come to remember our Saviour Chrift in this Feaft, we muft come alfo to give and receive Engagements with our bleffed Lord, promifing that we will believe all his Words, and endeavour after all Virtues, and obey all his holy Laws, and repent of all our Sins ', and then hoping alTuredly, that his Mercy (hall forgive us, that his Grace and Spirit fliall aflift us, and that his Boun- ty (hall reward us with eternal Happinefs, when we do. Buc Chap. I. in the Holy Sacrament. 29 But befides thcfe Ends of its being in Remem- hrance of Chrift^ and of his dying for us, and ia Confirj?iation of the New Covenant which was pur- chafed by his Death ; there is yet another, ^dl-jy And that is, in Ratification of a League of Love and Friendjhip with thofe Brethren who Com^ municate with us, and with all others. Eating and drinking together at the fame Table, and joining in the fame Feaft, was always a Note of Friendfhip, and a ProfefTion of Love and Kind- nefs among Men, It is the common Way of the World, to compofe Differences, to keep up Friendli- ?tefs in Neighbourhoods, and to beget Endearment and mutual Love in all Fraternities, And the fame our Saviour intended it fhould be amongft us. He invites us all to eat of the fame Loaf, and to feaft at the fame Table, that we may mutually embrace as Friends, and love as Brethren, and be knit to- gether in the fame Fellowfhip and Communion, We being fnany, fays St. Paul, are one Bread and one Body, for in the Sacrament we are all Partakers of that oneBread, whch is a firm Bond of Union to make us one alfo, i Cor, x. 17. It links us together by the moft powerful Arguments, of our being Servants of the fame Lord, and Sharers in the fame Privileges y and Members of the fame Body, which are all moft ftrong Motives to Peace and mutual Kindnefs ; and befides all this, by our own folemn Covenant and Engagement alfo. For in coming to this Feaft, we are not only excited to it by mighty Reafons which fuggeft it ; but are to Covenant and Promife Love to all our Brethren, and to plight our Troth for the fame. And thus x}i\t primitive Chriftians under- ftood it, and accordingly made ufe thereof ; whole Judgtnent and Pra^ice in this Point were fo appa- rent, that the Heathens themfelves, who looked any thing into their Religion, took Notice of it. For Plitjy, 3^ T'he Meaning ofFeaJling Part L Plifi'j^ in his Letter to the Emperor "Trajan^ where- in he gives an Account of the Chriftians Meetings^ reports their Co7mnunicating in the Eucharift, to be a religions Compa^ and Combination among them- felves, that they will do no hurt to each other, but will love as Brethren, and live as Friends together* * Tbey njfemhle early in the Mornings fays he, and fing an Hymn to Chrijt as God ; and then bind them- /elves mutually in their Sacrament, which is a fa- cred Oath, not to join in committing any Wickednefs like a Pack of lewd Confpirators j but religioujly to keep off from the fame^ and to be no Thieves^ Adulterers^ nor injurious^ nor falfe and perfidious Per- fons : And having done thefe Things^ and given thefe Affurances of mutual Honefiy and Kindneffes to each cther^ they depart homey and meet again at a pror viifcuous and frie?tdly treaty where they innocently feafi together. This then is a tIArd End of our eating Bread and drinking Wine in the Holy Sacrament, namely, to be a folemn Profeffton of our Communion and Fel- lowfhip with our Brethren, and an Engagement of mutual Love and Friendfhip to thofe who com- municate with us, and to all others. So that when we come therein to remember our Saviour Chrifl, and to confirm the New Covenant with Almighty God, we muft enter into a League of Love with all our Brethren, andpromife an inviol- able Friendfhip unto them too. * Soliti ftato die ante lucem convenire ; carmenque Chrifto, quaft Deo dicere fecum Invicem : Seque Sacramento non in fcelus aliquod obftringere, fed ne furta, ne latrocinia, ne adul- teria committerent, ne fidem fallerent, ne depofitum appellati ab- negarent; quibus peradis morem fibi difcedendi fuiffe, rurfufque coeundi ad capefcendum cibum, proffiiicuum tamen h innoxium. /*//;/, fp, /. lO. /^. 97. And Chap, I. in the Holy Sacrament. % t And thus we fee what is the Meaning of eating Bread and drinking Wine in the Holy Communion, and what we muft intend and underftand by them, that we may, as the Apoltle fays, * difcern the Lord's Body therein. When we eat Bread and drink Wine according to Chrift's Appointment, we muft fix our Thoughts upon him, and remejnher what Love and Friendjhip he bore to us j what Lejfons^ as our faithful Guide and InftruBor^ be has taught usy what Cofnmands^ as our Lord and Mafler^ he has left with us -, and what vnexprejfihle Things^ as our mofl precious Saviour and Benefatlor^ he has done for uSy in being made Man, and leading a mean and necejfitous Life^ but above all, in dying a mofl ignomi^ yiious and painful Death for our Sakes, and that he might purchafe for us the Favour of God^ th^Graces of the Holy Spirit^ znd Eternal Happinefs. We muft re/iew that Engagement which we niade with the Fa-^ ther, Son^ and Holy Gho/l, when we were baptized^ and confirm again that New Covenant with Al- mighty God, which was procured by his precious Blood ; profelTing that we do^ and imll believe his fFordy and repettt of all our Tranfgreffions, and endeavour with his Spirit, and obey all, not willfully tranfgreffing any of his holy Commandments; that fo we may have Right to that Forgivenefs, Grace^ and Happinefs, which upon theie Terms he has pur- chafed for us. And laftly. We muft confirm a League of Love and Friendjhip among all our Brethren, profefiing that we do and will forgive all who have injured us, and be kind to all about us, and never fall into Hatred, or caufe Difference with any Perfons, but be at Peace, and live in Charity with all the World. The bodily Eating is but the Ouc-fide, and the leaft Part in this Feaft ; but thg * I Cor xi, 22, chief J2 ^he Meaning of Feajlmg Part I. chief Thing required, is this ipiritual Work and Bufinefs, which is to accompany it. So that when our Saviour Chrift calls us to eat and drink at his own Table, he calls us not barely to feaft our Bodies, for that is the leaft Thing that he in- tends *, but chiefly and principally to employ our Souls, in remembring him, his Laws and Benefits, and among them^ above all others, that of his dying for us ; in confirming the New Covenant with God, and a Covenant of Peace and brotherly Love with his Members throughout all Man- kind. CHAR IL Of the Worthinefs of Communicating in the Holy Sacrament. The Contents. *To Communicate TForthily^ is to do it with fuch I'e??:^ -pers and Behaviour as are worthy ofit^ and become ing the 'Things which are meant thereby, The Firft End was to remember Chrift^ both^ i. As our Lord and Mafter^ which calls for Honour and Reverence in ourfelves^ and a Care to maintain his Honour among others. For Mindfidnefs of his Co7nmands, and Refolutions of Obedience. 2. As cur mofl ¥md Friend and BenefaUor^ which calls for Love^ and an hearty Affection for him. For Joy and Gladnefs in what we receive from him. For Thankfulnefs for all his Kindneffes^ particu- larly in Dying for us. And as this Death was a Sacrifice for our Sins^ the Re?nemhra?ice of it calls for a deep Senfe of our own Unworthinefs. An Chap. 2. Of Communicating Worthily. 33 An utter Abhorrence of our own Sins^ which caujed his Sufferiiigs. A Refignation cf our/elves to bis Ufe^ as thereby we are become his oivn Purcbafe. The Second End^ was to confir?n the New Cov^^ nant with God^ which was purchafed by bis Blood. This calls for Sincerity and Faitbfulnefs. yf Third End was to co?ifirm a League of Love and Friend" /hip with all Chriftians. This calls for Peace and Charity to all Perfons^ and partuularly for Alms to the Neceffitous, A fummary Rcpelition of thefe Salifications, A Belief of thefe Things ^ which carries us en to thefe Tempers and Perfor?nances^ is the Faith that makes us worthy Cotninumcants, HAVING fliewn hitherto what is the Meaning of eating Bread and drinking Wine in the blefTed Sacrament -, I pro- ceed now, in the next Place, to fhew wherein the Worthinefs of doing this lies. And this had need be clearly ftated, not only becaufe the moil confi- derable Scruple againft Communicating lies therein^ but alfo becaufe really it is a Matter of great Ac- count, and there hangs a great Weight upon ic» For he that eats and drinks Unworthily^ fays the Apoftle, commits a damning Sin, which will deftroy him, unlefs he repent of the fame ; he eats and drinks Damnation to himjelfy i Cor. xi. 29. and is guilty of the Body and Blood of the Lord^ ver. 27. Now to Bo this Worthily^ is to Do it with fucb Tempers and Difi-ofitions^ as become it, and are wor- thy of it. For this eating and drinking not being to fatisfy Hunger, but for facred Ends ; it is fit we fhould come to it with a fuitable and facred Car- riage, and in thjic confifls the Worthinefs of the Ufage. Were it only a Fcad: on common Food^ wie ihould behave ourfelvcs worthily thereat, by thank- D ^/^ 34 Of Communicating Worthily. Part I. wg God for the fame, and being temperate. But being a Feaft, wherein Religion is concern'd, and whereat we arc to ref?ie??iher the Death of our deareft Lord^ and to feal the New Covena?2t with Ahnighty God^ and a League cf Love with all the Chrijlian World ; to the doing this worthily, and as it is fit we fhould, there is more required. For we deal very unworthily in rememhring the Death of our dearefl Lord, if we are not thankful for it ; and in ratifying the New Covenant with God, if we are not fincere therein •, and in promifing Love to all the Chrifiian World, if a mid ft thefe Promifes we Hill bear Enmity and Hatred tov/d,rds them, Thefe religious Ends, muft be anfwered with a religious Temper, and a devout Carriage ; and then they are treated as they ought to be, and as their Worth requires. This is fignified by feveral Copies, which in 1 Cor. xi. 27. read not barely, Whofoever fhall eat this Bread, and drink this Cup * OF "THE LORD UNWORTHILT', but whofoever Jhall eat this Bread, and drink this Cup of the Lord, UNWOR- IHILT OF "THE LORD, f. e, in a Way un- worthy of him ; which clearly Ihews that the Un- worthinefs confifts in the Want of thofe Tempers wherewith it is fit our blefled Lord (hould be treat- ed, when he is folemnly remembred and comme- morated. And this the Apoftle plainly intimates, when- he places the Unworthinefs of Eating, in not difcerjmig, or rather in not dif criminating the Lord's Body, and putting a Difference between it and our common Food, by fhewing a different Carriage * Kot merely rrlvn to worriejov ^s feveral MSS. partic. Coll. Line. Coll. Nov. read the Place. And this is follonved by St. Ambrofe, nvho reads thus Biberit callcem Domini indigne Domino, v. 27. and St. Chryfoftom, nuho- reads thus > e«3^y )^ m\60V dva^itifS [n xve4»3 »?»m* t«j'T^, ^c. 'v. 29. and chap. 2. Of Communicating Worthily. 35* and Behaviour in our Receipt thereof. He that eats and drinks unworthily^ fays he, eats and drinks Dam^ nation to hiftifelf^ for fuch unworthy Ufage, which lies in his not difcerning^ or rather not * dtfcriminating the Lord's Body^ i Cor. xi. 29. Thus doth a worthy eating of the Holy Sa- crament, confift in anfwering its ficred Ends, with facrcd and fuitable Carriage and Difpofitions. And therefore, that we may fee what Behaviour is worthy of it, it is fit we run over thofe feveral Ends, and enquire what Tempers every one of them requires of us. Thofe Ends are Three : 17?, To reme?nber Cbrift our hlejfcd Lord and Sa- I'iour^ and particularly his dying for usj which call for Love, Joy, Gratitude, obedie?it RefolutionSy and fuch like Tempers. 2dly, To confirm the New Covefiant with Al- mighty God; which is not worthily done by us,' unlefs we come to it in Sincerity and Faithfulnefsy and with full Purpofe and Performance of that Re- pentance and Obedience, which we therein profefs and make Protnife of •^dly. To confirm a League of Love and Friend/J.np, with all our Brethren and Fellow-Chriftians ; which requires that we lay afide all E^ivy^ Hatred^ and malicious Thoughts, and come to it in Peace and Forgivenefs of all thofe, who have any Ways of- fended us. If we believe all thefe Things which Jefus Chriji OUT 'great Prophet has revealed to us, and our Faith fliews itfelf in thefe l'e?npers, and carries us on to 'b^'f; Performances ; we are worthy Communicants, * /x^ J^KtXfiyuv* D 2 and 56 Of Communkating Worthily. Part 1. ?nd have that Faiths which will render us welcome Guelb at the Lord's Tablcj and acceptable to him at all other Times. i/, One End of our eating Bread and drinking Wine at the Lord's Supper, is to rememher Chr'ijt^ not only as our Prophet and Teacher (which I do not make a diftir.tl Head now, becaufe the Belief required to that, is exercifed thro' the whole Adion, and falls in at all the other) but as our hleljdd Lord^ Saviour and Bcnefa^or\ and above all his Benefits, particularly to remember hn dying fjr us ', and this, to do it worthily, calls for Love, Joy, Gratitude, Refolutions of Obedience, and other luch like Tempers. The Remembrance of any thing abfent, and long fincc paft, brings it back into our Mitids, and gives a Sort of Prefence to it. And there- fore when Things are brought to our Remem- brance, they fhould work upon us, and affed us, as if they were before us. When we re- member our Saviour Chrift then, at this holy Feaft, we muft bear the fame Mind towards him, as we (hould do if we faw him, and were con- verfing with him ; and that will confift in thefe Things which follow. We muft honour him, and refolve to obey him, as he is our Lord and Mafler *, and love him, and delight in him, and give thanks to hi?n, as he is our Friend :ind Benefactor * and be bumbled under the Senfe of cur own Unworthinefs, and abhor our ozvn Sim, as they brought him to bleed and die for us i and refign up ourfelves, bath Souls and Bo- dies, to his Ufe, as we are bought with his Blood, and are thereby become his own Purchafe. ^ ifl. In eating and drinking in the Lord's Supper, we are to remember Jefus Chrifi as our Lord and 'Mafler ; and to do that IVorthily, we muft remem- ber him with Honour and Reverence, and with Mi?idfulnefs Chap. 2. Of Comnmnicating Worthily^ 37 Mindfulnefs of lis Commands^ and Refolutioin of Obedience^ which are Duties that we all owe, and fiioiild pay to him, were he prefenc with us. ijiy We ought CO 7'cmcmhtr him our Lord and Majler, with tlonour and Reverence. Thefe Tempers LordJIfip and Authorily always call for, whenfoever they are lodged in any Perfons. A Son honoureth his Father^ liiith God, and a Ser- vant his Mafter : If then I he a Father^ where is mine Honour ? And if I he a Mafter^ zvhere is my Fear? Mai. i. 6. Honour the King^ fays St. Peter., and Servants he fuhje^ to your Majlers with all Fear^ i Pet. ii. 17, 18. And Render to all their Dues, fays St. Paul, as Fear or Reverence, to who?n Fear, Honour to whoin Honour is due, Ro7n. xiii. 7. But when this Authority is in the inofi ahfolule and full Degrees, and is joined with the highefi Ex- cellencies, and tempered with the moft Endearments^ znd guided by the mojt furpajfng Goodnefe, as it is in Chrijl Jefus, it calls for them moft efpecially. For he is every Way wonderfully accomplifhed, and has all thofe Endowments in their greateft Perfection, which of right can challenge,or are fit to excite them; For he is houndlefs in Knowledge, he * underjlands all ^Things ', and infinitely -f IVife in Counfel, able to fuit iVIeans to every End, and to bring about every Purpofe ; and furpqffing in || Might, fo that he may do what he pleafes •, and % ^-'Oly in all his IVays •, and § faithful in all his Promifes -, and X jujt and equitable in all his D:'alivgs -, and glorious in his divine EJfence, being the very ** Brightnefs of his Father* s Glory, and the exprefs Image of his Perfon ; and fupereminrnt in Power, having *. Job. xxi. 17. f Ifa. xi. 1,2. || Ifa. ix. 6. ^ Rev. iii. 7. J I Joh. iii. 5. § Rev. iii. 7. \. Ifa. ix. 7. ** Heb. i. 3. D 3 all 38'*' Of Communicating Worthily. Part I. all * Authority in Heaven and Earth put into his Hands. And yet in the midft of all thefe Excel- lencies, and the Height of all this Greatnefi, which are apt to puff us up with Pride and Contempt of others, he is unfpeakahle in -^ Love, and wonderful in X Condefcenfions, vouchHifing to leave Heaven, where he was equal to God, and be made in Fajhion of a mean Man, for our Sakes -, and he is unwearied in § doing Services -, and jnoft prodigioufly free in Bounty and Kindnefs, giving his own Ij Hearths Blood, to purchafe Heaven and eternal Life for us; for all which Height of Excellencies^ znd Pleni- tude of Power ^ and Depth of Love, he is moft 4. profoundly reverenced, and dearly prized, and highly exalted by glorified Saints, and the pure and immortal Angels, All thefe adorable Excellencies^ are in their utmoft: Perfccflion in our Lord and Mafter, Chrift Jcfus ; and their Merit calls for all the Honour and Reverence which he can poflibly receive from us. And this accordingly God has exprefly required of us. He hath committed all Judgment to the Son, that all Jhould honour the Son^ even as they honour the Father^ Joh. v. 22, 23. and high>ly exalting him^ hath given him a Islame above every Name, that at the Name of Jefus every Knee Jhdll how, of Things in Heaven, and of Things in Earth, Phil. ii. 9, 10. He incomparably deferves our utmoft Worfliip and Reverence, and has a moft abfolute Claim to them •, fo that we muft needs treat him with the moft fubmiflive and refpedful Carriage, and fhould deal moft unworthily by him, and do what utterly misbecomes us, if we ftiould do otherwife. « Mat. xxviii. 18. f 1 Joh. iii. 16. % Phil. ii. 6, 7, 8. § Mar. X, 45. Adsx. 38. |1 Joh. vi. 15. Rev. v. 9. 4, Rev. V. II, 12, 13. Thus Chap. 2. Of Communkamg Worthily. 39 Thus we muft remember our Lord and Matter Jefus Chrift, with Honour and Veneration^ if we would do it in fuch Sort as is worthy of him. Nay, we muft not only honour and reverence him otirfehes^ but, if we would deal worthily by him, feek to jnake him honourable^ and promote his Honour among others. We muft be ready always to plead his Caufe, and to vindicate his Precepts, and to fide with his Servants, and exprefs a juft Diftafte againft thofe who tranfgrefs his Commands themfelves, (and much more againft thofe who fet up for the Party of Difobedience, and feek to draw in others,) who prophane his Ordinances, or lightly and irreverently ufe his Name, or any ways vilify any Perfon or Thing, which he ought to be glori- fied and honoured in. And this we fhall be fure to do, if we have any high Efteem, and Zeal of Love, and affedionate Concern for him. For when thefe are ftrong in them, every Servant will perform this Office to his Mafter^ and every Man to \{\s Friend \ they will not fit ftill, and tamely hear his Name abufed, or fee his Commands flighted, his Interefts oppofed, his Children or De- pendents injured, his Appointments difparaged, or his Perfon any way traduced or difgraced, without exprefiing a difcreet and well-tempered Zeal in his Caufe, and concerning themfelves in a fober and juft Vindication. This, I fay, they ordinarily will do, as 1 am fure they always ought to do, when they have an high Efteem for any Perfon. And if thro' Lownefs of Spirit, or Cowardife of Temper, they draw back from the Trouble or Hazard which they are like to run in his Vindica- tion ; they are very much wanting to their 'Friend or Lord, and deal unworthily by him. So that if we would deal worthily by our Friend and Mafter Jcfus Chrift, we muft neither difhonour D 4 him ^o Of Communicattng Worthily. Part I. him ovirfelves, nor, if we can help it, at leaft rot without exprefling our Diflike of it, fuffer it to be done by others. And therefore to make this facramental Remembrance worthy of him, it mud not only be in fhewing Honour and Reverence to him ourfelves, but in a Readinefs to maintain his Honour, and promote his Intereft among others alfo. 2^//}', We mud remember Chrifl: our Lerd and Mafter, with MwSfahiefs of his Commaiids^ and Refohiiions of Obedience. This is another Temper, which Lordfhip and Authority over us calls for. For the moft proper Duty of Subjecls towards their Sovereigns^ and of i^^ rvants towards their Mafters^ is Obedience^ or a Carefulnefs to perform whatfoever they enjoin and require them. Put them in Mind^ fays the Apoftle, to b^fiihjeci to Principalities and Powers^ and to ohej. ?4a^iff rates, Tit. iii. i. Arid Servants obey your M'ljfcrs ii: all 'Things, not with Eye^Service^ hut in S'tioJeuefs of Heart, fearing God, Col. iii. 22. And tVhy call ye vie Lord, Lord, fays our Saviour, and do not the Things which I fay ? Luke vi. 46. Thus is Obedience the great Duty which we owe to all MaPcers and Governors who are put in Authority over us. We muft neither forget the Commands which they have left with us, nor knovvingly tranfgrefs them, but carefully call them into our Minds, and confcientioufly practice thenri when we do remember and confider what they are„ And this we are then efpecially bound to, if they are not only our Mafiers, but our dearefi Friends^ and noplefi Bencfatlors alfo. For thefe are Names that add tiew Bonds, and higher Obligations, which will h. ve a grea-t Force fo long as there is any thing 9f Ingenuity left in us. And therefore fincc - '- our Chap. 2. Of Communicating Worthily. 41 our blefled Mafter Jefus, is not only our rightful Lord and Governor, but withal our fnoft furpaf- fing kind Friend and Benefador, we ought in all Duty and Gratitude to be mindful of what he de- fires, and to do any Thing that he would have us ; and we deal mod undutifully and unworthily by him, if we do otherwife. So that this alfo is another Inftance of the Worthinefs of his Remem- brance, to be mindful of the Laws, which he has given us, and to think of them with a Readinefs and firm Refolution to obey them. Thefe are the Things then, which muft render our Remembrance worthy of him under this Rela- tion. When we eat and drink in Commemoration of Jefus Chrift our Lord and Kirjg, we mufl: honour and reverence him ourfelves^ and be concerned to 7naintain his Honour^ and promote his Interejls among others^ and be mindful of all the Commands which he has left with us, and ftand ready and refolved to obey them. 2dly^ In eating Bread and drinking Wine at the Lord's Supper, we are to remember the blefled Jefus^ as our 7noft kind Friend and Benefa^or ♦, and to do this worthily, we muft remember him with true Love of him, and Delight in him, and grateful Refentments sind hearty Thanks for ajl the Kindneffes which we have received from him. ijly We muft remember him our moft kind Friend and Benefa^or with trtie Love, and an heart'j Affeolion for him. This is due to him, as he is our gracious Lordy and indeed in every Relation that he ftands in, fince in all he is moft wonderfully winning and oblig- ing. For even there he feeks our own Good, in all the Commands which he lays upon us ; and treats us with much Gentlenefs, and encourages ever Thing that is well in us i and pities our un- I avoidable 42 Of Communicating Worthily. Part I. ivoidable Infirmities, and bears our many and high Provocations with invincible Patience, and fends MefTengers of Peace to entreat and fue for a Reconciliation with us upon any Difference, tho' it is not his Intereft but ours, and tho' not he but we are the Offenders j and, when he is forced to punifli us, he doth it always with the greateft Re- ludlance •, but, when he can take an Occafion to reward us, he doth that with the greateft Joy and Chearfulnefs ; all which are ftrangely engaging, and muft needs conftrain all ingenuous Tempers to be heartily in love with him. But our Love is due to him more efpecially, as he is our 7?ioft kind Friend^ who loves us as he doth his own Life ; and our moft noble BenefaBor^ who has fo infinitely obliged us, and done fuch Kind- neffes for us, as we are not able to exprefs. He is our true Friend^ who efpoufcs our Interefts as his own, and is fenfible of all our Wants, and pained in all our AfBi(flions, and rejoices in all our Joys, and feeks to make us fhare in his own Hap- pinefs, and v/ould part with any thing he hath to pleafe us, nay, give his own Heart's Blood in any Cafe which were worth the while to do us a Kind- nefs. He is our moft nolle Benefavfor^ who has done us fuch Kindnefles, as are beyond all Expreflions, having procured for us the Favour of God, the Help of the Spirit, and the affured Hope of eter- nal Happinefs, when all thefe feemed irrevocably loft, and no Way attainable by us *, and when he could not gain them at a lefs Rate, than by laying down his own Life for the Purchafe. And thefe are Endearments, which pafs all Ima- gination *, they are fuch Arguments to a reciprocal Love and Kindnefs, as cannot be withftood by any Man. So that having received all this Love from himj Chap. 2. Of Communicating Worthily. 43 him, we muft needs return the fmall Tribute of Love to him again, or elfe we fliould be the un- worthieft of any Perfons Hving. And this is one Temper, which is neceflary to a worthy Remembrance of fo kind a Friend^ and fo nohle a BenefaBor^ as we have of our blefled Sa- viour : We muft love the Thoughts of him, and be moft kindly afFeded towards him, or elfe we ihall fhew ourfelves utterly unworthy of him. idl'j^ We muft remember him our moft noblt Benefatior^ and the Favours which he has done us, with Jo-j and Gladnefi. This is a Temper very neceflary in us, when we would worthily commemorate the Receipt of Be- nefits. For when we rejoice in them, we fhew what Rate we put upon them, and how much we are pleafed in them, and how happy we think our- felves in that Love which has beftowed them on us. And this will make the Pcrfon who conferred them to think them well placed, and pleafe him- felf in what he has done, concluding, that we, who are fo fenfible of a Kindnefs when it is fhewed us, are worthy to receive one. And therefore the Scripture calls all good Men, who have received moft invaluable Benefits, to Joy and Gladnefs. Rejoice in the Lord^ O ye RighteouSy faith the Pfalmift, for Praife is comely for the Upright ^ Pfal. xxxiii. I. And this we all ought to ftiew, when we com- memorate thofe Bieflings, which our blefled Sa- viour has conferred upon us. He has got all thofe Things for us, which our Hearts can wifli, no lefs than the pure and perfe(5l Joys of Heaven, and eternal Happinefs *, and thefe he has taken the hardeft Pains, and been at the greateft Coft to compafs, laying down his own Life for them, rather than he would fuffer us to go without them. And 3 this 44 Qf Commu7iicating Worthily. Part I, this we ought not at any Time to think of, with- out Joy and Gladnefs. When we refledl upon fo great Love, and fuch ineftimable Benefits, it is moft h\ and reafonable we (hould rejoice over them, that thereby we may fhew forth how happy we think ourfelves in them. And our blefTcd Lord may well thipk he threw them away upon us, and repent that ever he beftowed them, or took fuch Pains for them, if after aJl he fees us infenfible of what he has done, and ftill as cold and unaffedled, as if we had received nothing. So that if we would worthily commemorate the Receipt of fo great Happinefs, we muft do it with joyful Hearts, and chearful Looks, and an open Shew of Glad- nefs-, as we are told the Difcij)les did in the firji Days, who as St. Luke fays, continued daily in the "Temple^ and breaking Breads ealing it with Gladnefs of Heart, Ads ii. 46. 3^/y, We n)uft remember him our moft noble Benefaolor^ m\h grateful Refentments^ and hearty ^banh for all hiy KindneJfeSy particularly for that ineftimable one of his dying for us. In ^hankfulnef are implied two Things : ^fij A grateful Acknowledgement of the Gift, and a Praifmg him who gave it. idljy A Readinefs^ and Endeavour according to our Power ^ to requite it. It implies a grateful Acknowledgment of the Gift., and a Praifing of him that gave if. For when we receive an undeferved Benefit, it is very fit that we let the Donor know we are fenfible thereof, and underftahd very well both our Happinefs in receiv- ing, and his Kindnefs in beftowing it. We muft give him the Praifc of his Beneficence, and exprefs a. Senfe of our own Obligations: For if we fail in this, we fhew, either that we contemn his Gift, and kt no Value on ic ; or that we think it only a chap. 2. Of Cortimunicating Worthily. 45 a Tribute to our own Defert^ fo as that we are not beholden to him for k ; or that we would be independent, and are too proud to be obliged by itl ali which, had they been known to him before- hand, would have made Imn, and all Men, to judge as mod mtworthy to receive it. It implies alfo a Readinefs, and Endeavour ac- cording to our Power, to requite it. For Love Ihould engage Love, and the Kindnefles which are done to us, fhould oblige us upon all Opportunities to do the fame again. To encourage Benefits and beftovv Favours, we ought to take care, that they who gave them, may never have juft Caufe to re- pent of them, and to let them fee, that if we had the Power and Opportunity, we would do as much for them. For Kindnefles fhould be a Sort of Loans, which, upon any fit Occafion, are to be re- paid back to him who Ihew'd them, that fo all Men may be encouraged to abound in them, and never be hindred from the fame, by a Fear, left afterwards they fhould be offended with themfelves for having beflowed them. And if any Man is either fo Jlupid, or fo proud, that he will take no Notice of them, nor endeavour afterwards to requite them, by the Confent of all, he is unfit to be dealt with in this generous Way of Love, and is utterly unworthy to receive them. Thus doth Thankfulnefs imply, both an affec- tionate Acknowledgment of the Gift, and praifing him who gave it •, and alfo a Readinefs, and En- deavour according to our Power, to requite it. And this wc owe in the higheft Meafure to our Saviour Chrifl, and muft be fure always to pay it to him, when we commemorate the ineflimable Benefits which we have received from him. We muft not remember the great Things which he has done for us, in delivering us from eternal Death, and 6 Of Communicating Worthily. Part I. and in gaining for us the Favour of God, and the Joys of Heaven, when it coft him no lefs than his own Heart's Blood for the Purchafe, without afFe- dlionate Refentments, and Mouths full of Praife, and a fix'd Readinefs and Refolution of Mind to make what fmall Requital we are able in our Zeal for his Service, and in our Kindnefs to his Brethren^ whom he looks upon as his own Members, refent- ing any Good that is done to thein^ as if it were done to himfelf Matth. xxv. 40. And this Duty of Thankfulnefs, is a mod efpecial Requisite to our worthy Commemoration of his Benefits in thisFeaft, For praifing God, is reckoned as one Particular of the Difciples Carriage in their breaking Bread, A<5ls ii. 'Tlxy continued daily breaking Bread, fays St. Lukey which they eat with Gladnefs, praifing God, V, 46, 47. Nay, fo great a Share has Thankfgiving and Praife in this Bufinefs, that the whole Adlion is called the Eucharift, i, e. the giving of Thanks to God, for thofe Benefits which are commemorated therein. And thefe are the Things, which muft render our Remembrance worthy of him, when we com- memorate him as our Friend and Benefa5!or in this holy Supper. We muft love him for his Kind- neffes, and delight in his Benefits, and be thankful for all his Favours, particularly for that which is there- in efpecially commemorated, his dying upon our Accounts, burfting out into grateful Acknowledge ?ne?its and fVords of Praife, and being ready and refolved'hy our Zeal in his Service, our Obfervance of bis Laws, and our Kindnefs to his poor Members, to make him all the fmall Requital we are able, fo that he may never have any Caufe to repent of what he has done for us. But Chap 2. Of Communicating Worthily. 47 But befides this Remembrance of his Friendlhip to us, and Benefits in general^ which require in us ihefe forementioned Tempers •, we are efpecially to commemorate the Benefits of his dying for us^ which more particularly calls for certain other Tem- pers. In eating Bread and drinking Wine in the Lord's Supper, I fay, we are to remember his dying for us^ and fhedding his precious Blood a Ranfom for our Sins, And to do this worthily, we muft he hum- hied under the Senfe of our own Unworthinefs^ and ahhor our Sins which brought him to bleed and die for us, and refign up ourfelves, both Souls and Bo- dies, to his Ufe^ as we are bought with his Blood, and therefore become hisown Purchafe. ly?. We muft remember his dying for us, in an hmnhle and deep Senfe of our ozvn Unworthiftefs^ and in an utter Abhorrence of our Sins^ which brought Mm to thefe Sufferings, We muft remember it, I fay, in an humble and deep Senfe of our own Unworthinefs-, His Death was not for any Thing that he had done, but only for our Sins ; and this fhews what vile Wretches we are, and how unworthy P^rfons, It lets us fee, how hateful our Sins have made us unto God^ and what they had deferv'd at his Hands. For he would not let thera pafs, without inflidting the higheft Shame, arii the moft exquifice Pain and Tortures. Yea> when als own only begotten Son would inter- cede for them, and bear the Burthen of them in his own Perfon, fo implacable was the Hatred which he had to them, and fo indifpenfable were the Reafons which conftrained him to punifli them, that his moft tender Love for him, whom he valued as his own right Eye, could not hinder but that he Ihould bleed and die for them. It lets us fee alfo, how Irouhlefome they had made us to our befi ^8 K)f ComninnicMhg Worthily. Part L leji Friends^ and how fliamefully burthenfome and expenfive to the bleffed Jefus. For when he long'd and labour'd to redeem us from them, he could not be our Friend, unlefs he would ceafe to be his own^ nor do us any good at all, except he would give his own Life a Ranfom for us. And what Man now can ever think of this, but he mufl hide his Face, and be quite buried in a (hameful Senfe of his own Unworthinefs ? He may fee how vile he was when God was fo highly offended with him, and thought no Punifhment too heavy for him, and would not be reconcil'd at the IntercefTion of his own Son, unlefs he would die inftead of him ; and when it was fo dangerous and coftly a Thing, no lefs than the laying down his own Life, for his Saviour to fhew himfelf a ferviceable Friend to him. And if this Sight doth not v/ork Shame and Self- Abafement in him, he will be concluded by all, to be the bafeft Man alive, and utterly unworthy that ever any Thing of all this unparallel'd Kindnefs fiiould have been done for him. We muft alfo remember his dying for us, with a7t titter Abhorrence of our Sins^ which were the Caufcs of his Sufferings. For if we do not hate and abhor them, when we confider what Tortures he endured for them, we fhew that we are very little con- cern'd for his Eafe, nor have any Feeling of his Pains, nor any Zeal at all againft the Occafion of his Sorrows. And this is a very bad Requital of his undergoing all thofe Pains for our Sakes, and a moft unworthy Ufage. So that if we would wor- thily commemorate his dying for us, we mull be humbled and alhamed of ourfelves, at the Senfe of our own Unworthinefs, feeing we had deferved fuch infupportable Punifhments, and have put him to fuch exquifite and intenfe Pains ; and particularly we muft turn our Abhorrence on our Sins, Chap. 2. Of Communicating Worthily, 49^ Sins, which caufed all this Michief, and made him, if he would befriend us, to undergo fuch heavy Tortures himfelf. 2fy/y, We mud remember his dying for us, with a Reftgnation of oiirfelves^ both Souls ami BodieSy to his Ufe^ as we are bought with his Bloody and thereby become his own Purchafe, He died in our (lead, and his Blood was given to God for a Ranfom, to buy us off from Death, that we might not die alfo. '^he Son of Man^ faith he, /; come to give his Life a Ranfom for man^y Mat. xx. 28. And fince he has bought us, and paid fo dear for us, to deliver us from Hell-Torments and Eternal Death, which is not hisy but our own Advantage ; in all Equity and Reafon he ought to have the Ufe of us, and we fhould be wholly devoted to his Service: And this the Scripture requires of us : The Love cj God confirains us^ faith St. Paul^ to live in him, hecaufe we thus judge, that if one died, for all, then were all dead-, and that he died for all, that they which live fhould not henceforth live unto themfelveSy but unto hifn that died for them, 2 Cor. v. 14, 15. And again, Te are not your own, ye are bought with a Price -, therefore glorify God in your Body and in your Spirit, which are God's, i Cor. vi. 19, 20. And fince his dying for us has made us his own Property, and he has thereby acquired an abfolute Right over us for his own Ufe, which we had infinite Reafon to defire, but he had no need of; if we would remember it worthily, we muft do it juftly, by honeftly devoting our Souls and Bodies, and afllgning them over to him, to be wholly at his Service. And thefe are the Things, which muft render our Remembrance worthy of him, when in the Holy Sacrament we commemorate his dying for E us. JO Of Communicating Worthily. Part I; us, and fhedding of his moft precious Blood aRan- fom for our Sins. We muft be humbled with the Senfe of our ownUnvvorthinefs, 2x\dahhor our Sins y which brought him to thefe Sufferings, and refign up ourfelvesy both Bodies and Souls, to be wholly at his Ufe, and imployed where and in what he pleafes, asthereby they are become his own Purchale. And thus it appears what Tempers are becom- ing us, and worthy of this /r/? End of Eating and Drinking in the Holy Sacrament, viz. the Remem- trance of our Lord ami Saviour Cbrijl^ and of his dying for us. We muft remember him, with Honour and Reverence^ v/ith a careful Concern to viaintain and promote his Honour among others, with Mindfulnefs of his Commands^ and Refolutions of Obedience^ as he is Lord over us: With Love of him for his Kindnefs, and delight in his Benefits, and thankful Acknowledgment s^ and JVords of Praife^ and grateful Returns^ in any thing which he can receive, or we can give, for all his Favours, par- ticularly for his dying on our Account^ as he has fo highly befriended^ and infinitely obliged us ; and with an humble Senfe of our own Unworthinefs^ and an utter Abhorrence of all our Sins, which were the Caufes of his Sufferings, and with an intire Refigna- tion of oiirjches, both Souls and Bodies, to his Ufe, to be imploy'd as his own Purchafe in what he pleafes, as his Death was a Sacrifice for our Sins, wherewith he bought and redeemed us. All thefe are Duties, which, were he now before us, and converfing with us, we ought to pay to him ; and which therefore in our Remembrance of him, which makes him prefent to our Minds, we muft not deny him: and in Them doth confift the Worthinefs of ' this Remembrance and Commemoration. 2^/}', A fecond End of our Eating Bread and Drinking Wine in the Lord's Supper, is to confirm the Chap. 2. Of Communicating Worthily. gt the New Covenant with Ahiiighty God, which Chrijl pir chafed for us ^_y his Death : And to do this wor^ thily, we muft come to it in Sincerity and Faithful- nefs^ and with fidl Ptirpofe and Performance of that Repeyitance and Obedience, which therein we folemn- ly profefs and make promife of. We muft come to it, I fay, in Sincerity and Faithfidnefs. The great Qualification which is requifite in all Compads, is Faithfulnefs. For they are the great Means of Security among Men, and the great Thing, which they have to depend upon in their Expe(5lations from each other ; and there- fore it is both pretended and expelled by all who make them, that they will not prove falfe and de- ceitful in them. Every Man who covenants, ex- pedls of thofe whom he contrads withal, that they (hould mean what they profefs, and perform what they promife ; and makes Ihew alfo himfelf, that he will do fo likewife. And if he doth not, he is a very diflioneft unworthy Man, fuch as the Gofpel condemns, and will fentence for the fame in the End, unlefs he repent thereof, to eternal De- ftruflion: Covenant-breakers being ranked among thofe, who in the Judgment of God are worthy of Death, Rom. i. 31, 32. And this Sincerity or Faithfulnefs confifts in this, that we come with/^// Pitrpofe and Perfonnance, of that Repentance and Obedience^ which we profefs and make promife of. In this Covenant, to all us Believers, God offers at frefent a Right to Pardon, his Holy Spirit, and Eternal Happinefs ; and we again profefs, and humbly make offer unto him, of our Repentance and Obedience. And this Right he promifes ftill to continue to us upon the fame Terms ; and anfwerably zi^e promife to perform them upon that Expectation for ever afterwards. And both in chefe Profe/ffons, aiid Promifes, we muft deal fincerely E 2 with 52 Of Communicating Worthily. Part I. with him : and neither pretend a prefenc Offer of ihem, when we want them ; nor make Promifes of them for the Time to come, when we have no fix'd Defign and well-weighed Refolution to perform them. When we come therefore to renew our Baptifmal Engagement^ and to confirm the New Covenant with Almighty God, giving him both the Profeffwn and the Promife of tbefe Duties^ and receiving from him the Proffer and the Promife of thefe Graces^ we mud be hearty aud unfeigned with him. Our Souls muft really be a6led by that Repentance which we profefs, and fully intend to make good that Obedience which we promife. And if we perform in both thefe, we are faithful and fincere in this Bufinefs; but if we fail in either, we arQ Diffemhlers and Hypocrites, who a^ a Part, and go to impofe upon Almighty God, which is a very un- worthy Part of us. And this Sincerity God exprefly calls for at this Feaft, and requires us to be faithful with him, when we come to confirm the New Covenant, by partaking of it. Chrifl our Paffover, fays St. Paul^ is facrificed for us, therefore let us keep the Feaft, not with the Leaven of Malice and Wickednefs,^ by adhere- ing (till to our former wicked Ways, which there- fore we are to repent of, but with the unleavened Bread of Sincerity andTruth, i Cor. v. 7, 8. And as for Repentance particularly, which is the great Con- dition of the Covenant that is renewed in it, it is the great Qualification of all worthy Receivers, and is mod indifpenfably required in this Holy Sacra- ment. It is the chief Thing which is look'd at in every Confirmation of the Covenant, and therefore is fo peremptorily called for when we are * baptized: ft is the only Thing that can t recommend a Sacri* * A^s ii. 38. Luke iii, 3. t P^al. li. 17. fee. Chap. 2. Of Communicathig Worthily, 53 /?rd this Charity mud be fhewn, as in Prayers and good W^Jhes at all 'Times ^ and in courteous Carriage and good Offices^ as oft as Chap. 2. Of Communicating Worthily. ^^ we have Opportunity^ towards all Pcriom -, To pai - ticularly in giving Alms^ and affording Rclitf to fuch as are in M^a}:t and NeceJJity, For the League of Love whereinto we are then to enter, and whuh Chrift exads of us, is not only to beitow/^zr IVcrds^ or compajftonate Looks^ or faint fViJhes\ but if we are able, to relieve as we have Opportunity, and rd|-- ply thofe who ftand in Need of our Subftance, If a Brother or Sifter he naked, fiiys St. Jaf/ies, or dc- ftitute of daily Foody and one cf sou Jay to thcmy de- part in Peace, he ye "joarmed or filled, nctwilhftanding ye give them not thofe things which are necejfary for the Body, what doth it profij? Jam. ii. 15, 16. My little Children, faith St. John, let us 7iot love in Word only, neither in Tongue, hut in Deed and in Truth: Andherehyy i. e. by this ufeful operative Clia- rity, we know that we are of the Truth, and fiall affure our Hearts before him, i Joh. iii. 18, 19. And thus the ancient Chnftians conltantly ulcd to do, in the Apoftles Times. For then at every Lord's Supper, they had another Supper of their own, which they call'd a Love Fraft, or Fcafi cf Charity, Jud. 12. This confided cf fuch Provi- fions, as every Communicant brought along with him ; they who were rich brought in much, and the poorer Sort lefs, but when it came, they all fate down in a Brotherly Way, and fliared in com- mon: Which wlien the Corinthians failed to do, every one eating as they came, without tarrying for their Brethren, and the Rich taking their own large Portions to themfclves ; and leaving the Poor to blufli at the Scantinefs of theirs •, the i\po- (lle reproved them fharply, telling tl.em how much they prophaned this Holy Feafl: by fuch corrupt Ufage. In ea/ij:g, fays he, at this Feail, inflead of joining all like loving Brethren at a common Supper, Every one iakelh before clhcr his E 4 czvn 56 Of Communicating Worthily. Part L own Slipper^ or that which he brought for bis own Share: And one who brought little, is hungry through his Scarcenefs •, and another^ who brought much, is drunken with the Excefs of his. Shall J praife you in this? I praife you nol^ 1 Cor. xi. 21, 22. And when this Way of being charitable to the Poor at this Feaft, was laid afide, by reafon of Abufes crept into the fame, another was flill ufed, which to this Day is pradifed in moft and the beft of our Churches, as it is fit it fliould be in all, and that is, having Offerings for the Poor at every Communion, which may afterwards be diftributed among them. Which is a moft proper Way, and excellent Opportunity, not only of exercifing that Charity which therein we profefs to them *, but alfo of exprefling our Thankful nefs to our Blefied Sa- viour, for the invaluable Benefits which we have received from him. For in being thus kind to his poor Members, whom he is fo tenderly concerned for, we make fome flight Return and poor Requital unto him, who puts their Receipts upon his own Score, taking what we do to them as done to his own Perfon. Inafmuch as ye have done it unto thefe my Brethren^ ye have done it unto me^ Mat. xxv. 40. And thefe are the Things which muft render our eating and drinking, as it is in Confirinatioii of a League of Love and Friendjhip with all our Bre- thren ^ worthy of that Signification, We muft lay afide all Envy and malicious Thoughts^ and come to it in Forgivenefs of all thofe who have offended us, and in Charity to all our Neighbours, which we muft exprefs, as in other Things, fo particularly in giv- ing Alms to fuch whofe NecefTities require it of us. And all thefe the Scripture itfelf marks out, as FiecetTary Qualifications in all worthy Communicants. Let us keep the Feaft y fays the Apoftle, not with the Leaven of Malice^ i Cor. v. 8. When ye come toge- ther Chap. 2. Of Communicating Worthily, 57 tber into one Place^ fays he again, / hear there be Divifions among you ; And, when there are fo, this is not to eat the Lord's Supper, one End whereof is to unite you, i Cor, xi. 18, 20. If thou bring thy Gtft to the Jltar, fays our Saviour, and there rememhreft that thy Brother hath aught againft thee, leave there thy Gift before the Altar, and go and fir ft be reconciled to thy Brother, and then come and offer thy Gift, Mat. V. 23, 24. And as for the Dijiribution of Alms at this Time ; that, as we faw, was the Apofiolical Way in the Lovefeafts, as alfo in the Colleofions for the Poor, as every Man had laid by him in Store, on the firft Day of the IVeek (when they always had a Sacrament) which St. Paul mentions, i Cor. xvi. 2. And when thefe Feafts failed, yet thefe Colledions and Offerings at the Lord's Table dill continued, and do in mod Places, which in this Refpe6t are fit to be Patterns to all others, unto this Day. And thus at laft we fee, wherein the Worthinefs of eating and drinking in this holy Feaft confifts, and what Tempers and Difpofitions in us, are wor- thy of all thofe Ends, which are fignified and de- figned by it. We mud eat and drink, in Remem- brance of J efus Chrift, and of his dying for us, with Honour and Reverence, with a careful Concern to maintain and -promote his Honour among others, with Mindfulnefs of his Commands, and Refolutiom of Obedience, as he is Lord over us : With Love of him for his Kindnefs, and Delight in his Benefits, and thankful Acknowledgments, and grateful Returns for all his Favours, particularly for his fubmitting to tafte Death on our Account, as he fo highly be- friended, and infinitely obliged us : and with an hum- ble Senfe of our own tlnworthinefs, and an utter Ab- horrence of all our Sins, which were the Caufes of all his Sufferings •, and with an intire Refignation of .Gurfelves, both Souls and Bodies, to his Ufe, to be em-j 58 Of Communicating Worthily, Part I,^ employed as his own Purchale in what he pleafes, as his Death was a Sacrifice for our Sins^ where- with he bought and redeemed us. We muft eat and drink in Confirmation of the New Covenant ^ profefling our Confent to the Terms thereof, and our Refolution to ftand by it, in all Smccrity and Faithfiilnefs '^ coming to it with that true Repen- tance of all our Sins, and with thofe obedient Hearts which we protefs ; and with 2i fidl Purpofe of making all that good afterwards which we promifed in the fame. And, lailly, we muft eat and drink in Confirmation cf a League of Love and Friendfinp with all our Brethren^ laying afide all Env^ and Malice towards them, and making Refiitution where we have wronged them, and forgiving them hear- tily where we have any Grudge againft them ; and giving Alms as our Ability and their Neceflities Ihall require the fame, and fo being in perfed Feace and Charity with all Men. And if we believe all thefe 'Things^ and are car- ried on by fuch Belief to all thefe T'empers and Per- for7nances^ we have that Faith which will render us worthy Cemmunicants^ and acceptable to God at all other Times. If we believe Jefus Chrifi to be our Lord and Mafter, and thereupon do reverence^ ho- nour^ and obey him ; if we believe him to be our beft Friend and Benefaulor^ and thereupon do lovi: him, and delight in him, and are thankful to him -, if we believe that he fJjed his own Hearths Blood for our Sins^ and for the Redemption of our SoulSy and thereupon are humbled with the Senfe of our own Unworthinefs^ and abhor our Sins, which have proved fo mifchievous, and ref:gn up both our Souls and Bodies wholly to his Ufe, as they are his own P ur chafe : If we believe that his Death procured us the Grace and Blejfings cf the New Co- venant, which promifes all Believers Pardon upon their Chap. 3. Of Communicating Worthily. 59 their Repentance^ and ihe Holy Sptni's help upon their cwn fine ere Endeavours^ and eternal Life upon their intire Obedience ; and thereupon do heartily confent to it, and perform that Repentance and Obedience which are the Conditions thereof, and are faithful and fincere in our Promifes and Resolutions to {land by the faine. And, laflly, if we believe that he requires us to love^ and uve in Peace with all the World ; and thereupon in this holy Sacra- ment do confirm a League of Friend JJ.ny with all our Brethren^ laying afide all Enmity and Hatred^ and being in perfed Charity with ai! Men : If we have all this Faith^ I fay, which, as appears, is tho- roughly exercifed in this blefled Sacrament ; and can fht^w all the'ith the Church'* s Prayers^ and join with the Mi-^ nifier and the Congregation in the Communion Ser* vice ; he ads them over as he ought, and doth Honour to his Saviour, and is a worthy Commu- nicant: He fhews all thofe Qualifications which God has required, and receives as a worthy Gueft, if he can do nothing more than go along and ftrike in heartily at every Part of the publick IVor-' /hip. And if, when he wants Help and Employ- ments for his Thoughts, he join heartily in the Prayer, which is made at the Offering of the Bread and V/ine to others, either before or after he has received the fame himfelf. Which I fpeak not for the Eafe of thofe, who, either by their own Invention^ or the Help of Books ^ can fet their own Minds on Work, and employ their own Thoughts in meditating and ading over all thefe Tempers, whilfl the Minifter is diftributing the blefTed Sacrament : I fpeak it not, I fay, for the Eafe of thefe Perfons, as if, beflde what they do ia the Church's Prayers, they fhould not moreover do what they can otherwife : But for the Sake of others who have not thefe Abilities, that they may not be difcourr>ged ; and to let them know, that» if they are good Men, and have thefe Tempers, there is Exercife of them fufRcient in the ■publick Prayers^ were there nothing elfe from the Help of Books^ or their own Invention^ to make them worthy Communicants, And thus we fee wherein lies the F/orthinefs of Receivings and what Virtues are fie for him to ex- ercife, who would be a- welcome Gueft at the Holy Cornmunion, When he remembers the Death of F 2 Chrifi^ 68 Of Communicating Worthily. Part I, Chr'ift^ . and confirms the New Covenant with al- mighty God, and a League of Love and FriendJIoip with all the Chriftian fForld, by eating Bread and drinking PFine, according to Chriil's Appointment, he muft exercife himfelt in jo\fid Praife, and af- fe^lonate Thanks, and Refignation of his whole Alan, both Soul and Body, to Chrift^s Service, and in Repentance of all his Sins, making God faithful Promifes of new Obedience, and in Charity to- wards all Perfons : All which he may exprefs in joining heartily with the Church'' s Prayers, befides what he doth whilft the Bread and Wine are in preparing, or whilft others are communicating, in his own Meditations, And if he believes thefe Things, and is carried on by fuch Belief to thefe Performances ; he is welcome to the Table of our Lord, and^ niay juftly efteem himfelf a worthy Partaker of this blelTed Sacrament. C H A P.- IV. Worthy Receiving not extraordinary difficult 'y and of Unworthinefs to communicate. The Contents. 'To filence the Complaint of extraordinary Difficulty of coming worthily to this Sacrament, three Things noted. I. All the Particulars of worthy Receiv- ing, are necejfary Parts of Duty, and of a good Man : So that no more is required to ft us for re- ceiving the Holy Sacrament, than is required to fit m to die^ or to g/y to Heaven, 2. they are all ecef- chap. 4. Of Comnmnicating Worthily. 69 fiecejfary §nalificatlom of an accept a v. - Vow^ or I'bankfgivvig ; fo that no mo^ is > to it, than to a worthy Difchargi- of all uibc^ of Religion. 3. However they may he cotnmende<., yet are they not necejjarily required^ in more intenj'e and tranfporting Degrees, in /'/, than in otke-^ ^■^- ftances of Devotion, ^ke only Unworthincfs wbitb can put us by this Ordinancr^ is Impenitence :' If Repentance will go down i-J:lh any Man, nothing elfe need fick with him. 'This Point of worthy Commnnicati'-ig fumm*d up, HAVING hitherto fliewn wherein the ^yor^ thinefs of P.eceiving lies, and what thofe Qualifications are which fie us for this holy Feaft : I fhall now only note fjire Things, that may file nee all good Mens Conq'L.^Js abjui the Hardjhip thereof^ and fhew plainly who they are that are mi-' worthy to pin in it, and fo conclude this Point. id, I fhall note fomc Things that may reconcile all good Mi?ids to this Feajl^ and filence the Coni" plaints of the Hardfhip and extraordinary Difficulty of coming worthily to partake in it. And this had need to be done, and may prove of great Ule when once it is done ; becaufe one chief Thing, which caufes even good People to come io feldofn^ is the apprehended Difficulty and extraordinary Solem^ mty of the worthy Receiving, Now to fatisfy all good Souls in this Point, and to remove thefe hard Thoughts of it, I would fug- geft to them thefe three Things : I ft. That all thefe Tefnpers, which are required to a worthy Communion, are neceffiary Parts of Duty, and of a good Man *, fo that no more is required of us to ft ourfelves for receiving the Holy Sacra?nent^ than is required to ft us to die^ or to go to Heaven. F 3 They 76 Of Communicating Worthily. Part I. They are all necejjav^ Parts of Duty^ and of a good Man. Ic is necelTarily required of every good Man, who would ferve God and be accepted with him, that he * honour his Lord and Mafter Jefus Chrift^ and be careful to ^ obey him •, that he be ^ affe^ionately fenftble of all the Kindnejfes which he has done, particularly in dying for him, and mod heartily ^ thank him for the fame ; that he be * himhled under the Senfe of his own Sins, and utterly ^ abhor them*, and refgn up himfe If both '€ Soul and Body, to his Saviour's Ufe, who has bought and made a Purchafe of him with his own Heart's Blood; that, having ^frfi believed in Chrift^ he fincerely confent to the Terms of the New Covenant^ and enter into it, performing and promif- ing th3.t '^ Repentance^ ^ good Endeavours^ and ^0^^- dience which are required by it, in Expedation of that Forgivcnefs, Grace^ and eternal Happinefs which are propofed therein ; and laftly, that he fliould ^ lay afide all Envy and ma^Jcious Thoughts and "/i?r- give Injuries, ^ repair Wrongs, be at p Peace, and live in '^ Charity with all the World. All thefe are Duties indifpenfably required by the Gofpel of Chrift, as appears by the Places referred to below ; they are no indifferent Things, but are abfolutely neceffary in every Chrifiian, who would fecure his Peace with God, and be fure at laft to go to Hea- ven. And they, as we have feen, are the very Things, which the Worthinefs of communicating confilTs of. So that to be perfonally worthy for the Communion, is tiothing more than to be an accep- ^Phil. ii, 9, 10. ^Luc. vi. 46. cjam. 1. 12. «iEph. V. 20. «Matt. V. 3. *"Prov. viii. "13. Si Corvi. 19,20. ^Mar. xvi. 16. iLuk. xiii. 3. k^Phil. ii. 12. ^ Heb. v. 9. "^Gal. v. 20, 21. *»Matt. vi. 15. »Ezek. xxxiil 14, 15. PRom. xii. x8. 9 Col. iii. I A. tably Chap, 4. Of Communicating Worthily. ji tably good and religious Man: To have all thofe Virtues which conftitute a Saint^ and are neceffary Parts of that Obedience and holy Living, which muft get us all an Intereft in Chrift^ and fecure our Title to eternal Salvation. And therefore if any Man is contented with thofe Duties, which God exacts of him to make him a good Man ; he has no Caufe to complain of thofe, which are neceffary to a worthy receiving. And if he doth repine at them, and refrain from the Lord's Table, becaufe he will not be at the Pains to acquire them ; it is plain, that it is not the HardJJnp of the Sacra??ienty but of an Holy Life, that he is difturbed at ; and the fame Difficulties which drive him from the Co??imunion, if he underftand himfelf, muft drive him alfo out of his Religion, and the PFay to Heaven. idly, Thefe Duties, which are required to a "uvor* ih^ Receiving, are required alfo to every worthy Prayer, Vow, and Tbankfgkmg -, fo that 'no more Duties are required to our Worthinefs in this holy Feafi^ than to our Worthinefs in all other A5Is of Re^ ligion. For unlefs a Man repents of all his Sins, and is in Love and Charity with all his Neighbours, and believes in Chrifi and all his Pro?nifes, and is ready and refolved to obey all his Commandments ; and, in one Word, unlefs he is a good Man, which fits him for a worthy receiving *, he is not more wor- thy to fay his Prayers, to give 'Thanh, to 7naks Vows to God, or feal Covenants with him, than he is to join in the Holy Communion. He is not more worthy to fay his Prayers ; for to the Acceptance of them all the fame Things are required of him. If 1 regard Iniquity in 7ny Heart, fays the Pfalmift, f. e, if I do not repent of it, and turn away from it, the Lord will not hear msy PfaL Jxvi. 18. And if Men would pray as F 4 they ya Of Communicating Worthily. Part f, they ought, fays St. Paul^ and as they may hope to be heard, they mud have both FaUb^ Pdace^ and Innocence to recommend their Petitions, or lift up holy Hands without Wrath and Douhting^ J Tim. ii. 8. If jou forgive not Men their Trefpajfes^ fays our Saviour, neither will your Heavenly Father forgive you your ^refpajfes. So th^it when ye pray^ fay Forgive us our Debts we forgive our Debtors, Mat. vi. 1 2» 15. God fays the fame of an ill Man's Prayer^ that he doth of an ill Alan's Communicating, namely, that he is mod unworthily in both, and (hall receive a Curfe inftead of a Bleffmg, For as the Unworthy^ i, e, as has been (hewn, the wicked Receiver ("the Worthinefs required being only that of a good M^^n) eats and drinks his own Damnation, i Cor. xi. 29. io it is faid of the Unworthy, i, e. of the 'wicked Petitioner too, that he who turns away his Ear from hearing the^ Law, even his Prayer Jhall he an Abomination, Prov. xxviii. 9. and xv. 8, Thus is every Man, who is unworthy to receive the blejjed Sacrament, unworthy alio to pray to God, the fame Thing being required to both : An i^npe- mtent ill Man being utterly unfit for both, but a truly penitent good Man, being fuch as he accounts %vorthy, and moll anedionately invites to them. Nay, he is not only unworthy to pray to God^ but alfo, v/hilft that Ivipenitence lafts, to gtve him Thanks, to make Vows, to covenant with b:7n, or to have an Intercourfe and Communication with his Divine Majefty in any other Adlions of Reli^Jon, If he tells God that he is thankful for his Mercies, whilft in the conftant Courfe of his Life he difobeys him ; his Adlions plainly give the Lye to his Words, and proclaim him a mod un- grateful V^X^on. If he makes him Vows and Promifes, ^nd covenants to repent of all his Sins, whild he ftill lives i7npemtcpjy and goes on in thern s he only fpeak^ Chap. '4. Of Cmmiinkating Worthily. 73- fpeaks him fair, intending no fuch Thing, and therefore doth nothing elfe but ahufe and provoke him. He doth nothing that honours God as ic fliould, fo long as he is an ungodly Man, nor mu(t hope in any Services or Religious Performances, to be own'd and accepted by him. P'or God will have nothing to do with ill Men in any Way, whilft they continue impenitent in their Sins ; Chrift has purchafed no Reconciliation for fuch, nor will he, till they change that Courfe, have any Friendfhip for them, or take any Complacence in them. He will hear the Prayers, and accept the Thanks, and truft the Promifes and Engagements of thofe only, who are fully refolved to amend their Lives, and become good Men : So that if any Man perfiRs impenitent, which unfits him for Receiving, he is alfo unfit for every Thing elfe, and unworthy to perform any other A6tions of Religion. As for this Bufinefs of wortb'j Cominnnicaiing then, there is no more Caufe of Com.plaint againft f/, for the Difficulty and HardJIoip thereof, than there is againft all Religion. The fame Duties which are required to a worthy Receiving, are no lefs required to make any of us a good Man ; to confer a Right to Heaven, to a worthy Prayer, Promife, or Thankfgiving. So that if any Man will not come to the Sacrament, becaufe he is wicked, and will not be at the Pains to attain thofe Virtues which are neceflary to a worthy Commu- nion : If he underftands himfelf, he muft for the fame Reafon keep back from Prayers, and Praifcs, and all Pretences to Religion. For unlefs he will labour after thefe Duties, and perform them, he is unmeet to come to God, and is very unworthy in all of them. And therefore fo long as he is imfd for the Holy Sacrament^ he is unfit for every 'Thing elfey and if he refolves to continue fo, may as well relolve 74- Of Communicating Worthily. Part I.' refolve to renounce his Baptifm^ and the whole Chriftian ProfeJJion. And as thefe Tempers, which are required to a worthy Communion, are no more than is required in every good Man, in every worthy Prayer, Praife, or other Ad of Religion: So it is to be obferved, 3J/3?, That hoivever they may he commended^ yet are they 7iot neceffarily required^ as fome have ima- ghiedy in more intenfe and tranfporting Degrees in it, than they are in other Inftances of Devotion, That which has deterred good People from the blefled Sacrament, more than any Thing befides, is 'their too awefid Senfe and Veneration thereof^ and j'lacing it at too great a Difta^tce from other Parts of Worfhip, They think no Virtues are worthy of it, but what are exprefTed in Extacy and franfporti and that when it requires the fame Duties with other Parts of God's Service, it requires them in much greater PerfeElion^ 2xA\far higher Me a fur es. So that they imagine they may be worthy to pray and praife God, tho' they are unworthy to com- municate : And therefore they join in them ordina- rily as there is Occafion for them, when, through the Excefs of Reverence, they fcarce ever join in this at all. But this is a great Miftake, which, tho' it be well meant, has a very ill EfFect, and affrights good Souls from performing this Duty and Service, and paying this Honour to their Saviour, when they have no Caufe to be afraid of it. For altho' it be comviendahle and defirahle, v/hen it can be had ; yet it is not ahfolutely neceffary that fo it fliould be. It is very co7nviendahle^ I fay, and much to be de- fired^ that we Jhould excrcifs thefe Tempers in a higher Degree in this Holy Sacrament^ than in other Parts of Worjhip, It will be very well if our Prayers are more chap, 4. Of Communicating Worthily. y^ more fervent, and our Praifes more affe5lionatey and if all the Virtues which we have Place to exer- cife, are more ///// and flagrant then^ than at other Times. For there we have Chrlfi^s Death repre- fented, with the Heinoiifnefi of our Sins which caufed it, and the inefii7nahle Benefits that come by it; and we meet on Purpofc, to fix our Thoughts and Contemplation on it. And that is the Confi- deration, which gives greatefl Force, and adds moft Strength to all our Duties ; ib that when we come for that very Intent, it very well becomes us for the Honour thereof to excel in them. And upon this Account it will be very commendable, and much to be defired, that we fhould be more vigorous in all our Virtues at this^ than at any other Ordinance. But altho' this be commeyidalle^ and 77iuch to he defired in us ; yet it is not necejfary^ or indifpenfahly required of us, but that we ?nay communicate 'worthily when it is otherwife. For we have thefe Tempers in fuch a Degree, as is neceffary to our eternal Hap- pnefs, we have fo much of them, as will render us worthy and welcome Guefts at this^ as well as at every other Ordinance of Chrifi, And this is plain from hence, becaufe when we have them in a,faving Degree, which would procure our Acceptance in other Parts of God's Service, they fit us for the Communion of Chrijl^ and of glorified Saints in Heaven \ and fo cannot leave us unworthy to communicate with hiin, and them here on Earth, If we favinghj repent us cf all our Sins^ and are favingh thankful for all Chriji's Mercies^ and are favi?igly in Charity with all our Neighbours, and have a faving Faith in Chriffs Protnifes j whe- ther thefe Virtues be at the Pitch of t'he Strongs or only of the PFeak in Faith, we are accepted wirh him, fince he accepts both. And when once he accepts 76 Of Communicating Worthily. Part t accepts us, we may approach to him in any Place ; when he allows of the Meafure of our Graces, we may be welcome to flievv them forth, and offer a Sacrifice of a fwect Smell, when we fend them up to him in an-^^ or in all the Parts of his Worfliip and Service. Let a Man come then to the Holy Communion, tho* it be without any Thing of extraordinary and unwonted Tranfports, and only in that ordinary Exercife of thefe Virtues, which gains him Accep- tance in Prayer^ or Praife^ or other religious AUions\ and then let him not doubt, but that, altho' more were better, yet is this good, and will render him a worthy Partaker of the Lord's Supper. And this, as we have great Caufe to believe, the ancient Chriftians thought, becaufe they made it not an extraordinary fe par ate Things as we do now, but an ordinary and con ft ant Part of the Chriftian Worfijip. It went ufually along with the other Parts of the Service, and they who came to Prayers^ came alfo to the Blejfed Sacrament ; the fame Pre- parations^ and the faine Perfons being admitted to both. Thar, in the Apoftles Times, they met to communicate^ as they met to pray, every Day ; and breaking Bread, was no lefs conllant a Part, than Prayer^ and Praife, of their Communion and FeU lo'wjijip. All the Difciples at Jerufalem, fays St. Luke, continued Jledfaftly in the Apoftles DoBrine and Fellow fJoip, and in breaking of Bread^ and in Prayers, A<5ts ii. 42. And again, they hontinuijjg daily with cue Accord in the Temple, ana breaking Bread from Houfe to Houfe, did eat their Meat with Gladnefs, and Singlenefs of Heart, praifingGod, v. 46, 47. And af- terwards, when their Members increafed, and fiated Days were appointed for the publick Service of God ; on the firft Day of the Week, when they met for other Worfhip, the Communion always wenc chap. 4. Of Communicating Worthily, 77 went along therewith. Thus it is plain it was ia the Apoftles Days, for then the Sunday JVor//jip was expreflfed by breaking Bread t, which (hews, that it was an ordinary and conjlant Part thereof. On ths firfl Day of the JVeek^ fays St. Luke^ when the Bif- ciples came together to break Breads Adls xx. 7. And thus alfo it continued for a good while afterwards, as is evident from the ninth Canon of the Apoflles. And to fhew how fit tjiey eileemed all the Faithfid^ whether weak or Jlro?ig in Faith, who were worthy to join in other Parts of Worfh/p, to join alfo in this ; that Apoflolical Canon requires all the Faith- ful, who come to the other Service, to ftay the Communion, and to join in that alio. * All the Faithful, that come to Church and hear the ScriptureSy hut jiay not to join in the Holy Com?nunion and ths Prayers for that Service, ought to be feparated and Jhut out from the Lord's "Table, as they that bri?2g Con- fufion into the Church, And the like is alfo in joined in the Council of Antioch. *f All that come to Church, fay they, and hear the Scriptures, but do not commu- nicate in the People's Prayers, but turn away difor- derly from the Eucharijl, fhall be excomm.unicated and expelled the Church, and ?iot received again, till they confefs their Fault, ayid fljew Repentance for it. And thus we fee, however co?nmendable it may be, that People fhould come to this Holy Sacra- ment, with more intenfe A6ls, and higher Prepa- ration, than would ferve to any other Parts of '!rd^(J^Ov\cti Q ''"" TSP^ffiV-X)), y^ T» Ay'lcL f/s]*^' M^W* «V etTA^iai k^Totvvlai rn fciWCAjij/ct, ct^od^iiny which we cSn know ourfelves to be guilty of, as ever we hope that he will forgive us ; and that we will endeavour^ with his Grace, after every Vir^ tue^ as ever we exped that he (liould affifl us ; ajid obey every one of his CommaiuImcntSy as ever I we Chap. I. Of the Duty of Communicating, 97 we look that he fliould crown us with eternal Happinefs j and believe^ that, for ChriIVs Sake^ we (hall have the Pardon^ Grace^ and eternal Life upon thefe 'Terms^ and 720t otherwife. For all thefe Duties, we give him our Word and Promife i and, on that Condition, for all thefe Bleflings, he gives us his Seal and Aflurance back again. And what Man is there, who pretends to the Name of a Cbrifiian^ who will refufe to do this, when he has an authetick Summons, nay, even a friendly Invitation ? Will he not repejit^ that he may ht forgiven ? Nor endeavour after fuch Graces as he wants, that God's Holy Spirit may help him to them ? Nor obey all his Savour's Laws, that he may be happy in Heaven ? Nor believe^ that Chrifl; has purchafed thefe Benefits for us at God's Hands, upon thefe Terms ; but that with- out performing them, we (hall never have them ? If he will not do all this, why doth he make any Pretence to Religion ? If he is unrefolv'd, and fufpends about any of thefe Particulars why doth he profefs himfelf a Chrifiian ? For thefe Things, are the very Subftance ofChrifiianily, and the Life and Soul of all Religion. No Man can belong to Chrift without them, and when he was baptized and came to him, he folemnly undertook and engaged for them. And therefore if any Man will refufe to make God his Engagement of this Faith^ Repentance^ and Obedience^ when he is call'd to promife and profefs them •, he revolts from his haptifmal Vow^ and, if he perfifts in that Mind, may as well renounce his ProfelTion, and turn his Back on the whole Chriftian Religion. d^thly., In eating Bread and drinking Wine at the Lord's Supper, we confirm a League of Love and Friendfhip with all our Chrijlian Brethren ; this being one End, as I have fhewn, of this Meeting ; H and '^8 Of the Duty of Communicating. PartlL and we being therein to profefs our/elves in prfeEi Peace and Charity with all Men. And who now, that owns himfelfa Chriftian., tan feek Shifts, and (hun this, when God calls him to do it P When his Saviour, who died to make God Friends with him, afks him to be Friends with all the Wiirld ; can he refufe him ? When he in- vites him to be at Peace with all his Members, and to embrace them all as his Brethren •, can he fly both from him and them ? If he fhun this, he may as well fhun every thing elfe, and quit all Claim to his Religion. For by this., fays our Sa- viour, fljall all Men know that you are my Bifci- fles^ if you have Love one to another .^ John xiii. 35. And iDilefs ye forgive Men their ^rejpajfes., fays he again, neither will your heavenly Father forgive you yours. Mat. vi. 15. And he that fays he loves God., and yet hates his Brother^ faith St. John, is a Liar., 1 John iv. 20. And // it be pJfiUe^ faith St. Paul., and as much as in you lies., live 'peaceably with all Men ^ Rom. xii. 18. Love., and Peace ^ and fniitual Friendfhip., and Beneficence., are the great Duties which Chrifl's Law prefcribes, and which all his Followers muft be forward at all times to make ProfefTion of. And therefore if any Man turns away from declaring them ; he turns his Back on the mod Signal Duty of his Religion, and will not come to that, whereby, above all things elfe, he fhould declare himfelf a Chriftian. 5//^/)!, In feafting with God at the Holy Sacra- ment, we are vouchfafed the higheft Honour^ and receive "tokens of great e ft Love., and hjoy?nent of pre- ferit Graces., and Pledges of future Glory fro?n him ; and thefe no Man ought to refufe, when he is call'd 10 them. He Chap. I. Of the Duty of ComnTUJiicatlng. 99 He voiichfafes us the greateft Honour, For he calls us to his own ^aUe^ and tells us he is moll glad to fee us there, and that the oftner we come, the welcomer we (hall be to his Supper ; he in- vites us as his ow7i Guefts^ and thereby fecks our Company and J c quaint a72ce^ and treats us as his Friends and Confidents : which Honour is fo high^ that greater cannot be (hewed us. He gives us furefi; 'tokens of the higheft Love, For he calls us to feaft upon the Body and Blood I of his own Son, i, e. upon thofe BlefTings which the I breaking of his Body and the ihedding of his Blood I procured for Mankind ; and (hews us plainly, that ! he is dill of the fame Mind, and is glad, that for ] our fakes, he parted with him ; for his inviting us to eat the Body, and drink the Blood of Ghrift in this Holy Supper, imports as much as if he fhould fay to us, Lo I Here my dear and onlySon^ whom I gave to fhed his own hearts Blood a Ran^ fom for your Souls, When I did it, your Sins were moft provoking, and rendered you utterly undeferving of it ; and fince you have received it, you have not been affe^ed therewith as you ought to have heen^ hut have fhezved yourfelves m,oft unthankful for the fame. But yet all this doth not make me repent of what I have done, or grudge you the Benefit of him, I am come here freely to prejent you with him, and do invite you, and exhort you, 77a^, intreat you to accept him. Eat his Body, and drink his Blood, i. e. thofe Benefits, and that pA'piaticn which were the Purchafe thereof*, I freely give the?n without grudg- ing, nay, I fJmll take it extremely ill if you refufe them. For I would by all fneans have you receive the Advantage of hi?n. I gave him once for you, and now again 1 give him to you ; / am fiill of the fame mind, to part with my' own dear Son for your Sakesy and to he flow him upon you: I have nothing H 2 bctta\ 100 Of the Duty of Communicating, Part IL letter^ or dearer^ ivherewHh to prefent you ; hut with Him in this Holy Feaft I do \ and what higher I'okens can I give, oj the unbounded Love I bear you ? He gives us prefent Injoyrneut of many invaluable Graces, For the Lord's Supper is a Treafury of Eleflings, conveying to all thofe, who worthily partake thereof, the Pardon of their Sins, and Strength againfi all 'Tem-ptations, and Heavenly Im^ frovements, or Growth in all Virtues, as I fhall fhew under the ne^M Head. And lafily. He gives us the furejl Pledges offu^ ture Glory. For when he offers us his own Son, we may be fure he will not (tick at any thing elfe, fince he has nothing that is in any comparable Degree fo precious and dear to him, as he is. Tills Gift is a Faithful Earnefl, and certain Pledge of every thing elfe, which he can give us. For he that fpared not his own Son, but delivered hijn up for us all ; how Jhall he not with him give us freelj all T'hings F fays St. Paul, Rom. viii. 32. Thus in the BleJJedSacrafjienty are we vouchfafed the greaieft Ho72our, and receive 'Tokens of hlgheft Love, and Injoyinent of prefent Graces^ and Pledges of future Glories from Almighty God. And what Man now will refufeall thefe, when he is invited to them ? Who can turn his Back upon that Ordinance, wherein God calls him, that he may give Honour to him, and fhew by the higheft Tokens how he loves him, and confer upon him prefent Graces, and give him Pledges of future Glories, and aflure him what regard he has for him, and how happy he intends to make him ? Common Ingenuity, and good Manners, nay, every Man's own /^w^/.? Intereft 2LX\d felf Advantage, oblige him moft readily to embrace fuch Offers, and not to flight, or fo much 2isflowly to accept oi I them. Chap. I. Of the T)iity of Communicating, loi them. So that if any Perfon really believes, that all this Honour is fliewn, this Love is exprefled, thefe Grates given, or thefe Glories are afifured to him in the Holy Communion: he muft needs think himfelf highly obliged to come to it, and never caft about to leek Shifts, and make Excufes, or exprefs a backward and unwilling Mind, when he has an Invitation and an Opportunity fo to do. And thus it appears how much all the Bifciples ofChriJly who are grozvn up to it, and umierftand it (for no Duty obliges an incapable Subjedl) are bound to frequent this Holy Sacrament. It is their Duty to come to the Communion^ as it is to come to Churchy to be Chaft^ Sober ^ Hvjnhle^ 7^7^> or to perform an^ other Precept of their Religion, For they have their Saviour Chriffs exprefs Coin^ mand for it, who by joining it, has required Obe- dience injuch an Infiance, as beft floews their peculiar Reverence and Love to him ; and to ingage them the more to it, h-^s freed them from all the load of Jewifh Ceremonies y and impofed no heavier Burden^ than it and Baptifm inflead of them -, and, to make it take the furer EfFedl with them, left it among the Inft Words which he fpake to thetn -, and to fhew it was a Matter of no fmall Moment, would have it exprefy fpecified in St,V2iuVs Co7?imi(fion', and tells them. That unlefs they come therein to eat his Flc.fh, and drink his Blood, they have no Life in them ; and will punifh the Negle^, or Abufe of it, as he did the Negle5l of the JewiHi Paffover, which anfwer^d to it, with Excifion, And the Nature of thofe Things which are meant by it, and of thofe Employments which are to be exercifed at it, mo^ ft raightly oblige them to it. For therein they fhew they have Fel- low/hip with Chrift, and appertain to his Religion^ and thankfully remember him, T^xAfealthe New Co^ venant with Almighty God, and a League of Love H 3 and 102 Of the Duty of Communicating. Part II. and Friendfhip with their Chriftian Brethren^ and are vouch fafed the higheft Honour and receive 'Tokens of the greateft Love^ and Injoyfuent of pre font Graces^ and Pledges of future Glories from him: which are things, that every ingenuous Man will do^ and every good Man ought to do ; and which no Man, when he is caird thereto, can honeftly decline, who pro- fefies himfelf a Chriftian. Thus is it a neceffary Duty in every Chriftian Man to come to the Holy Sacrament, as it is to coj?ie to Church, or to other Parts of Pf^orjhip : And when once we are vf Age for it, and have a fit Opportunity and Occafion offered of joining in the fame, we are in ftridl Duty ingaged, and by a Bond of many Cords, as we have feen, obliged fo to do. ifl, I fay, we are hound to it, when once we are of Age for it. The Duty of this Holy Sacrament lies in fuch Things, as fuppofe a competent Under- ftanding, and due Knowledge of Religion, in thofe who muft difcharge them. For therein we are to remember Chrijt, both what Commands he has left with us, and what he has done and fuffer'd for us ; and this we cannot do, till firfl we have learnt them. We muft ingage to he at Peace, to do Juftice, and [hew Kindnefs to all our Brethren ; and this fuppofes that we know firft what Offices of Love, and Acis of Juftice are due to them. We muft confent to the 'Terms of the New Covenant, and this implies that, firft we fhould underftand them. In Baptifm, indeed, we entcr'd into it before we had any Knowledge of it ; but that was becaufe God (who deals with us after the moft favourable Manner of Men, who allow grown Perfons to bear the Parts, and federally to undertake for In- fants, in Things conducing to their Advantage) admitted our Sponfors, who knew it very well, to ftand ^.SQuv Reprefentatives^ and in way of Pro.xiesy to Chap. I. Of the Duty of Communicating. 103 to covenant and undertake for us. But the Sacra- ment of the Lord's Supper, is to be our own A7, and an exprefs AlTenting in our own Perfons to what our Sponfors formerly undertook \ and this cannot be done till we are come to Years, and are able of ourfelves to judge of it. Till we are grown up then to the Age of com- petent Knowledge in fpiritual Affairs, we are not capable of difcharging the Duty of this Holy Sa- crament aright. And till we are fo, we are not obliged to it, fince no Duty obliges an incapable Subjedt. For it is in this Duty, as it is in that of making Peace, or givinggood Advice, or any others ; they bind us not, till we are grown up to them, and are come to know rightly how to difcharge them. For on all thefe Cafes, God exads an Ac- count only of thofe Talents which he has entrufted with us, as we are told in the Parable of the Men who had received the 'Talents, Mat. xxv. and his Rule of proceeding is this, unto whomfoever much is given, of hifn flmll much be required \ and to whom Men have committed much, of him they will ajk the more, Luke xii. 48. 2dly, When we are of ^^^ for it, we are bound to it only when we have an Opportunit'j, and aft Oc- cafion is offered. It is in the Cominunion at the Sacra- ment, asit is in our Communion in Prayers, and other Parts of Worjhip \ we are hound to join in them when they can be had, and when we are not lawfully hi?:- dered and diverted from them. But if either there is no Place for them, or we 3Xt jujlly hindered from attending on them ; we have no obliging Oppor- tunity for that Time, but may without Sin omit them. And thus it is, when we are hindered by fome Call of Providence, when at that Time we arc caird away to do fome neceflary Duty of Juftice, or Charit\, in another Place. Or when we are H 4 detaineJ 104 Of the Duty of Communicating, Part. IL detained at Home by fome Bifeafes^ or bodily In- difpofition^ under which it is not fafe to go Abroad, or to venture out beyond our own Chambers -, in which Cafe God, who prefers Mercy before Sacri^ fee when they thwart and interfere, /. e, ejfential Duties^ before pfilive Precepts^ will excufe us. Or, laftly, when our Minds are difturbed by great Grief that cannot prefently be caft off, or by fud- dcji Anger ^ or Difco77tent occ^Ciontd hard before the Reception thereof (which Difturbance of Mind, though ordinarily it be our own Fault and culpable, may yet fometimes be more innocent or excufe- able *,) at which Time, fince their Difcompofure unfits them for fo Divine a Service, they may for the Prefent omit it, as being indifpofed for it. This St. Peter intimates of Prayers (and the Rea- fon is the fame of this Ordjiance) when he exhorts the Hujhand^ by a difcreet Co??ij.diance^ and patient Be aringof his Wives Infirmities^ to prevent all Pee- mjhnefs and domeftick ^mrreis, that fo they may have no need to o??iit or put by their Devotions \ which it feems, they would need to do, if their Minds were a6led at that Time by fuch undue Tempers. Te Hufijands^ fays he, dwell with your Wives according to Knowledge ; g^vi7:g Honour to the Wives^ or treating them with Lenity and Care, becaufe they are the weaker Vejfels^ that your Praters be not hindered by thofe Heats and Ani- mofities, which very likely might arife otherwife, I Pet. iii. 7. And this was once the Cafe of St. Chr^foftom ^, who, at the Time of adminiftring the Holy Sacrament, being accidentally much dif- compofed in Mind, by an unfeafonable demand of Juftice made by £^j^fejagainft Antonine in the * TlA£^}tct\i(Tct^ 'n.etviTo(piov ^ TLiffMni 'zir^oa.yety^v Tct yd^ v2r/doA Place do not prove it an exprefs Duty to communicate, yet there are other Palces enow that do fujficiently evince it. For in this very Chapter^ the Words of our Lord at the Chap. I. Of the Duty of Communicating. 107 the Eating of the Bread are abfolute, and imply an exprefs Command for it : Do this, fays he, 2, e. Take and eat Bread as ye now do, in Remem- Irance of me ; where not only the Rer..embrance is joined, but alfo this particular Way of doing it, viz. by eating Bread, wherein he is to be re- membred, i Cor, xi. 24. And fo it is alfo in St. * Luke.^ where the Words are pere??iptory for the Apoftles adminiftring^ and fo anfwerably for the Peoples receivitrg it, without any Intimation of the Eating itfelf being indiffere7jt and unco7mnanded % which that Evangelift would not have exprefled fo unwarily, if it had been our Saviour's Defign to leave them flill at Liberty therein. Befides that this Command to us with fuch further Marks and Circumftances, as fhew that our Lord is particu- larly careful to be obeyed therein ; and the very Things themfelves, which are fignified by fuch facramental Eating, are all fo many Obligations and Enforcements of the fame, as I have already fhewn. When therefore in this Place the Apojlle fays of the drinking of the Cup, Bo this, as often as ye drink it, he doth not intimate that we may do it as feldom as we pleafe, or as if it were under no Law or exprefs Precept. He ufes the Words, as often, not becaufe it is an arbitrary A5f, and there is no Duty in it -, but becaufe, tho' it be a Duty, yet we have not always Opportunity for it, and fo cannot always be performing it, for, as has been fliewn, there is a Command to communicate, and that, as all other affirmative Laws binds us to it at all Times when we have a fit Occajion offered for the fame. When we eat and drink in the Sa- crament, we muft remember Chrifl ; and when * Luke xxii. 19. we io8 Of the Duty of Communicating. Part II. we have Opportunity to eat and drink there, we are obliged to embrace it; as the Jews^ we faw, were to eat of the Paffovcr which anfwered to it, who were to be cut off from Ifrael^ when at any Time they omitted it. So that to communicate is no arbitrary Acl, but an indifpenfahle Duty^ and peremptory Command flill. And fince it is thus necefTary a Duty in every grown Chriftian to come to the Holy Sacrament ; it muft needs be a great and dangerous Sin in any of us, when we negle^ and abftain from it. We muft not think it an indifferent Thing, but make Confcience of keeping off from the Holy Commiimon, as we do of keeping off from Prayers^ or publick Affemblies^ or making Omrffiom at any other 'Duties, For it is exprefly and ftraitly forbidden by God, as well as they^ and we incur his Anger, and, till we repent and do fo no more, cannot re- gain his Favour, when we are guilty of any of them. A Negledl of the Lord's Table therefore is a Sin^ which altho' God may excufe in thofe good Souls, who, becanfe of their over-high Veneration for it, and Fear of their own Unworthinefs to par- take therein^ in the Honefly of their Hearts think they ought not to come to it : Yet will he 72ot ex- cufe it in them when they are better informed ; and much lefs in others who negleof it, becaufe they are carelefs of it, or too wicked and impenitent to re- ceive it. He may excufe it, I fay, in thofe good Souls, who in the Honefly of their Hearts, thro* Ignorance or Error, were held back, and becaufe of their over- high Veneration for it, and Fear of their Unworthi- nefs to partake in it, thought they ought not to come to it. An innocent Ignorance, or Miflake of an honeft Mind^ may plead our Excufe before God in Chap. I. Of the Duty of Comnmnicating, 109 in this, as well as it doth in other Duties. For in all of them, Chrift hdiS fitch a Senfe of our Lifirmu ■^ties^ as that he can have Compajjlon on the Ignorant^ and thofe that err, or are out of the JVay^ Heb. v. ,2. So that if after an upright Endeavour to be rightly informed therein *, fome good Minds fliall happen to miliake, their Error will not be im- puted to them. It may be thro' the loofe Bifcour" fes of fome ^ or the general Pra5fice of the World, who, by being fo feldom at it, feem to fet lightly by it ; they think themfelves not obliged to it. Or again, thro' the e>:treafn Rigidnefs of the Difcourfes of others^ who require fuch extraordinary Things to a worthy Receiving as very few have attained unto ; they think themfelves always unworth'j and unprepared for it, and that they fhould fin thereby, and eat their own Damnation. But if they fall into thefe Miftakes which make them abftain from this Holy Feaft, after an honed Endeavour to be rightly informed about it ; their Ignorance may plead their Excufe, and make their Negleft to be connived at. God will not account it to them as a Sin, becaufe they knew it not, but were miftaken. For in this, as well as in other Cafes, to him that knows to do Good^ and doth it not, to him it is a Sin^ Jam. iv. 17. But tho' God may bear with this Negle5f of the Holy Sacrament in good Men^ whilft they are thus innocently mifled : Yet will he not excufe it in them, when they are better infortned *, and much lefs in others^ who neglect it becaufe they are carelefs of it, or too impenitent to receive it. He will not excufe it even in them, when they are better i?iformed\ or are in Place, and under Oppor- tunity of being fo, if it is not their own Fault, Their only Plea for their not doing of this Duty, is, that after the bed Search they could make, they did not 'no Of the Duty of Communicating. Part II. not know they were bound to it, or that with Safety they could perform if, and when once their Underftanding is inlightened, or might be if they pleafed, this Plea is removed, fo that after- wards they can find no Relief at all from it. They abftain then, when they know, or may know, unlefs they have a Mind to be ignorant thereof; that if they are truly penitent, they might and ought to come ; and that Abftinence is wilfuly and, unlefs they repent of it and amend it, will end in their Condemnation. For to hif?i that knoijveth to do Good, and doeth it not, to hifn it is Sin^ Jam v. 17. And much lefs will he excufe it in others, who are carelefs of it, and too iinpenite^U to receive it. If they are hindered from the Lord's Table out of Slothfulnefs, or are unworthy of it by Reafon of their Impenitence \ thofe are not their Excufe, but their own damning Sin, and they muft exped to bear the Punifhment of it. To tell God I did not come to the Sacrament becaufe I would not repent, is to tell him I would not come and pro- mife to be good, becaufe I was refolved to conti- nue wicked ; and that is a very odd Way of ex- cufmg it. Impetiitence is no Excufe, but a mod damning Sin ; and therefore if we have no other Caufe to give why we did not come, we muft needs be liable to Condemnation. If any of you therefore who fhali perufe this Treatife, have refufed God's Invitation formerly, and have kept back from this Holy Feaft ; by what I here faid, you may fee your Offence, and how nearly you are concerned, as you tender your dear Saviour's Honour, or the Safety of your own mofi precious Souls, to amend it. You have of- fended God in 7iot coining to the Holy Communion^ as you would offend him in 72ot coming to Church, in Chap I. Of the Duty of Communicating, iii in not facing you?' Prayers^ in not giving Tha?2ks for Mercies y in not being bumble, honeji, and upright in your Dealings, or in omitting any other Duties. So that you muft not think all is well with you when you keep away, as if you had done no- thing. If the true Caufe why you abftain, was your well meant Miftake about it, and your not knowing, after all the Search you had Opportu- nity to make, that every good Man, who repents of all his Sins, is worthy and fit to partake in it: God will wink at your Ignorance whilft it lafted ; but that will be no Excufe to you, after once you are better informed-^ fo that now you will be guiky of a damning Offence, if you dill negledl it after you have been fufficiently told thereof. But if you have abfented hitherto, out of a carelefs Spi- rit, which would not attend the Times, or be at the Pains to come to it ; or becaufe you have an impenitent Heart, which will not promife that Amendment and new Life that is to be under- taken for and ingaged to God therein : Then has your abfenting been your damning Sin, which has provoked God againft you, as all other Ads of Difohedience and Irreligion do. If this is your Cafe, you muft look upon yourfelves all this while to have been in a great Fault, which God will not forgive till you ferioufly repent of it and amend it. For God will forgive you this Sin of negle6t- ing the Holy Sacrament, upon the fame Condi- tion, whereon he will forgive you all others, namely, when you forfake it, and turn away from it, and, inftead of abfenting, learn to frequent the fame. So that if you would keep a good Confcience towards God, and die in Peace, and have no unrepented Si72s to anfwer for at the laft Judg- ment : Every one of you, that has finfully flighted this Bleffed Sacrament hitherto, muft come to ic hence- 112 Of the Duty of Communicating. Part II, henceforward, and, according to your Saviour Chrift's holy Commandment, readily partake in it when you are called thereto. CHAP. II. Of the Benefits of Communicating. The Contents. 'The Sacrament is full of Blejfings^ which make it not only our Dut-j^ but our Privilege. In the general, it is the moft effectual Means in all Religion to re- commend our Prayers^ and make them -powerful ; and fo is the Ukeliefi Way to attain all Mercies, In particular, i. // feals to us the Pardon of our Sins for the Peace of our Confciences, 2. It en- creafes and confirms in us all Graces : Thofe are or- dinarily filch as we bring along with us. It con- fers Grace, i. By the natural Virtue and Ten- dency of thofe Duties^ which it both exercifes^ and excites in us. i. By thofe inward AJfiftances which it conveys to us. Since on all thefe Accounts it is fo excellent a Means of Grace and new Life^ it is the befl Rule any Perfon can ohferve^ who would go on in the IVork of Repentance. All thefe Motives to communicate^ both from Duty and Interefl^ fumm^d up. HAVING fhewn in the former Chapter how much it is every Cbriftuufs Duty to frequent the Holy Sacrament^ who is of Age to come to it, and how greatly they fin againft God who negle^ it, both from the obliging Nature of the Things and "from Chap. 2. Of the Benefit sf)f Communicating, 113 from Chrift's exprefs Commandjiient, I proceed now in this Chapter, 4/Z?/)', To fhevv what gnat Inducements we have to it^ and how great the Benefits are that corns t hereby i which fboidd make us prefs to it cf our" fehes^ were it not commanded. The Holy Sacrament has BlefTings enow within itfelf to recommend it to our Choice, if God had not interpofed his Authority, and Jaid than Weight upon it which he has. It is fully ftored with Benefits, which render it not only a jirlB But-j^ but an high Privilege to com^ thereto, as the Chriftian Church has always thought, whofe great Penalty lay in a Separation or Exchifion from it. It is not only a Matter of Honour to God, buc alfo of the higheft Advantage to ourfelves; fo that in all Reafon we ought to feek it, and hear- tily thank God that we may be admitted to it, out of a Care of our own Happinefs and pure Self-Intereft. Of thefe Benefits I have mentioned fome already^' fuch as its being a Vouchfafement of highefi: Honour to us, and a Token of God^s greatejl Love for us, and a certain Pledge of future Glories ; of all which I have difcourfed in the laft Chapter. But befides them, ic is full of many other fingular Bleffings and -prefent Graces^ which I fliall now treat of in this Chapten And thofe, which I fhall take Notice of, are thefe, i/. In the general, It is the moft effetlual Means in all Religion, to recommend our Prayers, and 7nake them powerful with God-, fo that it is the Hkelieft Way to obtain all Mercies, 2dly, In particular. 17?, It feals to us the Pardon of our Sins for tht Peace of cur Confciencies. 2dly^ It increafeSy and confirms in us all our Graces. t ifi, ta ti4 Of the Benefits of Communicating. PartlL I/?, In the general, // is the vioft effeoliial Means in all Religion^ to recommend our Pra'^ers^ and make them powerful with God ; fo that it is the likelieft ivay to obtain all Mercies, And this it doth, by- being a Com?nemoration unto him of the Death of Chriji^ which is the only Argument that prevails with him to bellow them upon us. It is the common Way of all Men, when they fue for Kindnefles from others, and think they have not Intereft enough themfelves, to ufe fuch IntercefTions, and fugged fuch Things, as have mod Power with them, and are likelieft to in- cline them to grant their Defires. And as it is thus in our Requefts to Men^ fo it is in our Prayers to God too. We fet thofe Confiderations before his Eyes, and fuggeft thofe Things to his Remembrance, which are fitteft to move his Pity, and to make him favourable towards us. Thus the" holy Men, in the Old Teftainent^ in their Prayers, are frequently putting God in mind of his * Covenant and Fromife\ and making mention of his Servant -\ David ^ or XAbraha?n^ or Ifaac^ or Ifrael^ for whom they knew he had an efpecial Kin'dnefs ; and with their Prayrs they ufed to join Sacrifice^ hoping to be the eafier heard when they came with their Atonement in their Hands, and that the Life of the Beaft being offered up in Commutation, and accepted inftead of theirs, God would be the eafier appeafed, and more in- clined to hear their Supplications, Upon which Account, that their Prayers might have a power- ful Argument to recommend them going along with them, they were careful to offer them up at the Hour of Sacrifice^ as appears from the Prayer * Pfal. cxix. 49. 2 Chron. vi. 42. f Pfal. cxxxii. i, 10. JDeut. ix. 27, and Exod. xxxii. 13. of Chap. 2. Of the BeJiefits of Communicating. 115 of Ezra^ Ezra ix. 5. and of Bavid^ Pfal cxli. 2. at the Evening Sacrifce, Now that which powerfully intercedes with God for us, and which was fhadowed out by all the Jczvijh Sacrifices^ is our Saviour's Death, For it wjs his Blood that 7nerited fo highly at God's Hands as to make him think of (hewing Favour, and being kind to us. // is the Blood of Propitia- tion^ Rom. iii. 25. that makes Peace between God and Men^ Col. i. 23, and [peaks better 'Things than the Blood of Abel, calling for Life and Salvation, as that did for Deftruction, Heh, xii. 24. And it is the Reprefentation of that Blood now in heavenly Places^ that^Z-i'^j Chrijl himfelf fiich ahfoluie Power with God, and makes him fure to prevail whenfo- ever he intercedes for us. For by it he entered into the Holy Place where the Mercy Seat or Propitiatory was, Heb. ix. 3, 5, 12, 24. and where Z'^ ^i;^r loves to make Inter ceffion for us, Heb, vii. 25. So that the great Argument which either Chrifi our High'PrieJt now in Heaven offers for us, or which in our Prayers we can plead for ourfelves, is his own Death and Sufferings. Now this is {tx. before God in every Prayer^ and in all Aels of Religion, in all which we ufe Chrifi's Name, and defire to be heard and hope to prevail thro' his Mediation. But in the Holy Sa- crament, it is done more perfetlly, and with greater Solemnity, and that too by God's own Ap- pointment. For one chief End of the Holy Sa- crament, is, to comnemorate the Death of Chrifi^ i. e. to fet it out in folemn Shew, and make men- tion of it, not only before Men, but alfo to Al- 7nigiHy God. This do in Remembrance or * Com- memoration of me, fays our Saviour, Lnk. xxii. 19, I 2 And 1 16 Of the Benefits of Communicating. Part II, And as often as \e do it^ fays St. Paul^ ye J/jsw forth the Lcrd's Deatb^ i e. both to God and MciHy till he come, i Cor. xi. 26. Thus do we no where fo livehly and advanta- geoufly fet out this great Argument of being heard, as in the Holy Sacrament: Which we may juflly hope will be the more obferved, and have the more Eilecl, becaufe it is not done of our own Heads, but by God's own fpecial Di- redion and Appointment. And where the Argu- ment is mod advanrageouily fet out, we may ex- ped the better Elte6l, and greater Force from it. And this the ancient Chriftians thought, accounting their Prayers v/ere not like to be fo powerful at any Time, as when this Commemoration of Chrift's Death, the only Plea for being heard, accompanied them. And therefore at the Holy Sacrament, they ^'^ufed to pray not only for them- fclves, but alfo for all others^ and to recommend any Perfon or Thing to God which was dear to them, thinking they could never fo advantage- oufly fue for them as at that Time. Thus, in the general, is the Holy Sacrament a moft likely Means to obtain for us all Mercies^ be- caufe it is the moft effe5lual Courfe in all Refigton to recomviend our Prayers, which muft procure them for us. 2dly, In particular. ijl. It feals to us the Pardon of our Sins, for the Peace of our Confciencies, 2dly, It increafes and confirms in us all our Graces, ift. It feals and confirms to us the Pardon of our Sins, for the Peace of our Confciencies. In the Holy * Thus it is in the Form frefcrihed. Conftit. Apoftol. L 8. c. 12 & 15. b. 484, 485. torn. prim. Concil. ed. Lab. And this Eufebius tejiijiesy de Vita Conftant. 1. 4. c. 45. See alfo jMiiTam S, Bafilii. Sacra- Chap. 2. Of the Benefits of Communicating. 1 17 Sacramenr, God calls us to give us a ///// Pardon^ by giving us that Blood which was Ihed for the Remlfjion of Sins, Mat. xxvi 28. and which is the Blood of Expiation : ATid having received that at his Hand, if we are true Penitents, we need not doubt but that our Sins are expiated, and that he is reconciled to us. The Sacrament itfelf, as we have feen, is nothing lefs than a folcmn Confirma- tion of the New Covenant, which promifes Remii- fion of Sin to all that truly repent of it. So that when, with penitent Hearts, we come to join in it, we come to ilipulate and fecure a Pardon of all our Offences, which will give us all the Secu- rity thereof that Covenants and Promifes can make us. Whenfoever we repent indeed, we have God's Promile of Forgiveneis, which may comfort our Hearts after any Sin, not only in ihtHolyCommnnion^ but in every, penetential Prayer and Confeffwn. But in the Bleffed Sacrament this Promife is again re- peated, and in the mod folemn Manner, fealed and confirmed ; to (hew us that God is flill of the fame Mind, and to give us a renewed and a fenfi- hie Affurance of it. And when God has thus fee his Seal to it, and a penitent Soul has juft received his Word and Bond for it •, it need not queiiiion but that he is reconciled, and, unlefs it flarts back from thefe penitential Engagements, and falls afrefh into new Provocations, that he will always continue fo to be. And thus the Sacrament is 'the mod cfl'e6lual Means to calm the Fears, and quiet the Confci- ences of all true. Penitents. If once they make fure of their own Repentance after any Offences, it doth that in an ordinary Way, which an Angel from Heaven, and a fi-ecial Revelation would do in eMraordinary, i. e. it lets them know that their Sins are pardoned^ and that God is their Friend. For I 3 therein Ii8 Of the Benefits of Communicating. Part II. therein they receive from him the Blood of Expia- tion^ a plain Proof that their Sins are atoned for and forgiven. And therein there is an exprefs Agreement, and folemn Covenant of Peace and Reconciliation between God and them, which is confirmed by this Feaft of his own prefcribing : And having this Inftrument of his own Appoint- ment, which they may look upon as his Hand and Seal to it, they may chearfully depend upon it, and reR fatisfied in their own Mind. 2dly^ It increafes and confirms in us all our Graces, Thefe Graces are ordinarily fuch as we bring along with us, which we either have already prac^ tifed, or are fidly ptirpofed and refolved to pratfife. For therein God gives Grace only to the worthy Co7nmunicants\ and thofe Communicants only are worthy^ who repent of all their Sins, and are whol- ly determin'd to lead a new Life, in Obedience to all his holy Commandments. It is not a Sacra- ment intended to give Strength in Grace to thofe that have nothing of it •, for it is our fpiritual Meat and Bread, as our Saviour calls it, John vi. 51, c^r^. the Ufe whereof is not to give Life to a dead Perfon, but Strength and Nourifhment to a liv- hng one. It is not defigned to turn an impenitent Man into a true Penitent, or to make an ill Man good ; for every impenitent ill Man is an unwor- thy Receiver, and eats his own Damnation, which is a Citrfe and not a Bl effing ; fo that he is not the better, but the worfe by it. But it is intend- ed to make a good Man better, to carry on Re- pentance in thoie that have begun it, and to con- form and enlarge every Virtue in thofe who are already podelTed thereof. If we come to it with Faith, or Belief of the Holy Scriptures, particu- larly of God's Promifes to pardon our Sins, for Chrift's Sake, upon our true Repentance, and to help Chap. 2. Of the Benefits of Commimkatmg. 119 help lis to an) Graces upon our hone ft Endeavours^ and to make us eternally happy upon our entire Obedience \ it Jlrengthem and ajfures that Faith: If with Love of our dear Lord^ who died for us, it increafes it : If with iLhankfulnef for his Kind- nefles, particularly for that of giving his own Life for ours, it makes us viore Jenfible thereof: If with hearty Repentance^ and full Purpofe of a- mending all our Sins, it makes us unmoveahle and fettled in the fame: If with Feace and Charity to- "wards all our Neighbours^ it fills us with a greater Abundance of them. It augments all the Virtues of a good Man, which he brings to it, making him more perfcd in them, and more ftrong in Spirit to perfevere and go through with them. But thefe Effeds it has not upon an ill Man j nor pro- duces this Increafe of Virtue in thofe, who bring nothing of it along with them. So that it is no Difparagement to the Virtue of this BlelTed Sacra- ment, if wicked Men find themfelves wicked ftill, and not at all amended by the Receipt thereof, fince it was not ordained for their Improvement. It was not meant to give Grace to thofe who are gracelefs^ or to give Repentance^ to impenitent Per- fons ; but to carry them through their Repentance who have fully fet upon it, and to enable them to lead a new Life, who are refolved already within themfelves to do fo, and to flrengthen them to amend a Mifcarriage, who are wholly bent to ftrive againft the fame, and to confer Grace on thofe that have it, and make them more gracious ftill. And this the Holy Sacrament is to every wor- thy Communicant. It conveys Grace into his Soul, and makes him ttand more firm, and increafe in every Virtue of a Chriftian. It is an excellent Means to make him a better Man, and to carry him on to improve him in Duty and holy Liv- I 4 ing: 120 Of the Benefits of Cojnmunicating, Part II. ing : So that every one who comes worthily, will gain a great Increafe of Grace and Strength, and be much fet on fpiritual Growth by Receiving. Now this it doth two Ways: ly?. By the 7jatural Virtue and 'Tendency of thofe Duties which it exercifes and excites ifi us. 2dl\\ By thofe inward Affiftances which it con- veys to us, i/, A worthy Receiving conveys Grace into our Souls, and confirms and increafes us in all Virtues, by the natural Efficacy and Tendency of of thofe Duties which it cxercifes and excites in us. For it excites^ and therein we exercife feveral Du- ties, which help on a good Life, and fet it for- ward \ and therein we hind ourfelvss by folemn Vows and Engage 7ne7its to go on in it 5 hoth which are mofl powerful to effed and improve it. i//, It excites., and therein we exercife feveral Duties^ which help on a good Life, and fet it for- ward. All the Duties of worthy Receiving, are Inftances of an holy Life, as v/e have feen, and Parts of a good Man ; but feveral of them are not only particular Duties in themf elves, but withal jTioft powerful Helps to the Performance of all others: So that in performing and improving them, we do not only difcharge and grow \n fome Virtues; but make a Way for our eafy Difcharge and fuller Growth in all others alfo. And thefe are a fix^d Kememhrance and firm Faith of Chriffs wonderful Kindnefs to us, efpecially in dying for us -, an in- tenfe Love, and hearty Thankfulnefs, and intire Re- fignation of ourfelves to his Service, and true Re- pentance and Abhorrence of all our Sins \ all which, as they are much improved in a worthy Communi- on, ^o they are mod powerful in helping us to be- com: obedient and good Men, ift, I chap. 2. Of the Benefits ofCommiinicattng. 121 ifi^ I fay thefe j3uties are improved in by tbeHol'j Communion. And this they are by being both ex- ercifid, and exciled in us at that Time.' They are ail exerdfed in every worthy Commu- nicant at that Time, becaute in the?n^ as we have feen, the wortbinefs of Receiving doth confifl. And the more itill they are exercifed, the more they are improved. For all Habits come by Ulage, and Cuftom makes thofe Things, which at firll feem ftrange, to become, not only eafy^ but natural to us. So that in exercifing them at the Sacrament, we lliall improve and add to them, and go away with a greater Mealure of them, than we brought with us when we came. And this we fliall more efpecially do, becaufe therein they are not only exercifed^ but mightily excited in us alfo. The Holy Sacrament fuggefts fuch powerful Motives to them, and prefents us with fuch obliging Reafons for them, as we can have no where elfe j fo that we cannot take a bet- ter Way, than by coming to it, to improve them. For therein we mo{k folemnly and attentively remein- her, how, when our Sins had made us utter Ene??iies of God, and Heirs of DeflruElion, Chrift laid dozvn his own Life in our ftead, and by that Ranfom re- deemed us from it. And this is not only the higbeft, but, in a Manner, the Sum T^otal of all thofe In- ducements, which can ingage us to thefe Virtues, or polTefs us with the fame. For what can poffi- bly raife fo warm a hove to Chrifi in an ingenuous Spirit, that is fendbie of what is done to it, as to fee how infinitely he has loved us, and, when we were his bitter Enemies, gave his own Life in ex- change for ours ? What can ever ingage us to fo great Thanhfulnefs, as to think that a Perfon fo far above us, and who ftood in no need of us •, and who v/as not fought to by us, but was even then moll '122 Of the Benefits of Communicating, Part 11. moft highly difoblig'd and had received the greateft Provocations from us, Ihould moft frankly give his ownfelf to do us a Kindnefs? What can fo powerfully move us to refign up ourfelves to any one, as to fee, that he has beftowed himfelf upon us firft, to buy us off from our implacable Enemies -, and that for no Self-Interefts or By-Ends of his own, but purely for our eternal Happinefs ? What can work in us fo hearty a Repentance^ and provoke us into fo utter an Indignation and Abhorrence of all our Sins, as to behold in our dear Lord's Agonies what they deferv'd, and how unmeafurably mif- chievous they prov'd, and what inexprelTible Tor- tures they brought upon him, when he would put himfelf in our Place, and undertake to anfwer for us? Thefe Things are moft lively fet out, and powerfully fuggefted to us in this BlelTed Sacrament, one chief Bufinefs whereof, is folemnly to Comme- morate and make Mention of them. And they are the moft effedlual Means that can be afforded us, to raife in us a conftant Mindfulnefs, and a zea- lous and intenfe Love of him who died for us, and an hearty Thankfulnefs for all his Kindneffes, and fmcere Repentance and utter Abhorrence of all our Sins, and an intire Refignation of ourfelves to his life and Service. And, the Sacrament being thus richly furnifhed with the moft perfuafive Motives, and thus vividly fuggefting to us the moft powerful Reafons for all thefe Virtues •, it muft needs be the beft Courfe to improve them, and we cannot lay out our Time upon them better, or to more ef- fcjfl, in any other Way. And as thefe Duties are all improved by the Holy Communion •, fo are they themfelves, 2dly, Moft powerful in helping of us to become obe- dient and good Men. If we were but perfect in l\\t{ it wrong; and it were not equally tranfgrefTcd when we Jiegle5f^ as when we prophane it. And if all thofe who are full of Fear about unworthy Receivings would be but as fearful oifni- fid Ahftainifig ; this equal Fear on both Sides would make them diligent in feeking Satisfidion, and in carrying on the Work of Preparation: So that they might neither offend by comings nor by flay- ing away^ but worthily appoach to the Lord's Table, and be heartily welcome to it when they do. 2. Every Penitent, who is refolved to leave bij- Sins^ and has begun the Change, is really worthy ; fo that the 'Thoughts of Unworthinefs ought not to put him hy it. He is a true Penitent, who cojifiders of all Gad\< Laws, and is refolved^ hy God*s Grace, to keep them *, and of all his own Sins, and is refolved, hy God's Grace^ to leave them : Andfo changing bis former evil Courfe and Pra^ice^ becomes a nezv Man. And whofo- ever does this, he is a fit Perfon, and worthy to come to the Holy Communion. For all the Par- ticulars of worthy Receiving, are Inftances of Duty, as has been obferv'd, and neceflary Parts of a good Man ; fo that every Man, who turns penitent, and becomes truly and acceptably good, will be endowed with all of them. Nay, if any Man were to learn them, there would be Diffi- culty in any thing elfe, if Repentance would go down with him : So that any Perfon who fincerely repents, may do every thing elfe which God requires him to fhew forth in the fame. The great Things expected of us at this Feafl, as has been faid, are thefe ; namely : That we give Thanks for Chrifl*s Death, and refign ourfelves up to his Service, and repent of all our Sins, and be in Love and Charity with all Perfons, and have Faith in Chrift and his ^Urits: Aad all thefe are eafy, and create no great Difnculty Chap. I. Men from the Cofumuniofu 137 Difficulty to a penitent Perfon. For is it not an eafy Thing for him to thank Chrijl^ who verily believes that he died for him ? And cannot he rea- dily reftgn himfelf up to his Ufe, who has already given himfelf up to an Hol'j Life^ which is all the Ufe he would make of him ? And is not he in Peace and Charity with all Men, who has repetited of all his Sins, and then furely of Malice and Un- peaceaUenefs among them ? And doth not he be- lieve thofe 'Thi7jgs ijubich his Saviour Chrift has de- clared to him^ viz. That he died for m to piircbafe "Terms of Graces and that no\y, for his Sake, God will forgive us any Sins, when we truly repent of them ; and help us by his Spirit to any Graces^ when we carefully endeavour after them ; and give us eter- nal Life in Heaven, when we intirely obey him ; but that otberwife, than upon thefe Terms, he will not give us any of them •, which are thofe Declarations that he makes to us in the Holy Scriptures, and wherein he expedls to be tru/ied and believed by us: Doth not every penitejit Man, I fay, believe all this, who is at the Pains to live according to it, and re- pents that he may be pardoned, and endeavours that he may be ajjifted-, and obeys that he may be gra- cioufly rewarded for it ? All this Faith, which is re- quired to the Communion, is necejjary to Repent- ance, and isJhewK therein-, for we fhould not leave Intemperance, Fraud, Malice, or any other Sin that is ftrongly recommended to us, unlefs we believed God had forbid it, and would now for ChriiVs S?i\<.t freely forgive, s.nd eternally reward thofe who repent of it. And all this Thankfulnefs, and Re fig- nation, and Peace, and Charity towards all Men, which are likewife required to the fame, are not only eafy after it, but are Parts of it. For if we are unthankful for Chrifl's Benefits, or unrefigned to h:s Ufe, or outof C/A'-zn/y with any Perfons, we have 1 38 Of Hindrances that keep Part III. have not yet repented of all our Sins, but, as to thefe at lealt, are dill impenitent. So that when once Repentance of all our Sins is, there is, or may be in us every thing elfe, which God requires a: chisFeall to fit us worthily to partake thereof. Thus is every true Penitent fit to eat at the Table of his Lord, and to be a worthy Communicant, And therefore when any Perfons do from their Hearts repent them of all their Sins, and are fully purpofed to lead new Lives thenceforwards ; let them not be afraid to come to the Holy Sacra- ment, for they are truly fuch as God accounts wor* thy of it. If they have not fhaken Hands with their Sins, indeed, but live ftill in them, and are ready to repeat them on the next Occafion, they will come unworthily v;hil{l they are in that State, and will not be made the better, but the worfe for it. But if they have broke lofe from them, and have been adted by God's Fear, and led new Lives for fome Time ; and are ftill putting out more Endeavours, and praying for more Grace to do this yet more perfedly : They are the Per- fons whom God calls to this Feaft, and may juftly expert to receive an hearty Welcome at it. Nay, if their Return to God has been fo late, as that they have not yet had Time fufficient for ijuell-do- ing, but only for holy furpofing that they will do well as often as they ihall have Occafion, yet, if ^ out of a jerioiis Conviliion of the B et eft able nefs of every ftnfid Courfe^ they are fully refolved to leave it \ and after a due Confideration cf every Part of their Duty^ they a^ve fully ^ and without all Referve refolved to prat'iife it \ I doubt not, but that this Will and Purpoje^ before the Time and Opportu- nities for Prauiice come, will render them wel- come Guefts, and worthy to Communicate. For whatever Rigors afterwards came in, not from the NatuvQ Chap. I. Men from the CommiiniGn. ij^ 'Nature of the Sacrament icfelf, or the Nece£it'j of the Thing, but only through the dfcretionar^ Powdr of the Churchy and the Rules of Bifcipline^ thus I think it is plain it did in the Apojilcs Txvics. For the three thoufand Soids^ whom St. Peter con- verted at one Sermon, did not (lay till th^y had Opportunities of performing^ but were admitted that very Day, upon their inward Change and Refo- lution, to the Apojlles FellowfiAp, and therein to the Holy Sacrament, which was a Part of it. They that gladly received his Word, fays St. Luke, were bap- tized -^ and the fame Day there were added unto them about three thoitfmd Sotds. And all thefe continued Jtedfaftly in the Apofiles Doulrine and FellowfJoip^ and in breaking of Bread, and in Prayers, A61. ii. 41,42. And when thQ ApojHes went about to convert the JVorld, they admitted Men prefently to Baptifm and the Chriftian JVorJJoip, upon their Profeff.on of Faith in Chrifl and being penitent, with- out flaying to fee i\\tm pra^ife what they h-xdipro" inifed^ as appears in the Converts now mentioned, and in the Story of the "^ Eunuch : And when they were admitted to the Chriftian Worfhip, they were admitted to the Communion too, becaufe in the Apofiles Days, as I have t fhewn, that was an ordinary Part thereof, and always went along with it. If any Perfons then have already left their Sins, and do not willingly allow themfelves in any of them ; if they have been ftriving long againft them and are daily gaining ground, and making a more perfed Conqueft thereof: Nay, if they, who fince their Return to God, have not had Time to pcrfor?n all this, are yet fully and deliberately pur- pofed, and without all Referve, relblved within * Ads viii. 36, 37, 38. f Par/ i. Cl^^j,, 3. themtelvcs 140 Of Hindrances that keep Part III. themfelves fo to do : They are tiie Perfons, whom God invites to this Feaft ; they are worthy to come to it, and will be fure to meet v/ith a kind and hearty Entertainment there. God and they are fully agreed in their own Thoughts, and the Terms of Reconciliation betwixt them are confented to on ,hoth Sides. For he proclaims Mercy upon Repent- ance^ and they thankfully accept it i he offers to return into Favour with every Sinner that will amend his Faults, and they are glad of the joyful News, and fully refolve an End to theirs. And fmce they are both agreed upon the Thing, what Ihould hinder them from coming to the Holy Sa- crament, which he has appointed for this very End, that therein they may give their exprefs Con- fent to this Agreement, and mutually make this Declaration. Thus is every Man, who has left his Sins, and begun to lead a new Life, or, who is fully pur- pofed in his own Mind, and abfolutely intends fo to do ; a welcome Gueft at this Feaft, and wor- thy to comrnunicate : So that no Apprehenfions of Unworthinefs ought to put him by it. And as for thofe who neither have left all their Sins, nor are determined in their own Heart?, and wholly bent to leave them ; they are plainly impenitent, and thereupon moft unworthy to Com-» municate. But then, gdly, That Intemperance which unfits tbem for the Holy Sacrament^ is no Exciije at all for the Negle^ Impenitence will excufe a Man in no Acl, but is itfelf a very great Aggravation of the fame. It is no extemiatihg Plea, but a damning Fault •, fo that no Man muft' ever hope to efcape the eafier after he has omitted any Duty, by giving it as the Rea- fon for it. When God calls us to the Sacrament, to Chap. I. Men from the Communion. 141 to promife him that we will amend our Faults, and lead new Lives thenceforward -, if we return An- fwer, that we co?ne not becaufe we are impenitent^ that is as much as to fay, we co7n€ not as he bids, becaufe we will not, which is certainly the worft Plea that ever was made for any Offence, and can never render his Cafe better, but much the worfe that ufes it. As for thofe then, who keep away becaufe they are impenitent -, they are left without all Plea, and have no Excufe at all to make, for their not coming to the Holy Sacrament. The only Thing that can ftand them in (lead, either as to it, or as to any thing elfe, is their Re- ' pentance and Amendment ; which they will not delay, if they confider in how great Need they Hand thereof. For, 4thly, Impeyiitent Men^ who are imwvrthj of the Holy Sacrament^ if they imderftand the Danger and Mijery of their State^ can by no Means continue there- in^ hut muft forth'^vith repent and amende and then this Hindrance is gone^ and they ma^ worthily ap^ proach to it. If they underftand the Danger and Mifery of their State^ I fay, they cannot continue in it. For fo long as they remain impenitent in 7«'7/;v, or in any cue kno-ivn Sin, they are not only unfit to receive the Sacrament^ as I have Hiewn, but alfo to fay their Prayrs, to give Thanks^ to 7nake Fcws, or to have any thing to do with God in any other Part of religious IVorfJjip and Service. They are fhut out from all Benefits of Religion, they have no Sal- vation by Chrijl, nor any Hopes of Heaven, If they happen to die fuddenly whilft they are in this State, or are call'd away before the Work of Re- formation is finifli'd (as it is greatly to be fear'd they may, if they put it olT for the prefe?it, and as 142 Of Hindrances that keep PartllL as in all likelihood they will, if they delay it till their Death-bed^ at which Time it is a very rare Thing for any Man to go through therewith^ they will go to Hell^ there to be tormented with the infupportable Anguifh of a wounded Confcience^ and nnfatisfied Appetites^ and a ra^itig Fire^ and with all the Terrors and Difconfolation cf Darknefs^ and the utmoR: Malice o^ Devils and damned Spirits^ and the higheft Sbaf?ie and Confufton of Face : All which they mud undergo without any E^je to pity, or Friend to comfort them, or any one to refrefh them^ or any Abatement, or Fntermiffon for evermore. And this is a State of fuch Horror and Aftonifhment, as no Man, who looks upon it, can abide in : It is a Condition of fuch extreme Danger, as no one In his Wits can willingly endure. So that if any of thofe who are impenitent, will but be at the Pains: to lay to Heart, and confider of the Sadnefs of their State •, they can by no Means perfift therein, but will run with hafte to repent, and inftantly fee about the Amendment of their Ways, that fo they may be delivered from it. And as foon as ever they do fo, this Hindrance is gone, and they are worthy to come to the Holy- Communion. For that which ^/i us for it, is not an high Pitch and Perfeofion in faving Virtues, or extatick Degrees and Tr an f ports in Devotion, as I have {Part i. Chap. 4..) /hewn ; but fuch true Re- pentance and Change of Life, either in Deed, or at lead in IViil and Purpofe, as make us acceptable and honeft Chrifiians. So that whatever we were before, whilft we continued impenitently wicked, we are meet Partakers of this Holy Feaft, now we have repented of all our wicked Ways, and are fully refolved to b,^come obedient, and not fcru- puloufly draw back, but may come to it gladly when we are call*d, and expefl a friendly Wei- Gome Chap I. Men from the Communion. 145 come from our BlefTed Lord and Saviour, when we meet him there. And thus I have confider'd this great, and moCb common Plea, whereby fo many are kept back from the Holy Sacrament, 'viz, their thinking them- felvcs imzvorthy cf zV, and unfit to receive it ; and Ihew plainly, that no ill Man can he exciifed^ and that np good Man ought to he hindered thereby. And the Refult of it is this : If any Perfon tells me he cannot come to this Holy Feaft, becaufe he is unworthy to join therein : I mud tell him again, I That he muft; not only he afraid of un-zvorthy Coining to itj hut alfo of miworthy Ahftaining from it ; and that imlefs he is impenitent^ and flill unrefolv^d to leave all his SinSy he is worthy to come to it •, and that if fuch Impenitence is the Caufe of his 7iot comings it is no Excufe for the fame \ and that he 7nuft conjider cf the Banger and Mifery of that State^ and fo repent and get out of it % and when once that is done, he will be worthy, fmce every true Penitent is welco?ne thereto. If he is truly penitent^ he is worthy ; and if he has not repented yet, he muft inftantly re- pent^ that he 7?iay he worthy : And then let him not hold off from this heavenly Banquet, but chear- fully approach to it as often as he is invited. 2^/}', Others, who cannot poficively fay they are unworthy of it, are yet kept back from the Holy Sacrament, becaufe, o'i tht great Danger of unwor- thy Comjnunicating^ Damnation heing faid to be eaten therein^ which feems to make ahftaining from it the fajer Side. He that eats and drinks unworthily^ fays St. Paul, eats and drinks Damnation to himfelf^i Cor. xi. 29. Now in anfwer to this, I fhall obferve, I/?, That by eating his ozvn Damnation^ the Apoftle means, not that he fJoall inevitahly he damned for it ; but only that he commits a damning Sin^ which will prove deadly to him nnlefs he repent thereof: And this is 144 Of Hindrances that keep Part III, is true, not only of unworthy Eatings but alfo of finful Abfta'ming^ fo that they are equal as to that Point, He means not, I fay, that he jhall inevitably he damned for it. And this is plain, becaufe for Chrift's Sake, God has promifed to forgive tis all our Sins upon our true Repentance^ and therefore this of unworthy Receiving among the reft. Nay, as for this their unworthy Eatings the Apofile tells the Corinthians in that very Place, that when they are judged^ or condemn'd for it, that Judgment, if it brings them to Repentance, is not to confign them to, but to deliver them from eternal Tor- ments. When we are judged^ fays he, or con- demned for this Offence, i, e, to be fick and weak^ which God inflided on them becaufe of it, we are not in Anger punifhed, but in Mercy chaftened of the Lord, or trained up to Repentance by prefenc Sufferings, that we fhould noty at the laft Day, he condejnned with the World to eternal Mifery, i Cor, xi. 30, 31. But only that he commits a ^damning Sin, which will prove deadly to him^ unlefs he repent of it. He that eats this Breads and driiiks this Cup unworthily^ fays he, floall he guilty of the Body and Blood of the Lordy i. e. unlefs his Repentance, that Gofpel Remedy for all Sin, prevents it, he fhall be liable to be puniflied, not only for an Abufe in Meat and Drink, as if it were only common Food; but for violating and prophaning the Body and Blood of Chrift, which he fliould have difcerned therein. I Cor. xi. 27, 29. And this is true, not only of unworthy Eatings but alfo o^fuiful Ahftaining from the Holy Sacra- ment. For that our Lord has exprcily forbidden, * ^0 St. Chryfolt. loidp-Jfands it. Vid. Chryf. in v. 32, 34. as Chap. r. Men from the Commu7iwu lr45 as I have fhewn, and that too in fuch Sort as ihews he lays a great Weight upon it •, lb that we moft highly offend him therein, and cannot ex- pect to regain his Favour till we repent and amend the fame ; and therefore they are hoih equal as to that Point, We fliall be condemned, without Amendment, for unworthy Eating, and fo we fhall too for finful Abftaining. And therefore if the Fear of Damnation be of Force with us, ic muft keep us off from both them, and neither fuffer us to negle^ this Feaff, nor to prophajte it, but ingage us to come to it wcrtbih^ i, e, with penitent Hearts, whenfoever we are called thereto. 2 J/}', By "Damnation^ the Apoftle means te7npo- ral Death and Funijhments^ which God did then infli5f- on unworthy Communicants. And this was not for all Unworthinefs, but particularly for their Inteinpe-^ ranee at this Feaft^ and other Diforders which were peculiar to thofe Times^ and are not ufual now m curs : So that the Fear of them need not discourage u$ from it. By Damnation^ I fay, he means temporal Death and Pun'fhments^ which God did then infliof on un- worthy Communicants, This he plainly intimates, when he fets down Weaknefs^ and Sicknefs^ and Deaths as the Penalties whereunto they were con- demned for their unworthy Ufage. He that eats and drinks unworthily^ fliys he, eats and drinks Damnation to himfelf^ whereof you have many fad Examples now in Corinth^ for this very Caiife of unworthy Eating, many now are weak and ftckl^ atnong you^ and many fleep^ i Cor. xi. 29, 30. And this God inflidled, not for ail UnworthinefSy but particularly for fome high and heinous Diforders^ fuch as were not only their open Schifvis^ but their grofs Intemperance that had crept in by Occafion L of 146 Of Hindrances that keep Part III. ot their Love-Feafts^ which was a Prophanation peculiar to thofe Times, and is not now ufual, or any where to be feen in ours. They came to the Holy Sacrament in open Schifms^ not eating all together when they met in the fame Houfe, but fcandalotijl'j dividing into fac- tious Clans^ and feparate I'ahles, When 'je come together in the Churchy and meet all in one Place^ fays the Apoftle, I hear there he * Schifms or Di- vifwns a77iong jou^ or that you bandy in Parties, and do not meet all as one Body, i Cor. xi. 18, 20, They came to it alfo in a mod fcandalous Excefs^ and grofs Intemperance^ which Vice^ tho' fo con- fefledly loathfome in all other Places, had yet, by Occafion of their Love-Feafis^ crept into this mod folemn Part of the Chriftian Worfhip and Service. St. Jude feems to charge the Gitojlicks^ thofe fenfual and luxurious Perfons, with fome fuch Fault. The J are Spots ^ lay^ he, in 'jour Feafts of Charity y when the'j feafi with yoUy feeding theju^ felves without Fear,, i. e. fo freely as fhews they have no Fear of God, or of the Solemnity and Religion of the Feaft, Jude 12. And fo doth St. Peter more plainly in his Defcription of the fame Men, 2 Pet. ii. 13. nej count it Pleafure to riot in the DayTime^ fays he. Spots the'j are and Blc?nifhes^ fporting themfelves^ or being -f luxurious with their own % Deceivings^ as we read it y but in fome Manufcripts of greateft Authority, parti- cularly the Alexandrian^ with which the Tranfla- tion of the || vulgar Latin agrees, it is beiiig luxu- rious in their | Feafts of Charity when they feaft with you^ V. 13. And with a like Excefs Socrates charges the Egyptians a good while afterwards. AT^tTcc/f. 11 It r^ads, Deliciis affluentes, not Fraudibus. For Chap. I. Men from the Communion, 14;^ For * ihcj^ fays he, communicate at Even^ aftet they are full fed^ and have gutted themfelves at their Love-Feaji with all the Varieties of a choice Banquet. And becaufe the Love-Feafts miniller'd Occafion for fuch Excefs, and made Way for feve- ral Abufes, they came, in Time, to be wholly laid afide in Communions, And to prevent that Intern^ prance which they had introduced, it was order'd generally^ that Men fliould receive fafling^ con- trary to what our Lord did at firft^ which was ratified by a t Decree in the third Council of Car- thage^ held near 400 Years after the Birth of our Saviour Chrift. Now this Intemperance^ which had crept into the Love-Feafts^ and fo mixt with the Holy Sa- crament which always went along with them, was another mod fliameful Offence, which St. Paul reproved in the Corinthian Communions. They did not only change this Ordinance of Union into a fa^ious Meetings by falling into feparate Gangs and Parties when they came to it: But alfo turned this pure and holy 'Treat into a drunken Club^ and a riotous Entertainment. In your eatings fays he, every one as he comes fooner, takes before other his own Supper^ and one^ being poor, is hungry^ thro* theSmallnefs of his Provjfions, and another^ being rich, is drunken thro' the Excefs of his, i Cor. xi. 20, 21. And upon this fchifmatical and intempe- rate Eatings he lays the Danger of that Judgme?it or Condemnation^ which God was wont in thofe Days to inliidl on them. If any Man pretend VUffjV. Soc. Hijl Ecctef. /. S'C. 22. p. Ed. VaL 287. t Ut Sacramenta Altaris non nifi a jejunis hominibus cele- brentur, excepto uno Die anniverfario, quo cccna Domini cele- bratur. Co7icil. Carth. 3. Can. 29. apud Bin, Vol. prim. Ccjhil, L 2 ^ Hun- '14S Of Hindrances that keep Part IIL Hunger^ fays he, for this Greedinefs and Intempe- rance, let him eat at home^ that fo ^e come not toge- ther at the Lord's Supper, as now ye do, to Con- demnatioriy v. 34. Now thefe fcandalous Irregularities^ but efpeci- ally this Intemperance at the Lord's Table, for which God was fo fevere upon the Corinthians^ is no Crime in the Communicants of our Days, v/hen among all the unworthy Receivers, none are fo by Reafon of fuch Excefs \ but it was peculiar to theirs^ when together with the Holy Sacrament, they always joined their Love-Feaj2s, which were liable to be abufed to Gluttony and Brunkennefs. And when they did provoke God thereby, and, by thefe heinous Prophanations^ which call more loudly for Vengeance than other common Offences, were expofed in thofe Days to be thus miracu- louQy flruck with Death and Difeafes ; yet was there Place ftill to prevent thefe temporal, as well as the eternal Punifhments for the fame, by true Repentance. If they bethought themfelves in I'ime, and judged or afflioicd themfelves for their wicked Prophanation ; their hearty Repentance and Humi- Ualion might (lop the deftroying Angel from in- fiidling fudden Death upon them in this Worlds as well as eternal Damnation in the tForld to come. If we would judge ourfelves^ fays St. Paul, to thefe Offenders and horrible Prophaners of this Holj Feafly wc fJjould not he thus judged, or immedi- ately afflided and punifhed of the Lord, i Cor. xi.31. As for this Da7nnatlon then, which the Apoflh charges on unworthy Eating, it either fignifies a damning Sin, and that is true of wilful Abftaining as well as of unworthy Receiving ; or a temporal Piinijhment miraculoufly inflidled for their Drun- lennefs and Intemperance^, wherewith at that Time } thejj Chap. 2* Men- frm the Commimion. I4g> they polluted and prophaned this Holy Feaft, which was a Thing peculiar to thofe Days, and is not now derived down to ours, fo that we have no juil Caufe to be deterred thereby. Thus it is, if really we fhould come unworthily to the Blefled Sacrament, we only commit a da77inmg Sin thereby, as we fhould do by wilful Jbflaining^ which will be forgiven us afterwards upon the fame Terms whereon God forgives all our other Sins, i. e, our repenting of it, and amending it. Yea, and if thereby we fhould have provoked God to vifit us, not only with future and eternal Death, but allb with preient Difeafes and temporal Calamities; fuch Repentance, when ufed feafonably and fincerely, will likewife put by, and, thro' the Merits of Chrift, cover us from them too. But if, when we come to this Holy Table, we are truly penitent^ and have broke off from all our evil Ways, intending fully to lead new Lives thenceforwards ; then we may with Com- fort afTure ourfelves, that we are worthy and wel- come Guefls, and are not concerned at all in this Damnation, v/hich is threatned co mr^'orthy Com.- municants. CHAP- 11. Of three other Hindrances from Receivings The Contents. A third Hindrance is, hecatife therein they are t§ promife concerning every Sin, that they will no more commit it j which Promife fome dare 720t make, L ^ becaufs 1^0 Of Hindrances that keep Part IIL hecaufe they fear they Jhall not keep it. If this te fiijficient to hinder any Man from the Coimnu- nion, it ought alfo to hinder him from Prayers^ and being baptized a Chriftian. But it muft not hinder Men from any of them, i. Let the?n promife this A?nendjnent^ and keep it, and then the Doubt is anfwered. "They ought to make it ; and ty God^s Grace they may perform it^ if they have a mind to it. 2. If after fome Time they happen to break it in any 'Inflame, they have the Benefit of Repentance afterwards, A fourth Hindrance^ is the great Difficulty fuppofed to be in worthy Re- ceiving, and Want of Time and Leifure to pre- pare for it. This lies not more againfi; the Holy Communion, than againfi an holy Life, and all Religion, But it mufi not put us by from any of them. For, i . If it required all that Time and Pains which is fuppofed, that would be no Excufe for any of us to ne^^eU it. To true Penitents, the Time and Pains is not fo great as is imagined. It requires more of ill Men, but lefs of good, who may prepare for it in a lefs Time. A firi5l and particular Examination of our whole Lives is nat neeejfary to be repeated every Time we come to the Holy Co?n?nunion, This is not required by Al- mighty God, nor was it believed or praolifed by the firft Com??iunicants, Nor doth the Sacrament^s being a Renewal of the Baptifmal Covenant, and a Seal of Pardon, necejfarily require the fame. What the Necefftty, and what the Expedience is, of thefe ftriB Scrutinies. If they are ufed to Self- examinations, good People may prepare themfelves for the Holy Sacrament upon a few Minutes Warning, 3 . The foorefi; and fnoft i??iployed have Tune fiifficient, if they would ufe it to that End: And where they have fewer Helps and lefs Time, the lefs Preparation is accepted of them, A fifth Hin^ Chap. 2] Men from th Communion. 151 Hindrance is^ hecaufe the^ Jee others^ or have found themfelves to be no better by it -, fo that it is not worth while to fit themfelves for it. If this has any Force^ it is not to be reftrained to the Holy Sacrament^ but holds flronger againfl Prayers, and other Parts of Worfhip. But it ought not to hinder any Perfons, For i. Where it is true, there is no Excufe from it. 2. In all good Mens Cafe it is falfe, for they are really better by it ; many by improving in their Goodnefs, and all by continuing in it, for which it is richly worth their Pains to come thereto. 3. Where they are not bet- tered at all, or not fo much as might be eicpe^^ ed j that is purely through their own Fault, in 7iot ufing the Means of improving^ thereby : So let them a?nend that, and this Hindrance is re- moved, A Third Thing which keps back feveral from the Holy Sacrament, tho' both in Duty to their Saviour, and in Tendernefs to their own Souls, they are mod ftraitly bound to frequent the fame, is becaufe therein they are to promife con-- cerniyig every Sin which they find themfelves guilty of that they will 720 more commit it •, and this PrO" mife they dare not make, becaufe they fear they fhall not keep it. Now as for thefe-Perfons, I would define them to confider, that if this be a fufficient Hindrance to keep them from this Ordinance, it is equally fo to keep them from their Prayers, nay, from their very Baptifm, and being enrolled Chriftians : For God will not hear their Prayers for the Par^ don of any Sin, till they repent of it, and refolve within themfelves, and make him faithful Pro- mifes that they will never more commit the fame. Nor did he admit them to Baptifm, to be lifted L 4 Mcrti-*^ Tr^'i . t)f Hindrances that keep Part lit' Members of bis Church, till they had renounced the Devil and all his IVorks^ with all the finftil Lufts of the Flcfij, and promifed to keep his My Will and Cojumandments, and ivalk in the faj?ie all the Days of their Lives. If we flick at thefe Promifes, then we muft fcruple faying our Prayers, and boggle at all Religion, and if v/e were yet unhaptizeck upon this Account we (hould refufe our Baptifm, fince therein we did^ and ought to make as large and exprefs Promifes of leaving all our Sins, as we can, or are required to make in the Holy Com- tnunion. But to thofe who are afraid of the Holy Sa- crament upon this Account, I have thefe two Things to add. 1. Promife this Amendment, and keep it, and then the Doubt is anfujered, 2. Though after fome ^ime they fJoould forget the^nfelves, and break it in fome Inflames, yet ftill they have the Benefit cf Repentance afterwards, isf, I would advife them to promife this A?nend' Tnent^ ayid to keep it, and the Doubt is anfwered. When the Objeclion againll Promifing is only the Danger of Performing, when they both can and eught to perform it ; it is an Objeolion that lies only ^galnft themfelvss, in a Sufpicion that they will be wanting to their own bounden Duty and Service : And that is better removed, 'by their own Care faithfully to difcharge it, than "by any thing that I can fay to it. They ougfot to perform it, and if they will, by God's Grace, they may do it ; and therefore let them be careful to do that, and this Difficulty is at an End. They ought, I fay, to perform this Amendment which they pro^nife to Ahnighty God, to leave every Sin which they have formerly committed. God will not forgive us any wilful Offences, whilft we perfif}: Chap. 2. Men from the Communion. 1^\ perfill hnpnitent^ and continue to repeat them \ but requires firfl, on our Part, that we forfake and am: nd the fame. Sin no more^ fays our Sa- viour to the Wo7na7i taken in Adultery^ and then will not I condemn thee^ John viii. 4, ii. And let the wicked Man forfake his IVa^s^ fays God by Jfaiah^ and return unto the Lord, and then he will have Mercy upon ^him, and abundantly pardon, Ifa. V. 7. It is no indifferent Matter that is left to our own Choice, whether we will leave our Sins, or no; but the Thing muft of Neceflity be done, if ever we hope to appeafe God, or to go to Heaven. So that we mull not be lefs forward to promife, for that is our Duty, but more careful to perform. * And as they ought to perform this Amendment, which they promife to Almighty God, fo by his Grace they 7nay perform it, if they will^ and have a Mind to do fo. When at this Feaft, they fay that they will never commit this or that Sin any more, according as God has required, they fay not that they will never be furprized into it, but that they will never a6l it wilfidly, i, e. when they fee it, and are aware thereof ; or, if at any Time they do fall into it again, that they will not per- fiffi therein, but amend it, Repentance always go- ing along and being implied from the Beginning to the End of the Gofpel Covenant. And this by God's Help they all may do, if they make it their ferious Bufinefs, and lay out their utmoft Care and Pains upon it. For when a Man's Confcience tells him, that the Thing is finful which he is about to a6t, or at leaft he could readily fee it, if he would direfl his Eye thereto •, he need not go on there- with, unlefs he will, but, if he pleafe, may inftantly turn away from it. This, I fay, he may do *, for if he will not be wanting to himfelf, God will not be SS4 Of Hindrances thai keep Part III. be wanting to him therein, but inable him effec- tually to abftain from the fame when he truly en- deavours fo to do. If once we are careful to work out our own Salvation ; St. Paul affures us that he will work in us both to will and to do^ Phil. ii. 12, 13. To him that hath^ i. e. imploys what he hath, our Saviour promifes that more Jh all he given^ Mat. XXV. 29. And elfewhere again, God will give the holy Spirit to thofe that ajk bim^ Luke xi. 13. And fince by God's Grace they may perform this Amendment if they will, and ought to per- form it, if ever they hope he Ihould accept them; let them but be careful fo to do, and then this Hindrance will give them no more Trouble, but be quite removed. They will have no caufe to be flow to promife what they will be thus honeftly careful to perform. 2. Though afterwards they Jhould forget them-- felveSy and break this Promife in fome Inflance ; yet is not their Cafe defperate thereupon^ but they have Jim the Benefit of Repentance for that Breach of Promife afterwards. Indeed, if they break it as foon as ever they have made it, and run conftant Changes in finning and repenting^ performing this Time, and tranf- grefling it the next ; that Repentance, I doubt, will be of no Avail with God, becaufe it refls only in fair Words and Promifes^ or, at beft, in fome faint Attempts^ without any real Reformation and Amendment. Nay, if they fall a fecond Time into fome Sins, which lay wajle the Confci^ ence^ fuch as Murder^ Adultery^ wilful Perjury^ and the like, which few good Men can ever in- cur at firft, and which fewer can afterwards repeat^ when once they have fmarted for the fame : It may (till give Caufe, why the SufRciepcy of their Re- Chap. 2. Men from the Communion. I55 Repentance fhould be queftioned. But if in Sins which are more ordinarily incurred, as Difcontent^ ■Pride ^ Revenge^ Back- biting^ PaJJion^ &c. which are general!}^ meant by thofe who are kept back by this Impediment ; if after they have promifed to leave thefe Sins, I fay, they go on for fome due Time to make good their Word, and avoid the Offence in fevcral Opportunities which lead them to repeat the fame ; but at laft they happen to forget themfelves, and break it in fome Inftance ; yet doth not that null their former Repentance, or make their Cafe defperate thereupon \ but they have flill the Benefit of Repentance afterwards^ for that Breach both of Duty and Promife 9 and, by amending what they have done amifs, may be perfe^ly reftored and made whole again. For God will pardon us upon our true Repentance, not only once^ or a fecond Time, but as often as there is Occafion. So that if after we have pro- mifed in the Holy Sacrament, that we will never more be guilty of any particular Sin, we yet happen to yield to it at length, and are anew overcome: Let us but truly repent of that Breach, and fully refolve againft it a fecond Time, and then we are made whole as we were in our former Station. As for this Hindrance then, whereby fome are kept back from the Holy Sacrament, viz. Their promifing therein concerning ever'j Sin, that the'j will w more commit it, which Promife they dare not ?nake, hecaufe they are afraid they fljall not keep it : It need not flick with them, nor ought to hinder any Man who pretends to Religion. For let them promife this Amendment, and keep it, and then the Doubt is anfwered. Or if, after they have kept it for fome Time, they happen to fail Upon fome Qccafwi j let them repent of that . ' ^ Breach^ J 5^ O/* Hindrances that keep Part III. Breach^ and make new Promifes, and faithful Re- foliitions^ and then they are whole again. And all this has nothing in it that can he avoided^ or ought to he feared, but is all necejtfarif and defirahlc to be done : For it is their Duty thus to promife, and their Duty to perform, and their great Pri- vilege, that, if they fail in any Inftance after- wards, yet ftill upon repeating their Repentance^ they fhall receive a Pardon. It is what every Man muft do, not only to be a worthy CommU" meant, but to be a Cbrijlian. For the fame Things are promifed in Prayer, and in boly Bap^ tifm: So that if any Man draw back from them, and (licks to promife them ; he muft not pray to God, nor pretend to Religion, nor, were he to chufe again, would he be baptized into the Chrif- tian Proteflion. 4. A fourth Thing which keeps back feveral from the Holy Sacrament, is the great Difjiculty which they apprehend to he in a worthy Receiving of it, and their Want of Time and Leifure to prepare for it. They fancy it is a very hard Thing for any Man to Communicate worthily ; and fince it is hard, it muft needs require much lime and Application to prepare themfelves for it : and as for their Parts, they have little Leifure from their Biiftnefs, and are not made to 7nafter Dijficuhies ; fo that they muft be content, and hope they fhall be excufed if they abftain from it. This Ohje^ion^m^ny are ready to make againft coming to the Holy Communion. But every Chriftian will be much afhamed of it, and flow to urge It 3, fecond Time, when once he confiders, that it lies not more againft it, than againft an Holy Life, and all Religion. For all the Particulars of worthy Communicating, as I have fliewn, are equally Parts of indifpenfable Duty, and a good Man* Chap. 2. Me7t from the Communion, 1^7 Man. God has required no more Virtues in us at the l^ime of Receivings than he requires of m at all other Times^ to render us acceptable Chriftians^ to fit us to fay our Prayers, or to give us any Hopes of Eternal Happincfs, So that if any Man fays, that the Work of the Holy Sacrament is over hard, and therefore that he is not willing, or wants "Time to fit himfelf for Receiving *, he may as well fliy, that he is not willing, or wants Time to be a Chriftian, or to go Heaven, and upon that Plea may v/ith equal Reafon bid adieu to all Religion, But to anfwer this more particularly j I mufl: obferve to them, I . That if the worthy Reception of the Holy Sacra^ ment did really require all this Time and Pains to pre^ pare for it which is fuppofed, yet will that be no fuffi- cient Reafon or Excufe for any of us to negle5f it, FoF when God bids us do a Thing, can any Man thinlc it a good Excufe to fay, / woidd do it, if it were not troublefome, or long a doing, Muft we perform thofe Things only at his Command, which are eafy, and foon over ; but negledl all others, which imploy more Care and Pains, and require to be attended longer ? How we may like fuch Mafiers, I will not fay, but I am fure God will entertain no fuch Ser^ vants, as will pick and chufe with his Command- ments, and obey them no further than their own Eafe and Occafwns will fuffer them. No, he expefts we fhould do him Service, tho' it be with Difficulty and Lofs to our own felves. And this in all Reafoa he may very well require of us, becaufe we our- felves, who can plead no fuch Beferts as he can, nor make any fuch Recompences as he propofes, do all look for it from our Servants, in any Bufinefs which they are to do for us. For if we fet them to any Work, we fliould think it a very odd Anfwer, if they tell us that they would do ic for us. 1^8 Of Hindraiices that keep Part IIL us, buc that they are unwilling to be aty^ much VcLins^ or to fpare fo much 'Time as it requires. Although a worthy Communicating then would require much Time and Pains to prepare for it, yet would not that be a juft Excufe for any Perfon to negledl it. For fince God commands it, nay, cofnmands it urgeiitly^ and lays a great Weight upon it ; we are bound in all Duty to perform it, tho' it coft us both Ti^ne and Pains fo to do But, 2, To all true Penitents it is not fo difficulty nor requires fo much Time as is imagined ; fo that they have not fo much as this Difc our agement to make the??i backward in it, The Difficulty of worthy Receivinglies not in giving Chrift Thanks, or believing the Holy Scripture and all its Promifes, as I have (hewn *, but only in 'Repenting of all our Sins. And this, indeed, has more Difficulty in it^ and requires 7?iore Time to ill Men who are held Captives by their Sins ; hut not very much to good Men, who are already fet free^ and have broke off from them, I. I fay^ Repenting of all their Sins, and Amendment' of their Lives, has more Difficulty in it, and requires more Time to ill Men. For they have many Lufts to pare off, which are very dear to them •, and many Things to fet ftraight, which cannot all be done upon the fudden, when they come to enter upon a good Life, who as yet are Strangers to it ; they muft confider particularly of all God's Laws, which are the Rule thereof, and exajnine their own Hearts at every one, to fee againft which of them they have offended, and there make their particular Purpofes, and full Refohitionsof Amendme7it, They muft fpend Time and Pains upon this Examination, to bring themfelves to a pemteyit Purpofe, and a deliberate well-weighed Refolution: And when that is done, it will coft them more Time Chap. 2* Men Jrom the Communion. 1^9 Time and Pains (till in frequent 'Trials^ as in the Courfe of Life and Bufinels chey meet with Oppor- tunities, to pra^ife and perform what they have re- folved upon. For when upon a ftrid Review of their whole Lives, they find they have feveral Sins to amend ; they mull not think, after they have refolved againft them, to get perfedly quit of them on the fudden. But they muft withftand the Temptations to them once and again^ and pafs thro' frequent Trials, and exercife themfelves in many Conflidls, before they will have got the Conquefl, and be indeed reformed from them. Thus will it require both much Time and Pains for an ill Man to become good, and not only to refolve that he will amend all his evil Ways, but to put in praElice and perforin it too. 'Tis true, indeed, I cannot fay that the a^ual Afnendment of every Fault, and the Ferformance as well as Purpofe of obeying in every Commandment, is neceflary to a worthy Communicant. For a full Refolution of Amendment, without flaying for Time and Opportunities to fulfil the fame, is fufficient to fit us for this Feafl ; as I have obferved it did in the Apoflle\ Days, when, upon their firft Converfion and becoming penitent, before they had Time to perform what they had promifed, Men were admitted to the Holy Sacrament, as they were to other Parts of Worfhip. So that the Repentance required of us to a worthy Communion, will not take up all that Time, which is neceflary to amend a whole Life, and to pradife all the Duties of a good Man. But although it will not call for all that Time, which is neceiTary to a New Life and PraBice ; yet will it require all that Time which is neceflary to beget and a(5tuate a New Heart and Purpofe ; and that will be much more in ill Men^ than it will i6o Of Hindrances that hep Part III, will be in Good, For when ill Men examine themfelves, to find out all their Sins, that they may refolve againft them ; they have many more Sins to repent of, and to employ their Minds upon ; and are more Strangers to their own Hearts and Lives, having never obferved or looked into them, and fo need the greater Labour of RecolleBion ; and have more Hardnefs of Heart and Coldnefs of Spirit, fo that they do not lb eafily renounce them, nor can fo readily and fully refolve againft them, when they have difcover'd them, as good Men can. As for this Repentance of all their Sins then, which confifts not in an aulual Amendment of them, but in full Piirpofes and Refolutions never more to commit the fame, which is fufficient to a v/orthy Communion ; It has more Difficulty in it, and re- quires more Tzw^ than ordinary to ill Men, who are held Captives by them. But, 2. // doth not require very much to good Men, who are fet free and have broke off from them. The great Thing which they have to do, is, to examine what their Offences are, and to find out their own Mifcarriages •, for if once they do dif- cover them, they are fo habitually fet to amend every thing that is amifs, that they will quickly refolve againft them. And this Difcovery they will make much eafier and fooner than ill Men can. For their Offences being fewer in Number, are fooner run over ; and their Confciences being tender, and ufed to obferve them, they do better remember them, and are the readier, when they are afxed, to give in an Information of them, than the others are. Indeed, if they do not ac- cuftom themfelves to Self- Examinations., they will find more to do, and need a longer Time, when they come to them. But if they are much verfed therein, efpecially if they take daily an Account of Chap. 2. Me?i from the Communion^ i6 j of the Da-^ paft every Evening \ having daily difcovered and acknowledged all their Offences, they will bear them ftill in Mind, and have an habitual Senle of them •, and fo be able at any time to tell what Acts they are to promife and refolve upon, at a few Minutes Warning •, as we may well fuppofe they did in the firft Times, when they Communicated every Day, and, under the preffing TVants and Dijir anions which they conflided with, could not fet apart whole Hours for Preparation. And here under this Head, I think fit to take Notice of their Miftake, who think a ftriB and folemn Exa??iinakon after every known Sin, which they have at any time been guilty of, and a particular Confeffion and Repentance for the fame^ to he one neceffary Fart of their Preparation every Time they come to the Holy Communion. Whereas indeed, the Work and Need of Self-Exam ination, which is to make them fee their own Ways, is not one and the fame to all Perfons, nor to the fame Perfons at all Times *, but ought in Degree to be either more cr lefs, according as they who ufe it are already more or lefs acquainted with themfelves. But as for this (Irift Review and Examination of our whole Lives before every Sacrament, where doth God require it? St, Paul, it is true, bids Men Examine theinfelves, and fo eat of that Bread., and drink of that Cup, i Cor. xi. 28. But this Rule doth only require, that this Work of Self- examination be finifhed fome time or other be- fore we come to the Holy Table •, but it donh not prefcribe how often. It doth not fay, that he muft examine himfelf again To-day, who had done it with Care Ye fterday ; or that he mud renew the fame ftridl Search on every Return of the Holy Sacrament, which he did at the firft time of his receiving it. And the Apoftle fpeaks ic here, to M warn iS^ Of Hindrances that keep Part III. warn againft their Negled, who eat and had never duly examined themfelves, either about the inyfterious Nature and Purpofes of this Heavenly Food, or about their own Fitnefs to partake thereof: As thofe Corinthians had never done, who came to eat the Lord's Supper, as a common Meal, not at all difccrning the Lord's Body there ; for which God puniHied them with Sicknefs and fometimes with Death itfelf, ver, 2g, 30. And as for the Belief and Pradtice of the Primitive Communicants^ fuch particular Survey and Confefiion of all the Sins of their whole Lives, was not held for aPart of Mens neceflary Prepara- tion for the Holy Sacrament in their Times. They made fuch Searches and Enumerations of Sins for the Holy Communion, as they did for their Prayers, in their Holy AflembJies; and whatever they might do at fometimes, yet it cannot be made appear, that at all times, or even ordinarily, they did more. For the Communion was notfeparated from the ordinary Service in thofe Days, as, God knows, it has been fince, thro' the Indevotion of later Ages, but always made a Part thereof, for all thofe to join in vv'ho came to join in the Church's Prayers. Yea, even the Holy Apoftles themfelves, fo far as we can judge from that Account which the Scripture gives us thereof, were not put upon any fuch ftri6l Search and particular Examination of themfelves to prepare for the fame, when they received it at our Lord's Hands \ nor the Jerufalern Chriftians afterwards, when they received the fame at theirs. For they receiving the Holy Commu- nion, as St. Luke fays. Acts ii. 42. every Day ; and beino- Perfons of indigent Fortunes, who for the mod part had little Leifure to retire from their daily Labours, fuch folemn dated Examina- tions, and tedious Refearches every Day, would \\\ Chap. 2. Men from the Communion] iS^^ i\\ comport, as I noted before, with their Circum- ilances. In the Holy Sacrament, it Is true, we are to renew the BaptifmalCovenantwith Almighty God. And to renew this Covenant worthily, it is re- qiiifite that we underftand, both what the Cove- nant itfelf is, and what our own Performances or Violations thereof have been. But this we may know fufliciently, without having Recourfe to fuch exa6t and particular Examinations every Time v/e renew the fame. When by Means of fuch careful Reviews we have once got this Know- ledge, it may ftick by us ; and by Ufe, we lliall come to be habitually acquainted, both with the Terms of God's Holy Covenant, and with our ownfelves. And befides, good Minds do not love to run long upon the Score in their Accounts of thefe Matters, but are wont to keep up this Know- ledge, and to revive their Acquaintance with thefe Things, by taking new Reviews thereof aC convenient Times ; yea, they are daily imprinting the fame upon themfelves by their daily Re- colledions. So that when they are call'd to a Renewal of this Covenant in the HolyCommunion, they need not always to make thefe exac^ Inquiries, like Perfons who as yet are wholly ignorant and unacquainted with God*s Holy Covenant, and with themfelves ; which were to make themfelves very unprofitable Learners, who are ever learning thefe Things, but never attain to any Knowledge of them. But the fixed and habitual Knowledge which they have of thefe Matters, may ff^rve them upon Occafion, to renew it in this Holy Feaft.. as I have fhewn it ferved the Holy Apoftles and Primitive Chriftians ; and as it ordinarily ferves themfelves to renew the fime in their Prayers and penitential Devotions. M 2 The s64 ^f Hindrances that keep Part Illi The Holy Sacrament likewife, is to feal to us the Remijjwn of our Sins, And till we have particularly- repented of all our Sins, efpecially of all wilful ones, we are not fit for the Seals and Aflurances of God's Pardon of the fame. But what follows upon this, is only that we inquire after them, and repent of them one time or other, before we come to the Holy Communion. But tho' this muft be done once, it is not neceflary that it be always a doing : And when Sinners have once thus repented and renounced their Sins in the Particulars, they may come to God afterwards, either to feek his Pardon, or to receive his Aflurances thereof, in more general Confeflions. And thus we daily tome to feek his Pardon in our Lord's Prayer, where we pray in general that God would forgive us cur "trefpajfes •, and in the Form of Covfejfion in the daily Service of the Church, which refts in Generals, and defcends not to Particulars. And fo we do likewife to receive his AflTurances thereof, as in the Church's Form of Jhfolution^ which in the daily Service is pronounced upon a general Confef- fion of our Sins. And as the Jews did alfo in their Sacrifices of Expiation, which fealed and aflured RemifTion of Sins to them, as the Holy Sacrament doth to us ; and wherein, tho' the Sin for which the Sacrifice was more efpecially offered, was men- tioned by Name, yet as for all the refl of their Sins, they were contefled to God in a general Form, Indeed, as for this fojemn and ftrid Scrutiny, and particular Review and Examination of the feveral Parrs and important Paflages of our Lives ; when it is managed carefully and difcreetly, it is of great Ufe in the Way of Piety. It is highly fitting, and next to neceffary in all grown Perfons^ at one Time or other , both that they may fully and univerfally repent them of all their Sins, (for a particular Chap. 2. Men from the Communion. "165 particular Search muft difcover to them all thofe particular Offences, which they need to bewail and repent of) and alfo when they do repent, that they may know they do it, and have the Comfort thereof : And this Neceflity, to the Fulnc:fs, and likewife to the Comforts of Repentance, is both the Ground and Meafure of its NecefTiCy both to Prayer and Sacraments, and other Religious Adls; it being fo far only neceflary in them all, as Re- pentance is, and as without it Men cannot be cither compleat or comfortable Penitents. But when once this End has been duly ferved thereby, and it has been ufed at any Time to perfecfl Repentance, as often as we have fallen into any Sins which need to be particularly repented of ; there is an End, I think, of its Neceflity, and that which calls for it afterwards, at particular Seafons or Ordinances, as at Sacraments or on Humiliation Days, is not ftri(5t Duty and Neceflity, but IJfeful- nefs and Expedience. And very ufeful and expedient it is, for Improve- ment both of the Holinefs, and of the Peace and Comfort of Religious Spirits, where it can be had conveniently, and whilft neither their Lives are too much burdened with it, nor their Confci- ences are infnared by it. And as fuch a grand Expedient of a Holy Life, I think it very advifeable for all 'joung Converts to acquaint them thoroughly with all the Particulars, both of God's Will and of their own Weaknefs ; and that by this Means, having a clear Profpedl: of all before, they may not either be furprized or beat back, by any Emer- gencies or After-Accidents. It is alfo very advife- able in all grown Chriftians at fome certain TinieSy which they will chufe for themfelves, according as Difcretion, animated by the Love of Godlinefs, (hall dired them, and which they wiil make more or M 3 lefa 'i66 Of Hindrances that keep part 111. kis frequent in their Returns, according to the De- gree of their Zeal forHoIinefs, and of their Leifure for thefe Exercifes, and according as they feel themfelves more or lefs to (land in need thereof, or to receive Benefit thereby. But it feems more par- ticularly advifeable and fitting on Days of Fafting and Humiliacion, and at the Holy Commanion. For what Time more proper to examine into all the grpat Pafuges and Particulars of our Lives, than when we are going folemnly to treat with Almighty God about them, and to feek Reconciliation with him for all our evil Deeds, which are paft, and to ingage that they fhall all be mended for the Time to come. But then as for this Advifeablenefs thereof at the Holy Communion, that is not to be underftood, but when, being aware of the Sacrament before, there is Time to prepare for the fame by fuch folemn Examination. And likewife when Sacra- ments fucceed each other at fo confiderable a Diftance, as may make a Need thereof j the Know- ledge of ourfelves which had been gain'd by former Examinations, being in part worn off thro' Length of Time, or much new Matter being llor'd up for another Review. But when Com- munions come fo near together, that it is eafy to remiember what we had difcover'd before, and litde new Matter has occurr'd, but what may foon be inquir'd after ; it is mod advifeable, I think, for moft Perfons, efpecially for thofe who complain of the Burden of thefe particular Refearches, to proceed on the Stock of their former Examinations, bov/ever to do {o feveral Times ; and to run over all again, would not yield Benefit enough many Times, to recompence the Burden and Trouble which it brings along with it. J have thought 6c co fay thus much upon thefe ftria chap. 2. Men from the Communion, 167 ftrid and folemn Scrutinies and Examinations of ourfelvcs, efpecially before the Holy Sacrament. And to fhew both their Necefllty to true Re- pentance, and when that End is ferved, both their further Expediency, and withal our own Liberty, as Occalion requires, in ufing or omitting thereof, or in examining ourfelves, fometimes by more exa6l and full, and at other times by more com- pendious and defedtive Catalogues of Duties. And this, I hope, may be fufficient to cure and remove their Miftake, who conceive fuch exa^ Refearches to he necejfav'j before every Sacrament ; which I have taken the more Pains to redlify, becaufe it has much prevailed over fome very good Minds, and greatly incumbred them. And they have been unhappily miQead thereinto by fome lels wary and ungarded Exprellions, which they fometimes meet withal in Books of Devotions ; which, whilfltheydo very profitably prefcribe thefeftridt Examinations, as they do other Things, as wife Di- redions and prudential Means and H; Ips of Piety, have not always been equally mindful to let their Readers know, that they are no neceffary Laws thereof: Which laft is found by Experience to be no lefs needful, for preventing their proving a Snare to Confcience, than the other is profitable for the wife Promotion and Advancement of good Life. And thus, I think, it may appear, that the Work of Preparation for the Holy Coinmumon^ is not fo difficult to true Penitents, nor requiring fo much Time of them, as fome have imagined. It may coft them fome Time, whilft they employ their Thoughts, in aduating their Love and Thank- fulnefs^ and other Graces^ before they come. But if they have but little Leifure for it, this need not be long a doing. For mod good Minds are fo inclined and habituated to thefe Tempers, that they M 4 caa l68 Of Hindrances that hep Part III.' can exprefs them, and that too, anfwerable to the Degree of Warmth which their Complexion allows of in other Things, with Fervor and Intention^ upon any Warning. Bat the great Work, which may feem to have Length and "Trouble in it, is Repen- tance of all their Sins \ and this will not be either long or trouhlefome to them. For the only thing that will give them Trouble in it, is, the Work of Self- Examination^ to find out what their Sins have been -, their Hearts being fo good, that they can quickly refolve againft them, when once they have difcovered them ; yea, indeed, being habi- tually fet againft all already. And this Work of Self Examination^ they will not find tedious, having ufed to look into their own Ways, and thereby got to be pretty well acquainted with themfelves. Indeed, if they have not been ufed to frequent Examinations, fo as to have all their Sins at hand before them, it may hold them a longer Time ; but if they have examined often^ efpeciall;y if they have reviewed and acknowledged every Night their ever-j Dafs Traufgreflions, they will be able to do it at a few Minutes Warning. So that if they (hould happen at any Time to be furprized with a Communion, which it is not decent for any good Chriftian to flinch from, tho' all would defire a more folemn Preparation where they have Time for it, yet can they fit themfelves for it in that Strait, and know what Sins to refolve againft upon a few Moments Recolledion. But befides that it would be nofujndent Excufeto any Perfon to negle^ the Holy Sacrament, though it required all that Time and Pains which is fuppofed j and that to all true Penitents it is notfo tedious^ or difficult asfome have imagined, fo that they have not fo much as this Difcouragement to make them backward in it ; I proceed now, 3- Tq Chap. 2, Men from the Communion, 169 3. To fhew that all^ even the pore ji and mojl mployd^ have Time fujficient^ ^f ihey will n[e it to that End 't and that of tbofe who have lefi Leifitre and Opportunities, fo as that they camiot fit themfelves for the fame in great Degrees, God expels the lefs Pre- paration, and accepts it at their Hands. All Men, I fay, even the poorefl and mofl i7n^ ployed, have 'Time fiijficient io prepare' themfelves for the Holy Communion^ if they would ufe it to that End. That which makes them apprehend they have no Time for it, isaPerfuafion, ih-M all Preparation mufi he carried on in the Clofet, when they are fe- queftred from all wordly Affairs, and have fet themfelves apart for Devotion, and religious Medi- iations. And for doing this, they who are full of Bufinefs, who muft lahour all the Day long, till they have quite tired themfelves, for Maintenance^ ov whofe Time is not at their ozvn Difpofal, but at the IVill of other Sy complain that they have no Lei- , fure, or vacant Time to fpare. But now, befides that no Perfons muft pretend they can find no Time fory^-^ Devotions, ^ndfepa- rate Thoughts, fince the moft employed of all can find it fome Times to throw away on Vanity and Diverfions : This Conceit, That all Preparation ought to he carried on in the Clofet, is a Miftake ; for, when any Perfons are fo minded, it may go on whilft they are held at Work, and ingaged in the Courfe of their Employment, For the great Bufinefs of Preparation, as has been (hewn, lies in ex- amining our own Hearts, to find out what our Sins have been, and in refolvihg particularly againft them. And this a IVIan may carry on in any Place, where he has Liberty for Thought and Recolledion. He may call to 'mind his own '^VaySj as he is on a Journey, or bufv at his '< ■ ' ' 'Works 'lyo t)f Hindrances that keep Part III, Work ; for Thought is free at all Times, and every Man may confider and refledt whenfoever he has a Mind to it. And fo long as he can find Time for this, he has Time enough to prepare himfelf, let his Condition be as dependant, or his ^i7ne as much taken ///», as it will. And as for thofe who have lefs Leifiire and Op- portunities, fo ^as that they cannot fit themfelves for this Holy Feafi in great Degrees, God expels the lefs Preparation, I fay, and accepts it at their Hands, Thus much he expeds of every Man, and that all may, and it is fit they fhould perform, "jiz. That (unlefs they are duly acquainted with them- felves before, fo as to know without much Exa- mination what they have to refolve upon) they do examine themfelves about thofe things which they know are finful, and, wherefoever they find them- felves guilty, refolve fledfaftly to do fo no more, and humbly ask his Pardon ; and that they have an affec- tionate thankful Senfe of Chrifi^s Death, and of all that he has done for them. But as for the Degrees of thefe Duties, how high they lliall be in their Detefialion of every Sin, how ardent in their A6ls of Refignation, how pafiionate in their Love and thankful Affe^ion \ tho' he is well pleafed with it where he finds it, yet he exadts not the utmoft Height, as I have obferved *, in thofe who are fitter for it ; nor looks for more in any, than that every Man return according to the Opportunities which he has given him. Some have naturally much Flame, and great Vehemence in all their Pafi fions, and much fime in their own Hands, and much Help from good and inlivening Books, or great Suicknefs^ of Wit and PartSy which can rea- fart L Chap. iv. dilj Chap. 2, Men from the Communwi. ty I dily and advantageoufly rcprefenc to their own Minds the Motives to thefe Difpofitions ; and thefe Perfons are able to imprint an higher Mea- fure of them, and affed their own Hearts more deeply with them, than others of cooler Tempers^ and left Leifure^ and fewer Helps^ and flower Un- derftandings^ can ever hope to do. But when Men have lefs ^ime and Abilittes for them, God expedls the lefs TerfeBion and Degrees of them. For in thefe Cafes, his Rule is this : Unto whom- foever much is give/i, of him fnuch fhall he required ; and to whom Men have committed mitch^ of him the^ will ask the more^ Luke xii. 48. And thus I have confider'd this fourth Hin- drance^ and fhewn that the Difficulty of the Ti)ing^ or the fFant of Time, can be no juft Reafin or Excufe to keep any Man from Receiving. And the Sum of what I have fuggefted in this Bufinef^^ is this : If it required all that Ttme and Pains ivhicb is fuppofed^ that is no fufficient Ground for any Perfon to neglect it •, becaufe when God commands us to do a Thing, as he has done moft ftridlly in this Cafe, we mufl be willing to fpend both Ti7ne and Pains upon it. But in Reality, it is neither fo painful nor tedious to good Men^ as is ordinarily imagined. It cofts more, indeed, to ill Men^ be- caufe they have more Sins to examine after, and more Backwardnefs to refolve againft them ; but this Expence of Time and Pains they muft not impute to the Communion^ but to an holy Life and Regeneration^ which, whether they communicate or no, if they love their own Souls, they mud labour and manfully endeavour in. But as for good Meny their great Work is Self -Examination ^ it being an eafy Thing for them to refolve againlt any Sins when once they fee them ; and this will not be long or tedious to them : Nay, if they have 'tj2, Of Hindrances that hep Part III; have been ufed to examine often^ and to call themfclves to an Account ever-^ Evenings if Ne- ceflicy fo requires, it may be difpatched at a fern Minutes Warning. It is a Thing which all Merty even the Poor and inoft Imployed^ may find Time for^ yea, when there is Need thereof, without hindering or negkoling any other Affair^ if they are careful to tife it to that End ; and when they have lefs Leifure and Abilities^ fo as that they cannot ft themfelves in great Degrees^ there God expeds the lefi Preparation^ ^ and accepts it at their Hands. To communicate, is a moft neceffary Duty, which will not be excufed; and a moft equitable and eafy one, which need not to be declined ; fo that no Pre- tence of Hardjhip, or of IVant of Time, ought ever ' to be urged, or can ever be allowed to put us by it. 5. A fifth Thing, which hinders feveral from the Holy Sacrament, and makes them carelefly to negledl it, is, becaufe they fee others^ or have found themfelves to be no whit bettered or improved thereby ; fo that it is not worth their while to fit themfelves for it. This is a Plea, which fome, who are pretty conftant in other Ordinances, are wont to make for their great Negled of this. But if there be any Weight in it, they are much to blame in re- ft raining ic to the Sacrament, ftnce it would hold much ftronger for their not coming to Prayers, or the publick Affemhlies, or other Parts of Worfhip. For thefe fame Perfons that make this Complaint, of being little bettered or improved by it-, could fay the fame of them too if they had a Mind. For they are much more frequent in reading the Scriptures, in faying their Prayers, in hearing Ser^ mons, and in joining in all other Parts of Worftiip at the publick Afjemblies^ than they are at this Or- dinance 5 Chap. 2. Men from the Communion, ly^ dinance ; fo that if they are no ways better'd un- der the Mr am of Grace, that Unfriiitfulnefs ought lead of all to be charged upon the Sacrament ; for alas ! it is but very feldom they are feen at it, but much more upon praying to God, and hearing the Word, and other Farts of Worjhip, And therefore if Unfruitfulnefs under any Ordinance be a Reafon, not of ufing greater Care therein, that they may get Frofit by it, but of a negligent Ahftaining from it ; they are to blame in confin- ing it to the Communion, fince it would ferve much more to excufe them from Prayers, and Sermons^ and all other Parts of Worjhip and Devotions, But that none may be hindered by this Pretence from coming to this Holy Feaft, I Ihall lay before them thefe Things following: I. Where it is true that they are no letter hy the Holy Sacrament, there is no Excufe for their Negle5i of it. And this is plain, becaufe we are bound to communicate, not only in Intereji, fo as that when- foever that ceafes, we might be free to do other wife ; but in Duty too, our Lord having mod ex- prefly injoin'd and requir'd it of us. Had we nothing but our own Benefit to engage us to it, then indeed, it would be a good Reafon not to trouble ourfelves with it, when we found we were no better by it. But God has made it our Duty to come, as we have feen, by an exprefs and in- difpenfahle Commandment: And when there is God's Law and Precept in the Cafe, it is an ill Excufe for any Man who negleds the Sacrament, to fay he did fo, becaufe he could not hope to be a Gainer by it. If we refufe to do what he bids us, when it brings in no Advantage to ourfelves, we call off his Service, and begin to be aded by other Principles -, we do as good as tell him, that we will do all Things out of Intaejf, and with J74 Of Hindrances that keep Part III. with an Eye to our own Profit^ but nothing for 'his Pleafure^ and in Obedience to his holy Com- mandment •, which is as much as to fay, we will only ferve ottrfclves^ but not ferve him at all. 2. In all good Mens Cafe it is falfe^ for they are really made better by the Holy Sacrament, They are not better, perhaps, in what they expeof^ becaufe their Expectations are not right, but they look for fuch Benefits from the Sacra- ment, as God never intended them thereby, nay, fuch, it may be, as in this World he never mean^ to convey to them, either by f/, or by any other Inftrument. And thus it is, when Men hope, after they have communicated, to be filled isjitb fenftble Joys and I'ranfportSy to be abfolutely af- fared of God's fpecial Love and Kindnefs, to be freed thenceforward from all further Fears and Doubtings, to have a Re?noval of fome troublefome temptations^ to gci quit of evil "Thoughts and De^ fires ^ and the very firfi Motions to ill Things, of all DuUnefs^ and DiJ}ra5fion in their Devotions, of all firful Surprizes and involuntary Efcapes, and fuch like. Thefe are Benefits, which, although God out of his abundant Grace and Indulgence may fometimes allozv to us^ yet he has no where pro-- 7711 fed us, nor fees always fit for us ; nay, fome of them in this Eftate do not agree to us, being Ex- emptions from fuch Infirfnitics as are infeparable from our Natures: And therefore, when we come to the Sacrament, they are not to be expeded from the fame. They are not of the Number of thofe BlefTings which are infeparably made over to it, or of thofe Effeds which are always wrought by it ; fo that we have no Reafon to complain of its being a barren and unfruitful Or- dinance, becaufe they are with-held from us. But Chap 2. Men from the Communion. ly^ But although they are not benefited in thefe Re- fpcds, yet are they in others^ which make it richly worth their while to fit themfelves for this Feaft, and are an abundant Rccompence for all the Pains it cods them. For, befides the quieting of their Confdences^ though not with an abfolute AJJu- rance^ fa Pitch of Hope that is very rarel'^ found in any, even of the hejl Perfons) yet with a very comfortable Senfe of God's Love and Friendjhip^ which is an EiFeft it will have in thofe good Minds, who confider that therein they confirm'd the New Covenant with God, wherein he pro- mifed them Pardon if they would repent, and they profefs'd to do it : Befides thisEffed, I fay, oi quieting their Confciences^ it benefits them fur- ther in t\\QU Graces and virtuous Endowments, For, though fome of them fear they are not, yet in reality all good Men are made letter by the Holy Sacrament^ fome by improving^ and all by continu-- ing in their Goodnefs^ which they ought to a f cribs thereto, I. So?ne good Men, I fay, (and thofe, I hope, the greatefl Part) are bettered in the Holy Sacra- ment, by an Improvement of thofe Graces which they bring along with them : They thank Chrift more freely, and love him more affeulionately, and are re- fign^d to him more intirely, and watch againfi thofe Temptations which were wont to win mod upon them more carefully after every Receiving, than they did before. It fpurs them on, where their Pace was flackned ; and makes them more mindful of any Duty, when they had forgot it ; and brings them back to it, when they had frayed from the fame ; and makes them circumfpcoi to difcharge it, when they had been more remifs and carelefs thereof It helps Husbands to be more tender and affe^ionate-^ Wives to be more dutiful and cbfervant 176 Of Hiftdranccs that keep Part III. cbfervant ; Children to be more refpeciful^ toward- ly, and obedient-. Servants to be more faithful and diligent ; and all Men to be more concerned to bonour God^ to be more humble and te?nperate, true and faithful, jufi and charitable^ meek and peaceable, than they were before they partook of it. All thefe virtuous Tempers and Difpofitions, as there is Need of them, and they can atteJtd and ajjply their Minds to them, are quickened and fee on thereby. And tho' this holy Flame, which was kindled in their Minds at the Altar, will burn dim, and grow cool again ; and this religious Bent of Heart will flaken and be more remifs in Time: Yet being afrefh enlivened and intended by a new Approach to this holy Feaft, the for- mer Ardours will be revived, and the fame Bent eilablifhed, and fo they will be always advancing forward in a continual Improvement. This Increafe of their Graces, and Augmen- tation of all virtuous Difpofitions, efpecially ot" thofe wherein they are mod defedive, the Sa- crament works in jnany good Perfons, and it is very fit it fhould do it in all. And altho' I dare not fay they are unworthy of it, or unbetter^d and unfruitful under the fame ; yet I will fay they are very much wanting to their own Soids, who are not careful to carry on, and attain this Improvement thereby. And if they examine their own Growth in Grace and Goodnefs, by a Growth in thefe Points ; I believe the greateft Part of careful and devout Receivers will find that they are really made more perfedl, and improved in Virtue by frequenting the Holy Sacrament. Yea, I add further, they may be thus improved thereby, tho', upon Examination^ they themfelves fhould not be able to point out, determinately, in what^ gr make a cli^ar Difcovery thereof. For very Chap. 2. Men from the Communion, 177 very few Perfons do lb llri6lly ohjerve the Degrees of their own AcCiiinments in any Virtues, with what Eafe they do them, and how feldom they fin againll them, as may inable them to compare ex'actly the Pitch of their frefent Graces, with the Pitch of the fame Graces fome Time afterwards » And if they fhould very narrowly obfcrve them, yet would they not be able nicely to judge of every fmall Increafe. For little Things are no more difcernable in Grace^ than they are in Na- ture^ nor can be eafier feen in growing Virtues^ than in a growing Man^ or 'Tree^ or other natural Improvements. And bcfides, fince the Grace which the Sacrament is to improve in us, is {o diffufed^ and extends to fo man^ Inftances ; when really we have gained and advanced therein^ yet may ic be hard for us to recolledl, and fhew de- terminately in what^ and fpecify it in the Farti- culars. It is fo I am fure in Knowledge^ which is another Thing wherein the Inftances are fo i^ifi- nitely numerous. For altho' it be very plain, that the longer any Man lives, the more ordinarily he underftands and improves in Knowledge, yet if mod of us were afked how much we are wifer now^ than we were a Month or two Months fince, it , might often puzzle us to anfwer it, and, tho' ic be plain we are improved^ to particularize in what^ as well as it is to particularize our Impro'vements by the Holy Sacrament. So that not only thofe . good Men, whofe Growth is apparent ; but alfo feveral others, who have not particularly difco- , vered the fame, are bettered in communicating, by an Improvement of thofe Graces which they brought along with them thereto. But if any good Men are not bettered in the Blefled Sacrament, by iinprovin^^ yet arc they all, N ^ ' 2. By 178 Of Hindrances that keep Part III, 2. By continuing in their Goodnefs, which they 7nuft afcribe to it, and for which it is moft richly worth ihcir Pains to frequent it. It is one great Grace and Benefit to all good Men, that they can maintain their prefent Station in Goodnefs, and not relapfe, and fall back again into their former Sins. Their 7tatural Lufts are only kept under, not quite ex tinguifhed in them, and will grow bold, and drive far Maftery upon any fair Occafion. And they are daily in the Way of manifold 'Temptations, which awaken them, and give more Strength and Advantage to them. And they are many Times either wearied out with JVatchings, or luWd afleep in fecure Carelefnefs, which makes them liable to become a Prey to them. They are clofely befet with powerful Enemies, and much indanger'd by continual Temptations, and oft-times unguarded, and fit to make but a very weak Defence; which are Things that would hinder them from ftanding where they are, as well as from improving and going farther. So that it is a very great Benefit, and they are much the better by it, if any Thing can help them to keep what Grace they have got already, as well as inable them to gain more. This Continuance in Goodnefs is lefs, indeed, than Improvement ; but yet it is a moft valuable Thing, and of fo great Account, that, were there no- thing more to be had thereby, for its Sake alone it were moft richly worth any Man's While to Gome to the Holy Sacrament. And this Benefit, which all good Men hold, fince they would ceafe to be good, fhould they fall from it, all worthy Receivers ought to afcribe as much to the Communion, as to any other Thing. They owe it not to it alone, indeed, but to other Means alfo, viz. to hearing and reading the Word^ and chap. 2. Men from the Commtmion, ly^ and meditathig upon it, which puts them in Mind of their Duty, and of the great Motives thereto ; to Self- Examination^ which fhews them their Falls and Deviations from it ; to folemn Vows and Fro- mifes^ which bind them to be careful therein •, and to fervent faithful Praters, which bring down God's Grace and Spirit that inables them to per- form it. All thefe^ and others^ are great Means of fecuring their ftanding in an holy Courfe, amidft all their Temptations to depart from the fame; and therefore to every one of them they muft in Part afcribe it. But the Sacrament contributes to it as much, at leaft, if not more than any Thing befides; fo that in' accounting whence they receive this great Benefit, it ought not in any wife to be excluded. For therein they reme??iher and fx in Mind the Death of Chrift^ which is the highcfl: Motive to this Continuance in Goodnefs ; and exercife that Faith ^ and Lovey and 'Thankful- ?iefs^ and Refgnation^ and Repentance^ which are the befl Means to fet it forward ; and make God folemn Vows and Promifes^ which are the (Iraitefl: Bond to ingage and fallen it upon themfelves ; and put up many fervent Prayers^ which are the bed Courfe for the Security and Maintenance thereof; and to receive thofe inward Graces and Affiftances^ as I have fiiewn, which inable. them to (land faft therein. So that when worthy Commu- nicants continue, after the Holy Sacrament, to hold their prefent Pitch of Goodnefs, and do not Aide back again into their former Sins •, they muft not fay they are no better by it, for this Benefit cf [landing in a good State ^ they do receive from thence. Tho' it doth not improve and bring them forward^ yet it helps mightily to continue and keep them where they are, N 2 Thus i8o Of Hindrances that keep Part III. Thus are all good People really bettered by the Blelled Sacrament. For befides the Peace of Confcience^ which is thereby much lettled in thofe Penitents, who undcrftand and confider that therein they have fealcd the Covenant of Pardon with Almighty God : Befides this Effe6l, I fay, in thofe who rightly underiiand it ; the Graces of fome are much improved^ and the jiaTiding of all is grealiy mainlained I hereby , which lad, were there no other Expedation from it, is a mofl: valuable Benefit, and fuch, wherefore it is highly worth any Man's Labour to frequent it. 3. Where they are not bettered at all by the Holy Sacrament^ or not fa much as might be expeHed^ that is purely through their own Faulty and they mufi amend it. Where they are not bettered at all by the Holy Sa- crament^ I fay, or not fo much as might be expected^ that is purely through their own Fault. If they ex- amine their own Hearts about it, they will find, that they have been wanting in thofe Things which fhould have made it a lively Means and Help to their Improvement. It may be, after they have felt in their own Souls that they have refwunced all evil Ways, which might fit them for this Holy Feaft ; they do not yet perceive any af- fcuiing Peace of Mind, and comfortable Senfe of the Love of God to be thereby wrought in them. But then that is, becaufe they do not confider, how therein they confirmed a League of Love, and received AfTurance of his Favour to the Penitent. Perhaps they are not im.proved in an holy Life, nor prevail more againft their Sins, after Receiving *, but then that is, becaufe they themfelves ^ltq want- ing in thofe Things which are necefiary to fuch Improvement. They did not enquire what their ^particular Sins were, and deliberately refolve againft them, Chap. 2. Me?t from the Communion, i8i them, hejore they came to the Holy Table -, nor are carefLil to bear in Mi mi what they have pro- milld, and to watch the Opportunities ofperfonnmg it, after they have been there. Had thefe Things been done, and this Care been (liewn, both before and after the Communion ; they may be aflured, as I have fhewn both from the Virtue of God's Promife^ and from the Nature of the Thmg^ that they would have been the better by it. But when thefe Means are not ufed, but omitted, they can- not exped it fhould have its due Effe6l, in making them obedient, which otherwife it would have had. For the Sacrament helps us to grow in Grace and Goodnefs, as a moral Means^ which works only in Concurrence with our own Care^ but not without it. It makes us leave our Sins^ by in- gaging us to examine after them, and particular^ to refolve againfl them, and to ftrive^ as the Op- portunities come for repeating the fame, to get quit of them •, and by bringing down fuch gra- cious Affiftances to us, as will ferve our Turn when we carefully endeavour therewith. But if we will be wanting to ourfelves in thefe Self- Ex ami- nations^ and particular Refclutions^^ and After-Care^ and good Endeavours ; then can it do us no Good, becaufe we will not fuffer it: And therefore, as w^e were before, fo we (hall continue, the fame unreformed and unimproved Perfons ftill. Thus is the Want of being bettered by the Blcffed Sacrament, either at all^ or fo much as might be expedled, altogether our own Fault. Namely, becaufe we come not to it with that particular Sight and Confi deration of all our Sins, and liefolntion againfl them, nor are afterwards fo ?mndful of our Refolutions, nor (hew that Care in performing what we h:ive refolved, which we ought, and which are all neceflary to our Amcudi?tent : N 3 Nor 1 8 2 Of Hindrances that keep Part III. Nor have that Confideration of its being a Scaling of the Covenant of Peace and Reconciliation^ which is as neceflary to our reaping any Comfort and Peace of Mind from it. So that whenfoever we fail of that Benefit which fhould accrue thereby, it is purely through our own Negled, and we muft thank ourfelves for it. And fince this Want of being bettered is wholly our own Faulty let all thofe who are kept back thereby, take Care to amend that, and then this Objedion is anfwer'd. When they receive no Benefit from the Holy Sacrament, they them- felves are to be blamed, for omitting thofe Things which are neceffary to make it benefit them ; and if they will take Care to ufe them the next Time, they will feel more Benefit and Comfort therein. So that this Hindrance lafts no longer than they are pleafed it fhould, and when they will, it need be no Hindrance to them at all. As for thofe then, who urge this for their not coming to the Holy Sacrament, vi'Zi. 1'beir not heing lettered or iinproved thereby : My Anfwer to them in Su7n is this. If there be any Force in it, it will hold much ftronger for their not coming to Prayers^ or to the publick Affemblies^ and ought not fo much to hinder them from this Feaft^ as from all other Parts of IVorJhip. But indeed it is no juft Hindrance, nor is there fufficientEx- cufe at all from it. Where it \% true^ there is no fair Excufe in it ; becaufe we are not only bound in Interejt^ but in ftri^i Duty alfo, to communis cate. But in the C^fe of all good Men it is falfe, for they are really better by the Sacrament, tho' perhaps they do not think or underftaiid them- felves to be fo. For it either improves them in their Goodnef, as it is highly fit it fhould and v/ill do all, who are not wanting to themfeive3 j or Chap. 3. Me?i from the Communion, 1 83 ac lead it kce]^s and continues them in the fame, which, where there is nothing more, is of itfelf mod richly worth all the Pains which they beftow upon it. And where they are not better'd at all, or not fo much as might be expeded ; that is purely their own Faulty and will hinder them no longer than they have a Mind it fhould ; for when they pleafe, they may amend it. If they are good Men, they are hetter by the Holy Sacrament •> and if they are z7/, their being no better doth not eiccufe their Negkui thereof; and they may be bet- tered the next Time, if they will take that Care which is neceflliry to it : So that this ought not in any wife to be an Hindrance, and keep them from it. CHAP. III. Of Want ^/CHARITY. The Con t ents. A Sixth Hindrance /j, a Fear left they want that Charity^ particularly towards Enemies^ and thofe who have given them Provocations^ which is re- quired to it. An Account what hove is, and what is not due to fuch Perfons, i. We are 'hound to Jhew them all the Offices of Charity^ which are due to our Neighbour at large^ or to all Perfons. This Love contains in it alt the particu- lar Offices of Juflice^ Charity^ and P^ace^ which are due to all Mankind, It is tranfgrejfed by all the op^ofite Injtances •, hut hy nothing more than l)ard and uncandid Cvifures and Sufpcions, The N 4 ' Com* 184 Of Hindrances that keep Part III. Cornmonnej's and Sinfulnefs of this Carriage. The Want of this Charity unfits Men for this Feaft ; hit fo it doth for Prayers^ and all other religious Wor/hip. 2. IVe are not hound to fhew them all the Offices of fpecial Efteem^ '^^'^fty ^^^f^ Confi- dence^ which are not fit to he placed on all Men^ hut on juch only as are qualified for them. When they fiifficiently fhew Repentance of their Faulty they are to he re-admitted to the fame State of Favour and Friendfmp. We mufl he candid in judging when their Repentance is fufficiently evi- denced. An humhle Confejfion is ordinarily a fuf- ficient Proof of it for the firft Fault \ hut not when it has been eft repeated. Luke xvii. 4. which fecjns to affirm it., anfwer^d. Several Cafes clear\'I^ which are fometimes thought hy pious Souls to he a Breach of Chatty towards Enemies, hut in Rea- lity are not. As, not forgetting Injuries or Un- kindnejfes, hut Jlill retaining a Rememhrance of them : 'Thinking the worfe of ihofe who offered them : Being trouhled at the Sight of them, as that puts them in Mind of the great Lojfes which they have fuflained hy them : Shewing more Re- ferve, and carrying a greater Diftance in converf- ing with them, than with other Men. Thefe are no Breach of Charity towards them, nor can he a jufl Hindrance from the Communion, A Sixth Hindrance which keeps back feveral from this Holy Feaft, is, their Fear lefl they want that Charity which is required to a worthy Participation thereof. They have fome profefd Enemies, that own Hatred and a mirchievous In- clination in all their Carriage ; or fome falfe Friends and Confidents, who, tho' not out of Ma* lice, yet 10 ferve a particular Turn or Interefl, have proved very unfaithful or injurious \ or fome impru' Chap. 3. Men from the Communion, 185 hnprudent and unw'ifj Dependants^ who, when they meant welJ, perhaps, have done Things very dif- advantageous and dilpleafing Co them in their Bu- finefs. From i\\t Malice cf fo7Ki\ ox i\\t Falfenefs of others^ or the Folly of a third Sort, they have received thofe Provocations, which they cannot yet call out of their Minds ; and when they re- ^ member them, they feel their Hearts are much eftranged from thofe who offer'd them ; and whilft they are fo, they fear they love them not as they ought, nor have that Charity towards Enemies and injurious Perfons, which God re- quires in all worthy Communicants. And this Want of Charity for Enemies and of- fenfive Perfons, is urged, ,not only by thofe, who either do^ or wifh ill to them; who, indeed, have juft Caufe to fay they want it: But alfo by others, who are not guilty of either of thefe towards their Enemies, and therefore have no fufficient Caufe at all to fay fo. For many good People who requite no Injuries to thofe who have pro- voked them, but fhew them all thofe Inftances of Juflice^ Charity^ and Feace^ which God re- quires of us towards all Men^ and which are all that is due to them^ are yet afraid that they have not fo much Charity for them as the Law en- joins, becaufe they flill remember their Injuries or Unkindneffes^ or think the worfe of their Perfons^ or keep a greater Defiance from them in their Carriage ^ or forbear to life them^ as formerly they did, in the Sluality of -particular Friends and Confidents^ or with- hold fome other fpecial Favours^ which are not really due to chem, nor make any Breach at all of that Charity, which they ought to have for them. This is a great Caufe of Scruple to many honed Minds, who are realljr troubled therewith ; and parti-. i86 Of Hindrances that keep Part III^ parcicularly it is a moft common Hindrance from the Holy Sacrament \ there being no Duty, I think, which the Generality of Men believe to be more indifpenfably requir'd in every worthy Com- municant, than Peace and Charity. And there- fore, that they who want this Love of Enemies, which unfits them for this Heavenly Feaft, may quickly fet about the Attainment thereof-, and that they who have it, may not be troubled, or held back from Receiving as if they had it not ; I ihall here endeavour to give a plain State of this Point, and Ihew, both what is ^ 2.ndi what is not implyed in this Duty. And this I fhall do in thefe two Particulars : 1. tVe are hound to (hew our Enemies^ and all others who have provoked us, all the Offices of general Charity^ or all that Love which is due to our Iy thing relating to the Times, are of different Per- fuafions, and either think or aa not after their Propels and Opinions, For how apt have, not only ;private Men been in the Cafe of particular Quarrels, but many alfo in the Heat, and at the Top of ail Parties, in the Judging of their Oppofites, to miftruft til Dsfigns even in their good Adions ; and to impute all their ill ones to umiiixt Malice^ without making any Allowances of Forget ftdnefs^ Over -fight, impetuous Heat, or other human Frailties ; to take every thing by the wrong Handle, and where it 7}nght, ^rA would bear a good Senfe, were there any Love to conftrue it, to 192 Of Hindrances that keep Part III. to fix upon it nn III one, and to interpret it to their Dihdvantage. In arguing upon all their Words and Adions, they fuck'd out nothing but the Venom, and turn'd evei-y thing into a Sore about them, and were (Irangely rafn in beftowing opprohricus and ill Names upon them, and laid about them at that rate, as if they fancied they could not exceed, either in thinking or in /peaking Evil of them. In all v/hich, inliead of being checked with any Remorfe for it, their Confciences rather countenanc'd and incourag'd it. For fince, as they apprehended, the Caufe which they contended for, was good in their own Parly^ and bad in the Parly th3.z oppofed it :" This Carriage they call'd not IVralh and Spile^ but Zeal^ and thought accordingly that God would own and accept it. But this is a very Jh/fid and iincbriftian Carriage. It is utterly contrary to the Love of Enemies ; for Love is always inclinable to think the beft^ and leans, fo far as the Thing will bear, to the Side of Favour, both in judging ^nd fpeakvig of all their AiSlions. It is plainly contrary to our Lo7^d's Ride^ who warns us not to judge^ that we he net judged, i. e, not to be forward in pafllng Sen- tence againft others, that God may not pafs Sen- tence againil: us ; for with what Meafure we meie^ in judging of their Aclions, he will mete out to us- again^ Mat. vii. i, 2. It is a diredl Breach of that Charity, which St. Paul defcribes, and makes of abfolute NecefTiry to oar immortal FJappinefs. For Charity^ fays he, thi;d:s cv furmifes ?w Evil^ it believes all Things, fo far as in any Reafon it may, to other Mens Advantage. And without this Charity^ though we have the fpright lief Zeal for the heft Parties, nay, though we give our Bodies to he burnt as Martyrs, it prof ts us ?iothingy i. e, towards God's Acceptance, j Cor. xiii. 3, 5, 7. Since it is Ghap. 3. Men fmn the Cmnmunkn, 19;$ is a Zeal which is not peaceable as well as pure, fince it is not full of Mercy and good Fruits, but ifTues out in a bitter and invenom^d Spirit, which turns all Things to the worft^ and is bent in all Points to the Hurt of thofe who fall under it : It is plain it can never come from God^ who being Mercy and Love itfelf, can never be Author of fo much Cruelty and Hatred ; but muft be afcribed to our own hufts^ and to the infernal Spirits^ as its true Parents and Abettors. And this St. James exprefly fays of that bitter XeaU which takes not a tender Hearty and Bowels of hove or Charity along with it. If it were that from above^ Taith he, it would firft indeed be pure^ but then it would next be peaceable^ gentle^ eafy to be intreated^ full of Mercy and good Fruits. If God kindled it, fincc he is Love itfelf, and requires us to love our Ene- mies as ourfelves, thefe firll Fruits of Love and Mercy would be fure to accompany it* But if all thefe are (hut out, and it dwells in an hurtful and imbitter'd Spirit ; if that be a bitter Envying or * Zeal that dwells in your Hearts^ then, adds he, ^ory not in the fame ; for this defcends 720t from abovcy fo as to have God for the Author of it, but is fetifualy i. e. arifmg from our ownPafTions, nay* devilifh^ being fet on by the malicious Agency of infernal Spirits, James iii. 14, 15, 16, 17. And thus it appears when really we are out of Charity with any Perfons who have provoked us, and fall fhort of that Love of Enemies, which God's Law requires of us. For then we love them not as we ought, when we are any ways unjujl to them, or apt upon every litde Occafion to ftrive and contend with them, or deal uncharitably by them in any Converfation, particularly in ma- O Hctotis t94 Of Hindrances that keep Part IIL licious Surfjiizes^ and Sufpiciom^ and uncandid Cen- fures^ which are fo general in all^ but more abun- dant in our Times, when the Nation is divided into Parties^ and Men feem to have forgot that there is anj Religion towards E?2emies, or any Love due to them, who have given them perfonal Pro- vocations, or fide with a Party oppofite to that which they elpoule. And if upon a Survey of our Carriage in thefe Particulars, we find this ui be our Cafe, and that we are thus out of Charity, and have not forgiven any who have provoked us : It is very true, whilft that lafts, we are unfit for the Holy Sacrament^ (ince he who worthily joins in it, muft come in Love^ and have freely forgiven all the World. But then we are alfo equally unfit to pra'j^ or to ask the Forgivenefs of our own Sins at God's Hands ; fmce, if we pray in Wrath and Enmit'j^ he will not hear us. Nay, this not Forgiving others^ turns all our own Prayers into a Curfe^ and makes them a dreadful and downright Imprecation againft our- felves. For when we fay this Prayer, Forgive us cur l^refpajfes^ as we forgive them that trefpafs agamjl us^ with Malice? in our Hearts : The plain Engli/h of it is, that God would revenge our Tref- paffes on our Heads, as we are ready to revenge their l^refpajjes on theirs ; which is fo bold and fool- hardy an Addrefs, as no Man, I prefume, will put up to God, who confiders what he fays. When really we are out of Charity therefore, and have not forgiven others ; we are not only unfit to Communicate, but to the full as unfit to make any Prayers, or place any Hope in Almighty God. And when once he is fenfible that this is his State, ihere is no wife Man will continue in it, but will brthwith refolve to lay afide all his Refentments, and set out of it. This Chap. 3. Me7t from the Communion. 195 This he may find difficulty indeed, when he fees about it ; but it is ahfolutely neceffary to be done, and unlefs he would incur the Wrath of God, and the eternal Pains of Hell, which are ten thoufand Times ?nore difficult, he muft go through there- with. But if he confiders how much he himfeif needs to be forgiven, and how he has infinitely more provoked God, than his Brother has pro- voked him ; he will find it no very hard Matter to forgive him for Cbriji's Sake, tho' it might be hard to do it for his own. And befides, if he will not dwell upon the Injuries or Unkindnefe which are fo provoking, but cajl them out of his Mhid fo foon as he perceives they are enter'd into :Jt, it will yet be much eafier to him. He cannot quite forget them, it may be, fo.as that he fhall never more think of them : But when they hap- pen to ilart up in his Thoughts, without his Leave, he can chufe whether he will harbour and give Way to them. And if he will be careful to do that, the great Difficulty of Forgivenefs is re- moved. For it is our dwelling upon an Injury re- ceived, and harkening to ill Suggeftions, which aggravate the Deed, and the Malice or Unworthi- nefs of him who ofi^ered it, that heightens our Refentment thereof to that Degree, that we have much ado before we can bring ourfelves to be re- conciled. So that if we would not harbour and entertain the Thoughts of it, the Forgivenefs of an Injury would be found much more eafy. And this Remedy St. Paul prefcribes, to prevent all Wrath and revengeful Carriage ; L(t not the Sun go ■down upon your Wrath ^ neither give Place to the Devil^- or to a * Calumniator and Accufer, i. e» to'exafperating Thoughts and Infinuations, whe- [ O 2 ther 196 Of Hindrances that keep Part III. ther fuggefted to us by our own Minds, or by the Whifperings of others, Eph. iv. 26, 27. And thus having proved that we are hound to (hew our Enemies^ and thofe who have provoked us, all the Offices of general Charity, or all that Love which is due to our Neighbour at large^ even to all other Perfom ; fo that whilft we allow our- felvcs in the Breach of them, we are unfit for this Holy Feaft, and muft inftantly amend, that we may be fitted for it. I proceed now, 2. To (hew that we are 7iot bou?id to Jhew them all the Ojjices of /pedal Efleem^ Truft^ and Confi- dence^ which are not fit to he placed promifcuoufiy en all Men^ but on fuch only as are qualified for them : So that when we fail only in thefe, we are in no Fault, nor have any Need to be troubled, or kept back thereby. We are not bound to make an Enemy a fami- liar Companion, or a particular Friend, a Partner of our Secrets, a Sharer of our Trufi, or an Officer in our Bifinefs *, but may be more afraid of him, and keep more at a Diftance from him, and ufe more Caution and Referve in converfing with him, than with other Men. As for all the In- flances of general Charity, indeed, they are due upon a Reafon which is common to our Enemies with others, i. e, their being Men and Chriflians: So that they ought to fhare in them, and we fail of our Duty towards them, when at any Time we with-hold them from them. But as for thefe Marks of fpecial Efteem and Confidence, they are founded on particular Reafons and Fitnefs of Perfons, as Likenefs of Humour, Fidelity of Affec- tion, Apinefs for our Affairs, or the like : So that in them we are not bound to our Enemies^ who are plainly unfit, thro' their profefs*d Enmity, or treacherous Falfenefs j nay, nor to any one among ethers i Chap. 3. Men from the Communion. 197 others \ but are left at Liberty to make fuch Choice as (hall feem belt to our own Prudence. This Liberty mud in all Equity and Reafon be al- Jowed us, becaufe upon a right Choice of thofe ' Perfons, the Innocence^ Eafe^ and Safety of our Lives moft nearly depends; and without being left to Difcretion therein, we mud unavoidably throw ourfelves into inextricable Snares, and numberlefs Calamities. And that it is allowed, our Saviour clearly intimates, when he recom- mends to us the J-Vifdo7n of Serpents^ bidding us fhew all the Prudence we can devife, fo long as no Unrighteoufnefs mixes therewith, but it is wholly guided by the Bove*s Innocence^ Mat. x. 16. And in this he has gone before us in his own Pradice. For tho* he loved thofe zvho he- lieved on him^ John ii. with all that Love which his Law requires, i. e, with a general AffeBion: Yet, as the Evangelifi tells us, he did not truft, or commit himfelf to themy becaufe he knew all Men, V. 23, 24. So long then as we requite no Injuries upon our Enemies, or others that have offended us, nor are wanting to them in any Point of Juflice^ Cha- rity^ or Peace^ which is due to all Perfons ; we are not uncharitable towards them, in thinking the worfe of their Perfons, or carrying ourfelves at a greater Dijiance towards them, or forbearing to ufc them in the Quality of particular Friends and Con- fidents ^ as we did formerly,, or withdrawing fomc other fpecial Favours^ which their Fault has juftly forfeited, and they have no more Claim to. Indeed, if afterwards they repent of their Of- fence, which makes the Breach iDetween us, and amend that Fault which unfits them for our Buft- nefs or Converfe ; when only we ourfelves are con- 'Cerned in their Re-ad mi (Tion, and the Things wc O 3 have 198 Of Hindrances that keep Part III. have to intruft with them are not of that Weight as that we may jullly hz jealous over them, and we have no other Gaufe but that Offence to exclude them from the fame, it is a Chriftian Part, not only to retain them in a general Charity in com- mon with all other Perfons, but alfo to re-admit them to the farne State^ which formerly they held with us. When the Concern is not purely our own,, but we are fct to fecure hi^oer and more publick Ends ; there, it is true, we are not bound prefently to re-admit them to the fame State upon their Re- pentance. And thus it is in the Point of Bifci- j)li}ie^ wherein the Sin is not prefently pardoned, fo foon as the Criminal has repented of it: But the Punifhment is oft-times continued (as it was in the lajling Excommunications of the ^primitive Chriftians) that the Durablenefs of the Smart may both terrify others from offending in like Man- ner, and amend themfehes^ by begettting a more lading Memory and Abhorrence of their Offences. And thus it is too in Point of publick 'Truft^ when we adt not for ourfelves, but purfuant to our Care of others : For there we may lay afide Penitents^ becaufe they have once finned, thinking there is more Safety in thofe who have ftill flood firm, and kept always innocent. And thus St. Paul did with Mark^ who had once declined the Toil and Peril of converting the Gentile Worlds A6ls xiii. 13. For, after he had freely forgiven that Tergiverfa- tion, yet, fays St. Luke,, in the Difpute betwixt Bar^ • nahas and him,, he thought 7iot good to take him for a Companion, becaufe he had once deferted them, and ivent not with them to the Work ; but preferred Silas before him, who had never flinched from it, 4^S XV. q7, :2b\ AO, ' But Chap. 3. Men from the Com??tunion, 199 But when only we our [elves arc concerned in their Re-admilTion ; and when the Things which we have to intrull with tliem are not of that Weight as we may well be 'lealous over them, (in which Cafe, indeed, a great Caution is requifite) and when we have no other Caiife but that Offence to exclude them from our Kindnefs or Confidence (for if upon other Accounts the Choice at firft was ill made, and either already /;, or ma^j be alter'd to our Benefit, fince the fixing on any Man for a Friend or Dependant, is not a neceflary Duty, but a diicretionary free Thing, we are not blame- worthy in correding it :) When the Cafe, I fay, thus (lands, as to all thofe Particulars, it is a Chriftian A61 to admit returning Penitents to the fame State which they held bc-fore they offended us. For when once they have repented of a Fault, they are as fit for owx Affairs ov Friend/hip^ as they were before they committed it. So that if any Marks of our Difpleafure remain upon them ftill after that, which in the prefent State of Things might conveniently enough be alter'd, it is not their Unfitnefs^ but our Refentment^ which is the Caufe thereof. And when we go fo to eafe our offended Minds by their Lofs^ this looks not like forgiving a Trefpafs^ but revenging it. And this Re-admifTion to their former State, is ac- cording to St. jPW's Diredion, Col, iii. i^. to for^ give others^ even as Chrift forgives us ♦, for he ad- mits Penitents to the State of innocent Perfons, pardoning without upbraiding, andquite/ Thefe Pleas feem fair, and therefore it is fit they- fliould have an Anfwer. One Place feems to forbid all Suits and legal Righting of ourfelves y in cafe o^ Affronts and Indig* mties ; and that is. Mat. v. 38, 39. 2^e have heard^ fays our Saviour, that it- hath been [aid in the LaW of MofeSy an Eye for an Eye^ and a Tooth for a Tooth : i. e. When any one had offered thefe Vio- lences to them, they were allowed by judicial Pro^ cefs (this Law of Retaliation being direded to the Judges, Exod. xxi. 23, 24.) to inflid the very lame on them again. But in Oppofition to this, 0^2 Ifa^ 22S Of Hindrances that keep Part IIL I fa^^ unto 'jou^ rejlft not Evil,, or the evil Man *, not only forcibly by private Violence, but alfo le- gally by publick Procefs, for fo the Word -f" ren- dered Refift fometimes X fignifies, and its Oppo- fition to thefe legal Retaliations among the Jews here imports. But whofocver /hallfrVite thee on the right Cheek,, turn to him the other. And fo again in cafe of Lojfes and Spil of Goods, ver. 40. If any Man will fue thee at the Law, and take away thy Coat, or || inner Garment ; rather than con- tend with him for that, hazard a further Lofs, and let him take thy Cloak §, or upper Garment alfo. Conformable whereto the Apoftle tells the Corinthians, that they are utterly in a Fault, in not fuffering themfelves to be defrauded, but feeking Re- medy by a Suit, or going to Law at all, i Cor, vi. 7. Now in Anfwer to thefe Places, I obferve, 1. That they are not meant literally, and ahfolutely, of turning the Cheek to all Smiters, or yielding our Goods to all ravenous Incroachers ; nor forbid us at any time to ferve oiirfelves of Law, when we are brought before 'Tribu?ia,ls, For this ouc Blejfed Lord himfelf did, as we have feen when the Officer firuck him before the High^Priefi ; he offers not himfelf for another Blow, but argues againll the Illegality of what he had received already, 7^?^;^ xviii. 22, 23. And this St. Paul did, when the chief Captain would have fcourged him uncondemned -, he pleads the Privilege of a Ro7nan, which ought to fecure him from being fo hardly treated, ^^>xxii. 25. t As, Jer. xlix. 19. who will appoint me the Time, or as it is rendered in the Margin, convent me to plead ; ^hicb the LXX exprefs by Yii dyji^nfrildii f^oi J Andfg fi^ain, Chap. 1. 44. And Chap.4« Men from the Communion, 229 And this he did again, when Fejlus would have fcnc him to Jerufalem to be tried; he appeals to Ga^far, and claims the Benefit of his Judgment' Seat, where be oi/gbt to be judged, A6lsxxv. 9,10, 1 1 . They did not invite frefli Injuries, by laying themfelves open to them -, but flood upon their own Defence, and legally withftood them. So that thefe Precepts, are not to be taken in the li- beral Compafs (in which Senfe St. Paul, yea, and Chrift himfelf too, would have been Tranfgreflbrs) nor fo as to forbid us to ferve ourfelves of Law at any Time when we are brought before Tribunals : Since St. Paul, who very well underftood them, nay, our BlefTed Lord, who to the Height fulfilled them, have taught and authorized us by their Ex- ample to ferve ourfelves thereof. Nay, they do not jorhid us in all Cafes to bring ethers before Magiflrates, and feek unto Judicatories to right ourfelves : For St. Paul did fomething to- wards this, in his Contefl with the Philippian Ma- giflrates, Where, though he was an Offender againft the Laws, yet in regard they had treated him illegally, in fcourging him and Silas uncondemned, againft the Privilege of Romans, he terrifies them with their illegal Proceedings, and would not put it up, till they compounded with him upon his own Terms, and brought him honourably out of Prifon, in the Eyes of all the Citizens, A5is xvi. 3^5 375 38, 39. Befides, as I have already fhewn, that this feeking to Judicatures is fometimes law- ful among Chriftians, is evident from the Law- Courts in the Apoftles Days, which were prefcribed by the Apoftles themfelves for this very Purpofe ; it is clear, from its own Neceffity, fince there is no living in this World, for honeft and confcientious Men, witHout it -, from Code's h^vm^ appointed an Officer on purpofe, the Magiftrate I mean, to take Q 3 Care 230 Of Hbtdrances that keep Part III. Care of it ; and from his taking a;///? Law Deter ^ mination upon himfelf, as if he were the Author thereof. So ihzt fome fe eking imtG Courts^ and judi- cial Endeavours to right ourfelves, are ftili inno- cent ; and therefore all cannot be here prohibited. As for thefe Places then, they are not meant literally and abfolutely of turning our Cheek to all Smitersy or of yielding cur Goods to all ravenous En- croachers : They do not forbid us at any 'Time tc^ ferve ourfelves of Law, when others unjuflly implead us \ nor at all Times to feek unto Magi/irates, and implead others. But, 2. They are meant proverbially^ and only forbid MOVING Suits in lighter Loffes and Indignities^ fuch as our Lord there mentions ; or making Law the ' Minifter of Revenge in any others which are of more Lmportance. ' They require Patience^ and forbid MOVING Suits in lighter Lojfes and Indignities. To turn the Cheek to a Smiter^ is a proverbial Speech, which denotes our cahn Endurance and patient bearing of Injuries. And fo the afflidled Man's patient Car- riage is exprefTed, Lam. iii. — he giveth his Cheek to him that fmiteth him., ver. go. And to let him that flies for the Coat., i. e. the ^ Shirt or inner Garment, take the Cloak alfo., is a proverbial Phrafe too (for in the Truth of the Letter, a Shirt is no likely Matter of a Law-Sint) and fignifies an un- contefling Sufferance of fuch fmall Loffes^ though that may expofe us to bear fome others^ and thofe more weighty ones. So that when our Saviour bids us ^ive the other Cheek to the Smiter, and the dipper Garment to him that has taken away the inner ^ i. e. to venture the inviiing him to a ySTf7//i Injury by his Succcfs, rather than to ingage in Variance ; His Chap. 4. Men from the Communion, 231 His Meaning is, that in thefe, or fuch other light Injuries, which either leave no permanent Effe5l^ or only fuch as may be borne without any great Prejudice^ we fhould exercife our Patience^ and not go to Law, either to recompence the paft^ or to ■prevent future Sufferings. And therefore if in thefe f mailer Matters we enter Adlions, and implead others, that indeed is our 6"/;/; fince here he en- joins us charitably and patiently to bear them, and not to commence Suits for them ; as I Tnall fiicw more fully hereafcer in its proper Place. And as they forbid all Suits in thefe fmaller Mat- ters -, fo do they all Malice^ and making the Law the Inftrument of Revenge in any others which are cf more Importance, Te have heard^ faith our Saviour, that it hath been faid an Eye for an Eye^ and a Tooth for a Toothy i. e. they who had fuffe red Evil, were allowed in Courfe of Law to return it, when as in thefe Inftances mentioned, they had no other Be- nefit thereby, but only the Pleafure of feeing him fmart who had occafioned their Sufferings ; which is properly revenging the Injury they had received, for to revenge an Injury, is in Hatred to return it. But in Oppcjltion to this, I fay unto you (^ that Re- venge being the Thing there allowed, it muflalfo in this Oppoficion be the Thing here prohibited) refifi not Evil^ i. e. in any kind of Refiffance, which is revenging it as they might: But whofoever floall fmits thee on the right Cheeky turn to him the other ^ Sec. i, e. Be readier to fuffer another Injury, than fpitefully to commence a Suit, or in any fort to revenge that which is received already, ver, ^S^ 39, 40. As for this Place in St, Matthew then fit forbids us not to defend ourfelves by Law in any Cafe, nor in all Cafes, to bring an Aulion^ and implead others. But ic only forbids Suits in ligljter LoJ}}s and Indig- 0^4 nlties^ 232 Of Hindrances that keep Part 111. 7nties^ fuch as our Lord there mentions, and making the Law the lnftru7nent of Revenge in weightier Mailers. And the fame is to be fald of that Paflfage of St. Paiil^ I Cor, vi., where after having taxed both the Sin and Scandal of impleading each other be- fore Unbehevers, he adds moreover : Now there is utterly a Fault among you^ hecaufe ye go to Law one with another, JVhy do ye not rather take JVrong ? V/hy do ye not [uffer your [elves to he defrauded ? ver. 7. In which Words the Apoftle doth not fpeak as a PabUfher of a new Law, but only as a Teacher and Monitor of what his Lord and Mafter had taught before. And the Words are not to be taken in their utmoft Latitude, more than the forementioned Words of our Blefled Saviour were, or made to forbid this Way of legal Defence of one Chriftian againfb another, univerfally and in all Cafes : But they are to be reftrained to little Caufes, as a Prohibition againft Litigioufnefs, or running to L^w, as the Corinthians then were wont to do, for li'ght and tolerable Injuries. This Littlenefs of their Caufes^ he taxes, ver. 2. If the IVWld fhall he judged hy you, are ye iimvorthy to judge the fnallcjl Matters ? or, according to the more literal Rendring, * in thefmallefl Judicatures, f. e. in Courts fet up for hearing or determining fmall Caufes ? And he refers to it again, I conceive, ver. 4. when he fends them for Arbitrations and Decifions of the Dilrerences then current among them, to thofe who are leafi cfieeined in the Churchy i.e. to thofe of the leaft Note, not in the Rank of Chridians, but f in the Rank of Judges, or to fuch inferiour Courts, or Arbitrators, as fet to hear and decide the loweft or flighted Matters. in he. And Chap. 4. Men from the Communion* 233" And indeed thefe Corinthians^ whofe Law Suits he here condemns, feem at that Time to have been very hcigious, and apt to quarrel, or go to Law on fmall and (lender Pretences. The Apoftle taxes them for their Contentioufnefs in his two Epiftles to them. And in this Place he reproves them, as Perfons who were ready to make ufc of Law, not only to redrefs Injuries, but alfo to commit them, and who were neither willing to do Right nor to take Wrong. Inftead of juffering 'jour [elves to he defrauded^ faith he, je do Wrongs and defraud^ and that jour Brethren^ ver. 8. So thac among thofe Perfons, going to Law was utterly a Faulty being ordinarily on fuch Accounts, as were too light for the Hearing of Courts or Umpires, and fhould have exercifed their Chriftian Charity and Patience. Indeed if we take away Suits for tolerable Injuries, and for Gratification of angry Paffions, we Ihould cut off the greatefl Part of thofe Caufes which are wont to trouble Courts, and to divide Neighbourhoods ; and the ordinary State of Chriftians, would be a State of Peace and Patience, and Suits would become rare Things among them. And this Reftraint and Inhibition of Suits at Law, viz, the Prohibition of going to Law ordinarily, by the ufual Latitude of Speech in moral Rules and Maxims, which are uttered indefinitely, though they be intended only for the moft Part, may be call'd by an indefinite Speech, not going to Law^ as St. Paul calls it in this Place, ou not refifting Evil, as our Bleffed Lord was pleafed to exprefs himfelf when he fpake thereof. And in this Senfe it might be faid of the Primi- tive Chriftians, as Athenagoras doth, that * when their Goods were taken away by Violence^ they did Athenag, Legat. /. 12. mt 234 Of Hindrances that keep Part III. ml go to Lazv forRjdrefs, becaufethey did not do ic for any tolerable Injuries, which made up the Number of Adtions that troubled the Courts, and were the common Caufcs of Suits to others. Befides which, the greatell Part of the Violences they fell under, were Loiies for their Religion, which the Heathens took Occafion to offer and put upon 'em^becaufe they were under a general Odium, and inftead of punifhingtheMagiftrates, might be willing to connive, or fometimes to encourage what was done againft them ; whicli Sufferings coming on on them for his Caufe, and with fuch Countenance both from Courts and Rulers, they did not feek to redrefs them by Law, but bore them with Pa- tience, and trufted to God for their Recompence. As for thefe Places then, which feem to forbid Suits, either on LoJ/}s or Indignitks^ they do not forbid them ahfolutel)^ and in all Cafes. They only forbid us to fly to them in fmaller Matters, fuch as our Saviour mentions ; or to make them a Means of Revenge in great Ones, So that there is ft ill Room left for Suits at Lavo in Cafe of greater Injuries ; which, although all good Men may and will feveral Times put up, without feeking a legal Redrefs, when by fuch patient Sufferance they can ferve the Purpofes of Piety and Prudence: yet, when the Affertion, or Profecution of their own juft Rights therein, is of confiderable Account to themfelves or their Families, or is fit and re- qaifite for wife and good Ends ; they may fafely call in the Help of Law to indemnify themfelves, and feek to Couts without any Offence to God, or Wrong to a good Confcience. And thus it appears, that Suits at Law are not finful in themfelves, but may lawfully be ufed, if there is no Unlawfulnefs in the Ground, and Way iff Mann-'^rn^:}!!, The Thing itfeif has no Sin in it, and Chap. 4. Men from the Commnnio?i, 235 and fo may be innocent, if we take Care that no other Sin doth adhere to it. So that barely to try a Title, is no Matter of any Man's Account, nor has any Oifence in it all. But although Suits at Law are not thus unlawful in themfelves, but may fometimes be innocent : Yet as I faid, 2. They are our Sin^ a?2d a Matter of our Ac- county when they arc either enter"* d upon an unjujliji' able Ground J or are carried on by a finful Manage- ment. I. I fay, Suits at Law areourSin^ and a Matter of our Account^ when they are begun upon an unjujii- Jjahle Ground, It is not every Caufe that ufually begets it, which can warrant and juftify a Law Suit before God, For fometimes Men are led on to it only by Re- "jenge^ when they have no lading Damage to be repaired, but feek only their Brother's Smart, and to be even with him who occafioned theirs : And then the Suit muil needs be unlawful, having a Sin at the Bottom of it. And at other Times, when there is a real Damage^ yet it is fo trivial^ as that the Making of it up will not countervail the Evils and Temptations of a Suit : and then it will be finful dill, as wanting a Ground of fo much Weight, as can bear the Burthen of it. For a Trial at Law^ befides its being a coftly and painful Thing, is alio a very perillous State, and a dan^ gerous 'Temptation. It will be fare to put the Perfbn whom we fue, to much Trouble and PaiiiSy in colle cling and examining Evidences, preparing Wit- neffes, informing Advocates, and attending Courts, which is Toil in itfelf, and an Hindrance to bet- ter Bufmefs ; and in the whole Courfe and Con- duel of it, it will put him to confiant Charges and Expence, And it will be a State of great Tempta- tion^ 236 Of Hindrances that keep Part III; iion^ both to him and to ourfelves^ infnaring us, un- lefs we are very circumfped to prevent the fame, into covdom Wijhes^ or Delays of Jufiice^ or vexii'^ tious Arts^ or uiicharitahle Surmifes^ and revengeful ^hoiights^ or deceitful Stiggeftions and Falfijicatiofis^ hypocritically clifguifvig the Weaknefs of our own Caiife, or iinreafonably aggravating the Flaws of our Adverfarics to our own Profit and his Pre- judice, and the like. Thefe Sins are ever be- fore Men whiift a Suit is depending •, they have conftant Opportunities for them, and are perpe- tually provoked to them ; and it muft be 2i great Condu5i and Proofs both of their Skill and Care, that mull preferve them from being intangledand ingaged in them. And (ince there is fo much Toil attending a Law Suit, fo great Charge occafion^d by it, and fo 7?iany Temptations and great D anger s, both to our own Souls^ and our Brother^s, laid in the Way thereof ; it muft not be a light Thing, but a weighty Caufe indeed, which can over-balance all thefe Confiderations, and juftly draw us to commence it. But in this Point to be more Particular. Suits are unlawfully entred, when they are begun, either, 1. For Revenge, and not for Reparation of Da* mages. Or, 2. When for Reparation only of finall Things^ which cannot cmntervail the Evil and Hazard of a Suit, but ought to exercife our Patience and Forgive- nefs, and fo he put up without Recourfe to Judicatures, iji. I lay. Suits are unlawfully entred, when they are Vindictive, not Reparative, and are begun only for Revenge, noi for Reparation of Damages. And this they always are, when they are commenced cither again ft infolvent Perfons-, or upon fuch Words find Act ions again fi others^ for which y befides Cofls^ m Chap. 4. Men from the Commimion. 237 710 Da?nages that are valuahky are like to he allo^v- ed us. They are not reparative^ but vindinive,v/hcn they are commenced againft infolvent Perfons, When we fue a poor Man, who cannot pay what he owes, or recompence the Wrongs which he has done us, it is not that our own Sore may be heaFd, but only that his Smart may be wrought by the legal Pro- cefs. For the Law doth not make him coin Mo- ney who has it not, but only forces him to pay it, who has it, but will not part with it. To put a Beggar in Prifon, and run him out at Law to th^ utmoft, is not the Way to put Money in his Pocket ; fo that when we have to do with fuch a Perfon, it is only Revenge upon him, and not the Compenfation of our Lofs, which we can pro- pofe to ourfelves thereby. If we go to right our- felves by the Law then upon an infolvent Man, we go only to return the Hurt which he has done, and to be even with him. And this is a great Inftance of an hard Heart, and a fpitefid Spirit ; and is quite contrary to that brotherly Kindnejs^ Compajjion, and Forgivenefs, which how u7iworthy foever he may be of it, yet, fo long as the Miferj of his Cafe requires it, God has enjoyn'd us to ufe towards him. It is exadly to deal with him, as the wicked Man did with his infolvent Brother in the Parable, which provoked God to return the fame Rigor upon his own Head again. For when be owed his Lord ten thoitfand Talents, he freely forgave him that great Debt^ becaufe he was 720t able to pay it. But when his Fellow-Servant, who ewed him only an hundred Pence, could not tender down that fmall Sum when he demanded the fame, he (hewed nothing of that Compaflion towards this poor Man which God had fhewn towards him, but laid Handi on hi?n^ and caft him into Prifon till Payme}it 238 Of Hindrances that keep Part III, Payment ftiould be made. Rut when the Fellow- Servants told this to their Lord, he refolves to deal with him in his own Way, and ftridly exa5fs that Debt, which odierwife he intended freely to have acquitted, delivering him, as he had done his Brc" ther, to the Tormentors, till all fhould bedifcharged. And y^? Ukewife Jhall my heavenly Father do to you, fays our Saviour, if ye from your Hearts forgive not every one his Brother their Trefpaffes, Mat. xviii. ver, 24. to chap, ip. And what 1 have here faid of infolvent Perfons, has Place likewife more or lefs,according to the De- gree of their NecefTity and of our Ability, in others whom we are obliged in Charity to fpare. A good Chriftian mud be a charitable Perfon, who mud avoid doing, not only an unjuft, but alfo a rigor- ous and hard Thing. And in righting of himfelf, he muft confider, not only what fatisfies his own juft Claims from others, but alfo what fuits with his Ability and Chriftian Obligation of (hewing Companion tov/ards them. And therefore in le- gal Seifures and righting himfelf on thofe, who, tho' not perfedlly infolvent, are yet very necefli- tous, a good Man will not be hafty in going to Extremities ; nor, when he doth, will he take all away from them, and neither leave them Cloaths to wear, nor a Bed to lie on. He will deal with them with Moderation and Tendernefs, and have a due Regard to the Supply of their Needs, as well as to the Satisfadion of his own Claims. Being put to right himfelf upon the Needy, he will look upon it as a Call from God to Charity, and make companionate Abatements, more or lefs, according as he has mofe or lefs of that noble Difpofition, which in Tendernefs for others, as St. Paul fiys, feeks not her own, i Cor, xiii. 5. and according as his ov/n Ability, and the Degree of their Necefiity may require. Buc Chap. 4- Men from the Communion, 239 Bun if they are commenced againft refponfible Perfons, they are not r t'par alive ^ but vindicliv* ftill, if they are upon fiich Words or Aullons^ for ijohich belides Cofts^ no Damnges that are valuable are like to be allcwed us, A great Number of Suits are for ahufive TFcrds, or a Bex on the Ear^ or other trivial Matters, which leave noferma- nsnt ill Effecls^ but if our Faffions may be with- held from eftimating them, pafs oil without making us the worfe^ or doing us aivj Prejudice, And in all thefe, fince there is no Damage that (licks to us, there is no Need of any Reparations. So that if we begin Suits, it is not to indeinnify ourfelves^ but to be vexatious^ and affiiSl others who have affli^ed us, wherein confifts the very Na- ture of Revenge, And this is always unlawful, and mod exprefly forbidden to all us Chriftians : To the 7^ wj, in- deed, it was allowed m the Old Te/lament : For they were permitted to return III for III, and to demand an Eye for an Eye, and a "Tooth for a, Tooth, when thereby their own loft Member was not reftored, but only their Adverfary's was fent after it, and, bating the Pleafure of Revenge, they reaped no other Benefit by it, Mat. v. ^^, But this is moft ftridly forbidden to all us Chrif- tians in the New Teflament. For we are taught to recommence to no Man Evil for Evil, hut to over^ come Evil with Good, Rom. xii. 17,20, 21, . to forgive ihofe that trefpafs againft us, i. e. not to return their injurious or hard Ufiige, as ever we exped Forgivenefs of our own Trefpajfes at God*s Hands, Mat. vi. 12, 14, 15. And particularly in Oppofition to this going to Lazv for Revenge, our Saviour forbids us judicially to refift the evil Man, as has been (hewn, /. e, in Courfe of Law, to re- turn the Evil oa him, as by Virtue of that Rule, an 240 Of Hindrances that keep Part III. an Ey for an E\c^ &c. the Jews did : But, in- ftead of that, by the Phrafe of turning one Cheek to h'wi who has jlruck the other ^ he requires that we patiendy fubmit, and fit down under it, Mat, v. 38, 39, 40. ^ This then is the Jirjl Thing which God requires to the Lawfulnefs of all judicial Trials, viz, they m.uft never be vindiclive but reparative^ and we mufl: not fue another in order to his Smart and Prejudice^ but only to heal or fecure our own [elves ^ either by holding the Goods which he claims from us, or by rej^airing the Lofs^ which he has occa- fjoned to us. 2. Suits for Reparation of Lojfes are unlawful, when the Reparations are only of fmall Things^ which cannot cou7itervail the Evils and Hazards of a Suit, but ought to exercife our Patience and For- givenefs, and fo be quietly put up without Re- courfe thereto. In the Courfe of fecular JVifdom, indeed, which looks only to fecure the Concerns of this World, when Men are rich or potent, and have Wealth and Intereft enough to go thro' therewith, the frnallcft Affronts or I}?fring??ient of their jufl Power and Privilege^ are often- times efteemed a fufficient Occafion of a Law-fuit, For thereby they think they flop the fir ft Breach in their own Right, which, if it be fuffered to be once made, as it is in the Breach of a PFater-Bank, or a fortified Wall, it is after that a much eafier Thing to widen it. They cJjcck an incr caching Humour in the Bud, before it has got Heart, or Ground enough to make a greater Conteft. And they fliew the World that they are not of a f elding 'femper which will be wron^d or baffled \ and thereby ftrike an Awe, which will keep all others from attempting them, and purchafe their own Quiet. Upon thefe, or fuch Chap. 4- Men from the CiOmmiinion, 24? fuch like fecuLir Max'iim^ when nothing but the Intereft of this World guides Men, they many Times conclude that the flightefl: Wrongs are not to be put up ; and therefore, when in any trivial Thing their Right is invaded, they betake them- felves to Courfe of Law, for Maintenance and Vin^ dication thereof But in Religion the. Cafe is aker*d. For that feeks not only what is fit to fecure ourfelves^ and maintain our worldly Rights-, but what is fit to maintain an univer-fal Innocence^ and to fliew Cha- rity towards others. Its main Work lies in lefTen- ing the Love of this World, and making us eafy to part with any Enjoyment of this Life, when it becomes inconfiftent with any Duty, and in- dangers our Paflage to a better. And therefore, altho' fecular Wifdom would^ perhaps, fometimes advife us, yet will true Religion altogether forbid us to go to Law for trivial Lojfes. For a Suit at Law^ as I have noted, will put our Adverfary to great Coft and Pains \ and fince in Chriftianity he is our Neighbour and our Brother^ this we ought not to do for little Things, whereby we n:iall not gain near fo much as he lofes -, for this is not accord- ing to the Commandment, to love him as ourfelvcs^ Mat. xxii. 39. Nay, it will h^2L great Snare both to his Virtue and ours ; for altho* it be no State of di- re^ Si?2^ yet it is a State of very dangerous Temp- tation, there being fo many Ways to offend while a Suit is carrying on, and it being fo very hard to , avoid them without great Condu6l and Circum- fpedion. And this alfo we ought not lightly to caft either in the Way of our own Souls, cr of our Brother^s, Yea, we y^<3// not do it, if we have any of that tender Love and Care for Souls which ChriJ} has fhew'd, and which he requires us to fliew, when, upon a Profpc(5t of faving them, he R commands «4^ _ ^f Hindrances that keep Part 111. commands us not only to hear a Reproach^ or to part with our Subftance^ but even to lay down our own Lives for others^ i John iii. i6. Thus, when the Damages to be repaired are but of f7nall Account, and the Trouble and Charges of the Suit will take much more from him than we are like to get by it ; out of our tender Care of all Perfons^ whom God commands us to love as we do our/elves •, and out of our Love to each ether'' s Souh^ and a Defire to keep both ourfelves and them from dangerous 'Temptations^ which would rob us of our Innocence (a Thing that ought not to be hazarded for trifling Regards) we ought patiently to hear the Lofs, and not feek out by Law to redrefs it. And this, as I have intimated, is what our Saviour has exprefly commanded. Mat. v. If one fmite thee on the right Cheeky which is a to- lerable Affront, turn to him the other alfo^ or cx- pofe thyfelf to be fmitten again, rather than refill it judicially. And if any Man fue thee at the Law^ to take away thy Coat^ or inner Garment, a Thing that may eafily be fpared, hazard an higher Lofs, and let him take thy Cloak alfo^ rather than fue to regain it, ver. 38, 39, 40. So that rather than fue to recover little Matters, and enter Adlions for fmall Reparations; we muft be content to want them, and fit down without any Repairs at all. And. in rating, when Things are thus little and frivolous^ we muft not judge by our own Pride and Pajflons^ which count nothing little, but aggrandize every Affront or Injury that is done to our own felves : But by the Reality of 1'hi?igs, and according as we ourfelves fliould judge, were we humble and difpafTionate, or as they would be judged of by other holy and indifferent Pafjm, Our own Pride^ and the Opinions of the Worldy Chap.' 4. Men from the Commmm, 24.^ Worlds would whifper to us, that every Trefpafs againft us is intolerable^ and deferves a Frocefs\ every Imputation of a Lie^ a Stab ; and every ac^ tmmble Affront^ a Suit at leaft^ if not a Chalkiige^ But Pride and Paffwn^ and the Opimom of the World, mud not be our Counfellors : For we re- 720unced thenm at our Baptifm, when we were firfl made Chriftians ; and if we would pleafe God, they mufl not fway us, but ought daily to be mortified ^.ndfubdued in us. And fince they are fo much oar Sin^ and fo diredly againft our baptifmal Vow and ProfeJJion ; we muft not think to excufe 6urfelves for going to Law on little Lojfes and hi- dignities^ by faying they feemed great according to their Reprefentation of diem. In judging then what are little Things, we muft not be governed by our own Pride and Pajftons^ but by the Reality of things y and the Judgments of difpajjionatey humble Perfons. And this our Lord plainly fhews, by fetting down a Bo:^ on the Ear^ (which in reality doth no Hurt, nor leaves any permanent Effedl behind it) among thofe light Indignities which otight not to be a Matter of a Suit, though every where the Pride and Pajfions of Men, and particularly at that 'Time the Haughtinefs of the Jews^ thought it a great Thing, which Ought by all Means to have Satisfadion made for it. For this,, as a * learned Man obferves, was their Rule about it. Doth any Perfhn give his Neighbour a Box on the Ear ? let him give him a Shilling, yea, fays Rabbi Judah, a Pound ♦, or if it were upon the Cheek, let him give him two hundred -f Zuzes to make Amends for it » Nay, if he give him another Box, be ottght to give him four hundred to recompence * Dr. Lightf. Hor. Heb. in Mat. v. 39* •f i. c. in Englifh 0/«, 6 /. 5 j. R 2 ' jV, 244 Of Hindrance that hep Parting i/. So great did they think the Indignity to a Jewijh Maiu efteeming all their own Nation^ as he obferves from Maitnonides^ even thofe of the moft beggarly Condition^ to he Gentlemen^ becaufe they were all the Children of Abraham. And thus it appears when a Suit is unlawful upon this frji Account, viz. its e?2tring upon an unjuftijiahle Ground. For fuch it is in all Cafes, when we bring an A6lion only for Revenge^ and not for Reparation of Damages ; or when for the Reparation of fuch y^«^//T'/6i;7g5, as ought not to expofe us to all the Evils and 'Temptations of a judicial Procefs^ but to exercife our Patience and Forgivenefs ; which Smallnefs of Things is to be rated, not by Mens Pride and Paffions^ which efteem no 111 fmall that is done to themfelves, but by the Reality of Things^ and the Judgment of humble and diftajfionate Perfons. And this holds true, not only in Lofles and Indignities offered to ourfelves\ but alfo in the Cafe of fmfl^ when they are offered to others who are committed to our Care and Guardianfliip. For when Suits are finful^ as we have feen they are in the Cafe of Revenge^ and of lifter Affronts and Injuries^ which Chrift commands us not to redrefs by Law, but to bear with Patience : I fee no Dif- ference, but an equal Unlaw fulnefs^ whether we fue upon our oz^n^ or upon their Accounts. For furely our taking of a Trufi^ doth not ingage us to difohey our Lord, or do any evil Thing j but only to do all that for our Charge which we can do for them, as good Chriftians and honeft Men. And therefore in lighter Matters, when Suitsare finful, v/e may no more fue for them, than we can tell a Lie, or fwear an unlawful Oath, or over-reach in their Caufe, or be guilty of any other Tranfgreffion, If they were come up to aft in their own Namc^ in Chap. 4. Men from the Comniunion. 245 in thefe Cafes 2i judicial "Trial would not be lawful', but a Sin in them : And where they themfelves could not fue, we muft not think that we^ who adl only as their Proxies and Reprefentatives^ may- do it for them. If thefe Loflcs and Indignities, which are fhewed to them, were offered to our^ felves^ we ought not to commence an Action, but to be patient under them ^ and they havenoRea- fbn in the World to think us wanting either in our Trujt^ or Friend/hip^ when we do all that to the utmoft in their Cafe, which we durfl do in our own. So far then a£ Suits are finful^ and the putting up Injuries without entring Adlions for Reparation thereof is a JiriM Duty^ as it plainly is in cafe of ligker Loffes and Indignities ; it equally obliges us in "Trujl for others^ as in our own Bufinefs. Where it is no Duty^ indeed, and where a Suit is not a Sin^ though Forbearance might fhew a greater Height of Chriftian Patience and Perfedion, as it is fometimes in the Cafe of greater:^I}iJHries^ there is a Difference ; and though it were commendable ftill to refrain in our own Cafe, yet it is not in theirs. In the former Inftances, to forbear is a necejfary Point, having an exprefs Precept for it ; and necelTary Things may be done for them by thofe who reprefent them, without their own Con- fent and Approbation. But in thefe Cafes where it is no Sin, to forbear is no necejfary Duty^ but a "voluntary Aol : And it is no Part of oar Trull to perform voluntary Heights, and unrequired Gene- rofities at their Coft ; but if thefe be done, they muft be left to themfelves, when, by making it a Matter of their own Choice^ they themfelves may have the Virtue,, and the Reward of it. So far then, as the putting up an Injury without a Suit is Xiofiri^l Buty^ but only 2i Free-will Offerings and R 3 a t^f> Of Hindrances that hep Part III; a voltintar'j AEl^ it mufl not be done in their Cafe ; though it were much to be commended in our own. But when Patience is a Duty, and Suits 2iVtfinful^ whether it be ;/6^/> Concern, or ours^ it matters not, for both are eq^iial. We muft ht faithful to our Lor d^ and obferve the Duties o^ Patience^ Peace^ For-* givenefsy and all other Laws of God, in adling for others as well as for ourfelves. So that when there is no judifiable Ground of Suit, we muft abftain from it, whether it be for puhlick or private Ends, whether it be only our Charge^ or we ourfelves that are concerned therein. And this I have noted for the Ufe of thofe, who, I think, are much out in this Point. For there are feveral, who would, or at leaft pretend they would bear much in their own Bufinefs^ who will bear nothing at all, and yet think they are not litigious^ in commencing Suits for every Trifle, v/hen they are in Trufi for others. But as fome Suits are thus unlawful ^ becaufe they are upon an unjufiijiable Ground ; fo, when the Grounds are good^ are others unlawful, 2. Becaufe they are carried o/i by a finful Ma- nagement, A Suit at Law is a very dangerous St ate ^ and has firong "Temptations to feveral Sins accompanying it; And if, when there is jufi Caufe for it, any of thefe are incurr'd in the Management thereof, it is our Sin ftill, and we fhall be put to anfwer for it, ' To fhcw what thefe are, and when Suits are un- lawful upon this Account, I obferve, that when we have an A(5lion againft any Man, we muft for all that look upon him as our Neighbour^ and love him as ourfelves^ Paying him all that Jujiice, Peace, and Charity^ which are due to all Perfons. And this is hard to do, when Men purfue any Contro- ^d-r/z^j wherein their Intereft is concerned ; efpe- cially, when they are publicky ar)d, if they do not i fuccced^ Chap. 4. Men from the Co7nmunion\ i\f fucceed, the Eyes of the World look on to fee them worfted, as it is in Law-Suits. For then Conquejl is the End which is ordinarily fought, and in Profecution of that. Mens Paffions generally are ingaged ; and hotb thefe are oppofue to the Love of others^ and feek only to pleafe oiirfelves, and fo pufli us on to tranfgrefs this great Law of Charity m feveral Inftances. Where Conqueft is the End, there is much Emulation and Strife to gain it 5 and where Envy^ or Emulation * and Strife is^ faith St.James, there is Confufw?!, a?id every evil fFork^ James iii. 16. And vjhtre Pa//i on is high, and Anger is once moved, there a Lazv of Love is not like to be obferved ; for, as the fame Apoftle fays, the Wrath of Man worketh not the Righteoufnefs of God, James i. 20. And fince Law-Suits generally have both thefe attending them, they do too often lead the Litigants, God knows, into many Breaches of y/^7?/V.?, Peace, and Charity towards each other, particularly into thefe following : If their Caufe is had, they ufe Belays to tire out their Advcrfaries ; they feign Pleas to gain Time for themfelves, and infifi upon Punclilio^s in his Proceedings, wholly foreign to the Merits of the Caufe, to make him begin all afrefli, and hunt out all Referves of Law to prolong the Suit, and fufpend the Sentence. And this, befides its being moft op^. pofite to Love and Brotherly- kindnefs, and being a Courfe mofl; uncharitable and vexatious, is alfo a moft unjtifl Thing, being a doing JVrong as far as in them lies, and endeavouring, what they can, CO put an Hindrance and Stop to Juflice, And whether it be^Wor had, they generally incur many Sim in purfuing their Caufe, and fall R 4 . into 24^ Of Hindrances that keep Part IIL into fundry Inftances of lytjujlice and Uncharitahk'^ nefs to fucceed in the fame. ' They have a lo}igr,ig Befire to overcome^ and to have the Verdidl pafs for them, be it Right or JVrong -, which is coveting other Mens Goods, againft the Law of the tenth Commandment, Exod, xx. 17. And this difpofes them to judge all in Favour of their ^'«x'/7 Right, and to fret and 7nurf?iur when they have loft the Verdi6l, and to fufpe^i ('if not co7nplain) of hijuftice in the Judge and Jury^ who were concerned therein , againft the plain Duty of Patience, Reverence to Governors^ and meek Suhmijfwn under Judgment. They v/atch their Opportunity to take Advan- tage of their Adverfary's Over 'fight, or to bring the Trial on at a Time when he doth not expe^ it, or is unprepared fox it \ which is not only againft the great Law of Charity, that, as St. Paid faith, feeh 7Wt her own at other Mens Hurt, i Cor. xiii. 50 but alfo againft Jujlice, which forbids defrauding, or going beyond our Brother in any Matter^ when we tan over-reach and cut-wit him in the fame^ I ^bejf. iv. 6. They fuggeft falfe Pleas, or fupply Circum- fiances out of their own Heads in favour of their own Caufe, and, when a little more would do it, ftretch beyond the Truth, to help out an Evi- dence, and make the Matter full to ferve their Purpofe ; which is clearly againft the Duty of Simplicity^ and fpcaking the ;plain Truth with our Neighbour. They have an inward Hatred againft their Ad- verfaries, which makes them envious at any Good, and glad of any III 'that doth befal them, efpe- dally in the Procefs of the Caufe, and which renders them apt to Jurmife ill^bings of them, and 4^fcime them as often as they can find a fit Occafion fo Chap. 4. Men from the Commimion. 249 io to do, and to watch all Opportunities of being revenged upon them, and to burft out into Anger and exafi>erating Carriage^ Strife^ and Variance^ Clamour and biiler Words againfl: them, upon any the leafl: Provocation All which are diredly contrary to the great Duty of Love and Charity, which rejoices with them that do rejoice, and ivecps with theni that weep \ Rom. xii. 15. v^\\\d\ [uffers long and is kind, which thinketh no Evil, i Cor. xiii. 4, 5. which renders Good for Evil, Rom. xii. j7, 21. v/hkh puts away all Bitternefs, andWrath^ and Anger, and Clamour, and Evil- fp caking, with all Malice, Eph. iv. 31. and ingages us, fo far as ic is pojjihle, . and as much as in us lies, to live peaceably with all Men, Rom. xii. 18. Laftly, They love to be vexatious, and cut out Work for their yldverfaries, deferring a Trial feve- ral Terms for no other End, but to make them throw away both their Money and Pains in at- tending to prevent a Surprife *, or putting them to prove needlefs Things, which influence not the Merits of the Caufe •, or infifting on every Fetch of Law, that may be an Hindrance in their Way, though it is no way necefTary to the main Bufinefs*, or ftudying other mifchievous Arts of creating them. Trouble, and being vexatious ; which is abfolutely againfl: the loving of our Neighbour as our- felves, and having a Brotherlykindn.cfs, and doing Good as we have Opportunity to all Perfons, Gal. vi. 10. and is that very Sin which St. Paul men- tions, and which he exprefies by TVickednefs or Mifchiev^ciifnefs, i, e. a Studying to do Mifchief, and make ^ Work for others, Rorn, i. 29. Thus, to mention no more, are all thefe Pro- longations of Suits, and Delays of Jujlice, thefe co- * Tlovn^let Ik it^a^JKim els liven vta^cl «?» ot/7?'« ttov©- VCtGUS- i^o Of Hindrancei that keep Part Illi vetous Dejires, and J^s of Impatience^ thefe ^rls of Circumvention and going beyond our Adverfaries^ thefe deceitful Suggeftions and Falfifications in Plead;- ings^ thefe mifchievous and vexatious JVays^ this Hatred^ Envy^ Evil-fpeakings and Surmijes^ Anger^ BitternefSy Strife Clamour^ Revenge^ dzc, which are fo ordinarily the Concomitants of judicial Caufes, molt unlawful and forbidden Things ; fo that whenfoever we have any Suits depending, we fin in them, if any of thefe do intrude and mix therewith. A judicial Controverfy that is begun upon ajuftifiable Ground, will not be innocent if it is carried on by fo unjuflifiable a Management. And therefore to clear our Gonfciences in all legal Trials, we muft take care, not only that, after all ether Means of righting ourfelves have fail'd, the Suit be commenced for a "Thing of Weighty which is zjuftifiahle Ground •, but alfo that it be purfued in Ways of all this Juftice^ Charity^ and Feace^ which makes a jiijlifiahle Management, For it is not enough that the Caufe be good, ynlefs the Manner of maintaining it be good too. This, I muft confefs, is an hard Point, becaufe in managing a Suit we are in the Way of fo many Sins, and meet at every turn with ftrong Temp- tations, which muft needs very much endanger us. For all the Way thefe Sins lie before us ; fo that unlefs we have a conftant Care, we (hall ftep into them. They generally ferve our Ends, and fet on the Caufe ; fo that we are ftill under a Temptation to them. And, what thro' our own Intereft and Defire of Conqueft, what thro' the Oppofition which is made, unlefs we are very circumfped, our Paflions will be engaged ; and then, more or lefs, we fliall be hurried into the Commifiion of them. So that if no Suit be inno- cent where the Ground is good, except all thefe Sins Chap'. 4- Men from the Cmmuniofi. i^i ' Sins be avoided in the Management ; it will be a very hard Thing, may fome fay, to fue inno- cently, and appeal to Courts at all. This, indeed, is very true, and I am ready to confefs fo too. For though fome even temper* 3, Men, who are endowed not only with great Good- nefs^ but alfo with great Difcretmi and Government of theinfelves^ may do it with fomeEafe, and not find it ver^ difficult ; yet are thofe Men very few in Number, who are fo well fet out, and qualified for an irreprehenfible Management of Law Suits. But ordinarily it is a very difficult Talk, and there is great Danger of offending God attending the fame. For I think there is hardly any thing, that fhews more the Conduoi and Gocdnefs of a Man, than to be able to keep innocent whilft he is put upon contending, and fo to manage a Su'it^ or other Conteft^ as that his own Confcience fliall have no Caufe to accufe or conde77in him for it when he has done. But then the Effe6l of this can be no- thing elfe, but that Men be v^ry Jlow in coming to a Suit at Law ; and very circiimfpeB in all they do, when in a Thing of Weight, after other Means have been tried in vain, they cannot avoid it. It muft make ihtmjlow in. coming to it, I fay. And this, befides its quitting them of the Ha- zard^ will, I believe, make alfo for their Eafe ; for they will generally find lefs Difficulty in hearing their Lofs^ than in keepingthef?ifelves innocent^ whilll they feek judicially to repair it. But when the Thing is of fo great Weight, that a Suit cannot well be avoided ; it muft make them very cir- cumfpedt and watchful over themfelves all the Time it is going on, left they incur any of thcfe Sins in Purfuit thereof The Greatnefs of their Care muft anfwer to the Greatnefs of the Danger, fo that they muft refoive to fet a ftrid Guard upon 252^ Of Hindrances that keep Part Ilf^ upon themfelves in fuing, or elfe not venture to begin any Suit at all. And thus it appears, that although in itfelf, a Suit at Law be an innocent Thing ; yet, when iq is either begun upon an unjuftifiable Ground^ or carried on by a finful Management^ it is not in- nocent, but defiles the Confcience of a Chriflian. It is our Sin^ and we muft account for it, when we feek Revenge thereby, or Reparation of a HK\ng{o fmall as cannot bear to have a Suit com- menced for it ; or if it be a weighty Matter, when v/e feek to have our Lofs repaired, by Delay of Juftice^ Falfifications^ vexatious Arts^ or any other Inftances of Injuftice^ or Uncharitahlenefs^ which is z finful Way of managing our Suit: When this is the State of our Cafe, there is a great Offence in it. And whilft that lafls, it deprives us of the Fa- vour of God^ and ought to exclude us from the Holy Sacrament. Whereas, were it free of Z^^?/", there would be no Hurt in fuing, nor any Caufe at all why a good Soul ihould be hindred from the Holy Table thereby. As for this Hindrance then, whereby devout Minds are oft times withheld from coming to this Holy Feafl, viz, their being ingaged in a Suit at Law ; we fee now at length what Weight is to be laid upon it, and when indeed they ought to be hindred by it. For if there are no Damages to be expeded in the Caufe, but we fue only for Re- venge •, or if, when there are, they are fo fmall as will not bear a Suit, but ought to be a Matter of Forgivenefs ; or if, when the Lofs is of that Mo- ment which would juftify a Suit, we tranfgrefs any Inftances of Juftice or Charity in managing the Procefs ; our Suit is our Sin, which will not be forgiven us till we fhew Repentance of the fame. When it is unlawful upon the Unjuflifiablenefs of the Ground^ Chap. 4- Men from the Communion. i^'j Groimd^ we fin in it till we fut an End to it ; and when it is fo upon fome particular Injujlice^ or UncharitaUenefs in the JVay of Management^ we fin in it till that Particular is corrected and aniended. And fo long as we are impenitent in either of thefe^ we are unfit for the Holy Sacra- rnent, fince no Man, who allows himfelf in any Sin, is worthy to partake of it. But then we are equally unfit to pray^ or perform any other reli-^ gicus Service^ or hope for the Forgivenefs o^ our Sins and eternal J^appinefs ; becaufe, as I have formerly obferv'd, Jujiicc^ Peace, and Charity, and other Virtues, are equally neceffary in all thefe Cafes. If our Suit then is either upon an unwarrantabh Ground^ or finful in the TFay of Management ; fo long as this Sin lajis and is unamended, we are unworthy to communicate. But then that is not all, for fo we are alfo to die, to pray, or to have any fpiritual Peace, or Comfort. And this is a State which no wife Man will perfifl in for one Moment, but, whenfoever he lays it to Heart, he will forth- with repent and get out of it ; and when once that is done, this Hindrance is removed, and he may be welcome to feafl with Chrill at the Holy Ta- ble. But if the Suit is innocent in both thefe Re- fpeds, and none of thefe Sins do adhere to it ; if there is a zveighty Lofs to be repaired, or a "joeighty Right to be got thereby ; and we are in all Points jufi^ charitable, and peaceable in looking after that Right •, or if, when we happen to fail in any Inftance we do in that, as we do in all other Slips of our daily Converfe, viz. Watch better the next Time, and immediately repent of our Failure ; then has a Suit no Offence to God, nor any Hurt at all in it ; and fo unfits us not for any good Thing, and then furely not for the Bleffed Sacrament. When this is our Cafe, our having a Trial at Law depending. ':B54 Of Hindrances that keep Part IlL depending, need no more hinder us from Com- municating, than from any other Bufinefs. So that if there is nothing elfe to difcourage us, we may fafely come to the Lord's Table, and expe<5l to be kindly entertained by him when we do. CHAP. V. Of three other Hindramai The Contents.' A Seventh Hindrance isy hecaufe others are not in Charity with them^ fo that they are afraid lefl they want that Peace which is required of all wor^ thy Receivers, As for other Mens Uncharitable-* nefs^ it is their Sin^ and fo unfits them \ hut not heing ours^ it unfits ?iot us for Receiving, If that ought to exclude any from the Holy Sacrament ^ it had excluded our Saviour Chrift and his Apojlles^ and the primitive Chrifiians^ fince none had ever fuch implacable Enemies as they had. Care to be taken that their Enmity to us be 720t continued thro* ^ cur own Fault ; fo that if we have given them jufl Occafion, we muft endeavour a Reconciliation \ and if we gave them none^ we mufi: be careful not to hate them again. An Eighth Hindrance is^ he^ caufe it is a Frefumption in us to come to this Holy Feafty and therefore an humble Man ought in all Modefiy to abftain from it, But^ i. // is no Prefumption to cofne when we are called^ and to do what we are bidden, 2. // is a very great Prefumption to flay away^ and leave it wtdone^ 3. If the Height of Privilege and Honour vouch- fafed to us therein^ be fujficient to make an humble Man Chap. 5. Men from the Commtmm. 25^ Man refufe the Comtnumofr, it will alfo carry him to renounce the whole Chriftian Profejffion, A Ninth Hindrance iSy becaufe many good Pto;ple are fel" dom or iiever feen there ^ fo that they have good Co7}ipanyy and ?nay he good too^ if they ahftain from it, Buty i. //; enquiring after our own Buty^ we are not to ajk whether others 'praclife it^ hut whether Chrifl has any where enjoined that it fJjould he pral^ifed. 2, If any good People keep from the Sacrament^ that is no Fart of their Goodnefs, fo that therein they are not to he imitated. 3. 'Th(? they 7night he acceptably good whilfi they were afraid to come to it^ thro* innocent Scruples and honeft Ignorance ; yet will it he a very great Fault even in them^ to negkul it after they are better in- formed, which will not he forgiven^ hut upon their Amendment thereof A Seventh Hindrance which keeps back feve- ral Perfons from the Holy Sacrament is, becaufe altho* they he with others^ yet others are 7iot in Charity with them ; and therefore they are afraid lefl they want that Feace which is required of all worthy Receivers, Now if this ought to hinder them from the Holy Com?nunio?i, it ought equally to be their Hindrance from Prayers, and all Devotion ; fincc there is the fame Necefllty in them all, as I have noted, of Peace and Reconciliation with our Bre- ^iren. Mat, v. 23, 24. But if this be really their Cafe, it need not hin- der them. For if other Men will hate us, do what we can, that is our Unhappinefe^ indeed, whilft we fuffer under it : But it is not our Faulty nor renders us ever the worfe in the Eyes of Al- mighty God, fince we have done nothing to de- f^rve their Hatred, nor is it in our Power to help it. ^S^ Of Hmdrances that hep Part III it. God commands us to love our Enenve^ \ fo that if we bate them we fin, and are juftly kept back by oCir own Uncharitable72efs. But he no where commands us to make our Enemies love us: So that if after all they will ilill bear Enmky to- wards us, that is only their own Sin, and therefore whatever it do with ihem^ it ought not in any Reafon to be our Hindrance. And indeed if it ought, it would much more have hindred our Saviour Chriji and his Apoftles from communicating, than now it can any other Perfons *, becaufe none of thofe who (lick at this Impediment, have any Enemies fo bitter and im- placable as they found theirs. For the Jews hated him fo far, as to feek his Life^ and at lad, in mofc barbarous Sort, obtained their Purpofe, And he tells his Dijciucs^ that the Time was coming, when every one that killed them^ would think that therein he approved himfelf a Friend of Religion, and did God good Service^ John xvi. 2. And this rhey all found by fad Experience, being account- ed, as St. Paul fays, the very Filth of the ff'^orld^ arJ the OJf-fcouring of all Things^ i. e. Nuifances as neceiTary to be fwept away, as Dirt out of the Streets, i Cor, iv. 13. and accordingly being per- fecuted in every Place, till they had laid down their Lives for Chrift's Sake, and the Gofpels* Thus were they reputed as puhlick Eneinies of all Countries, and hated of all Men as the vilefl Mifcreants, who breath'd Infection wherefoever they came, and were the common Pert: of all Places. And therefore if this be a fufficient Hin- drance from the Holy Communion, that others hate us^ it fhould always have hindred, and utterly excommunicated our Saviour C/^Wy?, and his Floly Apofdes^ and all the Chriftians of the firfi l^imes^ who, being always implacably hated, and moft fpitefulJy fchap* 5. Men frbm the Cofmumim, ±^y fpitefully peiTecuted, upon this Account, oughc always to have abftain'd, and not to have rcceiv'd at all. As for others being out of Charity zvith us there- fore, that ought not to be our Hindrance. But then we mud take Care that we he hi Charity with them^ and that their Hatred to us be not either begot or continued through any Offence or Fault of ours •, elfe we fliall be kept back thro' our own Uncharitahlenefs. So that if we g3,vcjujl Caufe for their wrathful Indignation^ we muft endeavour a Reconciliation^ by confejfing our Faulty and repairing the Wrong which we did to them, or if we gave mne^ we muft ftill be Q.7ixdi\A\x.o love them ^ though they will not be perfuaded to love usi, and not harbour any Enmity or Hatred towards them again. If we have given juft Caufe^ I fay, for their wrathful Indignation ^ through any Injuries or Offences of ours, we mud endeavour a Recon- ciliation, by confejfing our Faulty and repairing the PFrong which we did to them. When we have clone any thing whereat they are difpleafed, if they have no Reafon for it, we fhould feek to rectify their Miftakes about it, and inform them better : But if they have^ we mult give them ^11 proper Satisfadion, and make a juft Amends*for it. If the Offence be by Reafon of our Affronts or contumelious Carriage \ we muft acknowledge our Fault to thetn^ and proniife to do fo no more, and afk their Forgivenefs : And if we have injurioufly -prejudiced them in their Ejiates^ Good Names ^ or Bufinefs ; we muft, as far as in us lies, re>:air the Lofs which they have fuftain'd by us. And this God expeds from us, before he will accept of our Offerings^ or be pleas'd with us in any Ordinance, JFhen thou Iringefi thy Gift to the Jltar^ fays our S Saviour, 2^58 Of Hindrances that keep Part lit Saviour, and there re?nemhreft that thy Brother hath anght agabift thce^ go thy zvay, firft be reconciled to thy Brother^ and then come and offer thy Gift^ Mac. V. 23, 24. But if they hate us^ when vje gave them no Caufe^ nor have in any wife deferred it of them ; yet inufb we ftill he careful to love thetn^ though they will not he perfaaded to love us^ and not harbour any Enmity^ or Hatred towards them again. We muft love them^ I fay ; not with that De- gree of Love, indeed, wherewith we embrace our partictdar Friends, and thofe who have better de- ferved of us ; but with that, which we owe in co?}t- mon to all Perfons, We muft have fo much Af- fedlion for them, as will reftrain us both from doing, and [peaking Evil of them, and make us exercife that Juftice, and fhew that co?nmon Kindnefs towards them in all Converfation, which is due from us to the promifcuous Multitude of other Men. For all thefe Inftances of general Charity^ are due to our very Enemies, as I have already fhewn. So that when they are unmoveable in their Hatred, and perfift in their malicious Ways ; yet muft not that provoke us into any fpiteful Re- turns, or chafe us into any hard Speeches, or in- jurious or unkind Carriage towards them again. ifn Eighth Hindrance, which holds back feveral Perfons from coming to this Holy Feaft, notwith- ftanding it is fo much both their Duty and their Privilege, as I have fhewn, to join therein ; is, becaufe it loo^s like an high Prefumpiion in us to feaft on the Body and Blood of our Sovereign Lord, and to eat at the fame Table with Abiiighty God ; and there- fore, fay they, an humble Man ought in all Modefty to ahftainfro?n it, I have already confidered, that Unworthinefs, which refpedts the Manner of Recei- vings and anfwercd thofe, who urge that they are timvorthy Chap. 5*. Men from the Co?n?mmio?i, 259 miworthj to communicate^ meaning thereby, that they want that Height of virtuous and devout Tempers^ which they apprehend to ht required thereto. But this Unworthinefs, is not from the Want of fucli due Difpofitio7is^ or from the Indecency in the un- fuitahle Receiving •, but from the inacciffihle HeiaJn and Greatnefs of the Things which they think is fo far above us, that// or u/ft, no Perfon is worthy of it, but that it is Boldnefs in any one to touch Things fo furpafilng high and excellent. But to fatisfy thefe Perfons, who think it a Piece of Ar- rogance and Prefuniption to come to this Holy Sa- crament, when the Lord not only reqiiefls^ but commands them to come, I fhall fugged to them thefe three Things. I . // is no Prefu?nption to come to this Feajl Vjhen we are called^ and to do what we are hidden. If we fhould intrude of our ovm Accord, and come un- invited, we might be too hold^ indeed, and very rudely arrogant. But when we are particularly fent to, and called to come, efpeclally if there be, as in this Cafe there is, great Earneftnefs and Im- portunity in the Invitation ; it is the Part of aa humble Man to comply therewith, and he is not guilty of the leall 'S^\i'z^^Q{ Arrogance and Ill-breed' ing in fo doing. There is Civility fhewn fome- times in accepting as well as in offering Kindnefles, and it is Good-manners to receive what God would havens.^ yea, indeed, to accept any thing from the Hand of our Betters, So that in all Civility and inojfenfive Carriage we were bound to come, had we nothing more than a F7icndly Invitation, BuC befides that, God hasexpredy enjoin'd, as I have obferv'd, and peremptorily required it of us : So that now we muft approach to this Holy Table, not only out o[ Civility and Refpcc?^ but alfo out of Obedience to his Holy Commandment. And S 2 true fi6o Of HtJidrances that keep Part 111, true Humility is no Hindrance, but the greateft Fur- therance in the World to fuch a Service •, it being not the Part of aprefufnptuous, but of a truly humble Man to do what he is bidden, and to pleafe thofe whom he is bound in Duty to obey. It is no Prefumption then to come to the Holy Sacrament when we are called, and to do what we are bidden. But, 2. It is a very great Boldnefs and Prefumption to ft ay aivay^ and leave what he bids us do undone. He is no proud Man who accepts a Kindnefs when it is., offered^ and he is earneftly invited to it : But he may fhew Pride and Haughtinefs enough, who ftights and defpifes it. And he is no hold Man, that doth what he is commanded \ but he fhews Boldnefs^ and prefu?nes^ indeed, that dare venture to tranf- grefs it. There are noMenfo bold and prefump- tuous with God, as they who will a6l what he forbids, and refufe to do what he enjoins them. So that it is truly an high Prefumption to (lay away, when he has exprefly charged us, both upon our Duty and our Love for him, to jo,in in the Holy Communion. 3. If the Height of Privilege a7id Honour^ which is vouchfafed to us therein^ he fufficient to make an humble modeft Man refufe the Communion -, fince his whole Religion is made up of high Characters and honourable Privileges^ it will not reft in that alone ^ but will carry him on equally to renounce the whole Chriftan Profeffon, What thinks he of Holy Ba- pifm^ wherein he was made not only a Servant^ but a Child of God ; not only a Friend, but a Bro- ther and joint Heir with Chrift ; and an Inheritor^ not of3.fmall Eft ate, but of a Kindgdofn, and that no cheap or fading one neither, but of the King- dom of Heaven ? What thinks he of the Happinefs of another Life, wherein God will fill us with unutterable chap. 5. Men from the Communion] 261 unutterable Joy^ and adorn us with Crowns and Scepters, and take us, as our Saviour fays, into the fame Throne ijoiih hiinfdf^ Rev. iii. 21. What thinks he of his Redemption and the Rate it coft, not being obtainable unlefs God^s onl^ Son would come doivn from Heaven and be iimde Man^ and pay down his own Life for it ? Are not all ihefe as fuperlatively high Things, and'as much above us, as feajl'wg with God in the Coinjiiunion is ? Is it noc as great a Prefumption in us to become God^s Sons, and to inherit Kingdoms, and to hope for Crowns^ and Thrones, and Scepters ; as it is to Jit down with hitn as his Guejlsy and to eat and drink in his own Prefence ? Is it not as high an Arrogance to adfnit that Chrift Jhould die for us, as it is to come and remember his Death, and to accept of thofe Benefits which are conveyed to us thereby ? All thefe Things are infinitely above us, and we could not have had the Face to have afked any of them, if God had referred it to our own Choice, and bid us name what we would for our own felves. But yet, fince in his unbounded Love and Kind- nefs he has freely offered them, we muft have the good Manners in all forward Thankfidnefs and Hit- 7mlity to accept them, and not out of a Shew of Modejiy, znd unreafonahleSelfahafejnent, refufe xho. fame. When God calls us then to feaft with him in the Holy Sacrament, and to feed upon the Body and Blood of our deareft Lord ; we muft not hold back becaufe there is fo eminent a Privi- lege, and fo high an Honour in it. For we de- fire no greater Favour, or higher Honour therein, than in being made God'^s Children, as we were in Holy Baptifm •, than in Ch?^ift*s Incarnation, Deaths and Suffering •, than in the Offers of Crowns, and Thrones, and the other glorious Privileges of our Religion. So that if the Fear of receiving too much S 3 Ho- 262 Of Hindrances that h£p Part III. liGnoiir from God^ ought to put us by the ComniU" 7i'wn •, it ought as much to the full to put us by our Baptifm^ and the whole Chriftian Profjfion, As for thofe then, who are hindred from the Holy Sacrament, by the Fear of being too hold and prefiwiptuous witli Almighty God, in coming to a Feafl which has fuch Height of Privilege and Honcur in it : They are hindred without any jufl Ground, and kept back by that which ought not to hinder them. For it is no Prefumption^ but the Part of humble Men, to come when they are called^ and to do what they are bidden ; but if is a very great Boldnefs and Prefinnpticn to ftay away^ and leave it undone ; and if the Height of Privilege and Honour votichfafed therein^ be fv.fjicient to keep back humble Souls from this Feafi^ it muft alfo keep them back from Baptifm^ wherein the fame Ho- nours are conferred which are conferred in the jEuchariJl, and carry them in the fame Guife of Modejty to refufe Chrifl^s dying for them^ and all the Hopes of Heaven^ and, in a Word, their Chriftianity and whole Religion too. A Ninth Flea, whereby feveral Ferfons are wont to excufe their not coming to the Holy Sacrament, is, becaufe 7jiany good People are feU dom or never feen thereat^ and therefore they may be good too, and have good Company, if they keep away from it. Now, as for ihofe who urge this in Excufe, I would defire them to confider, that when they are enquiring after their o%mi Duty in any Matter, it is no right Way to af!<: whether others praBife ity but whether their Lord has any where cof?i' tnanded that it fliould be pradifed. For Mens Praclice is not always fully anfwerable to their own Duty, and fo is a very falfe Rule whereby to judge of curi. All Ferfons have their Faults, and Chap. 5. Mejifrom the Cojnmunion. 263 and tho' no good Man can continue in any 'u.ilful ones^ yet will even they be fubjed: to leveral igfio- rant Slips, and iinadvifed Mifcarriagcs. But when at any Time they either iJi)ilfully break any Com- mandment, or ignorantly miftake it •, that is no "Warrant for us to do fo likewifc. So that if we would truly underftand whether we are bound to communicate, our Way is not to enquire whe- ther others do it, but whether our Lord has any where enjoined it to be done ; for if he has, we are certainly obliged to communicate, whether others do it or no. But in more particular Anfwer to this Plea, I mufl tell them, I . That, If any good People keep away from the Blejfed Sacrament^ that is no Part of their Goodnefsy hut their Blemijh, fo that therein they are ?iot to be imitated. For we have God's exprefs Command to come, and that we cannot flight, without being difobedient, and guilty of a plain Tranfgreflion. We are called therein, to fliew ourfelves thank- fully mindful of our blefTed Saviour's Death, and of all that he has done or fuffered for our Sakes ; and this Call we cannot deny, without proclaiming ourfelves mod Jhafnefully unthankful towards him. We are fummon'd in to profefs Repentance and Amendment of all our Sins ; and this we cannot honeftly decline, if really we are refolved to leave them. We are invited to declare ourfelves at Peace with all the Members of our Lord, and re- conciled to all the Chriftian World -, and this Invi- tation no Man can fairly refufe, who in very Deed is in Charity with all Men, and is become an hearty Friend to them. God's Laws peremp- torily enjoin us, and the Things therein implyed do ftraidy oblige us to partake of the Holy Sa- crament, when we have an Offer of a ^z Oppor- S 4 tunity 264 Of Hindrances that keep Part III, canity for the fame \ fo that every Man, who makes Confcience of his Dtity^ and regards Obedi- ence to his Lord, mud be careful to join therein. And it is the greateji Means of a good Lfe^ and Obligation to Amendment that can be prefcribed \ \o that every one who has a juft Care of his own Soul, and is earneftly defirogs of virtuous Im- provements, will feek to be admitted to it. A good Man's Duly binds him, and the Care of his czvf7 Soul engagQs him to communicate ; fo that there is neither Fi^iue nor Prudence fhewn in flay- ing away, nor is it any Part of Goodnefs to ne- gle6l it. And therefore if any Perfons otherwife good, are feldom feen at the BlefTed Sacrament ; that is no Pare cf their Goodnefs, but their Fault, fo that therein they are not to be imitated. 2. Though they 7night he acceptably good whilft they were afraid to come to it, thro* innocent Scru- ples, and honeft Ignorance -, yet will it he a very gnat Fault, even in the?n, to negle^ it after they are better informed, which will not be forgiven them, hut upon their Amendment thereof A good Man cannot indulge himfelf in any known Sin *, for he ceafes to be good and accepta- ble to God, if he perfills in any Sins after he is phiinly told of them, and has had his Duty evi- dently fet before hirn. The V/rath of God is re- vealed from Heaven againji all Umighteoufnefs, faith St. Paul, Rom. i. 18. And he that breaks one Law, faith St. James, is guilty of all, i. e, of that eternal Puniiliment which is denounced, not barely to fome one, but to all, ya?n. ii. 10. So that when once this great Duty of conning to the Holy Sacrament is clearly laid out, and his Con- fcience is inlightened and poffelted with a Senfe thereof; he can be no good Man who wilfully holds oil ftjll, and refrains to come to it. WhiUt he Chap. 5. ' Men from the Communion. 265 he was perplexed with Doubts about it, indeed, and either thro' the hofe Difcouries of fome, thought himfelf 7iot obliged \ or, thro' the unrea- fonable Ri^nr and SeverHy of others, after all his Repentance and full Purpofes of Amendment, thought himfelf ftill unprepared to receive the fame : For the Pitiablenefs of his Ignorance^ and unwiWd Mijiake^ fo long as they lafted, his Ne- gledl thereof may be excufed and connived at. But if after all his Bouhts have been refohed, and Things have been fet in a clearer Lights he conti- nue Sill to flight the Lord's Table -, then he is guilty of a very great Offence^ which will not be forgiven till he repents of it and amends it. Tb him that knows to do good^ and doth it not ^ faith St. James^ to him it is Sin^ Jam. iv. 17. And when any wilful Sin (lands charged on our Account, it will not be llruck off, till we forfake and turn away from it. For to all fuch Sinners, God's Declaration is this. Except ye repent, ye Jhall all perijh^ Luke xiii. 3. • As for thofe then, who urge this in Excufe for their not coming to the Holy Sacrament, becaufe fever al good People are feldom or never feen at it: My Anfwer to them in fiim is this. In judging our Duty, we muft not take our Meafures from other Mens Practice, but from our Blejfed Lord's Com- mandments \ fince, if they difobey any Precept, that is no Excufe to us, nor gives us any War- ranty, for Company's Sake, to difobey likewife. And as for the Sacrament, in particular, if any good People keep away from it, that is no Part of their Goodnefs \ fo that therein they are not to be ■ imitated. Nay, if they continue in this Negletl, after their Co7jfciences are rightly inftruulcd, ^nd in- jormed about it ; they ceafe to he good, and com- mit a damning Offence, an impenitent Continuance in any i^56 Of Hindrances that hep Part III. any one knozvn Sin, putting any Perfon out of a State of Grace, Whilft they were held back purely by Doubts and Scruples^ and JVant of Kjjczu- lecJge, without their own Fault ; their OmifTion was fit to be connived at, and they might conti- nue acceptably good notwithftanding it. But if llill they perfift therein, after they know more, and are better inilru61:ed about the fame ; they are guilty of a very criminal Negledt, which will not be palTed over, but upon the fame Terms as all other known Sins are, f. e. their Repentance of it. If they ftay away out of Ignorance and Mis- take, all they can exped, is, to be pitied, but not to be commended for their OmifTion ; and if, out of Wilfulnefs, after their Confcience has been fet right therein, they will be fcverely punifh'd, unlefs they are timely reclaimed from it. So that no Man muft ever hope to juftify himfelf in re- fraining the Lord's Table, becaufe he has good Company, and knows of feveral others, whom he takes to be very holy Perfons, that are wont to refrain it too. CHAP. VL Of ^hree other Hhidrances^ The Contents. A Tenth Hindrance is^ becaufe others^ who are'un- worth f of the Holy Sacrament, are admitted to join in it. But, i. 'They ought not to be forward in judging others unworthy, left they be miftaken in ihoir Judgment of them. i. When fome, who as they have gj'cat Caufe to think, are unworthy, do Chap. 6. Men from the Communion. 267 do receive^ yet ought mi that to hinder them from receiving too. For if it he a fufficient Hindrance^ it had equally hindred our Saviour Chrifi^ and the pri?nitive Chriftians. It ought not only to hinder us from the Co7nmunion, hu alfo fr 07,1 being Me vi^ hers of the Chrifiian Church and ProfeJJion. But it is plainly of 710 Force for either of them\ fmce one Man fhall not hear another'' s Burden^ hut every Man fhall hear his own. St. Paul's for- hidding to eat with Fornicators^ Sec. i Cor. v. i r. fbezm not to f peak againfl viixt Communion. 3. If flill any are really offended at the Communion of the JVicked, upon Complaint made againfl them in the Congr equation, they are to he fufpended from the Holy Table, and denied the Sacrament. An Eleventh Hindrance., is, the Gejiure of Kneel- mg, which is required in receiving the Commimion. When any are ahfent upon this Account, there is no Excufe from it. Three Things infifled on, to pre-^ vent their heing hindred thereby, i. Kneeling is no unfuitable Pofture in receiving the Holy Sacra- ment, fo that if we were left at Liberty, we might have enough to jufiify ourfelves in making ufe of it, 2. It is appointed by our Governors, whom God conunands us to obey in all lawful Things ; fo that every good Man ought to obferve it. ^ But if it 7ieither had Authority to enjoin, 7ior Reafon to re- mnmend it, hut another Pofture might he better ufed: Tet, 3. Since it may lawfully he iifed too., tho' notfo well, as they think, for the Sacrament's Sake, which is not oiherwife to be had, they fhould at leaft coinply with it. No Hindrance to this Cornpliance, hecaufe the Gefture of Kneeling is dif. ferentfrom that which our Saviour ufed. For fo is Sitting too, and therefore they and we are equally concerned to anfwer this Argument. The Pofture be ufed was no Part of the hftitution, fo that the 268 Of Hindrances that keep Part IIL the hifiitution is not broken '^johen the Pojhire is altered. Neither that Poftiire^nor a'ly other has any Command of God for it ; fo that yione is neceffary^ hut all are Jlill indifferent. When a Foflure^ different from that at the firft Inftitiition^ vjas introduced in SacrninentSy our Saviour hivifelf^ and they the in- felves too have fuhmitted to it. Again^ no Hin- drance to our Receiving the Sacrament Kneeling^ from the Fear of worfhipping the Breads or its being a Popifh Rite, A Conclufion of this Point. A Tenth Caufe, which many Perfons are wont to affign for their abfenting thtmfelves irom this Holy Feaft is, becaufe others, who are unworthy cf it, are admitted to join in it. Tho' this be a very good Thing, yet they fear they fhouki give Offence in doing it with ill Partners j and how worthy foever they may be in them- ielves, they are jealous left they fhould be defiled by the Unworthinefs of others. So that unlefs they can receive the Sacrament in an unmixt Company, and only with the pure and true Be- lievers, they think befl: to (lay away, and not re- ceive it at all. But that they may not be kept back by this Plindrance, I fiiall obferve to them thefe three Things. T. That they ought not to he forward in judging any others unworthy to comtnunicate, left they he viif- iakcn in their Judgment of them. For every pent- tent Man, who is fully refolved to leave all his Sins, is really v/orthy to receive the BlefTed Sa- crament *, and wliether the Perfon whom they think unworthy be fo refolved or no, is very hard for them to judge, fince no Man can fee into an- other's Heart, and only God and his own Soul are privy to it. When he comes to the Lord's Table, Chap. 6. Mm from the Communm, ^69 Table, every Communicant profelTcs to repenr, and promifes to lead a new Life thencerorward, and when he folemnly declares he is thus relblved, it is hard for another Perfon, who cannot fee into his Soul, to fay he is not, but is flill impenitent. Tho* all good Men therefore may be free in judg- ing of themfelves, yet ought they to be very wary how they pafs a Judgment on the Unwor- thinefs of others. They muft not be forward to pronounce of it, becaufe it is hard for them to know it •, fo that when they give Sentence againll their Brethren in this Point, it is venturoufly done, and they are liable to be deceived therein. 2. IVhen fome others^ who^ as they have great Caufe to think ^ are unworthy ^ do receive the Holy Sacrament ; '^et ought not that to hinder thein from receiving it too. Our Bufinefs fhould not be to move Queftions and Difputes about the Prepared- nefs of others, but to be careful duly to prepare ourfelves-, and when once we are fitly qualified for it, we ought to come whether they be fo or no. Their Unworthinefs will have all its EfFed upon themfelves, but will not hinder our Acceptance, nor ought to put us by from doing both our Blefled Saviour, and our own Souls this Service. To (hew this, I fliall obferve thefe three Things. I. If the Company of HI and unz^orthy Perfons be a fufficient Hindrance from the Holy Communion^ it is not fo barely unto us^ but ivould equally have hln- dred our Saviour Chrift^ and the "primitive Chri^ ftians. For when our Lord eat his o-xn Supper^ it was not with a feledl Company of worthy ReceiverSy but with a mixt Multitude of Sairits and Sinner^. Thus he found it in the Jezvijh Pajfover; for all the Congregation of IfraeU- both good and bad, were to eat of it, and none but Foreign- ers and hired Servants were excluded from it, Zyo Of Hmdrances that keep Part III. it, Exod, xii. 45, 47. And the like Mixture of Gnefls he allowed, when he inftituted this Feaft inftead of their Pajfover, For in great likelihood Judas^ who, as the Scripture fays, was a Thiefy John xii. 6. and the Son of Perdition^ John xvii. 12. was one of the Twelve who communicated with him, Alat. xxvi. 20, 25, 26. Luke xxii. 20, 21. And in the firft Times, all Chriltians, as I have (hewn. Part I. Chap, 4, who came together to praj to God, met alio to receive the Holy Sacra- ment, that being then a conftant Part of their pub- Jick Worfbip, The Number of Communicants in thofe Days was the fame with the Number of Chrijlians or baptized Perfons. For all Men then met in the Communion, who were made Mem- bers of Chrid's myllical Body, the Church, by Baptifm^ and had neither broke themfelves off from it again by Schifm^ nor were cut off by Excommunication^ as St. Paul plainly intimates, when he fays of thofe Man^j^ who make up the one Bod^^ that they are all Partakers of that one Breads i. Cor x. 17 ; and of all thofe who have been baptized into one Bod^^ that they have been all made to, drink into one Spirit^ i Cor. xii. 13. So that their Communions^ as well as ours^ were mixt Affemblies, which were made up of worthy and unworthy Receivers. And therefore if other Mens Unworthinefs ought to be our Hindrance, it fhould alfo have hlndred our Bleffed Saviour Chrifl, and his Holy Apoflles, and the Primitive Chriilians, who, if this be a good Reafon for it, fhould all have forborn the Sacrament, becaufe *Judasy a loft Man, and other unprepared and unworthy Perfons, met alfo with them at the fame Time to partake diereof. As to the Inftance of Judas, which proves fo convincingly the I^awfulnefs of Receiving with unworthy Chap. 6. Men from the Communion. 271 unworthy Perfons, fome, perhaps, may make a Doubt of it, and queftion whether he (laid to re- ceive with the reft. St. MattheiL^ it is true, lays, Chrift jate down with the T^welve^ and while they were eatings took Breads &c. Mat. xxvi. 20, 25, 26. Nay, St. Luke fays farther, that after he had inftituted and delivered his own Supper^ Luke xxii. 19, 20, he particularly told them, that the Hand of him who betrayed him^ was with him on the TaUe^ ver. 21. But St. John^ in the Account which he gives, fays, that Judas went immediately out after he had received the Sop^ John xiii. 30. And a Sop dipped in the thick Sauce being Part of the Pafchal Supper, from his going cut immediately after the Receipt of the Sopy fome would prefume that he ftayed only to partake in the PafTover, but arofe and went out before Chrift inftituted his own Supper, which was not begun till the Paffover was ended. But in Anfwer to this. It may fuffice to note," that the Ground of this Conjecture is a Miftake. For this Supper^ mentioned by St. John^ whereat he fays Judas went out immediately after the Receipt of the Sop, was not the Pafchal Supper. For befides that it is exprefly faid of St. Johf& Supper, that the Devil jnade his Entry into Judas after it was ended ^ ver. 2, 27 ; which could not therefore be the Pajfover^ JDecaufe, as St. Luke teftifies, he had entred into him before the Paffover was fully come, when it only drew nigb^ Luke xxii. i, 3. Befides this, I fay, St. John fays exprefly of the Supper he mentions, that it was before the Feafl of the Paffover^ ver. i. And when, during that Supper, our Lord bade Judai difpatch what he had to do quickly^ ver. 27. Some of the other Difciples took the Meaning of that to be, as if he had bid him buy what was needful agairtfi ^j% Of Hindrances that keep Part III* againft the Feaft^ ver. 29, which they could never have underftood to be meant fo, if they had then been making an End of the Pafchal Feaft, it being vain, indeed, at the End of a Feaft, to think of making Provifion for it. So that the Supper whereat Judas went out immediately after the Sop, and flayed not to fee the reft, was not the folc?nn Feaft of the Pajfover^ which Jefus cele- brated at Jeriifalem •, but fome other ordinary Supper^ and very probably that which St. Matthew fpeaks of, which he had at Bethany, in the Houfe cf Simon the Leper ^ two Ba^s before. Mat, xxvi. 2, 6, 7. But when the Paftbver came, he ftayed to the End of it, and of the Lord's Supper which followed it -, Jefus plainly declaring, as 1 obferved, that the Hand of the Traytor was with hiin on the Table, after both the Bread and JVine were hleffed and diflrihuted, 2. If the Company of unworthy Perfons he a juji Impediment from the Holy Communion^ it ought to hinder us alfo from being Members of the Chri/iian Church and Profejfion. For the Church itfelf is a mixt Multitude of fit and unfit, of holy and un- holy Perfons. It is compared to a Net^ wherein FifJj of all Sorts are caught, both good and had^ Mat. xiii. 47, 48 •, to a Field, where both Wheat and Tares fpring up together, and wherein both muft grow together till the Harvest, ver. 24, 25, 30. All Chriftians are not fuch as their Saviour Chrift was, and fuch as their Religion requires they fhould be : And therefore if we refufe to fhare in any holy Thing whillt fome unworthy Perfons pretend to it, and will not join in any y1^^ or State wherein ill Men participate -, we muft not only iliun the Cominvnion, but ceafe alfo to be Mem- bers of the Church, or to profefs the Chrijtian Religion. Nay, I might add farther, fince all C.o??itnU' Chap. 6. Me?2from the Communion. 2y2 Com?niimties have foine corrupt Members, and in every Body of Men there are fome vicious as well as Ibme godly Perfons ; if we decline all So- ciety and Fellowfhip which has ill Men to mix and partake in ir, we mud not ftop in avoiding the Communion, and leaping out of the Chriftian Church and ProfefTion, but, if we run on fo far as this Principle will lead us, become Out- Laws to Fd??iiiies, 'TownJhij)Sy Kingdoms, yea, to all Mankind. 3. 0/ie JJjallnot hear another'* s Burden, hut ever^ Man JJ J all hear hh ozvn *, fo that if not we, hut on^ they are unworthy, we are fafe, and jnay freely come, and they alone are debarred frof?i Receiving, God will not punifh one Soul for another's Fault, or be angry at this, becaufe that Perfon has deferved it. But every Man fhall ftand or fall by his own Work, and either be approved or rcjeded ac- cording as it prepares him for the one or the other. Let every Man prove his ozvn Work, faith the.ApofVle, for every Man fi all hear his own Bur- den. Gal. vi. 4, 5. So that if we take Care to come worthily ourfelves, we fliall be kindly treated and accepted by him, and not any ways prejudiced or frowned upon, for the Unworthi- nefs and undue Preparation of other Men. But againft all this it may be objeded, that this eating in mixt Communion is againft the Rule of St. Paul^ who forbids the Chriflians at Corinth to keep Comtany with Drunkards, Fornicators, Railers, &c. or to eat Bread with them, i Cor. V. II. But in Anfvver to this it may be obferved, that the eating there fpoken of, is not that of the Com- 7nunion in the publick JJfl'mblies, but only that of civil Converfition at private Tables, This was one Rule of Difcipline in the fi/ft Times, For when T the ^74 ^f Hindrances that Hcep Fai t ill* the Authoricy of the eftablifhed Guides, and the Awefulnefs of Church-Cenfures, were infufiicienc to reduce Offenders in a divided Church ; the Aportles ordered all private Chriftians to fliun their Company and Acquaintance, till thereby they had Qiamed them out of their evil Courfes. Thus they dealt with mifguided Hereticks. If there come an'j unto you^ faith St. John^ and bring not this DoBrine^ receive him not into your Houfe^ neither hid him God fpeed^ 2 John lo. According to which Rule, when he went into the * Bath at EphefiiS^ and found the Heretick Cerinthus tfiere, he leaped out again unwajhed^ f^^^^g-* L^^ ^^ fly from this Ene?nj of the Truths le§f by faying with him^ the Bath fall dozcm upon us, as Irenceus fays, feveral then alive could teftify from the Mouth of Polycarp, one of his Difciples. And in like Manner, Polycarp himfelf, when the Heretick Mar don de fired him to take Notice of him, and fa^ lute him ; replied. He would take Notice of him no otherwife, than as of Sat an^s Fir f -born. So ftudioufly cautious, fays Irencsus, were the Apoflles, and their Difciples, of entering into any Difcourfe or Converfe with heretical Depravers of the Truth, Thus alfo they dealt with Jhibborn and contumacious Perfons, who defpifed Church Orders, and the Eftablifti- ments of their fpiritual Governors. Jf any Man obey not our Word by this Epiftle, note that Man, * Ac funt qui hoc ipfum (nders, is not left they fhould be defiled by being in the fame Place with them, for that they are nc.t, except they either join in their Sins, or learn fome 111 from them ; but that they may reclaim the Offenders by their withdrawing. This withholding Converfe is a Rule of Difci- pline, which v/as prefcribed for the Sake of thofc Sinners whom they withdraw from, and was in- tended, as St. Pmd fays, to fioanie them^ 2 ThefT. i.i. 14. And this might be enjoined in Civil Con- verfation, becaufe that is a free Thing •, but not in Prayers and Sacraments, becaufe they are necef- fary Duties, and no Man, when he is called to them, is at Liberty to abfent from them. Thus ought not the Sight of fome unworthy PcrfoHS joining in it, to ftrike any Terror into us, or drive us from the Holy Sacrament. There is a great Sin and a great Banger in unworthy Re- ceiving, v;hich is enough to difcourage all impe- nitent unworthy Men from offering at it: And where the Cenfitres of the Church are held in any Eltcem, and are likely to gain their End, thro' the Awe and Reverence which Men have for them, the Governors of the Church, both out of Comparfion for their Souls, and Concern for the Honour of this Ordinance, may fee Ca-jfe to re- move them from it. But if neither the Danger cf toe fbing^ nor any affecliojiate and fair tVarning^ nor any oifeehlcd Hand of Dlfcipllne^ when it is be- come impotent, and of fmall Account, thro' the Number of Offender ^^ who are too ftroDg for it, or thro' the Multitude of Scbifms and Divifions^ one Party entertaining thofe whom another fhuts OJt, which mightily impairs the Force of it : If none of thefe, I, fay, can keep them out, but un- worthy Men will prefs in, and prefume to com- municate ; Chap. 6. Men from the Communion. 28 1 municate ; yet is their Unworthinefs only to them^ felvcs ; but as for others, who are truly worthy, they have no Hurt at all thereby. They (hall not fuiFer for their Brethrens Sins, nor are incapa- citated by their UnfitnelTes; fo that whilll: they have no Unworthinefs in their own Souls, they may fifely approach to the Holy Table, and cheartully receive ftill. But yet farther. 3. If an^ [loould he really fcandalized at the Pre-- fence (f thofe who are notormijl^ wicked^ or who have done any fVrong to their Neighbours^ either in IVord or Deed ; upon Complaint made againfi them in the Congregation, they are to he fufpended from the Holy 'Table, and denied the Sacrament, For this Care our Church has taken in this Cafe, to pre- vent all thofe whofe Wickednefs gives publick Scandal and Offence, from fharing in thofe Holy Myfteries. Jf any Communicant, fays the Ru- hrick before the Communion Service^ he an open and notorious evil Liver, or have done any Wrong to his 'Neighbour, hy Word or Deed, fo that the Congrega* tion be thereby offended ; the Curate, having Know^ ledge thereof, fJoall call him, and advertife him, that in any wife he prefume not to come to the Lord^s Ta^ hie, until he hath openly declared him f elf to have truly repented and a??tended his former naughty Life, that the Congregation may thereby he fatisfied, which he^ fore were offended ; and that he hath recompenced the Parties to whom he hath done wTo?7g, or at leafl de- clare himfelf to he in full Purpofe fo to do as foon as conveniently he may. As for thofe then, who are kept back from this Holy Feafl, becaufe they fee fome unworthy Ptrfons are admittM to it, my Anfwer to them in brief is this : That they ought not to be forward in judging any others unworthy^ becaufe it is hard for 282 Of Hindrances that keep Part III. for them to know it, and they are liable to be mif- taken in their Judgment of them. And that when they have great and plain Cauie to conclude others unworth)^ yet ought not that in any wife to hinder them, who are iru^ worthy^ from com- ing to receive too. For if the Company of un- worthy Receivers were a juft Hindrance from the Holy Sacrament, it would have hindred our hlejfed Lord, and the primitive Cbriftians, fince it lay in their Way, as well as now it doth in ours ; 'it would not red in withholding us from the Holy Communion, but would ferve equally to put us by from being Members of the Church, or pro- fefiing the Chnjiian Religion, But it is plainly of no Force for either oF them, fince one Man (liall not bear anothers, bun every one his own Burthen. Buc if ftill any are really fcandalized by the Com- pany of fuch as are notorioufly wicked, that Of- fence may be removed when they have a mind to remove ic; for upon C^/;2/)/^z>;/ made, thofe un- worthy Perfons are to be fufpended from the Holy *TabU, and denied the Sacrament. ■ An Eleventh Hindrance, whereby feveral Per- fons are kept back from joining in this Feaft, is the Gejiure which is required thereat. For tho' right-gladly they would be admitted to the Holy Sa- crament, yet they fay they dare not kneel, as the Church appoints all Men to do when they receive it. Now when any Perfons refufe the Holy Sacra- ment upon this Account, they have no fufncient Plea or jufl Excufe from it. When our blefTed Lord fhall afk them, at t..e lad Day, iVby they did hot communicaie according to his Appointment ? It will be but a bad Anfwer in them to fay, it was becaufe they could not jit, or ufe fome other Pofture there which they thought convenient. For fince he has only rdq-iired the Thing, but has no where Chap. 6. Men from the Communion. 285 where enjoin'd the Gefture which wc are to re- ceive in ; he will have juft Realbn to reply to fuch Men, that then it feems they would not do what he hid them, unlefs at the fiime Time they could do that alio which he had not hidden-, nor perform his Will, unlefs withal they (hould be allowed to have their own \ which juftly merits a fevere Re- proof, but is far from being a Matter of Com- mendation. But that they may not inexcufably neglecEl fo great a Commandment, upon fo weak a Reafon for it, I would offer to their Confideration thefe three Things : I . Kneeling is no iinfuitahle Pojlure in receiving the Holy Sacrament^ fo that if we were left at Liberty^ ive ?nigbt have enough to juftify ourfelves in making t(fe of it. For the Sacrament, as I have already fhewn, is a religious Feaft^ wherein we are fet in the Prefence of, and are concerned with Amighty God: And when we have to do with him, it is no ways unfit fure to ufe fuch a Pofture, as is hiimhle and reverent. It is a Feaft wherein we receive the greaie§f Benefits, no lefs than our Saviour ChriH^s mod bleffed Body and Blood, i. e. thofe Benefits which his bloody Death procured: And when we re* ceive Gifis, efpecially of that infinite Price, and from our Betters and fuprcme Governors, it cannot mifbecome us to ufe fuch Carriage as exprelles mod Refpetl and ^ankfulnefs. It is a Feaft whereat we confirm the new Covenant, and fo- lemnly give Thanks and Praife to Chrift, and pour out many Prayers and Promifes to our heavenly Lord ; and when we are exercifing Repent ance^ and uttering Praife, and making folemn Pray en and Oblations, it is not certainly improper to ufe fuch Geftures, as beil become Devotions, In the Sacrament we have to do with Ahnighty God, and receive 284 Of Hindrances that keep Part III. receive moH noble G'lfts^ and aEl mo§i humble Repentance in Jhaviefully conjejjing and renounc- • ing of our Sins, and give moff hearty 'Thanks^ and put up 7noff ardent Prarers : And there- fore that Pofture mud needs fuit well with it, which becomes thefe Services. And that Kneeling will be allowed to do by all Perfons, fince it has been ordinarily well liked in all Times, nay, preferred before others for the Pofiure of De- votions, As it is a Supper and a Feah, fome are apt to think Sitting, which with us at lead is the ordinary 'Table- Pojture, to be more convenient. But as this is not a common, but a religious Feaft, wherein we have to do with God, and perform fo many Things whereto all inward Reverence and Humility is required, there are Reafons enough which moll jullly authorize Kneeling too ; fo that if we dired our Eyes to them, we fhall foon fee that it may very reafonably be ufed, and is in no wife unfuitable or improper for it. And therefore if wc were left at Liberty to receive it as we pleased, we might have enough to jujlify ourfehes in making uje of it. 2. Kneeling is appointed by our Governors, whom God commands us to obey in all lawful Things ; fo that every good Man, who is under Authority, ought to obferve it. God requires us to be fubje5f to Prin- cipalities and Powers, and to obey Magiftrates, Tit. iii. I. and to obey them that have the Rule over us^ and to fubmit ourfelves\ for they watch for cur Soids, as that tbey 7nusl give an Account o^ xhzm^ Heb. xiii. 17. Now to obey, is to do what we are hidden -, fo that when they command this Pofiure, we are bound in' all Duty and SubmifTion to comply with them. Before they enjoin'd it, we were at Liberty to ufe either //,or another, according to our own Difcrecion. But when once they have interpofed their Autho- ricy. Chap. 6. Men from the Communion, 285 rity, St. Paul tells us, that Obedience in all lawful Things^ fuch as Kneeling is, is our Duty. So that although we think another might be better ufcd, and, were we left to ourfclves, would make ufe of it : Yet when once they have enjoined this, we mufl deny ourfclves, and fubmit to it. But if Kneeling had neither any Authority ef- fedually to enjoin it, nor any Reafon from itfelf fufficient to recommend it ; but that Sittings or fome other Pofture, were much fitter to be ufed : yet, 3. Since even in their own Opinion it may at lea§i lawfully be ufed toOy tho* not fo well as they think ; ;/ Men have any due Value for^ or Defire of the Holy Sacrament^ for its Sake, and rather than mifs ofit^ they fhould cofnply with this Poflure, When we are hindred from the Holy Sacra- ment by little Things, and refufe to communicate unlefs we can have it ordered according to our own Liking in all Points, it is a Sign we do not think we greatly need it, nor are very defirous of it ; for if we were, it is certain fmall Matters would not put us by it. Were we fully fenlible how much it is both our Duty and our Privilege to partake therein, and thereupon did earnettly covec and long after it, we fhould be glad to be ad- mitted to it in any Pofture, and, fo we might join in the Thing, fubmit readily to any Gefture CO receive it in. If any Man refufe a Prefent of a thoufamd Pounds, becaufe it is brought to him in an homely Purfethat is coarfe and much decayed; or if he v/iil throw back the Conveyance of a fair Eft ate, becaufe it is fealed with a common Stamp which wants a Coat of Arms to it ; all the World would fay he would not be fo curious if he flood in any great Need of them. And if any Perfon fhould turn away from the mod fivouty and 286 Of Hindrances that keep Part III. and choice^ Meat^ becaufe it is diflied up on Pewter^ not on Plate \ the By-ftanders would all conclude that he is full enough already, and has no great, £<^^^ of Appetite, And the Cafe is jufh the fame when any of us fhew Nicenefs about the Pofture of the Holy Sacrament. For did we re- ally think we were in very great Need of it, and had fuch an ardent Befire as that we might be faid to hunger and thir§i after it ; we fhould be glad to have it in any Pofture, as we could be allowed to have it. So that altho' Kneeling were a Gefture where- to we were no ways obliged ; nay, tho* itwere juft- ly to be difliked, not as unlawful indeed, but as in- convenient ; yet, when the Sacrament is not other- wife to be had, there is no Man, who is duly de- firous to receive the fame, but will comply there- with. He had rather^ it may be, communicate Sitting or Standings or after fome other Manner which he fancies better, were it left to his own Liking, but yet, if he defires it in fuch Meafure as he ought, he will fuhmit to receive Kneeling, rather than mifs the Opportunity, and not re- ceive at all. And this is the great Thing which I would urge upon all thofe who are kept back by this Hin- drance ; namely, that altho' for its /jw^ 6"^^^ they would not chufe it, yet for the Sacrament's Sake^ which is not otherwife to be had, they would at leaft comply with the kneeling Poflure. In my Judgment it is their Duty to kneel, fince their Governors require it ; and the Pofture is fo fuit- Me to the Feaft, that vvere it not required, they might have enough to juftify themfelves in make- ing ufe of it -, and if, upon the Reafons I have here given, they are convinced of thefe Things, that clears the Cafe without more ado, and is the bed ehap.6. Men from the Comrnumon. 287 bed Solution of it. But if their Prejudices ftick flill alter all, and in thofe Points they happen not to be of my Mind, but think themfelves free from any Obligation to lawful Authority which appoints Kneeling, and conceive that 6'////;;^ is much letter ufed ; yet at lead, fince Kneeling may law- fully be ufed too, for the Blefled Sacra?nent^s Sake, which, if they value it as they ought, they would gladly accept of, tho' in a Porture lefs convenient, let them condefcend and fubmit to kneel. Tho' they had rather receive Sitting, when they may be allowed to do fo \ yet they may receive Kneel- ing, when there is a Need to kneel. And they mud needs think it better to kneel to the Holy Communion, than, by (lopping at a Thing fo in- mcent^ tho' lefi fignificant^ to be quite put by, and go without it. But againft this Compliance they may, per- haps, chjeul^ and it is the faired Thing which I know faid againd it, That they cannot comply with this Injunclion of Kneeling^ becaufe it is crofs to our Saviour's Injlitution ; for as he indituted the Holy Sacrament, fo they think we ought to ol> ferve, and partake of it. But to clear this Point, which I flialf do as plainly as I can, becaufe it feems to have fome Weight in it, I fnall obferve, I. That 'f lifing a Pofture different from zvhat- cur Saviour did in the Holy Communion be a Break* ing his Infiitution^ Sitting no lefs than Kneeling is a Breach of it ^ Jo that they and ive are iqually concerned to anfiver this Argu?ne7:!. The Podure which our Saviour ufed, was nei- ther Sitting nor Kneeling^ but a^iother different from them both. In the Paffover it is plain he ufed lying or leaning dozvn^ which w^as the banpuetting 'Geftire of thai Time, when they ufed to" eat ac their 288 Of Hindrances that keep Part IIL their Feafts, l^wg upon Couches. And thus the Evangelic expreflcs it: When Eveft was come, fays St. Mailhew^ he fate down ; io according to the Cuftom of thefe Countries we render it, but the Word is, he * lay down with the Twelve^ Mat. xxvi. 10. And in the 21ft of St John^s Gofpel, St. John is fa id to have leaned on J ejus' s Breaft at Supper^ which tho', as I obferved, itbenotfpoke of the Paflbver, but of another Supper, which Jefus had two Days before, yet it fhews the Tahle-^ Pofture of thofe Days, when at Meals they Jay one within another, ver, 20. And this Pofture in great Likelihood he continued to ufe at his own Supper ; for they were both religious Feafts, and there was no more Reafon why it fliould be ex- cluded from the one, than from the other. But if when he alter'd his Gefture, according to the Jewi/h Cuftom, at giving Thanks, he continued in that all the Time of his own Supper, as fome fup- pofe •, yet was not that either Kneeling or Sitting, but 2L /landing Pofture. So that the Gefture which our Saviour ufed, was as different from Sitt'n^, as it is from Kneeling. And therefore if the Ufe of one diff*erent from his be a Breach of his Infti- tulion, it is equally broken on all Sides, and one cannot urge it againft another, but both are alike in Fault, and equally obliged to anfwer it. And if any fay. That albeit in Sitting they do vary from the Pofture which heufcd, yet it is ftill to another Table-Gejlure, whici^ is of the fame Nature, and may be held equivalent ; I defire them to conftder, that then tiDcy are plainly gone off, as well as we, from the Example of our Lurd^ and from the Mode which he ufed, fmce, whereas he lay along, they fit upright -, and only ftick to fuch a Gefture, as agrees to tlie Nature cf the * 'Al/iKS/TO. Chap. 6. Men from the Communion, 289 Fea§i^ and to the Notion of the Communion being a Supper and a Banquet. So that their Sit- ting is not authorized by our Lord's having ufed it at firll, for that he never did ; but by its being a Tablc-Gefture, which becomes a Feaft, and is thereby fuked to the Nature of the Holy Sacra- ment. And when once this Ground is admitted, it will make Way for Kneeling too, fince there is much alio in the Nature of the Thing to render it very fuitable and convenient. For, as upon the Account of its being a Feaft^ whilft they dire6t their Eye to that, they may be embolden'd to fie down thereat ; fo alfo upon Account of its being a mod venerable and religious Feaff, whereat all inward Revere/tee and profound Hu?nility is required, they may fee juft Reafon to ufe another more lowly Mode, and k?ieel when they receive it. But if (lill they fhould think Sitting the more agree- able Mode, and that, it being a Table Gefture, a Supper is belt fuited thereby ; yet would this be no Reafon why they cannot comply with Kneeling, but only why, if they were left to their own Li- berty, they would not make Choice of it. For tho' they would not chufe it, yet are they at Li- berty for all that to forbear Sitting, and either to ftand^ or /z>, or kneel at a Feaft, when Need re- quires that they fliould do fo. So that whatever it may be to their own free Choice of Kneeling, this can be no Hindrance to their Submiflion and Compliance with it. But fince both in their Way and ours^ the Gef- ture of our Lord, being now out of Date thro* the different Ufage of the World, is quite relin- quifhed -, for a full Vindication of them as well as of ourfelves in this Point, I obferve, 2. That the Pofture lahlch he afcd was no Part ef the Injlilutiony fo that the Inftitution is not h'oken U when 290 Of Hindrances that keep Part III. when the Pojlure is altered ; yea^ neither it^ nor any other Pofture^ has any Precept or Command at all for it j fo that no Pojlure is neceffary^ but ally both theirs and ours, are ftill indifferent, ^he Pojlure wherein it was firB received, I fay, is no Part of the Injhtution cf a Sacrament ; fo that the Injlitution is not broken when the Pojlure is al- tered. It is only the ning which is appointed ; but as for the Pojlure, or the Time, or the Place^ or the Company, they are little Matters that are unworthy of a particular Appointment, and are left at Liberty to be order'd as Mens Difcretion Ihall judge mod convenient. And, indeed, if the Gejlure which our Lord ufed, were any Part of the Inftitution of this Holy Fead, the T!ime, and Place y and other Circumjiances would be fo too •, for they feem all of equal Weighty and were all equally ufed at fir^, which is all that the Gef- ture has to plead for its being a Part thereof So that if it be a Part of the Inftitution to receive in the leaning Pojlure, becaufe in his Eating thereof our Lord ufed that Pofture, it is equally a Part of it to receive after Supper, which is the Time when he chofe to eat his own Supper ; and in an upper Room, which was the Place wherein he ce- lebrated the fame-, and only with Men, who were the Company whom he invited ; and thoie no more than twelve, which was the Number he fe- lei5led to fup with him. All thefe can plead the fame Title for being Parts of the Inftitution, which the Gefture can, i. e, their being ifed at the first Appint7nent of the Holy Sacrament, which is all the Claim it can make thereto. And therefore fince the Tune, and Place, and Number, and Per- Jons are no Part, but may be altered, without any Breach of the Inftitution, as it is on all Hands con- cluded they may •, the Pojlure is np Part of it, but may Chap. b. Men from the Communion. 291 may be ^Icer'd without any fuch Infringement alfo. And to ihew this more fully, it really has been done in Sacraments, and that too in the Judg- ment of our blefTed Lord himfeJf,, without any Wrong to the Inftitution ; and that was in the Jew'ijh Pajfover, For the Pofture wherein it was firft celebrated, was in that of 'Travellers, with their Loins girt, and their Slaves in their Handy and their Shoes on their Feet ; yea, and what makes this Circumftance more confiderable in their Cafe, it was by God's own Order and Appoint- ment. For thus Pj all '^ou eat it^ faith God, with your Loi?js girdedy and your Shoes on your Feet^ and your Staff in your Hand^ and you fhall eat it in hajle, it is the Lord's Faffover^ Exod xii. 1 1. But after- wards, in Compliance with the Courfe of Times, and the Cuflom of other Countries, this ftanding Pofture of Travellers was changed into the lean- ing or difcumhing Pofture of Men at Eafe, which Change our Saviour himfelf mod evidendy al- lowed, by his own Ufage and Obfervance of it. For when he eat the Pajfover with his Difciples^ ic was not in the travelling Pofture ufed at firfl:, but in this difcumhing Pofture, which had been in- troduced fince inftead thereof PFhen Even was come Jefus fate, or rather * lay down to Supper with the Twelve, Mat. xxvi. 20. Thus is the Pofture which our bleficd Lord ufed in the Holy Sacrament no Part of the Inftitution, fo that the Inftitution is not broken when his Pol^ ture is alter'd. And if it had been any Part of it, his Lying could no more be changed into Sit* ting, becaul'e it is another Table- Pofture, than the Bread and IVoje can be changed into any other Food or Liquor^ becaufe they aie a Table-Furni- ture, For the Parts of the Bleftcd Sacrament U 2 muft 292 Of Hindrances that keep Part III. mud be kept the fame as our Saviour left them, and we mull not go about to alter and put in others indead of them, left we be thought to cancel his, and to inftitute a new Sacrament of our own. . Yea, neither it ^ nor an-j other Pofture has any Command at all for it \ fo that no Pofture is neceft fary^ but all, both theirs and ours, are ftill indiffe- rent. It is not at all enjoin'd by our Saviour Chrifl^ for he only commands the mng, bidding them take Bread and eat it, and IVine and drink it^ Mat. xxvi. 26, 27. and to do this in Remembrance of him, Luke-xxii. 19. but fays not a Word pre- fcribing the Gefture, 'Time, or other Circumftances which they are to ufe in fo doing. Neither is it at all mentioned by St. Paul, who, as our Lord had done before, commands only, after the Men- tion of the Bread, that we fhould do that in Re- viemhrance of hitn ; and after the Mention of the Cu_p, that we fhould drink that in Remembrance of him •, T3ut gives no Command at all concerning Pofture, nor any other fuch inconfiderable and outward Thing, i Cor, xi. 24, 25. And yet he delivered all that to them which he had received in Command from Chrift, relating to the Holy Communion : / have received oj the Lord, faith he, that which I alfo have delivered unto \ou, ver. 23. So that altho' God has mod fir idly com- manded the receiving of the Holy Sacrament^ yet has he no where commanded any Pofture to be iifed therein *, and therefore none of them is neeef fary, but ally both theirs and ours, are Hill in- different. Thus then is our kneeling Poflure at the Holy Communion, as alfo others Standijtg or Sitti?ig where that is the Fafhion, no unL'-Juful Thing, Tior any Breach of the Inftituiion, tho' our Sa- viour Chap. 6. Men from the Communion, K)'^ viour ufed a different one. The Pollure which he communicated in, was }io Part of the Appoint? meat ; lb that there is no Breach of his Appoiht- ment when chat Pollure is altered; and neither i/, nor an^ other Pojlure has any CoDwiand for it •, fo that none of them are either 7ieceffary or unlawful upon, but all may dill be ufed, either as piihlick Authority^ or in Want thereof, as private Pn:" dence, and Love of Peace fhall determine us. And as the Pofture which was ufed at Jirff^ may be altered without any Breach of the hjlitii' tion^ or of any Law of Chriff, and a new one lawfully brought in inftead of it ; fo, 3dly, pnjen a Pofture different from that at the firjl Inftitutiony was introduced in Sacraments^ our hleffd Lord himfelf^ and they themfelves too^ have fubmitted to it. As for our hleffed Lord, the Matter is plain of him in the Cafe of the Paffover, which I have mentioned already. He found the Pofture ditfe- rent from that which was at firfl: ufed in Egypt : For then, as I have noted, they flood like 2>j- veilers, but now they lay down, like Men at Reff and Eafe. But fince common Ufage and publick Authority had altered the former Mode, and fet- tled this latter inftead of it ; he would not go to difpute it, but readily conformed himfelf to it. For when he ca??ie to eat the Paffover, fays St. Matthew, he fate, or rather lay down with the Twelve, Mat. xxvi. 20. And as for themfelves, they do the fame Thing too in Sitting, where that is the Pofture, which L-aw or Cuftom has introduced among them. For Silling is a Gefture very different from that Vv'hich our Saviour ufed, who did not //, but lis down at the Holy Sacrament. But when the Af- feinhly cf Divines had brought in this Mode U 3 amongtl 294- ^/ Hijtdrances that keep Part III. amongfl. us, notv^ithftanding its being a Devia- tion from wliac was done at firft, they did then comply with it, and would, it feems, adhere to that Change, and do fo ftill. If they will be guided therefore, either by their Saviour's Pra^ice^ or by their own^ in this Point •, when Ufe and pihlick Authority have fettled any Pofture of Communicating, they muft fub- niit to receive in that Pofture. The Gefture \yhich they find now among us^ is not more dif- ferent from what our Saviour ufed, than the Gef- ture which be found in the Paffover was from that which the Jews had firft ufed in Egypt : But yet he made no Scruple of this Pofture, fo plainly novel and of a later Date, but readily complied with it. In Conformity to which Exajnple the \ApojUe teaches us in lejfer Things, to make com- mon Ufages our Rule, for the Prevention of all Difpiites and Variances : If any Man feem to be contentious in the Cafe of Woinens being unveil' d in the publick AfTemblies, we have no fuch Cujlcniy nor the Church of God^ i Cor. xi. i6. And the Sitting which they think well of, is as different from our Saviour's Pofture as Kneeling is •, but yet they readily embraced it, when once the Affemhly had dire6led that it fhould be ufed. So that if they are but free to follow our Saviour's Practice and St. Taul's Rule in this Cafe ♦, or if they will go as far with the Church's- Order ^ as formerly they did with the Affemhly'% : Since common Ufage and puhlick Authority have fettled Kneeling at the Holy Sacrament among us, .they ought not to ftick out, but to fubmic to it. And thus ic appears, that their Compliance with our Ufe of Kneeling^ in the Holy Communion, is iioc at all againft our bleiTed Saviour's hiftiiution ; fb that the Fear of wronging that ought not to hinder Chap. 6. Men from the Communion^ 295 hinder any of them from complying. It is in- deed, a different Pofture from what our Lord firft ufed •, but if that be a Breach of his Inftitu- tioHy Sitting no lefs than Kneeling is a Breach of it ; fo that they and we are equally concerned to anfwer it. But in Behalf of both it is eafily an- fwerd. That the Pofture which he ufed^ was no Part of the Inftitiition of the BlelTed Sacrament ; fo that the Inflitution is not broken, when the Poflure is altered. That neither f/, nor any other Pojiure^ has any Precept for it ; fo that none of them is neceffary^ but all of them are indifferent and lawful to be ufed, according as Mens own private Judgjnent and Difcretion, where they are left to that, (hall dired, or 2^s pnhlick Juthority and Cufto?n fhall any where prefcribe. And that when thefe have in any Place introduced a Pofture different from what he ufed, he himfelf^ by his own Pradice in this very Cafe, and they too who make this Objedion, by theirSy have taught us to com* ply therewith. But againft this Compliance it is by fome ftill farther urged, that Kneeling in the Holy Sacrament is worfhipping the Breads and a Popijh Rite, and that therefore they dare not yield and conform to it. Now in Anfwer to its being a JVorJhipping the Bread^ I would obferve to them, that there is no Fear of that, becaufe we do not kneel to the Bready nor have any Intention to worfhip it -, and if really we did intend to worfhip the Breads without which there is no Adoration paid to it, we fhould worfhip it whether we kneel or fit ; fo that as to this Point of worfhipping the Breads their Mode and ours are equally concerned^ and it muft be owned on all Sides, that where that happens, not the Poflure^ hjSf the Intention is to be blamed for it. U 4 I, fa i29& Of Hindrances that keep Part III. I. In Kneeling at the Holy Sacrament^ I fay, there is no Fear of zvor/hipping the Breads becaule we do not kfteel to i/, nor have ar^ Intention to wor- fhip it. If we (hould kfieel down to the Breads in- deed, and, fubmirring ourfelves before it, pay divine Honour and Homage to it ♦, this were really to worjjjip the Bread. And this the Papifts plainly do in that Reverence which they (hew towards it. For they verily believe it to be tranfuhftantiatedy i. e. that the Subltance of the Bread, after the Words of Confecration, is paOed into the natural Body and Blood of Chrift, which, with his hu- man Soul, has his Divinity hypoflatically united to it : And upon this Belief, they fall down to it with a Defign to reverence it, and to give as much Adoration to it as they would to Chrift himfelf, were he vifibly prefent. But altho' this be their Intention, yet is it in no Cafe ours in Kneeling at the Sacrament. For we kneel not to the Breads to give any Homage and Adoration unto it, as our * Church has moft exprefly declared in the Rii'brick ; fo that if any Perfons intend any fuch Thing, they muft not fay they follow the Church in that, fmce in the moll: carneft and ex- prefs Words it utterly difclaims and warns us all againft it. But we ufe Kneeling to a quire diffe- rent End, viz. only as it is a reverential humble * // is hereby declared, that thereby (viz. by Kneeling) m Ado- rati07i is int€?idedy or ought to be doHe, either unto the Sacramental Bread and Wine there bodily receittdy or unto any corporeal P re- fence of Chrifs natural fkfh and Blood. For the Sacra^nental Bread and Wine remain fill in their natural Subfavccs^ and therefore may not he adored (for that nvere^ Idolatry, to be abhorred of all faithful Chrifians.) And the Jiatural Body and Blood of our Sa'viour Chrijl are in Hca<-jen, and not here ; // being again/i thi' *7; ufh of Chriffs natural Body to be at one Time in more F laces thfin one. Kub. a: tbs End of the Communion Service. Fojlurey Chap. 6. Men from the Communion, 1 97 Pofture^^ wherein we may very decently receive Gifts, and make Confcffion of our Sins, and give thanks, and pour out our Prayers to Almigloty God: So that our KneeHng is only unto God, who is the proper Objed of our Worfhip, but not at all to the Bread, which is never intended to be I'erved, nor receives any Homage or Submiflion by it. This, I fay, is all we do in Kneeling at the Holy Sacrament, as the Cburcb requires, and as our own Confciences bear us Witnefs, which are the only fure Judges in this Cafe, fince they alone do thoroughly underftand, and are privy to our own Intents and Purpofes. And when both our Church and loc do thus openly profefs that we kneel not to the Bread, nor have any Intention thereby to worfhip and fubmit ourfelves to it ; there is none lure will be fo rafh and unchriftianly cenfori- ous as to charge us with it. But if any do, they are thereby guilty, not only of an open Unchari- tahlenefs, in imputing the word Things to us without any juft Caufe ; but alfo of great Pre- fumption and high Arrogance, fince therein they take upon them to teach us our own Thoughts, and tell us our own Hearts and Intentions better than we can tell ourfelves. 2. If in Kneeling at the Holy Sacrament yNtJhould have any fuch Intention, without which there is no Adoration paid to the Bread, we fhould worjhip iJohetl:>er we kneel or fit •, fo that their Mode and ours are equally concerned in this Doubt, and it muft be owned on all Sides, that where fuch Worfhip is paid to Bread, it is not the Pofture, but the In- tention which is to be blamed for it. For when * Which Order (of Kneeling) is 'well 7neanty for a Signifca- iio7i of our humble and grateful Ackmnxledgement of the Benefits of CJ:riJi therein gi'ven to all ^^^Qvthy Recei^as. Rub. at the End of tke Communion Service. we 2gS Of Hmdrartces that keep Part III. we defign Worfliip to any Objed, we can give it by a bare inward Homage and SuhmiJJion of the Mind^ without the FIclp of any outivard A61 ; or, if we would make it a Worlliip of the Body too, that may be done by any Pofture wherein we defign to exprefs it. It may be done Sittings as well as in a more bumble Mode ; for tho' that ieem to fhew more of Familiarity than Refpe5fy yet has it fometimes been ufed for the Pofture of IVorfhip, Thus the Gentiles worlliipped their Gods^ as Tertullfan * tells us ; The Nations^ fays he, worjhip their Images Sitting. And thus alfo the Jews fometimes worfhipped in their religious FeaftSy when they fed upon thtirSacriftces, i Sam. ix. 13, 2 2. For fo it was plainly in the Worfliip of the Golden Calf^ where, after they had offered their Burnt -Offerings and their Peace -Offerings, they fate down to eat and to drink upon what they had offered^ Exod. xxxii. 6. So that if any of thofe who kneely are guilty of worlliipping the Bread, thein Kneeling muft not be accufed for it, fince, When giving Worfhip is their Intention, they would be guilty of the fame Thing if they Jltte, And therefore it is not the Pofture, which were very commendable were it diredled unto God, but the mif-applying it unto the Bread, and uGng it with that irreligious Intention, which is to bear the Blame thereof. As for thofe then, who are afraid to kneel at the Holy Sacrament^ for fear left thereby, with the Papifts, they ihould -worjhip the Bread-, my An- fwer in brief is this. To worjhip the Bread, as the Papifts do, is to kneel down to it, and to pay * Cum perinde faciant Nationes adoratis Sigillaribus fuh re- fidendo, vel propterea in nobis reprehendi meietur (viz. Jitting at Prayers) quod apud Idol a cclebratur. Icrtul. de Or at, C xii. divine Chap. 6. Men from the Couimunion. 299 divine Honour and Adoration to it, becaufe they believe Chrijl: bodily preferJ therein ; and this may be done in any Pojlure, either Sitting or Kneeling^ when any Pcrfons intend fuch Worfliip to the Bread ; and without fuch Intent^ we do not wor- fhip the Bread by Kneeling in the Holy Sacra- ment ; and they are be§i Me to tell themjelves whether in Receiving they intend ^ny fuch Thing to the Bread or no ; and if they fay they do not^ ic is great Arrogance^ as well as Uncbaritablenefs in ethers, to charge them therewith -., and if they have any fuch Defign, they mull not fay it is to comply with our Church, becaufe it exprefly declares againff it, and warns the?n of the Danger cf it. If they worfhip the Bread, their Kneeling is no Caufe of that Worfhip i and if they are fo minded, they may life that Poflure only to confefs their Sins, and give Thanks, and 7nake Prayers, by all which they worfhip God', and if ftill they will worfhip the Bread by Kneeling, they go off from the Injun^fion of the Church, which would deter them from doing fo. So that their Suhmiffon to the ChurcJj's Or^ der in this Cafe, can put them in no Danger of worfhipping the Bread ; and therefore in comply- ing with her, they have no Caufe at all to be afraid of it. And then, as for this Kneeling in the Sacrament being a Popifh Rite, if they mean that the Papifis vfe it, they may call their own Sitting a Popifh Rite too upon the fame Ground, becaufe that alfo is fometimes ufed by them in Receiving. For the Benedi^i?2e Monks, as * Didoclavius, a zealous Af- * Hodie in Cathedralibus Ecclcfiis Sc Monafleriis Benedifti- norum, in Die Ccena: Domini ante Parafceuen, Sec. Evange- lium Joannis a Diacono publice praelegitur, & dulciflima ilia colloquia Chrifti, qUcX abiturus cum diicipulis habuit, recitan- tur : interim ordine difpofitis menfis, convivae aflident, panem azymum frangentes, &c. Dn/oc/av.Jlf. Damajc, C. x. p. 746. fertor 300 Of Hindrances that keep Part III, ftrtor of the fitting Mods^ has obferved from Bid- linger^ Sit at the Comvmmon fomctimcs^ yea, and the Pope bimfelf at certain "Times doth Jo. For thus much PVilliam Tbcmas, an Eye-Witnefs of it, in the Year i''547, plainly tedifies, as the * ^lencb- Ccal fays. And the fame in his Hiflory of Italy, Diirandus f alfo clearly affirms : And likewife the Book of the facred Ceremonies % fufficiently inti- mates it in one Cafe, "oix. at the Coronation of ths Emperors. Sitting and Kneeling then are both equal as to this Point, that the Papijis ufd tlmn : But that need not make us throw them away as Pop'fi Rites, or be any Difparagement to either of them. For the Papists have many harmlefs Hiings, and many very good, as well as many had among them. They' have the Scriptures, which are ne- verthelefs the IVord ef God becaufe they read them •, and i\\it Creed, and the Lord's Prayer, which none of us will call afide becaufe they ufe them j and kneel at their Prayers, which yet we ought not to difclaim for fear o^ Jymbolizing with them : So that both Silting and Kneeling may be good Things among us, tho' both are ufed by them to^. But if by a PopiJJj Rite., they mean that it is one of the Corruptions of Popery, whereby they have depraved ChrijVianity •, that is a great Mif- * ^cnch-Goal, p. i 2. *|- Summus Pontifex ad fedem afcendens, ibiqae confidens, ur.iverfis cernentibu?, majorem partem oblatae fufcipit de Pa- tina quam Subdiaconus apportaverat de Altari, ipfamque Den- tibus fubdividen?, unam particulam ejus fumit, & aliam in Ca- licem miiitit, &c. Durand. Ralion. Di-vin. OJic. 1. iv. c. 54. Num. 4. p. 203. X Imperator retrahens fe ad partem dextram, ftat ufque quo Pontifex ad fcdem eminentem communicaturus revertatur, quern Imperator fequitur, Lilf. Sacr. C<^rcm. S. Rom. Eccl. 1. i. fe6t. 5,c. 3. p. 59. take, Chap. 6. Men from the Communion, 301 take, • which has no Colour of Rcaion or Ground ac all for it. For Kneeling is not only a very in- nocent^ but a very decent Potlure wherein to re- ceive Gifts y and make humble Confeffion of our Sins^ and put up Prayers and Supplications to Almighty God •, all which we are to do in the Holy Sacra- 7?ient. It is probably a much more ancient Rite^ and either //, or fome other Pojlure of Reverence and Adoration^ which is of the flime Account with it, was ufed in the Communion long before Popery^ i. e. the Popifh Errors and Corruptions ^ which are a novel and upflart Religion, had any Footing. But then in further Return to this Exception, I mufl obferve to them, that, on the other hand, the Way of Sitting at the Holy Table, which they contend for, is a Socinian Rite, which they firfl introduced into the Protsfiant Churches, and that in Difrefped: and Irreverence to Chriii himfelf, whofe Death is there fet forth, to fhew that they held him for a rnere Man, and dejiied his God-head, And on this Account, when other Poftures, as Standing or Kneeling^ have been left indifferent in the Holy Sacrament, Sitting has been particularly rejedled and forbid by Proteftants, in Deteilation ^of its having been* firfi: introduced among them by thefe Men, and that upon fo very impious and horrible a Defign. As for Standing or Kneel- ing, fays the General Synod of Petraccud in Poland, held in the Year of our Lord 1578. Men may be at Liberty to ufe either, as they pleafe. But as far Sitting at the hordes Table, becaufe that is contrary to the Rites commonly ufed in ' all the Proteftant, Churches throughout Europe ; and becaufe they were the firfi Authors and Introducers thereof among us^ unfkilfully pretending Chriff's Example for the fame, who as treacherous Runagates are fallen from us to the Arians : Therefore we. have rejculcd it, as pro- er 302 Of Hindrances that keep Part III. 'per to them^ who dijfhigui/h them/elves by their irre- verent Treatment^ as ofChrift himjelf^ fo alfo of his holy Ordinances ; and as a Ceremony lej's decent and religi- ous^ and which is very apt to fcandalize weak Minds *. As for this Objetlion then againft complying with the Injundion of Kneeling in the Holy Sacrament, viz, its being a JVorJhipping the Breads and a Popijh Rite% there is really no Weight in it. For they cannot worjhip the Bread in complying with the Churchy fince it forbids them to worlliip it. Nor are they chargeable with any Thing therein that is truly and culpably Popifi^ tho' the Patifts ufe the fame Pofture (as indeed they do Sitting too, which yet is never the worfe for their Ufe thereof;) becaufe Kneeling at the Communion is none of the Corruptions of Popery^ (as Sitting among Protefiants at firft was of Socinianifm) but either 27, or fome other Pofture of Adoration which is of equal Danger with it, as to the Matter of Wor- Ihip, was in Ufe in Chriflianity before the Popijb Errors were introduced. So that altho' they can- not fee Reafon enough to defire this Way, nor would receive Kneeling, were another Pofture al- lowed in Receiving ; yet fince the Sacrament is * Thus Synod. Gen. Petracovienfis, An. Dom. 1598, Menfe Junio, Decree that the Pojiure of Receiving Jhould he either Stantes or Genufleftentes : And Jay of Sittingy Seflionis vero ad menfam Domini, quia prxter Ritus in omnibus per Euro- pam Evangelicis Ecclefiis vulgo coni'uetos illi inter nos primi autores extiterunt, qui omnia temere in Ecclefia immutantes, & fme fcientia Chriftum quafi imitantes, a nobis ad Arianif- mum perfidi Transfuga; fa£Vi funt ; quare hanc propriam ipfis (ut Chriftum, ita & Sacra ejus irreverenter tradantibus) & taxi- quam minus honeftam ac religiofam, fimplicioribufque admo- dum (candalofam Caeremoniam rejecimus. So Synod Gen. Cracov. Anno 1573. ASl 6. vjhich permits Ceremonies in the Sacrament to Chrijiian Liberty. Monemur a patribus, ut qui Seflione in Sacra ccena utuntur, eam Ccremo- niam quafi Arianobaptiftis propriam relinquanc. not Chap. 6. Men from the Communion. 303 not ocherwife to be had, they may very flifely and wifely comply with it, and fubmic to it ftill. And thus I have conGdered this Impediment^ whereby many good Minds, who are fenfible of the Duty of it, and are otherwife very well pre- pared for it, are yet unhappily kept back from the Hol^ Sacrament, And the Rellilt of all is this. That when they (lay away upon this Account, becaufe the'j will not kneel in receiving the fame^ they refrain upon a moft unjuftifiable Ground, which will afford them no Excufe^ ncr ought in any Reafon to be their Hindrance. For Kneeling is re- ally no unfuitahle^ but a very decerd Pofture •, fo that if we were left at Liberty to receive how we would, we might have enough to juftify our/elves in making ufe of it. And it is appointed by our Governor 5y whom God commands us to obey in all lawful Things; fo that in regard to their having prefcrihed it, every good Man among us ought to ohferve it. And if neither Authority could impofe it, nor it had any Reafon from itfelf to re- commend it, but xhzx. Sitting were on all Accounts much fitter to be ufed ; yet fince in their own Account // may lawfully be ufed too, and is only, as they conceive, a lefs decent Mode, but has no Sin or Offence in it; if they have any earned De- fire for the Sacrament, which is not otherwife to be had, for its Sake they will at leafl comply with Kneeling. If they rate Things truly, fince Autho- rity has enjoyn*d it, they will fee themfelves obliged to ufe it. But however, fince their Saviour has laid no Weight upon it, but accepts of a truly devout Mind at his Table in any Pofture ; tho* they had rather ufe another, yet is there nothing to hinder their Compliance and SubmifTion to ufe this. So that there is no jufl: Pretence for any, upon this Account, to refrain coming to the Blefied Sacrament. C H A P. 304 Of Hindrances that keep Part III. CHAP. VII. Of fome other Hindrances. The Contents. An Account of fome other Hindrances. One ahftains from the Holy Sacrament^ hecaiife the Day before he was at a Feafl. Another^ hecaufe his Child is fick^ or he himfelf is lightly i^idifpofed. A Third, he- caufe Ms Wife, or Hufhand cannot come along with him to join therein. A Fourth, hecaufe he has a Vifit to make, or a Friend is come in, who in all Civility muft he attended. A Fifth, hecaufe of a Shower of Rain, or a fJoarp Air abroad, fo that he muft endure a piercing Blaft, or wet his Foot to go out to it. Thefe are no Excufe from it, hut ftill Men are hound to communicate. HAVING hitherto confidered thofe Fleas which feem to be of mod Weight in hin- dering Men from the Holy Sacrament, and pof- fefs them either with a Scruple, that they dare not, or with an important Reafon why they (hould not chufe to come to it *, before I difmifs this Head, I fhall take Notice of fome others, which, though of lefs Moment, may yet feem fit to be confi- dered. Men oft-times giv^e fuch Reafons for their Ne- glefl of the BlefTed Sacrament, as are Reafons to themfelves for negkdiing nothing elfe that is of half that Moment. T^he Unfeafonahkmefs of the JVeather^ the Sicknefs of a Child, the paying a Com-- pli?nent to a Friend^ or the like, is thought a iuffi- cients Chap. 7. MeJifrom the Contmtinm. 30 j; cient Hindrance from the Communion: Whereas k would not hinder them from any Buflnefs, which cither Friendjhipy their own Pleafure^ or their Profit requires of them. For how cogent foever they may account them in keeping them back from 2/, they would not be with-held by them from purfuing any Sporty or from driving an ad^ vantageous Bargain^ or carrying on any E^id ot Inter eft ^ or ferv'mg their Friend, in any' Bufinefs^ or Affairs of Moinent, And can any Man now have the Face to give that for a Reafon to Al- mighty God, which he would be afhamed to offer as a Reafon to any one elfe ? Can he exped: to cxcufe the Negle^ of a weighty Duty unto hifn, by fuch triPiing Apologies as would not excufe the Negle5l of a Bargain, nay', nor of a Pafti?ne to himfslf\ nor of a Concern of Weighty or, perhaps^ of a Compliment to his Co?npanions ? Thofe Men are furely in a fad Cafe, who are forced to feek Shelter under fuch thin Pretences; and rather than make fuch trifling Pleas for any A<51 of Difobe- dience, it were by much the wifer Courfe to be"* wholly filent, and not feek to defend themfelves at all. When thefe Pleas are made then, there is no Excufe in them. And indeed they would not be made by any Men, if once they were convinced how much it is both their Duty and their Interefi to come to the Holy Communion. For when they are detained by fuch frivolous Reafons, as would not either be urged, or admitted in Excufe for any other Buflnefs ; they fhew only their great Indifference to it, and how they efteem it lefs than any other Matters : And this they could not do, if they held it either as a valuable Privilege, or as a Point of Confcience. The bed Way there- fore to remove thefe Hindrances from the Sacra- X ment, 3o6 Of Hindrances thai keep Part lllw ment, is to poffefs Men with a Belief that God has peremptorily enjoined them to partake in it, and that it is infinitely their own Intereft and high Privilege to be admitted to it. And having ihew'd thefe very largely m iht Second Part, I ihall refer the Reader unto that, as a very likely Way, not only to anfwer ihefe, but alfo to pre- vent all other fuch like Pleas againfl: it. But that fuch Perfons as are lerious in thefe Hin- drances, may not think themfelves too much flighted, befides this general Anfwer, I ihall fay fomething to the Particulars. I, One keeps away from the Holy Sacrament, becaufe the Day before either he bimfelf has made a Feaft^ or has been treated by his Neighbour at a Tioble Entertainment, But why, I pray, muft this excufe it ? For if at the Feaft he was guilty of any incapacitating Offence^ or any ways intempe^ rate ; it is not the Fea^^ but fuch Offence or /;/- temper ance which is to be ailed ged for it. But \i the Entertainment was friendly in the Befign^ tem- perate at the l^able^ and every Way harmlefs and charitable^ hurting no Man's Fame^ nor didurb- ino- any Man's ^iet in the*Converfation ; wherein was his Lord offended, or his Soul unfitted for this Holy Supper thereby? The prifnitive Chri- ftians received it at a friendly Treat, for in thofe Days their Love-Feafts always went along with it : So that an hofpitable Entertainment the Day be^ fore^ yea, or even the fame Day, doth not unfit Men to communicate ; but if in all Things elfe they are duly qualified, they may worthily receive ilill. 2. Another abftains from this Holy Feaft, be- caufe his Child is fick^ or becaufe he has taken cold himfelf or has fome aching in his Head^ or is other'* wifi lightly indifpofedi Mm Chap. 7- Men from the Communion, 307 But what if his Child is fick ? Doth he attend it? Or is it advifeable for him to be fo far dif- turbed at his Child's Illnefs, till his Mind is unfit for thole religious Tempers which he is to exer- cife at tlie Holy Sacrament ? Perhaps his Child fares the worfe, becaule of fome Sin which he has committed; and will henottheninilantly repent of his Sins, and come to the Lord's Table, there to have his Pardon fealcd for the fame, that fo this Load may be taken off, and it may find Eafe by his coming? But whether that be fo or no, if he has any Senfe of Religion, either in his ChiW% Cafe, or his own^ he will be earneftly defirous to make God his Phyfician, and call out to him for Help : And that he cannot do fo effe6lually, or prevail in it fo certainly at any other Time, as I have fhewed, as in the Holy Sacrament. For God is never more enclined to hear us, nor are we ever more likely to have our Prayers granted for any Thing that he fees fit for us, than when we fend them up along with this folemn Comme- moration of our Saviour's Death, which is the only Argument that has Authority and Power with him, to obtain any Thing on our Behalf, So that if a wife Man longs to have his Child re- covered, he cannot do a more unwife Thing, than either to grieve fo far till he is unfitted for this Holy Feaft, or, when he might be fit for it, to negle5l the fame, fince his Prayers there would be a moft probable and yrudent Courfe to ob- tain it. And then as for his own Indlfipofition^ if indeed ic has brought upon him fuch Heavinefs as unfits him for any fpiritual Ad, or if it is in that Degree that it is not fafe for him to itir abroad v;ith it ; God prefers natural and cjTential Duties before ^ofitive lufiitutiom^ and M^rcy before Sacrifice^ fo X 2 that 3o8 Of Hindrances that keep PartllL ^hac it will be a juft Excufe for his (laying away from the Holy Sacrament, But if it cannot hinder him from looking after Bufinefs, and going among his Neighbours, or venturing out upon any Ap- pearance of doing either himfeif or his Friend a Kindnels : Why muft it excufe him from attend- ing upon God, and doing him this Service ? ex- cept that be thought fufHcient to excufe our At- tendance upon him which excufes nothing elfe ; which is a Thing, I prefume, they would be loath to own, who ftay away by Reafon of this Hin- derance. 3. Sojne again refrain the Holy Sacra- ment, becaufe their JVtfe or Hujband cannot hear them Company ^ and join with them in the Re- ceipt thereof. One of them is either accidentally prevented that they cannot^ or, finfully negligent and i^nprepared, that they will not come to it ; and therefore in Compliance, and for Company's Sake, the other alfo keeps away at prefent, and defers it to another Time, when both may receive together. This, I think, is a popular^ but it is a very weak Excufe. For the Receiving the Communion is an indifpenfable Duty, concerning which every Per- fon muft give Account of themfehes uHto Al- mighty God j fo that one near Relation can no more talk of negleding it for the other's Sake, than of negleding to fay their Prayers and ferve God,, becaufe the other doth it not, or of being irreligious to fymbolize with fome dear Friends, and cafting away their precious Souls out of Com'- -pliment. Nay, if he had not thus enjoined us, but had only friendl^j invited us to communicate; yet would it be a very rude and difohliging Thing to refufe his Invitation upon this Account, becaufe fome others, who are very dear to us, have not either Chap 7. Men from the Communion. 309 either the Opportunity or good Manners to accept thereof. For if an Hujhand or a Wife will not receive unlefs the other alfo will confent to re- ceive too -, it is a Sign they come not fo much for the Lor^s, as for each other* s Sake, fo that ihe'j^ and not their Saviour^ have the Service and the Honour of it ; and this is an odd Account for any Man to give to Chrift of his negledling this Holy Feaft, when he is moft affedionately and earneftly invited to it. When any Perfons flay away from the Sacra- ment then, becaufe they cannot have their Bofom- Friend to join with them therein ; they are guilty of a great Sin (fince one is bound to it whether the other comes, or not) and pafs a great Affront and Bijhonour upon their Lord, fo that this is far from having any Excufe in it. Nay, inftead of being a Reafon why they fhould abllain from it, the Negled of one dear Relation lays a greater Ob- ligation on the other to communicate. For when one cannot come, fo that there muft be a Defedt on that Part, that is too much already, fince nei- ther ought to be wanting in this Service ; and therefore there is the more Need that the other Ihould receive, not only thereby to fliew their cwn Duty, but alfo to fupply their Friend's Be- fe5i as well as they can, and make amends for it<, 4. A Fourth abfents himfelf from this Holy Feaft, becaufe that Day he is to vifit a Friend abroad^ or has a Friend accidentally come in to dine with hi?n^ who muff, in all Civility, he attended. But why muft our Refpedls to our Saviour and our other Friends be made thus to interfere, fo that one muft needs be a Temptation to omit the ether ? How com.es it that of all the Days in the Month we fix upon that for vifiting or entertain- ing of our Friends, when our BlefTed Lord in- X 3 vites §10 Of Hindrances that hep Part III, vices us to his Tabk, tliere to entertain us ? Or if by Accident a Friend ciien breaks in upon us, why muil that detail us when Chrift calls us? Is it any Part of his Friendfliip to make us difobey our Lord, or to put us by embracing this high Honour and mofl advantageous Opportunity when it is gracioufly offer'd ? Or if he be God's Friend too as well as ours, is it not very fit that he fhould go alfo and join with us ? When to communicate is a Duty in both of us, is it any- wife reafonable that he fhould make us (lay away, and not go along with us ? Bat if it happen that a Friend who is unwilling to communicate falls in to be entertained, or a Vifit at that Time would be expelled -, fince our Saviour and they can- not be attended too, which ought in Reafon to be preferred ? Is there any to whom we owe more Refped: and Obfcrvance than we do to Chrift Je- fus? Should we affefl the Company, or court the Converfation of any Perfon, more than his? Are there any who ought more highly to be valued by us, or have better deferved of us, or whom wc fhould ftudy more to make our Friend, than him who has gained us eternal Life, and that by lay- ing dov^n his own Heart's Blood for the Pur- chafe P When more honourable Perfons^ or better Friends invite us, let us turn our backs upon his Table, and pay tber;^. Attendance. But fince he can have no Competitors in this Cafe, where is the Juftice^ the Honour^ and RefpeH to him, when this is given as a Reafon of our Abfence ? 5. A Fifth negledls the Holy Sacrament, becaufe cf a Shower of Rain^ or of a Jharp Air abroad i fo that he mu§i^ altho* not mnch^ prejudice or en- danger his Health ; {in which Cafe, as I/aidy God is Tvillwg to have Mercy take Place of Sacrifice) yt however^ endure a piening Bla§i^ or wet his Foot if he goes out for it. But Chap. 7» Men from the Communion. 3 1 1 But is he thus tender of himfelf in any other JVIatters ? And would thefe dreadful Scare-crows put him by any other Concerns which fright him from this Ordinance ? If they flood in the Way of his Pleafures^ would he refrain them ? If they lay between him and his worldly Intei^ejls^ would he be difcouraged by them ? If they met him in the Way as he were going to do his Friend a Kindnefs^ would they caufe him to turn back again ? Tho* they would not juftify it, yet when they hinder him from thefe, and fuch like Matters, they may with more Colour be pleaded in Excufe of his Ab- fence from the Lord^s Supper, But are not Mea much at a Lofs for Excufe to fhift off this Duty, when fuch as this, fo full of palpable Contempt and a carelefs Spirit, muft ferve their Turn, and be thought fufEcient? And have not we an hard Tafk to conduct them on to eternal Happinefs^'- which muft put them upon fighting and ftriving, and giving all Diligence^ and denying theinfelves^ and taking up the Crofs^ and plucking out right Eyes, and cutting off right Hands^ &c. when they ftumble thus at Straws, and are beat back by the Force of every Feather which is blown in their Faces ? and fuch Trifles as thefe can difcourage their going on in the moft weighty Duties, and make them re- coil again upon our Hands ? X4 CHAP, 3 IS Devotions fitted for Part IlL CHAP. VHL Devotions fitted for the Holy Sacramentl The Contents.' A Meditation and Prayer for the exciting and exer^ cifing -the Grace of ihankfulnefs in the Commnni- cant. Another for the Exercife of Charity, A Third, for the Exercife of Refignation to God's Will A Fourth, for the Exercife of Repentance. Some other Forms of Det^otion^ both at^ and after Receiving, After we have received^ we muft be careful to make good thofe holy Vows and FromifeSy which we mcide to God in the Holy Sacrament. AS for all thefe Excufes then, which carelefs Men, who make no Confcience of the Holy Sacrament, give for their Abfence from it, they will not (land them in any Stead ; nay, they are fuch as no wife Man dare own, when once they are examined. They fhew nothing t\k but the Difregard Men have of Chrift, their Unaffe5iednefs with all that he ha^ done and fuffered for them, their ahfolute Indifference to have it remejuhred^ and their utter Contempt of this Duty,, which he has commanded them. They are a good Evidence of their own carelefs^ undutiful, and irreverent Mind, and manifeft how little they fet by their Blefted Lord ; fo that the urging of them is a ready Way to give more Offence^ but not to make any Excufe at alL And Chap. 8. the TJoJy Sacrament. 313 And thus I have done with all thofe Pleas which are wont, I think, mod generally to keep Men from the Communion^ and would be moft apt to hinder thofe Things, which I have faid about the Duty and Advantage of it in the [ecoyid Part, from having their due Eflfeft upon them. Among thefe, there are fome, perhaps, may feem to be little Objedions : But little as they are, they are an Hindrance to fome Minds ; and fince it is not below them to flop at them, I am far from think- ing it too trivial and low a Thing for me to anfwer ihem. And upon the whole Matter it appears, that to communicate is a great Duty^ and a great Benefit^ and that none of thofe Pleas which are ordinarily urged for it, can in any juft Sore e:xcufe Mens Negle5i of the BlefTed Sacrament, For nei- ther their Unworthinefs to partake of tt^ nor the Danger of DamJtation threatened to every unworthy Communicant^ nor the Fear of breaking that Pro- mfe of new Lfe which is made therein^ nor the apprehended Difficulty and JVant of Leifure to pre* pare for ii^ nor their being unbettered and unim^ proved by it^ nor the IVant of that Charity which is to be profeffed at it^ nor the having fome Enemies^ after all their Endeavours for Reconciliation^ fill un- reconciled to them^ nor the feeming Prefumption in joining in this facred Fea^^ nor the cuftomary Abfence of many good People from it^ nor the Admittance of unworthy Receivers to H^ nor the Impoftion of Kneeling at it : Neither thefe^ I fay, nor any other Impediment whereby Men are apt to excufe it to their own Minds, can really juftify and bear them out in abfenting themfelves from the Lord's Table, when they are invited to it. >Jo ill Man can be excufed^ and no good Man need %Q b^ kindred by them. So th^t every Man, as he 514 Devotions Jilted for Part 111. he tenders our blefled Lord's Command, and his own Soul's everlading Intereil, muft be careful reverently and devoutly to partake in this Holy Feail, when he has an Opportunity, and is called fo to do. And now I have gone thro' all thofe Particulars which I propofed at the Beginning of this Book, and which I thought moft proper to be in filled on, to engage Men to a worthy Reception of the Holy Sacrament : I have fl^iewn what is the Mean- ing of eating and drinking in this myfterious Feaft^ and wherein the U^or thine fs of doing it lies^ and what firiEi Obligations we have to do fo, and how great Benefits we are like to receive hy it -, and anfwered ihofe Fleas which are mo§f generally given out to ex- ciife the Neglect thereof: And this, with all hone§f Minds, who are defirous and free to hear^ and will have the Patience to confider, may feem fuffi- cient to enforce a due Attendance on it. And when once Men are fo difpofed, and ferioudy re- folved to communicate, I fhall add a few Things to afTift them in a right Difcharge of this Duty, and fo conclude this Subje61:. When we come to the Holy Sacrament, to cornmemorats the Death of our bleeding Lord^ whofe Bodj there is reprefented as broken, and his molt precious Blood as fhed, upon our Account ; we are to (hew forth an affetlionate and hearty Thank- fulnefs for fo invaluable a Kindnefs, and entire Re- JJgnation of ourfelves to his Ufe and Service, and true Repentance of all our Sins, fully purpofing to amend them all thenceforwards, and an univerfal Peace and Charity towards all our Neighbours ; all which we muft excite in oar own Souls by due Confi- derations. I. We muft (hew forth an affeulionate and hearty Toankfulnefs for fo invaluable a Kindnefs, And Chap. 8. the Holy Sacrament. 3 15 And what Soul can be flow to pay this, who con- fiders how injinitcly our dear Lord has deferved of us? For he has got us the moil precious and qjo^ rioiis Things which Pieaven itfelf could alFord, viz. that ail our Sins (liould be freely pardo?2ed^ and that the Holy Gboff^ tliat immenfe^ eternal^ and all'fufficient Spirit, fhould come in at all Times to our Help, and that we (liould be in no lels Qua- lity than that of the Sous of God, and Heirs of a Kingdom, who are afTured of eternal Joys and Glo- ries in another World. And ought not Gifts fo auguff and fuperlatively excellent, to be mod affec- tionately acknowledged ? He has bought all thefe, to beftow upon us, at the deare§i Rate, noc only taking the moft unwearied Pains, but alio paying the higbert Price, and layi':g down his own mo ^ pre- cious Blood for the Pur chafe. And muft not fuch aflcnifhing Kindnefs, which was affrighted by no Hazards, nor ftopt at any Difficulties, nor de- clined any Sufferings, not the Suffering of Death itfelf, for our Sakes, be always held in a moil thankful Remembrance P And in all this he had no Ends of his own to ferve of us, but was Jed on purely by the Pleafure which he takes in our Hap- pinefs. He was not won by our Deferts; for, alas I we were his profefs^d Enemies, who had nothing to fhew but highefl Provocations ; he was not wearied out with the Importunity of our Intreaties, for ic came, as undeferved, fo altogether iinajked, what- foever he did for us ; he was not moved by the Mediation of Friends \ for whom, alas ! had we to intercede for us ? And fhall not fuch amazing hove and Goodnefs, {o frankly fhew'd, without any Eye at Self. Ends or private Inter efis, without In- treaties or Deferts, nay, in Spite of all Difcourage- tnents and highe^ Provocations^ be entertained with greate§i Joy and grateful Acclamations ? He has been 3i6 Devotions ftted Jor Part IlL been an infinitely endearing and intire Friend to us> without any Inducement but his own mofl gene^ tons Kindnefs^ and againft all Difcouragements^ and beyond all Bounds y and under the moft frightful Ha- zards^ and at the higbert Expences^ giving his own Soul even to Deaths for a Ranfom to redeem ours. And whenfoever we hear or think of this, I am confident it will not be difficult for any of us to embrace him with Hearts full of Love and holy T)eftres^ and to pay him moft intire 'Thanks^ and burft out into Songs of Fraife^ and find it a molt pyful Bt^fmefs fo to do. *' What am I, my dear Lord, will a devout *' Mind then fay, that thou fhouldeft leave the '* right Hand of God, and come to vifit me? *' Hadft thou no Eafe in thy own Bread fo long *' as I lay plunged in Mifery ? And couldeft not *' thou be happy in Heaven, nor enjoy thyfelf " amidfl; all the Joys and Glories of that blifsful *' Place, unlefs 1 were there to bear thee Com- *' pany ? How earned thou, being fo highly ex- " alted, and the eternal Son of God, to have an *' affedionate Concern at all for me ? Was not \ '' a deformed polluted Wretch, and thy profefs'd "- Enemy ? And were not thefe enough to turn *' away thy Face from me? But if, notwithftand- *' ing all this, thy overflowing Goodncfs would *' put thee upon doing fomething for my Sake, *' why mud thou come thyfelf upon the Earth, *^ nay, come to bleed and die, to redeem me ? *' Am I dearer to thee than thy own Life, *' that thou fhoulded part with it to fave me ? *-^ Dod thou love me better than thou loved thy- '^^ felf, that thou wilt fhed the lad Drop of thy *' own Heart's Blood to make me happy? Bleflcd ^ Jefus! how unfathomable is thy Grace, and *' what Chap. 8. the Holy Sacrament] 317 ** what an unfearchable Depth of Love is this^ *' which thou haft opened to us, poor miferable •' Sinners ! O hpw happy do I think myfelf in it, *' and how doth my Heart rejoice at the Remem- *' brance of it! Lord! I love thee dearly, and " long to love thee more ! I wifh no greater *' Pleafure than to be found perfect in thy Love, " and to have thee fo dear unto me, that I can *' eafily contemn all the gilded Vanities and Al- *' lurements of this Word at the Thoughts of " Thee ! O ! that I had the Heart of the Sera- *' phim, that I might be all over Love, and feel *' my Soul afFedled to that Degree, which I de- *' fire, and which thou, holy Jefus, haft infinitely " deferved of me! But if that may not be, yet " at leaft pofiefs me, I pray thee, with fuch a *' Senfe of thy Love, and with fuch Thankful- *' nefs for all thy Favours, as is fit for me, and *' may in fome Sore be worthy of thee : Tho* *' fhould I offer the utmoft Acknowledgments •' which the moft affedled and enlarged Heart *' can pay, I fhould not give thee the thoufandth *' Part of what I owe thee. Let all the holy and *' ele61: Angels adore thy glorious Goodnefs, and " let all the Sons of Men, fo long as they have *' a Tongue to fpeak, fet forth thy noble Praife. *' For thou, O fweeteft Jefu, art the Son of the *' Bleffed, and the Joy and Glory of the World ; ♦< thou art the Lamb of God, and the Saviour ** of Mankind, who waft flain for our Sakes, *' and art alive again ; and who fitteft now for *' ever at the right Hand of Power, in the Glory " of the Father, that Angels may fubmit to thee, " and that all the World may worfhip thee, fing *' of thee, and praife thy Goodnefs, Power, and *^ Glory, to all Eternity. 3. Wc 3i8 De'vot ions Jitied for Part III. 2. We muft fhew ourfeJves reconciled to all tbofs who have an^j zvays offended r/s, and I bat we are in Peace and Charity with all Per fans. And this we- ihalJ not think much to do, if we confider how highly our dear Lord h concerned for them^ and how earnejlly be fucs in their Behalf \ for then we fliall be readily brought to it on his Account, tho* we might be more averfe to it on their own. He has loved them fo well as to fhed his precious Blood for them ; and can we find in our Hearts to hurt any Perfon, when we fee him giving his own Life to fave him ? He owns them as his Friends and Brethren ; and is not that enough to make us kind, to fee that he is fo near a-kin to them ? He has made them Members of his Body^ and thereby Parts of his ownfelf ; and can we ftudy Revenge againft theiji^ when he comes in at laft to bear the Stroke, and is wretched in fo doing? He be- comes a Petitioner to us in their Behalf^ and in- treats us, by Virtue of all that he has done for us, to be Friends again ; and can we have the Face to deny him, who has fo infinitely obliged us, and ought to command us in every Thing ? Shall we refufe fo fmall a Suit to him that died for us ? Or ilick to throw away a finful Refentment for his Sake, who has parted with his own Heart's Blood for ours ? Tho' they are moft unworthy to be par- doned, yet is he moft worthy to have their Pardon; fo that when he intreats for it, we muft not be back- ward to grant it. Nay, we ftand daily in a thou-» fand Times more Need of his Pardon than the/ do of ours ; fo that we block up the Way to oup own Forgivcnefs, if we refufe, at his Suit, ta forgive them. For what if they have injured us ? Have we been altogether innocent, and have of- fered him no Injuries ? What if they have mofl: iwgrats-* chap. 8, the Holy S^icr anient. 3 1^ UTjgr ate fully ahifed us, after they had received the mod endearing Kindneflcs at our Hands? Plave we been duly thankful unto him, and never of- fended againfl: all his Mercies ? Do not we owe him ten thoufcDid Talents? whereas their Debt to us is but a Trifle of an hundred Pence^ Mat. xviii. 24, 28. And fince we are daily aiking h'm the Forgivenefs of thefe vaii Su?ns^ can we at the fame Time ftick at his Inftance to remit thcfe [mailer Matters to our Neighbours ? Have we the Face to alk Pardon, whilft we have not the Hearc to grant it ? Or can we hope that Chrift fhould give it to us, for the moft heinous Sins, at our Requeft, when we deny it to our Brother, for the fmalleft Trefpafles, at his ? Or rather, fince he mofl: frankly forgives us, and that too without upbraid- ing us, fhall not both our own NeceJJity^ and the Exa?nple of his Mercy engage us to forgive our ofr fending Neighbours alfo ? " Lo I here, my blefled Saviour (will a devout *' Heart then fay) how I cafl by all angry •' Thoughts, and am Friends with all the World, *' as thou requireft I (hould be I They fhall all be *' dear to me, becaufe I fee they are fo to thee,^ •' who haft given thine own Life for their Ran- ** fom. Thou owneft them all as thy Brethren, *' and therefore they fhall evermore be mine •, for *' I defire to have the fame Friends, and to go *' along with thee in every Relation. No Mem- *' ber of thine, whom I had never fecn before, *' fhall ever be a Stranger unto me, but I will *' embrace him as a Part of my own Body. Nay, *' even my bittereft Enemies fhall have no Ha- *' tred or hard Ufage at my Hands, but I a nit " Friends with all the World, fince thou wik *^ have me to be Friends with them. Shall noc "^ ''1 326 Devotions ftfed fof Part IIL *' I, O Lord, forgive other Men, who am un- «' done myfelf, unlefs I be forgiven ? Shall not I *' have pity on their Souls, as thou, blefled Jefus, ** haft on mine, and freely pardon them when *' thou becomeft their Advocate, to fue and in- *' tercede for them ? O! my deareft Saviour, I *' do from my Heart forgive them, and will ne- '' ver yield to return their Injuries or Unkindnelles " upon them. Nay, I moft humbly befeech " thee, and that by thy own moft precious Blood, *' that thou wouldeft forgive them alfo. Give " them Grace to repent of whatfoever they have " done againft thee, or againft me, and im- *' pute not their Trefpafles unto them, but receive *' them, I earneftly intreat thee, into thy Favour, *' as here I do truly and unfeignedly, into mine. " Hear me, O blefled Jefu 1 both for myfelf and " them, that we may be all one with thee, and *' among ourfclves, being united to thee, by a *' Spirit of Holinefs, and to each other, by a •* Spirit of mutual Charity and brotherly Kind- " nefs, that fo all the World may know we are '' thy Difciples, by that Spirit of Love which *' thou haft given us." 3. We muft refign ourfelves up to our Saviour* s Ufe^ and repejjl truly of all our Sim, fromifmg him faithfully that we will amend them all from that ^ime. We muft reftgn ourfdves up to our Saviour* s Ufe^ that he may difpofe of us as he pleafes. And what Man can ftick at this, who confiders that he has bought us, and would put us to no life but what is infinitely for our own Advantage ? Has any Perfon a better Claim to us, than he who bought us with his Blood, and gave his own Life for the Pur* chafe ? Should not he have the Benefit of all our Ser^ Chap. 8. the Holy Sacrament. gat Service, who has paid fo dear for it, by dying himfelf in our Stead ? Bur if we were at Liberty, and he had no Power over us, is there any better Way to dilpofe of ourfelves, or could we defire to be in other Hands rather than in his? Can we hope for more Wifdom in any one to dire(5l, or for more Power to bring our Happinefs about, than in him who knows and governs all Things ? Durft we trufl: more to the Faithfulnefs and Affedion of any Heart than of that which died for us? Or can we think ourfelves happier in any Hands than in his, who is in all Things fludious of our Advantage. For our bleffed Lord feeks no other Ends by us, but our own eternal Happinefs ; he impofes no Duties on our Confciencies but v/hat he has done himfelf before us ; nay, what had we the Underftanding to difcern it, we fhould all have impos'd upon ourfelves. So that in committing ourfelves to his Condudl, we do not give, but feek a Benefit, and difpofe of ourfelves in that Way, which is in- comparably our higheft Intereft. We are abfo- lutely his own Right, and it is infinitely our own Intereft to be wholly given up to him, and go- vern'd according to his Liking •, and therefore every confiderate Man will freely refign up his Heart to Chrid, and never fuffer the World, or his own Lulls, to pull it back again. " Come then, my dear and rightful Lord, will " a poor Soul fay, and take PofiefTion ftf mef *' Thou haft bought me with thine own Blood, a *' ftrange Price for fo defpicable a Purchafe! and *' here I come, in all Humility, to prefent thee *' with v/hat thou haft fo dearly got, and without *' all Referve, to give up myfeif unto chee. I *' know, O Lord, that I am a deformed and pol- *' luted Creature, moft unworthy to be offered to y *' fo 32a Devotiomfttedfor Part III " fo excellent a Majefty. 'But gladly would I be *' thine, that thou may'ft make me better, and *' rp iidorn me with thy Grace, that I may be '' fitted for thyfelf •, and therefore I earneftly be- '' feech thee to accept of me. I humbly beg to *' be delivered from myfelf, for I am mine own '' mod mortal Enemy. O 1 that thou wouldft *' give thine holy Spirit Power over me, and not *' let my own corrupt Will any longer govern *' me, nor my falfe Heart any more deceive me, *' nor my unbridled PafTions any more to reign " in me, v/hich, alas ! have tyrannized too long *' already. O ! that thou wouldeft purge my '' Underftanding from all foolifh Principles, and *' from all Darknefs and Ignorance of holy *' Things; and cure my Will and Affecflions of " all their Stubbornnefs, and Oppofition to thy *' Laws *, O 1 that thou wouldeft firft take them *' as thine own Propriety, and then fit them for' '' their Mafter's Ufe, that I may never hereafter *' live to myfelf, but unto thy Glory ! And wilt *' thou throw back a Soul, O dear Lord, that *' would hang itfelf upon thee? Wilt thou dif- *' dain an Heart which is defirous of thee, and " would fain be no longer its own, but thine, " that thou mighteft ufe it as it may beft ferve *' and honour thee ? O blefied Jefus ! do not re- " je6l it, for it is the Purchafe of thy own moft *•- precious Blood. Let not all that be thrown " away, which thou'hafl: already done for it, for ] *' Want of chy further Care and Condu61: thereof. *' Accept me, good Lord, who here unf.ignedly '' devote myfelf unto thee, that both my Soul *' and Body, and all I have, may be employed *' as thou feed fit to order me, I am nothing, I " have nothing, andldefire nothing but to be with ^' thee, to be filled with thy Grace, and to obey '' thee Chapi 8. tht Holy Sacrament, 323 " thee perfectly ; that To I may have nothing *' of myfelf, but may do all Things thro' Chrill •" dwelling in me." And when we thus refign ourfelves up to our Sa- viour's Ufe, we mull heartily repent of all our S'uis^ faithfully 'promifing never more to yield to them^ but to amend them all for the Tune to come. To repent particularly of all our Sins, we muft firft difcovcr them, by taking fome Catalogue cf Chriftian Du- tiesy and examining our own Hearts at every one, whether we have confented to tranfgrefs them i and where we find we have done fo, there we muft hemoan ourfelves^ and fully refolve^ that if God will be pleafed to pardon what is paff., we will never yield to do the like again. And what Man will not thus ftedfaftly refolve to leave all his Sins, who has the Patience to confider what will be the End of his Continuance in them ? For by that, we fhall infinitely offend our dearefi Lord and Saviour Jefus Chrifl^ who gave his own Life for ours, and whom therefore we are bound to pleafe above all Perfons ; we (hall certainly lofe all the Joys of Heaven and eter?ial Happinefs^ a Lofs which the whole World put together cannot re- compence •, we fliall unavoidably he doomed to Hell Fire and eternal Torments^ which is the utmoft Height of Mifery that can pofTibly befal us. This will infallibly be the Effefl of our Perjeverance^ and Allozvance of ourfelves in any Sins which we find ourielves guilty of. And now let us afk our own Souls, Whether we love them fo well, that we will endure all tbis^ rather than forego them ? Shall I prize my Sin to that Degree, as for its Sake to a*5l Defpite to my dearefi: Lord, who died for me ? Muft it be dearer to me than his Love, that I fhould difhonour and offend him whenfo- y 2 ever 324 De'votiofu ftted for Part III. ever it bids me ? Is this the Return which I have to make to my trueft-, dearefl: Friend, to fide with his profeffed Enemy ? Is this my Thankfulnefs for all his Kindnefs, to (lick to a Luft which aims at nothing but my Deflrudlion, rather than to him who gave his own Life to fave mine ? Thou loveft it dearly, O my Soul ; but canft thou value it at fuch a Rate, as to part with everlafting Life for it? Hadft thou rather h^ve it, than enjoy the Face of God, and be for ever happy ? Art thou content for the fhort and unfatisfying Pleafures which it affords, to lofe all the Joys and Glories of a blefTed Eternity ? Wilt thou die fooner than be divorced from it ? and accompany it even into the Flames of Hell, and the Midft of eternal Torment? God forbid, will every Man fay, whofe Heart is thus particularly pofed thereupon, that ever I Ihould be fo defperately mad, and un- accountably wicked. I cannot defpite fo dear a Lord, nor throw away the eternal Joys of the Hea- "venly State^ nor endure the 7710ft exquifite Smart of Hell, and the infupportaUe Load of everlajling ^or- ment. No Man can bear it, and I ftand amazed to think of it. And therefore fince this will be the Effect of my wicked Ways, and of my al- lowed Continuance therein, lam refolved, from this Moment, to renounce them, and by the Help of God, will never return to them any more. Thus let the Drunkard think with himfelf on his Gv/'J, the Swearer on his Oaths and Perjury^ tlie unjuft Man on his trnlawful Gain^ the Coriten- tioiis on his ^larrels, the unclean Perfon on his For- vication and forbidden Pleafures, the revengeful Alan on his fpiteful Carriage, the Slanderer and evil Speaker on his reproachful TFords, Back-bitings^ and 'Dcfainaticns^ and every other Sinyicr on his parti- cular Sins. And when they ferioufly confider that this Ghap. 8. the Holy Sacramento 325; thh Saviour ?miff be loff, this Happ'mefs of Heave'^ forfeited^ and this eternal Anguijh and Extrejnit'j cf Pai?i endured, if they allow themfelves itill to go on, and pcrfift in them •, they will inftantly refuhe to for- fakeihem, andneveryieldtobeguilcy of them again. ^his may he ufed as a penetential Confefllon of our Sins after Self-Exa?mnation, «« y^ BlefTed Lamb of God, who haft redeem- « \J ed me with thy Blood, will every conlrUe " Heart then cry out, I am utterly afhamed to " look thee in the Face, confidering all the cruel *^ Ufage which I have brought « upon thee. *I fcarce know * ^^\ ^f'^^ ,, , * 1 • 1 r T-« rL- may be omitted nxihen " how to think of Feafting on ^hLconfeff.on is not " thy moft precious Blood, now before a Sacrament. " I am moft earneftly invited *' to it, fince mine own Sins have fhed it. I am, *' alas! a moft polluted Creature, who have daily " offended both in Thought, Word and Deed, *' againft thy divine Majefty. *' My t Pride and Contempt f ^^^ mention *' of God, and my fenfual f articular Sins. *' Lufts, and covetous Defires, '' and uncharitable Pra(5tices, have cried aloud to *' tliee for Vengeance on me-, and that Cry *' would not be filenced, unlefs thou, my dcareft '' Saviour, would'ft die inftead of me. Of all *' thefe Offences I am guilty, and the Horror of *' that Guilt would fright me from thee, were ic <' not that thou freely calleft me to accept of *' Mercy, I come, Lord, in Obedience to thy ** Word, and with an humble and a penitent •* Heart, 1 earneftly intreat thee to have Pity on '* me. I am fenfihle of thefe, and of the other *• Errors of my Life j and utterly afhamed that y 2 ^^ ever 326 Devotions fitted for Part III, *' ever I committed them. I am weary of them, ^' and fully purpofed, by thy Grace, to become *^ a new Man, or elfe I durft not afk to be for- *' given. My Heart fhall never more join with *• them, nor will I ever hereafter yield to live in *' fuch ungrateful and wicked Ways again. They *' nailed thy tender Hands and Feet ! O blefied " Jefu ! to the accurfed Tree, and thruft the " Spear into thy Side ; and can I then endure to '' fee, or any longer fide with them? They made *'• God, who is the Author of all I have and hope " to enjoy, to become my utter Enemy •, and *' (hall I then be flill a Friend to them ? They " would bring me to eternal Deltrudion both of ^' Body and Soul *, and whilft I confider this, is it *' pofTible that I fhould have any more to do with *' them? No, blefied Lord, 1 hate them, and *' am utterly refolved, from this Time forth, for *^ ever to abandon them. They hiive been the " Shame of my Life, and are now the Sorrow of " my Heart, as, alas! when thou endured fuch *' Anguifh for them on the Crofs, once ihey *' were of thine. I loath myfelf by Reafon of *' them, and will never confent any more to live *' in them ; and with an humble and contrite " Heart, I moft humbly befeech my heavenly " Father, that thro' the Merits of thy Blood I *' may be forgiven. And wilt not thou, O God, ** who fenteft to fcek after me whilft I was an ?* open Rebel, now meet me gracioiidy, as thoq didfl: the prodigal Son, when I return again tp my Duty ? Wilt not thou, my fweetelt Sa- viour, who diedil for me whilfl I was thine un- relenting Foe, , now intercede for me, when I come to ferve thee? O fpeak Peace unto m-y poor Heart, and let me know and feel that thou forgivcft me \ Sepd thy holy Spirit to '' take 1 cc Chap. 8. the Holy Sacrament. j^y '• take PofTefllon of it, to keep it true unto thy- * felf, that ic may never more ftart back from '** thee. Thou haft promlfed thy Grace to thofe " that afk it, and endeavour in Expedation *' thereof. O! I defire it, and will do what I '' can in Hopes to be thereby affifted in the '' Amendment of my Mifdoings ; and therefore *' I humbly hope that this Promife (hall be made *' good unto thy Servant. Whatfoever thou dotft '' in other Things, deny me not this Grace, O ! ^' heavenly Father, for Jefus's Sake, who is infi- " nicely dear to thee, and who died for me. Amen'* Thus may we difcharge the Duties of this Feaft, and excite and a^fuate in our own Minds that Faith and 1'bankfulnefs^ and Charity^ and Refipiaticny and Repentafice^ which are to render us fit and worth-j of the fame. If any aredeftitute of other Helps, they may make ufe of thefe Meditations and Prayers to affedt their own Hearts, and to fhew forth thefe Virtues of worthy Receivers. They will not always find Room for all thefe De- votions, whilft the Sacrament is adminiPiring *, but they may go thro' with all of them before they come, for then they may allot what Space of Time they pleafe for them, and make ufe of fuch of them as the Time allows when they are Re- ceiving. And for a more adlual adorning of their Souls with them at that Time, whilft the Miuifirjr himfelf, or others before them are Receiving, they may exprefsthem all in one continued Devotion^ by life, ing up their Hearts to God in the Words following. •' /^BlelTed Jefu ! who gavcft thyfclf to die ** V^ ^or my Sake •, how near have I lain to *' thy kind Heart, when the precious Blood which •* ftreamed thence was not fo dear to it r I am ut- ♦•^ teriy aflumed of myfelf, that ever I fhould put y 4 '' thee 3 28 Devotions fitted for Part III, ' thee to part with fuch a Price, and to endure ■ fuch exceeding Smart and Tortures to befriend ' me. I blufh to think of it, and abhor my ' Sins, which brought thee to fuffer all this for ' my Deliverance from them. But fince my ' Need required, and thy boundlefs Love would ' make thee undergo what thou didfl:, in the ut- ' moil Thankfulnefs of an humble Heart, I ' gladly accept the ineftimable Benefit. For ' which I love thee mod affedionately, and will ' ferve thee mod faithfully, and praife thee with ' joyful Lips, evermore extolling thy boundlefs * Goodnefs and glorious Excellencies, and en- ' deavouring that all others may do fo too. *^ Thou haft bought me with thy own mod ' precious Blood, O ! merciful Lord ; and here, ^ with an unfeigned Heart, I give up my Soul ' and Body, my v;orldIy Goods, and all that I ' have, to be employed in thy Service, and dif- ' pofed of 2S thy Providence Ihall order me. ^ Take PofTefiion of me by thy Spirit, that my ' Body may always be the Temple of the Ploly ^ Ghoft -, and that my Soul and all its Faculties ^ may be entirely devoted to thy Behoof and In- ' tercft ; and that all my worldly Goods may be ' acquired fo innocently, and enjoyed fo thank- ' fully, and fpent fo temperately, and laid out ' fo charitably as becomes thy faithful Steward. I ^ will not henceforward call any Things my ov/n, ' when once my Lord has Need of them ; but I ' fretly refign all up unto thee, fmce thou haft ^ paid fo dear for me. ••^ I have grievoufly offended thee, O Father ! " by many Sins, particularly ^■^mrcYmefud^ cc by #, C5f^. I am perfeaiy hms as you knovj ycur- ^ jr.i, jr Jeh^.smoftguUijof, aO^amed of them, and forry ^' at my Heart now that ever cc J Chap. 8. the Holy Sacrament. 329 " I committed them, and would never do ioy " were they to be done again, and I faithfully ^' promife thee, that for the Time to come, it '' fhall be my fincere Define and Care never more *' willingly to yield to them ; and I humbly beg» *' that for Chrift's Sake, in whom thou ofFereft *' Pardon to every truly penitent Heart, thou " wouldeft forgive them. " Thou, O Chrift ! haft purchafed the holy *' Spirit, to helj^and ftrengthen all thofe who are " ready to labour in an holy Life, and to joia ^' their own beft Endeavours to his divine Aflift- *' ances ; and doft mod gracioufly offer him to " all fuch induftrious Souls in this Hol^ Sacra- *' ment. Lord, I do fincerely defire to amend *' all thefe Sins, which I have here with Sorrow " and Shame acknowledged before thee, I am *' fully bent upon the Amendment thereof, and " by thy Help will endeavour what I can to- " wards it, and do humbly depend upon thy " Grace and Aid to carry me thro' therewith. Oh ! " be it unto thy Servant according to thy Word, *' I am at Peace, O Lord, with all Perfons, '' and forgive all thofe who have offended againft *' me, even as I expe6l Forglvcnefs of my own *' Offences at thy. Hands; and am fully refolved, ^' by thy Grace, to be kind to all the World, " but efpecially to all the Members of thy myfti- " cal Body, for thy Sake, that by thefe Returns of *' Charity I may infome Sort anfwer that infinite " Love and Kindnefs which I receive from thee, *' Thy Blood, O bleffed Jefus! has procured ; -' and thou, holy Father, for Chrift's Sake, haft *' promifed Pardon of Sins to all thofe who truly " repent of them ; and the Alfiftance of rhy '' Holy Spirit, to every one who is fincerely fe^dy \Q ule his Help and Endeavour there- ♦' with, M 530 '•J^evottom fitted for Part III. '* with, and eternal Life to all fuch as are en- *' tirely obedient to . thy holy Laws. And to *' fhew that thou art ftill of the fanne Mind, and *' wilt make all this good, thou gracioufly called ** and carncftly invited us to receive Aflurances *' thereof in this Holy Sacrament, Lord, I *' heartily repent me of all my Sins, for Chrift's ** Sake do thou pardon me. I am fully refolved *' to (hew Care, and to labour in the Amend- " ment of all mine Offences, let thy Grace and •' holy Spirit come in to aflift and enable me. *' I am ftedfaftly purpofed to keep thy Holy *' Commandments, do thou O ! then gracioufly *' accept me for the Sake of my crucified Sa- *' viour, whofe Death I now mofl thankfully *' commemorate, and who is here offered unto " thee as our Atonement, on his Table." Or Jhortery ^us-y *' AXBlefTed Jefus, who diedfi: for my Sake, *' \J and daily ftill renewed thy Kindnefs, by *' fhewing thyfelf well pleafed with w^at thou '' hafl done, and calling me to meet thee in this *' joyful Commemoration of it : I come at thy *V Command, to fhew myfelf humbly and thank- " fuUy mindful of fo infinite a Benefit. Bleffed, *' yea for ever bleffed be thy Love, which made *' thee think upon me when I lay in Mifery •, nay, *' forget thyfelf, and throw away thine own Life *' to fave mine. I humbly adore thy marvellous " Goodnefs, which fiiall ever be the Joy and " Praife, the Wonder and Aftonifhment of Men *' and Angels. And, O! that I may always " love thee better than I do my Life, that fo I *' may not flinch even to die for thee, as thou. « hail Chap. 8. the Holy Sacrament. 331 *' haft done for me, if ever thou (halt call me to ic ** for thy Glory ! I fee, in this Bread that is *' broken, and in this Wine which is poured out, *' what cruel Pains my Sins brought to my dearcft ** Lord, * and how they ftand " guilty of his Body and Blood. ^ /^^^'"^ ^^'^^ ^-''•- " I come with Shame and a *' troubled Heart to confefsit; I utterly abhor " them for what they have done, and declare, *' fince they have proved thy cruel Enemies, that "they (hall evermore be mine, and that I will *' never, from this Day, admit of a Reconcilia- " tion with them. I am here to afTure thee, O " dear Saviour, that I will not live unto myfelf *' or them, but unto thee, and freely devote all " I have to thy Ufe, fince thou haft bought and *' paid fo dear for me. I love all Men, and will *' embrace them as my Brethren, becaufe they " are thine ; and I do freely forgive all the *' World, even as I defire to be forgiven. O *> holy Jefus, according to thy boundlefs Mercy, *' accept of thefe fmall Returns of thy poor Ser- " vant, which tho' very mean, alas ! are yet the f ' beft I have to offer thee •, and fupply me, I " humbly intreat thee, with a more abundant " Meafure of thy Grace, that I may be able to " pay back fomething which is more worthy of « thee. Let this Holy Sacrament, O Chrift ! be *« the Comfort and Refreftimenc of my Heart, ** conveying thy Pardon and Peace to it, and the *' enriching and eftabli(hing of my Spirit with all " the Benefits of thy Blood. Make it a great In^ <* creafe of prcfent Grace to me, and a certain *' Pledge of Immortality, to allure me that I " fhall ever live with thee, and be near to that *' kind Heart which died for m.e. Be it even fo *' for thine own S^ke, blefiTcd Jefu ! Amen.'^ In I^^i 'Devotiem fitted jor Part 111 In thefe, or fuch like Words, may we adl over all thofe Virtues which are to render us worthy. Communicants, before the Holy Myfteries arc brought to us. And at the Receipt of them, we may lift up our Hearts to ^God in thefe, or the like ExprefTions. After the Receiving of the Breads we may fay to our deareft Lord, with an afFedionate Heart: *' T Receive this, O my Lord ! in Rcmeni- *' JL brance of thy bloody Death and PafTion, ♦' and thank thee mod incirely for laying down *' thine own Life for me. O ! how do I rejoice *' in thy marvellous Loye, and in this Remem- *' brance of it ! I will always live to thee, O ** fweeteft Saviour, and do here utterly renounce *^ every Sin whereby I have moll ungratefully *' pierced thy bleeding Heart, and am Friends " with all the World for thy Sake; and I will ex- *' tol thy matchlefs Bounty whilfl I have a Tongue *' to fpeak, giving all Honour, Glory, and Praife *' to thee, the Lamb of God, who waftflain, and *' now fitteft upon the Throne for evermore." And in like Manner after the Receiving of the Cup: ^* fTTlHE Remembrance or thy Elood-fhed- " Jl ^i"g» ^ fweetcil Saviour! is dear to *' me ; I can never forget it, fince it was fpilt for *' my Sake, and I owe my very Life to it. la '' all the Affeclion of an infinitely obliged Heart, *' I humbly thank thee for what thou hall done *5 and fuffer'd for us, and gladly confent to thofe *' Terms of Life and Mercy which were pur- '' chafed for us thereby *, and, by thy Grace, I '' will never wilfully yield henceforward to do " any Thing that i? unworthy of fo great and in- '• dlimabie a Benefic j O bkiicd Jeiul I adore *' thy Chap. 8. the Holy Sacrament* 3JJ " thy Love, and will ever love thee above all ** Things, and love and embrace all my Brethren " with open Arms for thy Sake, yea, and love *' my Enemies too, fince thou requireft I fhould *' do fo. And my Heart's Defire is, after this *' Sort, to fulfil thy Will in all Things, and moft *' devoutly to adore thy glorious Goodnefs, and to *' fiiew forth thy boundlefs Praife to my Life's End. *' O I keep me unalterable in this Mind, tna') *' a devout Soul then go on^ and never fufFer my " own corrupt Lufts to turn me from it. I have *' now, O holy Saviour I taken thee into my " Heart. O let thy Prefence banifli them away, *' that they may never pretend to it again, fince " now it is holy to the Lord, nor ever appear to ** pollute that Place wherein fo divine a Gueft is *' lodged. Now thou art pleafed to enter under ** my Roof, have me always in thy Keeping, for *' I am fafe in no other Hands. Preferve the *' Place which thou haft taken PofTeffion of, and *' let not thy Enemies and mine any more invadeit. *' Pour into my Heart all the Benefits of thy cruci- *' fied Body and Blood, fince now, by thy wonder- *' ful Grace, I am made Partaker of them. Thy *' Blood was filed for the RemifiTion of Sins : O " let me know and feel that mine are all for- *' given 1 It obtained the Afliftance of thy holy *' Spirit and Grace ; O ! let me ever enjoy that '* as I ftand in Need of it. It was the Price *' which thou paid'ft down for eternal Life. O! " let that finally be my Lot, fince thou hafi: paid •' fo dear for it. Bid me hope afifuredly, O *' blefied Jcfu ! that all this fliall be made good *' unto thy Servant, becaufe now* thou haft given *' thyfelf to me, and fed me with thine own ** Body, whereby mayeft thou ev^er dwell in me, *' and I in thee. Afuen^ And 334- Devotiom fitted for Part III. And when this is done, whilft others are Re- ceiving, we may employ ourfelves in fome of the foregoing Devotions \ or, when we have enough of them, join heartily in the Prayer which is made at the DeHvery of the Bread and Wine to others ; or ftrike in affedionately with the Pfah/i of Praifcy which, for the Eafe and Exercife of all, but of thofe particularly who have already received, is wont at that Time to be fung in many Places. After this Sort then may we lift up our Hearts to God, and difcharge all thofe Duties which are required in every worthy Communicant. When we have no other Helps, we may acceptably ex- prefs them all in a devout Concurrence with the ChurclJ's Prayers ; fmce in them, as I have fhewn. Part I. Chap. 3. there is an aflual Exercife of all thefe Duties. But when we can do more, either by the Help of Books, or of our own Invention ; we may a6l them over Hill more fully in thefe^ or fach like Forms of Devotion. And when all this is done, and this folemn Feaft is concluded, we mull not think the Work of worthy Receiving is at an End. For one Thing Hill remains, which mud employ us always after- wards, and that is a careful Performance of all ihofd Promifes which we made to God in this holy Ordinance, In the BlefTed Sacrament, as has been fhewn, we feek not only a Pardon for what is fa^l, but alfo vow and promife Amendment for the future. And thefe Promifes mull be made good after- wards, and it mult be our Care whilft we live to ' fulfil them. This we are hi^Ay coyicerned to do^ and it will greatly incrcafe our Guilt and Condemnation if we fall fhort of it. For if we return to our for- mer Sins again, after we have thus folemnly vowed Chap. 8. the Holy Sacrament. 335 vowed to for^ike them, we are falfe to our Word, and treacherous where we feem to be mod fin- cere, and leek more efpecially to be trufted. We break our Faich with God, and go about to delude his Expedlation, had he been capable to be impofed upon, and believed as we would have had him ; which is as great an Abufe as we can well put upon him. And this doubles the Sin which we commit, and lets God farther off from being in- treated j for now we have not only the Offence it- felf to anfwer for, but alio this Perfidioufnefs and Breach of Vows^ which adds a new one to it, and makes it greater. So that after every Sacrament, if we flill continue impenitent, our Guilt is ag- gravated, and our Souls more endanger'd, and we are greater Sinners than we were before Thus highly are we concerned to perform the Promifes which we made at the Tabic of our Lord. And this we fhall be very like to do, if we think often of them ever) Bay, for fome Time efpecially after we are gone from it. Indeed, if we forget all we did, and all the Vows which we made there to Almighty God ; we are like to be the fame Men ftill, and mufl not exped that it (hould amend us. For the Sacrament, as I have fhewn, doth not better us without our own Care, but by helping and ingaging us to good Endeavours after it is over. It works not as a natural^ but as a moral Means, and improves none but fuch as re- member what they did thereat, and labour after their own Improvements. So that if we think all our Work was done at Church, and fall into a carclefs and fccure Scate of Mind when we get home again -, v/e fhall be held ftill in the fame Sins, and the Matter is not like to t)e rrjjch mended with us by fuch Receiving. But if after- ■336 Devotions fitted for Part III, afterwards we frequently remember what we promifed there ; if we fet our own Vows every Day before our Eyes, and call to Mind our own Ingagements ; that Remembrance will give them Force and make them have their Effeft upon us. For the Thought of our having prornifed and fo-. lemniy undertook for any Duties, is the readied Way to have them ail performed. To reap that Benefit then which God defigned, and which we expedl by it ; we mufl dwell much in our own Thoughts upon what pafled there, after the Feaft is ended. We mud maintain that Acquaintance with our blefTed Lord which then we began, and look upon it not as a tran- fient A5f^ but as an Entrance on a lajling State, which ever after we are to continue in. We muft bethink ourfelves daily, that when laft we were with our Saviour, we -cut out Work for our whole Lives, and in that Hour made many Promifes, which thro' all the Remainder of our Days are mod religioufly to be performed by us. This Courfe will render it an Ordinance full of Grace and heavenly Benefits, which will fet us on mightily in our virtuous Attain- ments. And when we reap this Profit by it, it will cure all our Indifterency and Averfion to it, and make us run to it the next Time with Edge of Appetite, as we would to a moil de- licious and enlivening Entertainment. We fiiall no more account it a fruitlefs Work, when once we have tailed thefe fweet and wholefome Effeds of it ; but dcfire to fliare in it oftener, as. it can be had, and blefs the Time that ever we came thereto. HEADS HEADS O F SELF-EXAM I NAT ION, FOR The Ufe of thofe who would find out what Sins they have to repent of, either before a Sacrament^ or at any other Times. ne Particulars of Duty towards God and Men, a^ the^ are hriefiy fummed up in the Church- Catechifm. MY Duty towards God is, to believe in him^ i. e. to believe the holy Scriptures, which are his Word, taking all the Laws of Humility, Charity, Qc. there recited, for his Laws •, and the Promifes of Pardon and Happinefs to the Penitent, C^c. and the Threat- nings of eternal Death to all impenitent Sinners, Csfr. for his Promifes and Threatnings, which he will fee fulfilled upon us : To fear hnn^ as every Man doth, who dare not do any evil Thing which he fees is ofFenfive to him : To love hiin with all my Hearty &c. as thofe Perfons do, who for his Sake do every Thing which he bids them : To wor/bip bi?ny to give him Thanks, to put my whole Tru^ in him, i. e. both in his Providence, for outward Supplies, as I need them ; in his Mercy, for Pardon of Sins, when I repent of them •, and in his Spirit, for Grace and inward Aid, when I endeavour together with him : To call upon himy Z to 33 8 Heads of Self -Examination, to honour his holy Name and his JVord^ and to ferve bun tniiy all the Days of my Life. My Duty towards my JSIeighbour is, to love him as myfelj\ or to do to all Men as I would have them do to me: To love^ honour^ and^ when Need is, juccour my Father and Mother: To honour and obey the King^ and all that are fut in Authority under him : To fuh?nit myfelf to all my fpiritual PaJlorSy and all tny Governors: To fljew Reverence to all my Betters : To hear 720 Malice or Hatred in my Heart: To hurt no Body by Word or Deed: To be true and juft in all my Dealings : To keep viy Hands from -picking and flealing^ and my tongue from Evil-f peaking^ Lying and Slandering : To keep 'my Body in temper ance^ Sobernefs^ and Chaftity : Not to covet other Mens Goods: To be diligent in my own Callings and do my Duty in that Relation^ State^ or Way of Life unto which it has pleafed God to call me. A particular Enumeration of Si?tSy whether againff God, our Neighbour, or Ourfelves; taken out 6f the Meafures of Chriftian Obedience, which are all there explained in the fecojid Book, SI N S a gain ft ourfelves^ are Pride^ i, e. too high a Conceit of ourfelves, and Contempt of others ; Arrogance^ i. e, afluming too much to ourfelves, in fetcing off our ownPraife-, Vain- gory ., f. c. intemperate Affedtation of the Praife of others; Ambition.,, i. e, a reftlefs Purfuit of Plonour and great Places ; Haiightinefs^ in con- temptous, fcornful Carriage -, Imperioiifnefs^ i. e. a lordly Way of Behaviour, in commanding Men no Way fubjecfl to us ; Worldlinefs^ i. e. an over- tager Care of worldly Things *, Gluttony, Vclup- tuoufiiefs, Drunkennefs, RcvclU'iig^ Incojitincnce y Laf- civiov.fnefy pithy or chfcene Jeftings^ Uncleannefs^ I Sodoniy^ Heads bf Self 'Examination. 339 Soiiom)\ Effeminutenefs, Adu.it ^r)\ Fornication^ hi- ceiJy Rapc\ Coveioufnefs^ 7. e. Unfatisfiednefs wiih our own, and an impatient Defire of more, or of what belongs to others \ Refujing the Crofs, i. f, defcrting a Duty to avoid it ; Idlenefs^ Senfualit\y i, e. an indullrious Care to gratify our bodily Scnfes ; Carnality^ i.e. Subjedtton to our flefhly Lufts and Appetites. Sins igainft God, are, Atheif?n^ denying Provi- dence^ Blafpbemy^ Superjlition^ Idolatry ^ IVitchcrafty FooUfinefs or grofs Ignorance of our Duty, Unbe- liefs hating God^ IVant of Zeal^ diflrufting him., not praying to him, Untbankfulnefs^ Difcontent in our frefent Condition or refining at his Ordering^ Fear- lefiefs or venturing on any Thing, tho' we lrhereof we ftand guilty before God, affecl our own Hearts with a forrowful Senfe of what we have done, from fuch Confiderations as are before laid down ; and then renew our Vows, and make God our hunible Confeffion and Engagements that we will never have more to do v/ith them. For which End, they who are not other ways fupplied, may make \i\c of the Devo^ iion^ p. 325, which may ferve as a penitential Pra\er and Co^ifrJJioii^ A Prayer before the Sacramento O Father cf AJercies, who haff once given thy Son to die for me^ and art now ready, in the holy Sacrament^ to offer him to me again, I hiimhly adore, hut am utterly at a Lofs when I would duly prize fo invaluable a Mercy, What am /, poor wr itched Creature, that I Jhould fit down to cai with my bleffed Lord, when the glorious Angels do at a Diftance adore and pay him Homage ? Why Jhould J he called to feed upon his facred Body and Blood, when 7ny Sins had a Hand in all the Miferies which he fuffered, fo that I de ferve to he ranked among his Murderers, who were guilty of that horrid Fa ft, which nothing, but the Blood they fned, could cver^ A Prayer before the Sacrament. 343 ever expiate ? But fince it is thy glorious Excellency^ O blejfc^d Jefu ! to love tbofe that hate thee^ and to fave their Lives who barharoufly took away thme^ and accordingly to call to this heavenly Fea§i fo un- worthy a Wretch as I am ; / am ready to come at thy Command^ but would fain come worthily^ and leave all my Sins behind me^ feeing it is no Feast for them. ! I loath them^ and would never yield to commit them., were they to do again ; and humbly in- treat my Heavenly Father^ that for thy Sake he would freely forgive me what is pafty and rid me of them for the Time to come. Slay them., good Lord^ for they have fain thee^ and will flay me too^ in Time., if they are fuffered to reign in me. Meet me in this heavenly Banquet., with a full Pardon of all ?nine Offences., and with a ferfecl Cure of all mine Infirmities and fpiritual Diflempers, that I may be cleanfed by thy Blood., and quickened bv thv Spirit^ and affured of that eternal Life., which^ for thy Sake^ God has promifed to all his ele5f ones. - All this thou art ready to do for me^ holy Jefu / if I come worthily. And therefore my bumble Re^ que ft is., That thou wotddfl affff me acceptably to perform the Duties of this heavenly Fca^., that fo I may enjoy all the Blefftngs of it,, and feel it a Com- munion of thy very Body and Blood. I would gladly re?nember thy dying Love with the mosr devout Affec^ tions., and with an Heart that is full of Thanks., and intirely devoted to thy Service.^ and is quite weary of my Sins., and mo si defirous of thy Grace., and is tho^ roughly prepared to feal a lajling Covenant of Re- pentance and Reconciliation with thee^ and with all my Neighbours ? All this I defire to doy and to do it fervently : But alas / / cannot do it as I ought., mi- le fs thou^ O bleffed Saviour ! wilt gracioufiy come and help me. My Apprehenfions of this amazivg Love are very low^ O I do thou exalt them. Ms Heart i ft ill infenfibU of what thou haft done and fufferW Z 4 fur 344 A Prayer after the Sacrament. for me^ and m^ Ajfe5iions are dull and heav)\ Of do thou quicken and inflame them. Make me love thee as much as it is pojjible for my Heart to love anjy and to defire thy Grace as highly as I need it \ and to he fet againff every Sin as irreconcilably as there is juff Caufe for the fame., both for thy Sake and for mine own \ and to love all my Brethren as 1 am he" loved., that I may he fit to receive the abundant Com- munications of thy Grace in the approaching Sacra- ment ? I earneftly afh., and humbly hope for all this.^ O good God ! only hecaufe I infinitely need it ; and hecaufe thy Grace is infinite., which will not fuff^er thee to fee the ISleceJfities of thy poor Servant iinftip- plied ; ajid hecaufe., unworthy as I am., I am ftill the Pur chafe of thy Son^s mot precious Blood. O I then do not defpife me for thine own Mercies., and for thy dear Son^s Sake : In whofe holy Name and Words 1 farther pray as he hath taught me. Our Father which art in Heaven^ &c. A P R A Y E R and Thanksgiving after the SACRAMENT. I Thank 'Thee mofl: intirely, O my God ! for calling me this Day to thy Own liable., to fhew me how thine only Son freely died in my Steady and to affure me that now., for his Sake., thou art fully reconciled., and wilt live in me hy thy Grace now at prefenty and riife vie up to he eternally happy with thyfelf at las'i ; of all which ihoa haft given me the fure§f Pledges in his mofi precious Body and Blood, What can 1 ren- der unto thee^ holy Father.^ or to thee, viy dearfi Sa^ viour^ for fo incomprehenfihle a Benefij ? I admire thy marvellous Love, and magnify it above all Tbinz^s, Thy Praife /hall ever he in fny Mouthy and I will tell out thy wondrous Works with Gladnefs, And ma^ all Hearts adore ^ and every Tongue coftfefs^ that thou^ holy Jefus^ art the Saviour of the Worlds and A Prayer after the Sacrament. 345 Ofi(i the Son of the Father^ whom Heaven and Ear ih Pill ft honour, and call hlejjed for evermore. Pardon^ O good God! the Unaffe5lednefs of my dull Hearty in the Receipt of fa ineilimable a ^'"■./2- fure. And fill i?ie with Defires fome Way ^i: -Je to my Needs, and to the Richn'efs of thy Mercies, that whenfoever this Cup cf BleJJi?igs fhall again overflow, my Heart may run over with Joy and Thankfulnefs alfo. Let me never forget the Love which I have received, and the Peace which I have fealed, and the Promifes of new Life, which I have made this Day ; but as thy Grace has helped me to them, fo keep me in a lively Senfe of them, and inahle mc always to fulfil the fame to my Lfe^s End, Now thou hah given me the Blood of Expiation, to Jhew me that we are Friends ; O / never let me he guilty of any mng to break the Peace, which is now fo fo^ lemnly ratified betwixt us. Now I have vowed Obe- dience to thy holy Laws, to be humble, chafi, iem^ ferate, juft, charitable, patient, devout *, and entireh ref^Qned to * ^^^^ mention th^ holy mil andPkafure; O! yreTafr^rdt let me not ft art hack again from Table. ihefe holy Promifes for ever I Now I have received my blejfed Lord, never fuffer me to do any Thing unworthy of him *, now I am Partaker of his Body and Blood, let his holy Spirit go along with them, and then 1 fJjall be what I ought to be when I ain in his Keeping, My Sins, which I have renounced, will return again, except he chafe them away ', and 7ny falfe Heart, which now feems fix*d for God, will revolt, unlefs he eftablifh it, O ! fweeieft Saviour, let thy Body be my Food, thy Strength my Guard, thy Spirit my Life, a?jd the Senfe of thy Favour my greatefl Joy and Comfort, Go on graci- oufiy to accomplifh what thou haft now begun in mc^ and let me ever be fecure and happy in thy Cuftody. Be it even fo^ for thine own Sake^ blejfed Jefu I And 346 A Prayer after the Sacrament. And then, when there is Time for it, or afcep- wards, where there is not, may they go on, and fay ; Give thy Grace^ O holy Jejli ! to ail the Worlds and let all who were redeemed by thy Bloody acknow- ledge thee to be the Lordy and become thy Worjhippers and faithful Servants. Make all Chriftians confcien- tious Fratifcrs of that Holinefs which they profefs. And above all^ infpire them with uniting Principles and charitable Hearts, that by their loving one an- other^ as thou hafl loved us, all the World may know that they are thy Dfciples, Let all Governors rule with IVifdotn and Jujlice^ and all Subje5fs obey with Love and Chearfulnefs. Let the Priefts of the Lord he exemplary in their Lives^ and difcreet and diligent in their Labours, having a moft companionate Love for Souls ; and let the People be humble and towardly, moft defirous to hearken to, and fully bent to follow wife InftruBions, Be an Help at Hand to all that need and are affiiuled. Send Supplies to all that are in Want, and affifl thejn contentedly to depend upon thee. Raife Friends to the Widow and Fatherlefs, the Prifoners and Captives, and to all that groan under Oppreffors, who are thrown upon thy Mercy, Give Repentance, Patience, and Refignation to all who are fick, and Eafe when thou feefi it coyivenient for them. Be a Comforter to all troubled Confciencies, helping them to an acceptable Holinefs, and enlighten- ing their Minds about all caufelefs Scruples, that they 7nay not fear where no Fear is. Succour all that are tempted, with fiich a Meafure of thy Grace, as may inable them to ftand in all their Trials. Toink par* ticularly on all my Friends, who are efpecially en- deared to me by their Kindneffes or Acquaintance; on all my Relations in the FlefJj -, on ail who pray par- ticularly for me, or deflre my Prayers, Teach us all to defire what thou approve ft., and then grant us what foe ver is de fired. Prevent us in all our Aalons, and guard us againfl all D.angersy and relieve us iu A Morning Prayer for a Family. 347 all Streigbis^ and grant that we rna^j always make thee our Stay and Confide 20^ y and take all things well which thou order eft for us. Shorten all our Sorrows^ and prevent all our Sins, and fit us all for that eternal Kingdo?n which thou haft prepared for us, for Jefus's Sake, in whofe holy Name and IVords I further fray unto thee. Our Father which art in Heaven, i^c. Being fenfible how plain Minds, who are ready to do in fo far as they are inabled, are ofcen-times at a Lofs for their daily Devotions \ and not know- ing but this Treatife may fall into fome fuch Hands \ I have added two Prayers, which fuch Perfons may fay Morning and Evening in their Families. ,> A Morning Prayer for a Family. OGod, who art the Giver of all good GiftSy and the Father of Mercies, we thine unwortby Servants iniirely defire to praife thy Name for all the Expreffions of thy Bounty towards us. Blejfed be thy Love, that gave thy Son to die for our Sins, to put tis in a IV ay of being happy, if we would obey thee ; and after all our wilfid Refufals of thy Grace, fill haft Patience with us, and haft added this one Day more to c^ll we have mifpent already, to fee if we will finifh the Work whidb thou haft fit us to do, and fit ourfelves for eternal Glory. Pardon, good Lord, all our former Sins, and all our Abufes of thy Forbearance, for which noio we are forry at our Hearts -, and give us Grace to lead more holy Lives, and to be more careful in improveing all future Op- portunities, Make thyfelf prefent to our Minds, and let thy Love and Fear rule in our Souls in all thofe Places and Companies where our Occafions Jhall lead Uf this Day, Keep us chafte in all our nought 5 ^ tcm- 348 A Morning Prayer for a Family. temperate in all our Enjoyments^ and humhle in al^ our Opinions ofourfelves^ charitable in all our Speeches of others^ meek and peaceable under all Provocations^ jincere and faithful in all our Profejjions^ and fo juji and upright in all our Dealings^ that no Necefftty 7nay force^ nor Opportunity in any Kind allure us to defraud or go beyond our Neighbours. When thou beftowejl Good on others^ let us not envy^ but rejoice in it \ and when thou addejl any to ourfelveSy let us own thy Mercy and hunbly thank thee for it. Afford us con- venient Supplies in all our reafonable NeceJJitieSy and prote5i us againji the Approach of all Dangers, Make us diligent in all our Bufinefs^ and give fuch Succefs to our boneft Endeavours as thou feeji mofl expedient for us \ and teach us contentedly to fubmit^ and not to repine at any l!hing that happens to us by the Allot- ment of thy wife Providence, In all our Paffage thro* this Worlds and our manifold Concerns therein^ fuffer not our Hearts to be too much fet upon it ; but always fix our Eyes upon the bleffed Hope^ that as we go along we may inake all the things of this World to minifler to it^ and be careful above all things to fit our Souls for that pure and perfeEl Blifs which thou haft prepared for all who love and fear thee, in the Glories of thy Kingdom, Extent* thy Grace, we farther befeech thee, to all Men, in all Places ; efpecially to the Governors and Subjecls, to all both high and low, rich and poor, who pray for it, or need it in thefe Kingdo?ns. Blefs all our Relations, who are near us in the Flefh, and all our Friends and Benefactors, zvho are endeared to us by their Klndneffes. Forgive all our Eneinies, give them Hearts to fear thee, and to be kind to us ; and Jupply all us, and all others with whatfoever thou feeft proper for t/s, for Jefus Chrift^s Sake ; in whofe bleffed Name and Words we ftill recommend ourfehes unto thee^ J'^^y'^^'gy Our Fa:her which art in Heaven, i^c. An An Evening Prayer for a Family; OMoft gracious God^ who daily multipliejl upon us thy Mercies^ mtwithjlanding we every Bay renew our Provocations ; accept^ we befeech thee^ cf our mofi hufuble and hearty Thanks for thy unfpeak" able Kindnefs towards us, Blejfed be thy Gocdnefs^ which has this Bay fupplied us with Food and Necejfaries ; and haft preferved us in Healthy the. chiefeft of all outward Enjoyments ; and haft prof- per^d the IVork of our Hands^ and lent us our Friends to be ftill a Support and Cojnfort to us. Adored be thy Love and Patience^ which haft allozved us me Bay more to amend our PFays^ and affift us by the Suggeftions of thy Spirit^ and thy gracious Providences^ to make up that Refignation^ Humility^ Contented- nefs^ C haft it y^ Sobriety^ Meeknefs^ Charity, and other Virtues which are yet wanting in our own Souls. We defire to fhew ourfelves duly fenfible of thefe endear^ ing Be72efits^ by learjiing to depend upon thy Provi- dence, which has been fo watchful over us ; and to be contented with thy Orderings^ which are fo wifely fitted to our own Advantage \ and applying all Oppor-^ tiinities to the Encreafe of that Righteoufnefs and holy Living which thou requireft at our Hands, We fain would do it, and are here fincerely refolved to en- deavour it \ and thou hall promifed to aid all thofe who labour in fo good a Work, Be it then, O Lord, unto thy Servants according to thy Wordy and enable us by thy Grace and holy Spirit fo to do. We are fenfible, O God, how highly we have of- fended thee, altho* we ft and thus indebted for all we have, or hope to enjoy, to thy free Grace and Bounty, How many Ways have we dijhonoured our Profeffion^ and revolted from the Vows which we made in Bap- tifm^ 3 50 An Evening Prayer for a Family. iifm^ by Pride, and Envy^ and Anger ^ and Blfcoii* t^nt, and Evil-fpeaking^ and ferving divers Ltifts, which then we utterly renounced^ and promifed never to live in again ? We are heartily grieved and ajhamed for tbefe^ and all other our Mif- doings^ and are fully refolved^ by thy Grace, hereafer to amend them. We unf eigne dly repent of them, and for Chrift^s Sake, humbly beg to be forgiven, and that thy Grace and holy Spirit 77iay rid us of them for the Time to come. Our full Purpofe is to endeavour after a thorough Ame7idment of our Ways, and thy Promife is to help us therein ; O let thine Ann be our Almighty Ald^ and then we fiall return to them no more. Keep us laider the Defence and Care of thy good Providence this Night -, make our Sleep fafe, and refrefhing to_ us. Fit us for our great Change., that it may not furprize us unawares, but that having led holy Lives, we may be happy in our Deaths, and have Comfort and well grounded Hope in thee. Give all Men Grace to repent of all their Sins^ end to become thy faithful Servants, Let all Chri- fiians live up to the Laws of that Religion which they profefs ; efpecially blefs tbefe Kingdom? wherein we live : Let our Governors ride with Jufiice, and our People obey with Che arfulnefs : Make the Rich and Profperous to [hew thctnfehes temperate in ufng, and charitable in diflributing of their Sid^dance ; and the Poor and AfjUcled to be patie7it and contc7]ted under their Burthens : And caufe us all to love as Brethren, and to be pitiful and te7ider-hearted towards all Men. Preferve our F7'ie7ids in their Souls afid Bodies : Forgive our E77e7nies, and ?nake thc?n kindly affeEied towards tfs : And do whatfocvcr thou fcfi ftting for us all, for the Sake of thy Son, our Advo- cate, a7id only Saviour Jefus Cbri/r, who haft taught us in his own Words thus to pray. Our Father which art in Heaven, i^c. T II E THE CONTENTS. ^ I ^HE iNTRODucTicm Page I PART I. CHAP. L The Meaning of Feafting in the Sacrament 4 II. Of the Worthiness of Communicating 32 III. A farther Account of this Worthinefi 59 IV /^{?r/^3i Receiving not extraordinary difficult ; and of Unworthinefs to Communicate 68 PART II. CHA?. I. Of the Duty of Communicating 84 II. Of the Benefits thereof 112 PART III. CHAP. L Two Hindrances from Communicating 132 II. Of Three other Hindrances from Re^ ceiving 1 49 III. A Sixth Hindrance-, of V,^ant of Charity lily IV. Of Sinfid Law-Suits 212 V. Of Three other Hindrances 254 VI. Of Three other Hindrances 266 VII. Of The CONTENTS VII. Of Some other Hindrances 304 VIII. Devotions fitted for the H o l v Sacrament. 312 Heads of Self-Examination, to find out what Sins are to he repented of before a Sacrament, ^c. 337 A particular Enumeration of Sins, whether againji God^ our Neighbour^ or our Selves^ (^c, '^7,^ A Prayer before the Sacrament 342 A Prayer and Thanksgiving after the Sacrament. 344 A Morning Prayer for a Family 347 An Evening Prayer for a Family. 349 FINIS, i