1. HItherto we have conſidered this holy Sacrament, firſt as a ſtanding Memorial of that Paſſion, wherein Chriſt Jeſus once offered himſelf up to God as Sacrifice: and ſecondly as a ſign of that nutritive and corroborative Grace (the true Efflux of that Sacrifice) by which ſign he daily offers himſelf to us under the notion of Meat. For his Flesh is meat indeed, and his Blood is drink indeed. Joh. 6.55. And I ingeniouſly confeſs that the moſt general uſe of the bleſſed Communion runs upon theſe two Notions: and that theſe two main Reſemblances between the Bread, and Chriſts Body, which qualify the conſecrated Bread (and the conſecrated Wine in the ſame manner) to bear the Character of a Sacrament, do likewiſe ſufficiently qualify it, to bear another honor, which it enjoys, of being called the Lords Body. However it is moſt certain, that when the Fathers call it ſo, (which Chriſt himſelf taught them to do) they juſtify both His and their ſpeech upon the account of reſemblance, and of this commerce, (moſt uſual between Repreſentations, and objects repreſented) of enterchanging their own names. Read the 23. Epiſt. of St. Auſtin ad Bonif.

2. So for example, in the Prophetic Viſions and Dreams, which moſt commonly were nothing elſe then extemporary Sacraments of Things then revealed by God, thoſe are moſt conſtantly ſaid to be theſe. The 7 Ears of Corn are 7 years, by the interpretation of Joſeph. Gen. 41.26. The ſeven Stars are ſeven Angels, in the Revelation of St. John 1.20. The Sower is the Son of Man, The Tares are the wicked, The Harvest is the end of the World, in the Parables of Jeſus Chriſt. Matth. 13.37.38.39. If by chance we meet with Pictures, that repreſent the Tabernacle, or the Ornaments of Aaron; we uſually ſay, pointing at ſome of theſe Figures, This is the outward Court, this is the Sanctuary, here is the brazen Altar, and there you ſee the Plate of pure Gold, that none was allowed to wear, except the High Prieſt of Iſrael: juſt as walking in the Palaces and Galleries of great Perſons, we ſay without thinking to ſpeak improperly, that we have ſeen the 12. Sibyls, the 12. Ceſars, the Temple of Epheſus, &c. that is, the Repreſentations of all theſe. Now 'tis certain that no Viſions nor Images have ever bin more intended for this end of Repreſenting, then the true Sacraments have bin: therefore it were moſt unreaſonable to think, that theſe ſacred Images should want that Priviledg which all other (altho caſual and profane) are allowed to have, viz. to take the name of their Objects. Nay, ſince the Paſchal Lamb, the Circumciſion and the Baptiſm have it (for one is called the Paſsover, the other the Covenant, and the other the Burial of Chriſt) why should the Holy Communion be without it? Beſides it is not conceivable that Chriſt, who had yet in his hands that Paſchal Bread which was called by the Jews the Bread of Affliction which their Fathers did eat in Egypt, becauſe it was the Memorial of it, may not be underſtood after the ſame manner, when a moment after He calls it his Body.

3. Nevertheleſs, altho the literal and immediate ſenſe of theſe Words This is my Body, comes to no more; as Tertullian, and S. Auguſtin with many more have in expreſs terms declared it: and as all ancient liturgies muſt needs underſtand it, whenſoever they call the Euchariſt, Type, Image, or figure; for the proper and immediate uſe of Images is to repreſent Things. If they chance alſo to have them in themſelves, or to convey them over to others, it is upon another account, as being veſſels or utenſiles, &c. which office is extrinſecal to Sacraments; Nevertheleſs I ſay the end of the bleſſed Communion, the exigency and pious deſire of Communicants, and the ſtrength of other Places of Scripture require a great deal more in the Euchariſt then a meer Memorial or Repreſentation.

4. 1. The proper end of the holy Communion; which is, to make us partakers of Chriſt in another manner and degree, when with faith and repentance wee take and taſt thoſe holy Myſteries, then when with the like diſpoſitions wee do hear the Holy Goſpel. 2. The Exigency, and honeſt deſire of Communicants; who ſeek no more for a bare Repreſentation or Remembrance of Chriſt crucified, at this Holy Table, then Mary and other devout women did for winding Sheets or Napkins about his Grave. I want and ſeek my Savior himſelf: and I watch for all the opportunities of coming to his Sacrament, for the ſame purpoſe, that once made S. Peter and S. Iohn run ſo faſt to his Sepulcher; becauſe I hope to find Him there. 3. Laſtly, the full ſenſe and importance of other Places in Scripture, which allow the Holy Communion, a much greater Vertue then is that of repreſenting only. The Cup of Bleſſing which wee bleſs, is it not the Communion of the Blood of Chriſt? 1. Cor. 10.16. For whether the word, which wee render Communion be taken in an active ſenſe, as 'tis often for Communication; the holy Euchariſt is a Means of communicating the Blood of Chriſt: or tho we take it but in a neuter and intranſitive ſenſe; yet the holy Euchariſt will be ſtill a Myſtery, wherein one way or other true Chriſtians shall find, not a Commemoration or Repreſentation only, but a Communion alſo with the Blood ſo repreſented and remembred.

5. The reall Efficacy which the Holy Communion hath to convey Grace and Bleſſing on the true Chriſtian Receiver, is evidently demonſtrated by the oppoſite Efficacy it hath to convey a Curſe and Deſtruction on the Profane. Whoſoever ſayes S. Paul, eats of this Bread unworthily, eats damnation to himſelf. Now certainly this would be as much to think unworthily as to eat unworthily of this holy Bread, to think it might be really pernicious when it is abuſed, but not really bliſsful and ſaving in its right uſe; and that this Bread, which we eat of, should be an effectual Communion to procure death, but meerly Sacramental only to shew, and not to procure Salvation. S. Paul ſets out the Character of the unworthy Communicant, by not diſcerning the Lords Body: and thereby declares him guilty of the very Body and Blood of Chriſt. That is to ſay, that whoſoever offers to abuſe this Sacrament, plunges himſelf into their Crime, who have abuſed Chriſt himſelf: and that that Villain goes hand in hand with Judas, with Pilate, with both Jews and Romans who murthered Him. What therefore can be thought of thoſe good Souls, who approach to this Sacrament with faith, humility, and a trembling Reverence, but that they will return home as much Juſtified and full of grace after their Devout, as the other shall full loaded with Damnation, after their impious uſage: and that God will be as merciful in reckoning thoſe among the Righteous Mary, Joſeph, Nicodemus, as He is Juſt againſt theſe, when upon this account he shuts up their Souls with the Sinners, that in very deed crucified him. And God forbid that the Body of Chriſt, who came to ſave, not deſtroy, should not diffuſe as much of its Savor of life for the life and Salvation of Devout Souls, as it doth, of its Savor of Death for the Death of the Impious. 2 Cor. 2.16.

6. The manner of this real Communication and Conveyance, is the great unfathomable Myſtery, which the Holy Fathers have ever admired: and which therefore we neither need, nor do take upon us to explain. The Shepherds think themſelves happy with the Meſſage brought to them by an Angel, This day is born to you a Savior, Luke 2.11. tho they know nothing of the way of his moſt miraculous Birth: and the honeſt Iſraelites ought not to receive Manna leſs thankfully (as they do not leſs effectually) tho they know neither of what matter, nor by what means the Heavens, the Air, or the Clouds can thus every morning shed about their Tents this ſtrange Meat. I muſt not wonder if the waies of the Lord be unknown to me in his Miracles, ſince they are ſo very often in his moſt ordinary works. And if David, tho a Prophet, cannot think upon that natural virtue, which makes Bones and Veins every day out of that feed, that is apparently nothing like to all theſe parts of Mans body, but he cries out I have bin ſtrangely and wonderfully made! Pſ. 139.13. Who am I to pretend to a clear underſtanding of that hidden and incomprehenſible wiſdom, wherewith God is pleaſed to make out of Water, or Wine, or Bread (in themſelves weak Elements) ſtrong and ſupernatural Organs for Mens Souls and ſalvation?

7. It is true indeed, that Bread, Wine, and Water can without much ado come up ſo high as to become a Sacrament to ſignify: ſince the Act of ſignifying depends meerly on Inſtitution. Yet this Inſtitution, ſuch as may make a Sacrament, muſt needs proceed both from a Divine and an almighty Origine. Divine I ſay; to give a Sacred Character: and Almighty withal; to juſtify and maintain it. For example, after the Flood no man or Angel had authority to make of the Rainbow a Myſtery, that should ſignify the worlds preſervation from Drowning: and if either Men or Angels had taken on them that Liberty; none of them had the power to make it true; that is, to make it a ſtanding infallible Evidence that the world shall never perish by water. So in the Church neither Apoſtles nor Bishops have any more Right to confer either upon the water of Baptiſm, or upon the Bread and Wine of the Holy Communion, a Sacramental or repreſentative Office, then they have power to make good their Repreſentation by conferring the Bleſſings promiſed by it. And it is ſpecially to this purpoſe, that moſt of the Expreſſions and Epiphonemas of the holy Doctors are to be underſtood, when they ſtand ſomtimes amazed at the infinit Power of God, either in the Inſtitution, or the uſe of theſe Myſteries: God alone being able to raiſe, water or Blood or any Thing elſe to the Order of Sacraments. But to raiſe them a ſtep higher, that is to the Dignity of ſtanding for true Means and Inſtruments, which may convey on us thoſe Graces, which by their proper inſtitution they repreſent; there is the Finger of God indeed, and there is a fitter matter for Mens admiration, then Mens knowledg.

8. Here then I come to Gods Altar with a full perſwaſion that theſe words This is my Body, promiſe me more then a figure: that this holy Banquet is not a Repreſentation made of outward shews without ſubſtance: and that it is not ſo dangerous a Myſtery but that the Religious uſe of it may convey to me (at the leaſt) as many, and as great Bleſſings, as the profane abuſe of it may throw on the Abuſer Plagues and Curſes. But how theſe Myſteries become in my behalf the ſupernatural Inſtruments of ſuch Bleſſings; it is enough for me to admire. One thing I know (as ſaid the blind man after he had received his ſight. S. Joh. 9.25.) he laid Clay upon mine Eyes, and behold I ſee. He hath bleſſed and given me this Bread, and my Soul received Comfort. I verily believe that Clay hath nothing in it ſelf, that could have wrought ſuch a Miracle, as Iſrael never ſaw the like: And I know as much of this Bread, that it is not ſuch a Jewel as may contain in its ſubſtance, or impart from it ſelf to others, Grace, Holineſs, and Salvation, which is the juice and the ſubſtance of Chriſts Body. Only I am perfectly ſatisfied, that 'tis the conſtant way of God, to produce his greateſt Works, at the preſence (tho not by the virtue) of the moſt uſeleſs Inſtruments. At the very ſtroke of a Rod, He parted once in two the red Sea. At the blowing ſome Trumpets, He tumbled down maſſy ſtrong walls. At ſome few washings in Jordan, he cured Naaman of a Plague, which naturally was incurable: and as ſoon as but a shadow did paſs by, or ſome Oyl was dropped down, or ſome Cloaths were toucht, preſently virtue went out, not of Rods, or Trumpets, or shade, or Clothes, but of Himſelf. Virtue, ſays he, is gon out of me: and thus he cured the ſick, &c. Since then he hath inſtituted and adopted unto himſelf the Sacraments of the Goſpel, as the Repreſentative of his Sacred Body and Blood: why may he not take the ſame courſe for the diſpenſing of his Mercies, at the uſe of his Ordinances? and why should not his very body pour out Effuſions of life as well when we take in his Sacraments, as when others did touch his Clothes, which ſurely had leſs Priviledg?

9. Under the Law, the Right hand of the Lord had the preeminence, the Right hand of the Lord brought theſe mighty Things to paſs, either when the red Sea opened a way for Iſrael, or when the Rock of Horeb powred Rivers to refresh them. Now under the Goſpel, It is Chriſt himſelf with his Body and Blood once offered to God upon the Croſs, and ever ſince ſtanding before him in Heaven as the Lamb ſlain. Rev. 5.6. who fills his Church continually with the Propitiations and Perfumes of his Sacrifice, when after the receiving of the holy Sacrament, faithful Communicants return home richer then they came, with the firſt fruits of Salvation. For Baptiſmal Water, and Conſecrated Bread and Wine, can contribute no more to it, then the Rod of Moſes, or the Oyl of the Apoſtles did, which was no more then their Motion and their Preſence. But yet ſince theſe ſimple Motions and inconſiderable Preſences are ſo cloſely attended by Chriſts inſtitution and working, that he is pleaſed to attribute to them the Bleſſing wrought out by himſelf, 1 Pet. 3.21. O my God whenſoever thou wilt bid me, go and wash in Jordan, or be baptiſed and wash away my ſins, I will doubt no more to be made clean either of my Leproſy, or of my Sins, then if I had bin bathed in thy Blood: And whenſoever thou wilt be pleaſed to ſay unto me, go, take and eat this Bread, which I have bleſſed, and which now I have given thee, I will doubt no more of being fed with the true Bread of Life, then if I were eating thy very Flesh.

10. In this manner faithful Communicants eat as effectually of the Body of Jeſus Chriſt by receiving its ſtrength and virtue, as the Saints eat of the Tree of life. Rev. 22.2. becauſe they eat the Fruit of that Tree: or Iſrael did drink of the Rock, 1 Cor. 10.4. becauſe they did drink of the Stream that flowed from it. Once my Savior could ſay, that ſome Body had touched him, tho they had touched but his Clothes, becauſe a Woman had reached both her Faith and her Hand ſo near as to be healed by the Divine warmth and virtue that proceeded then out of him, as if she had touched his very Flesh. The truth is, we really touch, have or enjoy the Thing it ſelf, when we are within that diſtance, where we may enjoy its virtue. So the Church was clothed with the ſun. Rev. 12.1. becauſe shee had all about Her its Brightneſs: and by the Holy Baptiſm we are ſaid to put on Chriſt. Galat. 3.27. becauſe we then receive the Robes of his Righteouſneſs, and that which was typified by that Garment which God made of skins (which implies the death of Victims) to cover Adams Nakedneſs.

11. This Victim having bin offered up both in the fulneſs of times, and in the midſt of the habitable World, which properly is Chriſts great Temple, and thence being carried up to Heaven, which is his proper Sanctuary, thence he ſpreads all about us Salvation, as the Burnt offering did its ſmoke: as the Golden Altar did its Perfumes: and as the burning Candleſtic its Lights. And thus Chriſts Body and Blood have every where, but eſpecially at the Holy Communion a moſt true and real Preſence. When he offered himſelf upon Earth, the Vapor of his Attonement went up, and darkned the very Sun: and by renting the great Vail, it cleerly shewed he had made a way into Heaven. Now ſince He is gon up to Heaven, thence he ſends down on Earth the Graces that ſpring continually both from his everlaſting Sacrifice, and from the continual. Interceſſions which attend it. So that it is in vain to ſay, who will go up into Heaven? ſince without either aſcending or deſcending, this Sacred Body of Jeſus fills with Attonement and Bleſſing the remoteſt Parts of this Temple.

12. Of theſe Bleſſings, Chriſt from above is pleaſed to diſpenſe ſomtimes more, ſomtimes leſs, into theſe Inferior Courts of the People, either according to the ſeveral degrees of their Faith, or according to the ſeveral waies and times, which He hath appointed to them, for preſenting themſelves nearer to Him. All worshippers do not come to him with the ſame Faith: nor have all ſeaſons and waies, (tho approved and appointed by Him) the ſame or equal Priviledg: And his Ordinances in the Church, as well as his Stars in Heaven, differ in Glory one from another. Faſting, Prayer, Hearing of the Word, public and private Services, and all like holy Duties, are all very good Veſſels to draw water from this Well of Salvation: but yet they are not all equal. The bleſſed Communion muſt exceed as much in Bleſſings, when well uſed, as it exceeds in danger of a Curſe, when it is not. In all places, ſaies God, where I record my Name, there I will come to thee, and bleſs thee. Exod. 20.24. But in thoſe Places and Ordinances, which He hath in an eſpecial manner ſet out to record his Paſſion, and to renew the Sacrifice of his Body; he will certainly come with ſuch a fulneſs of Bleſſings, as attend this Sacred Body, which is the proper Seat of Bleſſings: the Bread which we do break, being the Communion of his Body: juſt as the eating of the Unleavened Loaves were (out of Jeruſalem) the communion to the Paſsover, which was the type of Chriſt Crucified. Chriſt our Paſsover, ſaies the Apoſtle, is Sacrificed for us: therefore let us keep the Feaſt, &c. 1 Cor. 5.7.8.

12. Our life in general is the time of this Feſtival: and the Bleſſed Communion, is the Bread and Wine of the Banquet. Therefore as they of Iſrael, who for ſome lawful impediment could not eat the Lamb in Jeruſalem, nor durſt, becauſe of the Law, ſacrifice and eat it at home, had nevertheleſs the Benefit both of the Paſsover and other Holy Things of the Temple, by virtue of privar Feaſtings, which they were allowed to keep with unleavened Bread and bitter Herbs in the Country. Our Euchariſtical eating ſupplies now this very Office: and derives on worthy Communicants, as far as their Salvation is concerned, the virtue of Chriſts Sacrifice, in as large and ſaving a manner, as if they were preſent at His Altar, and at the hour of His Paſſion. The Lord bleſs thee out of his holy Seat. For then it was the kindneſs of the Lord towards his firſt People (as certainly He hath no leſs mercy for the ſecond) virtually to diffuſe the Propitiation and ſtrength of Holy Things from his Palace, into their Tents; and to bleſs them both inherently with all the Graces, and imputatively with all the Right, which could be conferred on them whoſe fault 'tis not, if they cannot either eat the Paſsover nearer the Temple, or wait upon Chriſt at his Croſs.

13. Thus this great and Holy Myſtery extends and communicates the Death of the Lord, both as offering himſelf to God, and as giving himſelf to Men. As he offered himſelf to God; it enters me both into that myſterial Body, which is reputed as dead with Chriſt, and into their Society, priviledg and Communion, for whom He was pleaſed to dye: it ſets me among the precious ſtones of Aarons Ephod, Exod. 28. cloſe to the Breaſt, and on the very shoulders of that Eternal Prieſt, whilſt he offers up himſelf and intercedes for his ſpiritual Iſiael: and by this means it conveyes to me the Communion of his Sufferings. Philip. 3.10. whence will infallibly proceed another Communion in all his Graces and Glories. Under the ſecond notion, as He offers himſelf to Men; the holy Euchariſt is, after the Sacrifice for ſin, the true Feſtival and Sacrifice of Peace offerings, and the Table purpoſely ſet up to receive thoſe Mercies, that are ſent down from the Altar. Take, and eat, this is my Body which was broken for you. And this is the Blood that was shed for you.

14. Here then I wait at the Lords Table, that both shews me what an Apoſtle, who had Heaven for his School, had the greateſt mind to ſee and learn, and offers me the richeſt Gift, that a Saint can receive on Earth, the Lord Jeſus crucified.

Amen Jeſu, my Lord and my God, give me all this which Thou showeſt; and grant withal that I may both devoutly take, and faithfully keep, what Thou art pleaſed to give. Bleſs this thine own Ordinance, and make it of a true Sign, an effectual Means of thy Grace: then bleſs and ſanctify my Heart alſo, and make it a fit Temple for thy Mercies. Certainly Thou wilt deal with me in theſe thy Myſteries, O God of Truth, according to thy faithfulneſs; but diſpoſe alſo my heart ſo towards the right uſing of them, that I may ſafely wish it may be don according to my Faith. O Father which art in Heaven, here. I offer up to thee my Soul, and thou offereſt to me thy Son. The Oblation which I make is alas an unclean habitation to receive the Holy One of Iſrael: and a Tent infected with Leproſy, therein to Lodg the Saint of the Lord. Come in nevertheleſs, come in high and Eternal Prieſt, but wash thy houſe at thy coming. Let no ill ſavor of the grave, no more then that of Lazarus, keep thee ſo far from the Sepulcher, and from the vile condition wherein I ly, but that thy power with thy Voice, and thy Blood with thy Sacrament, may reach to me to raiſe me up: And let none of thoſe uncleanneſses, that after the Law of Moſes, did defile them who came too near, keep off the great Saint of the Lord from touching, and healing me. Evil Spirits enter ſomtimes into ſwept houſes, to make them foul. Matth. 12. But O Holy and hallowing Spirit of God draw nigh unto my Soul, which of it ſelf is foul already, to make it clean. I am a poor ſinful, and unleſs thou help, a loſt perſon, but yet ſuch as I am ſinful and loſt, I wait for thy Salvation. Come in, O Lord, with thy Salvation to a dying Man, to make him whole; to a ſinner tyed hand and foot with the bonds of iniquity, to releaſe him: to one who confeſſes his ſins, to abſolve him. Finally come in my Savior, as thou didſt to the Publican, both to make me better and to ſave me. O let this day Salvation come to this Houſe. Amen.

1. THe bleſſed Communion opens ſuch a treaſure of Bleſſings on the two ſides which look towards the paſt or preſent Time, (as I have conſidered it) as it may very well take up both all the eyes of Cherubins in beholding the Myſteries, and all the hands of the numerous Iſraelites in gathering up all the Manna, that it contains: yet it hath one other ſide or proſpect more, which goes beyond the two former, as much as the future Bleſſings exceed the preſent, and as the Glory, which we hope for, exceeds the ſmall degree of grace, which we poſſeſs. The bleſſed Communion which is a ſpeciall Inſtrument ordained of Chriſt both to preſent a new (as to our uſe) his Paſſion, and to convey on us the preſent Graces, which flow out of this Paſſion, doth there withall aſſure us likewiſe of all the Happineſs to come; whereof the received Graces are a hopeful Earneſt, and this Sacrament under this third notion, is a certain Pledg.

2. Now, tho what is given before hand for Earneſt, and what is engaged by way of Pledg, come all to one, in point of Validity and obligingneſs: yet they quite differ many times both in their uſe and in their intrinſecal value. Whence it comes to paſs, that Earneſts may be allowed upon account for part of the Payment which is promiſed; whereas Pledges are recalled, and taken back; as the Seal and Staff of Juda once were. Gen. 38. Thus for example, zeal, Charity, and theſe degrees of Holineſs, which God beſtowes at the uſe of holy Sacraments, will remain ſtill ours in Heaven, and there make part of our Happineſs; whereas the Sacraments themſelves shall be kept back, and shall not appear more in Heaven then did the Cloudy Pillar in Canaan, or do now the shadows of the Law under the time of the Goſpel. Certainly we shall have no need, either of theſe ſacred Images of Chriſt; when we shall ſee him face to face, or of theſe Pledges to aſſure us of that Glory, which is to be revealed, when we shall actually poſſeſs it. But till that day, the holy Communion hath this third uſe, namely of being a Pledg and an aſſurance from the Lord, that in his good time he will crown us with Everlaſting Happineſs.

3. Our bleſſed Savior pointed at it, when He ſaid to his Diſciple, the Holy Cup being in his hand, that he would drink no more of that Fruit, till he should drink it new in the Kingdom of his Father. Luk. 22.18. In the reall purpoſe of God, his Church and Heaven go both together: That being the way that leads to this, as the Holy Place, to the Holyeſt: and both Holy Place, and Holyeſt come to this one Thing, which Chriſt calls the Kingdom of God. Let them not, whom He hath invited to eat and drink at Abrahams Table, trouble themſelves about the Room where our bleſſed Savior will feed them; for tho it were but in this inferior part of the kingdom, where this Patriarck was faithfull, it it a ſufficient aſſurance, that in time He will alſo make them ſit in that other Palace, where this holy Man is now happy: and whoſoever are admitted to the Dinner of the Lamb ſlain, Matth. 22.4. unleſs they be wanting to themſelves, muſt not doubt of being admitted to that wedding Supper of the ſame Lamb, who once was dead, but now is Living for ever. Luk. 14.16. Revel. 19.9.

4. The conſequence and connexion that theſe two Feſtivals have one with the other, was moſt ſweetly alluded to by our Savior, when he asked the Diſciples, who talked of ſitting at his Right hand in his Glory, whether they could paſs to it throught the ſame Baptiſm and the ſame Cup. Mark. 10.37.38. And S. Paul meant as much, when he ſaid that by the holy Euchariſt we ſet forth the Lords death til he come. 1. Cor. 11.26. Both referring and continuing this holy Myſtery to the ſecond Coming of Chriſt, not only as to the End, where it muſt ceaſe: but chiefly as to the Scope, that it looks to; and to that happineſs at his coming, where it muſt be fullfilled. And truly, ſince our Savior ſcarce ever ſpeaks of his own death, but as a forerunner and Preparative to his Reſurrection: and often joines in one Clauſe, and delivers as it were with one breath, both his Crucifiction and his Glory, Mark. 10.34. it it very fit, unleſs we put aſunder theſe two Things, which Chriſt commonly did put together, that the Sacrament which he inſtituted purpoſely to repreſent the one, which is already accomplished, should at the leaſt caſt an Eye towards the other, which we look for.

5. Nay, it muſt look and lead that way upon another and much ſtronger neceſſity. Our Savior hath given us three kinds of life by his Paſſion, and He promiſes to nourish and maintain us in every one of them, by theſe tokens of Bread and Wine, which he hath made his Sacrament. This Sacrament affords help and improvement for two as tis ſaid before, but there is a third more, that we are not yet come to: This is that eternal Life, for which this preſent world is too vile an Element, and we our ſelves as yet too vile veſſells. Till we acquire by Grace and pious Endeavors a greater Perfection; and till we grow to that ſtature as may fit us to bear up that weight of Eternal Glory: we are neither of age to enjoy our Inheritance, nor of ability to manage well that great Eſtate, and wear thoſe noble Ornaments that attend it: and therefore it lyes hidden from us with Chriſt in God, and as it were under his Cuſtody. I Know whom I have believed, and I am perſwaded he is able to keep that which I have committed unto him againſt that Day. 2. Tim. 1.12. that is; by Faith we depoſit this great Treaſure in the hands of God to keep: and God by this Sacrament aſſures us and engages himſelf, that he will both keep it ſafe for us, and reſtore it to us whenſoever we are fit for it.

6. This third uſe is the Crown and the Accomplishment of the two other: And tho the Sacrament hath three Faces, and looks three ſeveral waies, the Paſt, the preſent, and the future; yet as to the main end, theſe three aim at one and the ſame Glory. The firſt uſe of this Sacrament is to ſet out as new and fresh the great and holy Sufferings, which have purchaſed our Title to Everlaſting Happineſs: the ſecond is both to repreſent the quality, and to afford us the help of all neceſſary Graces (true Effluxes of theſe Sufferings) to capacitate us towards it: and the third is to aſſure us that when we are capacitated by theſe Graces; God, and his Chriſt will faithfully ſurrender to us the Purchace it ſelf, that is, eternal Happineſs. And theſe three Parts put together make up the proper and true ſenſe of theſe words, Take and eat this is my Body: for the conſecrated Bread is not ſaid to be the Lords Body only, becauſe it repreſents the Lords Body, but becauſe alſo as to our preſent uſe on Earth, it doth as good as exhibit it: and as to our Happineſs in Heaven bought with the price of this Body, it is the moſt ſolemn Inſtrument to aſſure our Title to it.

7. Thus the conſecrated Elements are no more the Body and Blood of Chriſt, in that ſenſe that Pictures and Maps ſet about Rooms, are commonly called Kings and Countries only becauſe they repreſent them: but as Patents alſo granted by Kings, or other Deeds and Evidences left in our houſes by our Anceſtors, are called Lands, Eſtates, and Manors, becauſe they convey over to us moſt really both the Title and Poſſeſſion of all the goods which they mention. Repreſent to your mind Jacob dividing among his Children every Parcel of his Eſtate, and withal ſurrendring the Titles that belong to each Diviſion; take thou this, Joſeph, this is the Field, which my Grand Father Abraham bought of Hephron, and you Manaſehs, come you hither, this is the Land, which I got from the Amorite. It is moſt certain that the ſurrendring ſuch Inſtruments, (altho in themſelves but Papers, or Parchments) is in very deed nothing leſs then giving away the very Lands: And Deeds and lands may very well go together under one Name, ſince by giving whether Deeds or Lands, whether Patents, or Priviledges, Fathers and other Benefactors do both intend and effect the ſame Thing. If it happen ſomtimes among men that Right and Poſſeſſion take not one way: that our beſt Titles are laid aſide: and that we cannot enjoy thoſe Eſtates, whereof either our Kings, or Fathers have left us moſt clear Evidences; this falls out ſo by unhappy Rencounters of either weakneſs, or injuſtice, or ignorance, which are not to be found in Chriſt. Here then Chriſt our bleſſed Savior being deſirous before his death, as by a Deed of his laſt will, to ſettle upon his true Diſciples both ſuch a meaſure of his Grace in this life, as might in part make them Holy, and after this life ſuch a fullneſs of all Bleſſings, as might make them eternally happy; He delivers into their hands, by way of Inſtrument and Conveyance, the bleſſed Sacrament of his Body and Blood (the true Root and ſtem of all Bleſſings) in the ſame manner, as to his Intention, but in a ſurer way, as to the Event and effect, as Kings uſe to beſtow Dignities by the beſtowing of a ſtaff, or ſword, and Fathers paſs as much as they pleaſe of their Eſtates on their Children, by giving them ſome few writings.

8. The true reaſon of all this, is becauſe the Giver is not able to transfer into his Friends hands Houſes and Lands, becauſe they are of an immoveable Nature: and therefore this muſt be ſupplyed by ſubſtituting in ſtead of Lands, ſome Ceremonies, forms, or tokens, which may viſibly paſs from hand to hand: and shew to all ends and purpoſes both the Intention, that the one hath to paſs away, and the power, which the other hath to take and enjoy what is given him. Now Chriſt and his Eſtate, his Happineſs and his Glory, his Eternity and his Heaven, are not Things that may be moved more eaſily, then the Mountains or the Earth: and therefore not to be diſpoſed of in any other real manner, then great immoveable Eſtates are. Therefore the Kingdom of Iſrael was once conferred upon David, with ſome drops of that Sacred Oil, which Samuel poured on his head. 1 Sam. 16.13. The Body and Blood of Jeſus Chriſt is in full value, and Heaven with all its fulneſs is in ſure Title inſtated on true Chriſtians by thoſe ſmall portions which they receive at the Bleſſed Communion: the Miniſter of Chriſt having, as to this effect, as much power from his Maſter, for what he acts, as any Prophet or any Angel ever had, for what they did.

9. Hence it appears, what crime it is not to diſcern the Lords Body. It is to do worſe then Eſau did, who ſold his Birthright for a trifle: it is to value at the ſame rate the Anointing of a Prophet, and the compoſition of a Perfumer: it is to take the Lords Body for a deſpicable Morſel of Bread. In a word, 'tis to perform the action of a Beaſt, that devours but the groſs and earthy Matter of this Sacrament: and have nothing of a Chriſtian or rational creature, who elevates his Soul to that Body, which by Chriſts inſtitution it repreſents, and to the Price of that Body, which it promiſes. For ſince the proper eſſence of Sacred ſigns or Sacraments conſiſts not in what they are in their nature, but in what they ſignify by divine inſtitution; hence it happens infallibly, that when the Sacraments are abuſed, the injury muſt needs light, not upon them in their own natural Being, Bread, Wine, and Water, which upon this account are not at all conſiderable; but upon the Holy myſteries, the Body and Blood of Chriſt himſelf, who is the main object of their formal Being, that is, their Signification. And therefore the Apoſtle ſpeaks moſt exactly, when he ſaies, that whoſoever eats of this Bread unworthily, doth not diſcern, or doth not ſanctify, but uſes as a common and profane thing, the very Body of Jeſus Chriſt.

11. In this profane want of Diſcerning, 'tis hard to ſay whether the Sin, or the Punishment be the greater. For the ſin is abominable, ſince not the Bread, but Chriſt himſelf ſuffers the wrong: the Bread being not here concerned at all, nor more abuſed by the Villain that abuſes the Sacrament, then is the Earth, the water or any other common matter of human Bodies, by the Murtherer, that kills a Man: or then are Braſs and Marble by the Rebels, who pull down their Princes Statues: or then Parchment, Paper, and Ink, by that unnatural Son, who tears and tramples upon the Deeds, and the laſt will of his Father. Only there is this difference, that in theſe laſt Inſtances, the Outrage proceeds but from the Earth, the Braſs, the Marble, the Paper, and other ſuch common Matter, to the Man, King, or Fathers perſons, who should have bin conſidered, and who alone ſuffer the wrong: whereas in abuſing the bleſſed Sacraments the ſin flys a great deal higher, namely to the very Face of Jeſus Chriſt, for whoſe Body and Blood they ſtand. So that as the Holy Communion is not expoſed in the Church under the notion of Bread and Wine: the faithful Communicants do appear there to receive Chriſt, and the faithleſs to abuſe Him.

11. But if this Attemt is impious, the Punishment that attends it, is moſt dreadful. It is a very ſad miſchance when Dogs or Apes tear like loſe paper all to fitters the Titles and aſſurances of a good Eſtate: and who would not pitty that wretch, who in his mad Paſſion had thrown into the ſea, the very Keyes, which were given him, to Juſtify the Propriety of vaſt Treaſures, in ſuch Houſes, as theſe keyes might open. Blind Villains, you cannot diſcern, either among theſe Papers, the Original Deeds of your Eſtate: or among all theſe Inſtruments the keyes, that might both aſſure and give you admittance to immenſe Riches. Whenſoever you eat of this Bread, and drink of this Cup thus unworthily; unhappy men, you do not diſcern the Pledges of your Salvation: nay moſt Impious as you are, you neither diſcern nor will honor the Body and Blood of your Savior, which would bring ſalvation to you. At once both impious and unhappy men, you deſpiſe and caſt away from you, both the Salvation and the Savior!

12. Lord Jeſu! who hast ordained this Mystery for a Communion of thy Body: for a Means of advancement and proficiency in Holineſs: and for an infallible Pledg of Eternal Salvation, which thou hast purchaſed by thy Body, and which thou preparest thy People to receive by this Proficiency in Holineſs; now Lord in mercy look on me, help my unbelief, increaſe my Faith, and order the Soul of thy Servant, who is to take theſe Holy Things. Then ſince thou thy ſelf originally giveſt them, (tho not immediatly, but by the miniſtry of thy Diſciples, Joh. 4.1, 2.) In giving them bleſs them alſo: and bleſs them whilſt I receive them: that they may be efficacious to ſettle me in the Communion of thy Sufferings which they exhibit and ſhew forth: to feed me with that living Bread, which they preſent: and to ſanctify me for that eternal Happineſs, which they promiſe. O Lord thou knoweſt my ſimpleneſs, my Growning is not hid from thee look on a poor Sinner at thy Table, as thou didſt on him who hung by thy Croſs. O Lord my God, remember me now, when thou art come into thy Kingdom. Luke 23.42. Amen.

13. Eternal Prieſt, who art gon up on high, there to receive Gifts for men; fill my Heart I beſeech thee with bleſſings out of thy holy Seat, as now thou filleſt my Mouth with the Holy Things of thy Church: and ſo diſpoſe me by thy Grace to eat both ſpiritually and really the Fleſh of that Sacrifice, which thou didſt offer without the Gate, and which this Sacrament ſets before me here in thy Courts, that thence I may be admitted into that Holyeſt Sanctuary, which thy Sacrifice hath opened, and which this Sacrament invites me to. This is the Bread which the Lord hath prepared for his Children, and which he ſends me now by the hand of one of his Angels. O that in the ſtrength of this Meat, I may walk as Elijah did, my fourty daies, or as Iſrael, my fourty years, and come at laſt to that Holy Mountain, where without the help of any Bread, or the Miniſtry of any Angels, I ſhall ſee my God face to face. Eternal, and bleſsed, and bleſſing Spirit of God, bleſs me now, and help me to drink ſo worthily of this fruit of the Vine, that I may drink it new in the Kingdom of my Father. Amen.

1. IT is a certain truth that there never was on Earth a true Religion without ſome kind of Sacrifices: and 'tis a very great lye to ſay that now the Chriſtian should want them. The Jews and the Pagans, who firſt aſperſed the Church of Chriſt with this ſlander, did it upon ſuch a reaſon, as became them, becauſe they ſaw neither Altars ſet up, nor Beaſts ſlain and burnt among them. Thus the Pagans accuſed the Jews of adoring nothing but Clouds, becauſe they had no Gods of Stone, or Silver in their Synagogues: and thus ſilly men may think now, that the world is deſtitute of Angels, becauſe they do not appear ſo often as they did in ancient times, in the shape and forms of Men. The truth, is as what appeared like a Body, was not an Angel: nor what was Stone, or Silver could be a God: Neither the ſlaughter of poor beaſts could ever be true Sacrifices. Thou delighteſt not in Oblations, the Sacrifice of God is a broken Spirit. Many among the Jews much leſs quick ſighted then the Prophets were, confeſſed as much: nor certainly could any reaſon permit them to imagine, that Flesh and Blood, which in all their Scriptures paſſes both for the weakeſt and the vileſt of Things, could be the beſt and the ſoundeſt part of Sacrifices.

2. Of all the Carnal Sacrifices, which the Jews do reduce to ſix kinds (beſides many more Oblations) none ever had any ſaving reality, as to the washing away of ſins but in dependance on Jeſus Chriſt our Lord: and as to our ſervice and duty towards God, which they were alſo to repreſent, none had this ſecond end ſo fully performed under the Law, as it muſt be under the Goſpel. The bleſſed Communion alone, when whole, and not mutilated, concenters and brings together theſe two great Ends (full Expiation of ſins, and acceptable Duty to God) towards which all the old Sacrifices never look't, but as either ſimple Engagements, or weak shadows. As for the firſt, which is Expiation of ſins; 'tis moſt certain that the Sacrifice of Jeſus Chriſt alone hath bin ſufficient for it: and that if all both men and Angels were joined to it, it were not to add too, but to receive from its fulneſs. It is moſt certain alſo, that this great Sacrifice being both of an infinit virtue to ſatisfy the moſt ſevere Juſtice, and of an infinite virtue to produce at once all the Effects, that can be expected of it; it were impiety to think, it should need to be don again, as weak and infirm Cauſes muſt, in order to make up by degrees and at ſeveral times their full Effect. This was perhaps the want of Faith, which the holy Scripture taxes in Moſes. Num. 20.12. (which it is hard to find in any thing els) to ſtrike a ſecond time, and without order, that myſterious Rock, which to ſtrike once had bin enough: for this ſecond blow could proceed but of a faithleſs miſtruſt that the firſt, which alone was commanded, could not ſuffice. But it were a much greater offence both againſt the Blood of Chriſt, to queſtion its infinit worth, and againſt the infinitneſs and Immenſity of this worth, to charge it with ſom Emtineſs, which any reiteration should fill up. Therefore as the Expiatory Sacrifice, which Chriſt offered upon the Croſs, was infinitly able to do at once whatever an infinit number of other Sacrifices had bin able to do, either all together at one time, or each of them ſeverally during the ſucceſſion of all Ages; the Offering of it muſt needs be one only: and the Reiteration of it were not only ſuperfluous as to its real effect, but alſo moſt injurious to Chriſt in the very thought and Attemt.

3. Nevertheleſs this Sacrifice which by a real Oblation was not to be offered more then once, is by an Euchariſtical and devout Commemoration to be offered up every day. This is what the Apoſtle calls, to ſet forth the death of the Lord; to ſet it forth I ſay as well before the Eyes of God his Father, as before the Eyes of all Men: and what S. Auguſtin did explain, when he ſaid that the holy Flesh of Jeſus Chriſt was offered up in three manners; by prefiguring Sacrifices under the Law, before his coming into the World: in real deed upon the Croſs: and by a Commemorative Sacrament, after he is aſcended into Heaven. All comes to this firſt, that the Sacrifice, as tis it ſelf and in it ſelf, it can never be reiterated; yet by way of devout Celebration and Remembrance it may nevertheleſs be reiterated every day. Secondly, that whereas the Holy Euchariſt is by it ſelf a Sacrament, wherein God offers unto all men the Bleſſings merited by the Oblation of his Son; it likewiſe becomes by our Remembrance, a kind of Sacrifice alſo; whereby, to obtain at his hands the ſame Bleſſings, we preſent and expoſe before his Eyes that ſame holy and precious Oblation once offered. Thus the ancient Iſraelites did continually repreſent in their Solemn Prayers to God, that Covenant which he had made once with Abraham, Iſaac and Jacob their Forefathers. Thus did the Jews in their Captivity turn their Faces towards either the Country or the Temple where the Mercy Seat and the Ark were, which were the Memorial of his Promiſes, and the Sacramental Engagement of his Bleſſings. And thus the Chriſtians in their Prayers do every day inſiſt upon, and repreſent to God the Father the meritorious Paſſion of their Savior, as the only ſure ground, whereon both God may give, and they obtain the Bleſſings, which they do pray for. Now, neither the Iſraelites had ever Temple or Ark or Mercy ſeat, nor the Chriſtians have any Ordinance, Devotion or Myſtery, that may prove to be ſuch a bleſſed and effectual Inſtrument to reach to this Everlaſting Sacrifice, and to ſet it out ſo ſolemnly before the Eyes of God Almighty, as the Holy Euchariſt is. To men it is a ſacred Table, where Gods Miniſter is ordered to repreſent from God his Maſter the Paſſion of his dear Son, as ſtill fresh and ſtill powerful for their Eternal Salvation: and to God it is an Altar whereon Men myſtically preſent to him the ſame Sacrifice as ſtill bleeding and ſtill ſueing for Expiation and Mercy. And becauſe it is the high Prieſt himſelf, the true Anointed of the Lord, who hath ſet up moſt expreſsly both this Table and this Altar for theſe two ends, namely for the Communication of his Body and Blood to Men, and for the Repreſentation and Memorial of both to God; it cannot be doubted, but that the one muſt be moſt advantageous to the penitent Sinner, and the other moſt acceptable to that good and gracious Father, who is alwaies pleaſed in his Son, and who loves of himſelf the repenting and the ſincere return of his Children. Luke 15.22.

4. Hence one may ſee both the great uſe and advantage of more frequent Communion: and how much it concerns us, whenſoever we go to receive it, to lay out all our wants, and pour out all our Grief, our Prayers, and our Praiſes before the Lord in ſo happy a conjuncture. The primitive Chriſtians did it ſo, who did as ſeldom meet to preach or pray, without a Communion, as did the old Iſraelites, to worship without a Sacrifice. On ſolemn daies eſpecially, or upon great Exigencies they ever uſed this help of Sacramental Oblation as the moſt powerful Means the Church had to ſtrengthen their Supplications, to open the Gates of Heaven, and to force in a manner God and his Chriſt to have compaſſion on them. The People of Iſrael for the better performance of Prayer and Devotion went up to the Tabernacle and the Temple, becauſe (beſides other Motives) both theſe were Figures of that Body which was to be ſacrificed. Wherefore. Chriſt calls his Body this Temple. Joh. 2.19. and the firſt Chriſtians went up to their Churches, there to meet with theſe Myſteries, which do repreſent him both as already ſacrificed, and yet as in ſome ſort offering and giving up himſelf. Thoſe in worshipping ever turned their Eyes, their Hearts, their hopes towards that Altar and Sacrifice, whence the High Prieſt was to carry the Blood into the Sanctuary: and theſe looking toward the Croſs and their crucified Savior there, through his Sufferings hope for a way towards Heaven; being encouraged to this hope by the very Memorial, which they both take to themſelves and shew to God of theſe Sufferings. Laſtly, Jeſus our Eternal Prieſt, being from the Croſs, where he ſuffered without the Gate, gon up into the true Sanctuary which is Heaven, there above doth continually preſent both his Body in true reality, and us as Aaron did the twelve Tribes of Iſrael in a Memorial, Exod. 28.29. and on the other ſide we beneath in the Church preſent to God his Body and Blood in a Memorial, that under this shadow of his Croſs, and image of his Sacrifice, we may preſent our ſelves before him in very deed and reality.

5. O Lord who ſeeſt nothing in me, that is truely mine, but Duſt and Ashes, and which is worſe, ſinful fleſh, and Blood; look upon what I have of thee, ſome ſmall Remnant of thine Image, ſome ſmall beginnings of thy Grace, and ſome light ſparks of thy Spirit. But becauſe all theſe are defective, ſupply them, O Lord, with thy mercy, and with the Sacrifice of thy Son. Not unto us, O Lord, not unto us, but to thy Name, and thine Anointed give the praiſe. Turn thine Eyes, O Merciful Father, to the ſatisfaction and Interceſſion of thy Son, who now ſits at thy Right Hand: to the Seals of thy Covenant, which lye before thee upon this Table: and to all the wants and diſtreſſes, which alſo thou ſeeſt in my heart. O Father, glorify thy Son whom thou haſt ſent into this World: O Son bleſs thou this Sacrament which thou haſt ordained for thy Church, and ſend with it ſome influence of that Spirit whom thou haſt promiſed to all Fleſh: that by the help of theſe Mercies, the World, the Church, our Fleſh and Souls may glorify thee now and ever Father, Son, and Holy Spirit. Amen.

1. IT is either the Error, or the incogitancy of too many Chriſtians, which makes them ſomtimes beleive and oftener live, as if under the Goſpel there were no other Sacrifice but that of Chriſt upon the Croſs. It is very true indeed there is no other, nor can there be any other ſufficient, and proper for this end, of ſatisfiing Gods Juſtice, and expiating our ſins. I have troden the Winepreſs alone, and of the People there was none with me; I looked and there was none to help. Eſay. 63.3.5. In this reſpect, tho the whole Church should in a Body, offer up her ſelf as a burnt Sacrifice to God, yet could she not contribute more, towards the bearing up or bearing away the wrath to come, then all thoſe Innocent ſouls, who ſtood neer Jeſus Chriſt when he gave up the Ghoſt, did towards the darkning of the Sun, or the shaking of the whole Earth. But that which is not ſo much as uſeful, much leſs neceſſary to this Eternal Sacrifice, which alone could redeem Mankind, is indiſpenſably both neceſſary and uſeful, that we may have a share in this Redemtion. So that if the Sacrifice of our ſelves, which we ought to offer up to God, cannot procure Salvation; it is abſolutely neceſſary to receive it.

2. As the old Law never introduced Aaron officiating before the Lord, without the whole People of Iſrael, represented both by the twelve ſtones on his Ephod and the two other on his shoulders Exod. 28.12.30. The Goſpel moſt commonly deſcribes Jeſus Chriſt and his Church, not only as two Parties, that do nothing the one without the other, but ſomtimes alſo as one Perſon alone: as particularly, 1. Cor. 12.12. Chriſt acts, officiates and ſuffers for his Body, in that manner that doth become the Head: and the Church imitates and follows all the motions and ſufferings of this heavenly and holy Head, in ſuch a manner as is poſſible to its weak Members.

3. The main if not the whole Divinity of S. Paul as well in point of faith, as of Chriſtian life, runs upon this Conformity both of actions and ſufferings: And that of S. Iohn likewiſe upon this ſame Communion. The truth is, Our Savior had neither Birth nor Death nor Reſurrection here on Earth, but ſuch as we ought to conform us to: as he hath neither Aſcention, nor Throne, nor Everlaſting life, nor Glory, but ſuch as we may alſo have in Heaven common with him.

4. This Conformity or likeneſs to Chriſt, which (as the Hebrewes uſe to ſpake,) is the foundation and Pillar, that is, the grand Principle of the whole Chriſtian inſtitution, relates more directly to our duty about his Sufferings; and then to our happineſs about his Exaltation. And the Communion, which is the other great fundamental, that S. Iohn hath ſtill in his Mouth, points more at this, and preſuppoſes that: And both make up a full Comment upon the words which our Savior ſo often commanded his Diſciples, to follow him; thereby ſignifiing both the Labor, and the ſucceſs of this moſt Important Journy, for without doubt we shall follow him into Heaven, if we will follow him here on Earth: and we shall have Communion with him in his Glory, if we will keep Conformity with him here in his Sufferings.

5. Theſe three expreſſions to Follow, to be like or have Conformity, and to have Communion, which are the moſt eſſential Clauſes in the charter and charge of chriſtianity, are not to be limited to the imitation of Chriſts Moralls only, as when he bids us be Holy as he is Holy, &c. but they oblige all his Diſciples to follow and imitate him likewiſe, as much as in them lies, throughout all the other parts of his life, and the very functions of his Offices. For we muſt be regenerated in his Birth, dye on his Croſs, be buried in his Grave, bear his shame in his Tribulations; in a word, Chriſt and Chriſtians are and muſt be continually together, Where I am there my ſervant shall be alſo. Ioh. 12.26. But of all theſe Duties the moſt fundamental and moſt indiſpenſable, is that of bearing part of his Croſs and dying with him in Sacrifice.

6. Never did the Son of God intend any more to offer himſelf for his people, without his people, Then did the High Preiſts of the Law to offer themſelves for Iſrael without his Ephod, the memoriall of them. Chriſt preſented himſelf to God, in this great Temple, which is the world, at the head of whole Mankind, as did the firſt born of Egypt, who alſo did prefigurate him every one in his houſe, at the head of his family. He came as a voluntary victim to the Altar, being attended on by his Iſrael, who as it were with their hands laid all their ſins upon his head. Therefore as it was neceſſary, that they, who ſought for Attonement, should wait upon the Sacrifice: and that whoſoever would eſcape the deſtroyer, or other Plagues, should keep themſelves within that houſe, where either the firſt born, or the Paſchal Lamb was deſtroyed: by the ſame neceſſity, whoſoever do pretend to Eternal Salvation, muſt needs appear within that houſe, about that Altar, and that Croſs, whereon this firſt born of every Creature, and this Eternal both Prieſt and Sacrifice was pleaſed to Offer up himſelf.

7. By this ſtanding and appearing at the Altar under the Law the ſinners indeed did not dye; the victim alone being burned and deſtroyed: but becauſe they laid their hands on it, when it was dying, and fell (for prayer and worship) on their faces down to the ground, when it did fall bleeding to death, They were as well as the very victim, reputed to Offer up themſelves. So the trueſt Chriſtians likewiſe are neither crucified, nor deſtroyed in that manner, that their Maſter and Savior was: yet, 1. becauſe they look towards, and caſt themſelves upon his Croſs and Sufferings, as the only means both of expiating for their Sins, and of Salvation for their Souls, 2. becauſe of the great and sharp grief, which they do ſuffer who ſincerely think on the Son of God thus dying, and which is more, thus dying only for their ſakes; which to them is as it was to the Bleſſed Virgin a ſword to pierce their hearts, and likewiſe to pierce and crucifie to death their Sins: 3. becauſe their whole Body of Sin, being by this Crucifixion, really overmaſtered and wounded, there remains no life in them, but what they may, and will offer up and dedicate to Gods Service; The Savior thus offering himſelf, and the ſaved ſo united to him by faith, ſo plunged both into the Communion of, and grief for his Sufferings, and ſo reſign'd up and conſecrated to his Will for the remnant of their life, are both accounted before God for one and the ſame Sacrifice.

8. It is the ſame, firſt by Imputation, ſuch as were the firſt fruits and the Lump: Rom. 11.16. The Eares of Corn and the Harveſt, which were both together involved in, and made holy by one Offering. Levit. 23.10.11. In this ſenſe Jeſus Chriſt dying upon the Croſs, was made the firſt fruits of them that offer themſelves to God, that they may be ſanctified by his death and Sacrifice. If one be dead then all are dead; as he was made the firſt fruits of them that ſleep, that they should be quickned by his Reſurrection. But ſecondly as the Lurnp or maſs may in ſome caſe either loſe or not get at all the priviledg and holineſs of the firſt fruits, (for example, a few sheaves of Corn, which the Worshippers had offered unto the Lord, could by no means ſanctify that Harveſt which afterwards should be eaten in the Service or in the Temple of an Idol) Two real Actions are required to make good this Imputation, and to join the Chriſtians to the Sacrifice of Chriſt their Head.

9. The firſt is, that they endeavor to crucify their ſinful members as really as Chriſt himſelf had his ſinleſs Body crucified. So that the feet, that before did run to Evil, the violent hands that did injure, the greedy eyes that did covet, and all thoſe members of the Flesh, that were weapons of wickedneſs, may by this Croſs and Sacrifice be moſt really bound, and in a good meaſure deſtroyed as to their Corruption. I do glory in the Croſs of Jeſus Chriſt, by which the world is crucified unto me, and I unto the world. Galat. 6.14. So Jeſus Chriſt, and his whole Church, and in this Church every true penitent Sinner being joined all together, do make up that compleat Sacrifice, which ſeems to have bin prefigurated by the Sacrifice at the conſecration of Aaron, Exod. 29.13.14. whereof the kidneyes and the fat about the Inwards, were burnt as a ſweet ſmeling Oblation on the Altar: but all the Flesh, the Skin, the Feet, the Dung (Inſtruments and Emblems of Sin) were thrown and burnt without the Camp. For Jeſus Chriſt and his Church ſo concur together in one Oblation, that the bleſſed Savior contributes all that can go up into Heaven to pleaſe and appeaſe God: and we on our Part do contribute, but what deſerves to be removed out of the way, the Corruption and ſmell of ſin. The Second neceſſary Condition to the aforeſaid Imputation (for no imputation either to life or death can be juſt without ſome real grounds to ſupport it) and to incorporate us into the Sacrifice of Chriſts Body, is a ſerious reſolution of piety, and univerſal conſecrating both of our Perſons and of all our Actions to God. I am crucified with Chriſt, that I may live to God. Now it is not I that live, but Chriſt lives in me, and the life which I now lead in the Flesh I live by the faith of the Son of God, who loved me, and gave himſelf for me. Gal. 2.19. This Place muſt be ſo rendred according to the diſtinction of both the Greek Copies, and all the Oriental verſions. And this Act of the Church conſecrating her ſelf to God, and joining her ſelf ſo to Chriſt as to make but one Oblation with him, is the Myſtery repreſented by the daily Sacrifice. Exod. 29.38. Numb. 28.3.

10. This Sacrifice did conſiſt of two parts. The firſt and cheifeſt was the Lamb, that did foreshew the Lamb of God: and the ſecond was the Meat and drink-Offering made of flower mingled with Oyl and Wine: all which being but an Additional thrown on the Lamb, morning and evening, was counted but for one and the ſame Sacrifice. Thoſe Secondary Oblations ſo thrown and burnt upon the main Sacrifice, ſignified properly theſe Offerings, which Chriſtians muſt preſent to God, of themſelves, of their Goods, and of their Praiſes. From this Meat and Drink Offering which was added to more ſubſtantial Sacrifices, came the Bread and Wine to be uſed at the celebration of Chriſts Death. Which Bread in the Communion conſidered as Sacrament, ſignifies the natural, but conſidered as Sacrifice, it repreſents the myſtical Body of Chriſt, that is his Church. For we that are many ſaith the Apoſtle 1 Cor. 10.17. are one Bread. To this purpoſe the holy Martyr Ignatius Epiſt. Rom. being ready to be offered up by Martyrdom, ſaid he was the wheat of God, which was to be ground by Beaſts teeth. Soon after the Church added Oyl and Frankincenſe to Bread and Wine, to make up the whole Meat Offering which conſiſted of theſe four Things. The truth is, all what we can offer upon our own account, is but ſuch an Oblation as this Meat and Drink offering of Moſes was, that cannot be preſented but by the virtue and merits of Jeſus Chriſt, who ſupports it: and that can never aſcend up to Heaven but along with the ſacred ſmoke of that great Burnt Sacrifice, which is to carry it up thither. For on the one ſide our own perſons, our works, or any thing elſe that may be ours, are by themſelves but weak, unſubſtantial kinds of Offerings, which cannot be preſented unto God, otherwiſe but as theſe Additional Oblations, which from themſelves fall to the ground; unleſs a more ſolid Sacrifice do ſuſtain them: And on the other ſide, this ſolid and fundamental Sacrifice upholds, ſaves and ſanctifies, but thoſe perſons and things, that according to the Law of Moſes his Meat Offerings, are thrown into this his fire, are hallowed upon his Altar, and are together with him conſecrated to God by him.

11. For this cauſe it is, that as ſoon as the Prophet had preached the coming of this Everlaſting Sacrifice, and the propitiation and happineſs, which it would ſpread over all the world; he foretels at the ſame time, that the Apoſtles and their ſucceſſors: (whom he deſigns by expreſſions proper to that Oeconomy, under which he did live) should bring the Nations from all parts of the Earth, as an Offering unto the Lord. Eſay. 66. And to the ſame purpoſe St. Paul himſelf ſpeaks of his Evangelical Office as of a Sacrificing Prieſthood; and of the Gentiles, whom he did convert to Chriſt, as of ſo many Sacrifices which he preſented to the Lord. I exerciſe, ſaies he, in the Goſpel a holy Sacerdotal Prieſthood (for the word 〈 in non-Latin alphabet 〉 ſignifies both) that the Oblation of the Gentiles may be acceptable, being ſanctified by the holy ſpirit. Rom. 15.16. Hence proceeds that Method, which he obſerves moſt conſtantly, never to preach the Faith in Jeſus Chriſt, without inviting preſently the Beleivers to Offer up unto God, either their Bodies and Souls: as Rom. 12. or their works of holineſs, of Praiſe, of Charity, &c. as every where elſe. And theſe are the Spiritual Offerings which every true Chriſtian muſt join to caſt upon the fundamental Sacrifice of Chriſt Jeſus.

12. We know indeed that the univerſal Aſſembly of Chriſtians could never meet at the ſame time, or place, either to follow Chriſt in a Body, when he went to offer himſelf for them; or to fall upon their faces and proſtrate themſelves to the ground, when he bowed his head under their Sins: Providence that ſcatters men up and down throughout all places and times of the world, permitting no poſſibility of ſuch a general meeting. But the Sacrifice of Chriſt, tho it was confined to few hours and to a ſmall parcel of Ground as to the Suffering; yet being everlaſting, infinit, and ſtill the ſame, as as to the ſufficiency and virtue of it, coextends it ſelf moſt perfectly to all both times and places, when and where thoſe ſcattered members, will ever come to Offer up themſelves to God with their head. And beſides this, the ſecond part of his Sacerdotal Office, which conſiſts in interceding, continuing ſtill in the very Act, till the worlds end; They that could not embrace his Croſs, and join with him at that ſame time that he Offer'd himſelf, may do it every day, and humble themſelves like poor victims loaden with ſins and miſeries, at the ſame time, that now he continues ſtill actually interceding. So in all Places, at all times, and upon any emergencies, whenſoever the Beleivers will preſent themſelves unto God, both with and by his Son Jeſus, they may ſtill receive the favor of acceptation, and that real efflux of ſaving Odor from Chriſt, which was repreſented by that typical holineſs, which the additional Oblation did receive from the principal Sacrifice, when it was adjoined to it. Whereas it is moſt certain, that all the Merit and blood of Chriſt shall no more ſave Men that will not draw neer and join themſelves to conformity and Communion of his Death; then the continual and other burning Sacrifices, were ever able to conſecrate, that meat, that Wine, that Oyl, and that Frankincenſe, which were not brought, nor burned upon the the ſame Altar with them.

13. Now tho all men be called to this conformity and Communion in the Sufferings of Chriſt, from the time of thoſe ſufferings, until there be no times at all: and altho the daies of our preſent life, have all the priviledg which theſe ſeven feaſt daies once had, when every one might gird his loins, eat his unleavened bread, and kill his own Bullock, as the Prieſt did Sacrifice the Paſchal Lamb; (which Bullock was ſuperadded to the Paſchal Lamb, that both might better ſuffice for the 7 Feſtival daies, beſides its other ritual and figurative importance as a Sacrifice:) it is certain, nevertheleſs that there are two more ſpecial and extraordinary daies, wherein Chriſtians are invited by more urgent and proper Circumſtances, to preſent their Souls and Bodies by way of Second Offering upon the Sacrifice of their Savior. The firſt is paſt, and that was when the Savior offered himſelf to death: when Heaven and Earth, Temple and Graves shook at the blow that killed him; when pious Souls either ſtood immoveable as the bleſſed Virgin hard by his Croſs, or in a manner crucified themſelves, beating their breaſts as the Daughters of Jeruſalem: and when every Diſciple might by the very conjuncture of all the things he ſaw, be moved to ſay as Thomas, let us go and let us dy with him. Joh. 11.16. The other time moſt favorable and proper, next to that of his real Paſſion, is that of the holy Communion; which, as it hath bin Gelaſ. Cyzic. part. 2. cap. 31. explained, is a Sacramental Paſſion, where tho the Body be broken, and the blood shed but by way of repreſentative Myſtery, yet both are as effectually, and as truly offered for our own uſe, if we go to it worthily, as when that holy and divine Lamb did offer himſelf the firſt time.

14. Therefore whenſoever Chriſtians approach to this dreadful Myſtery, and to the Lamb of God lying and ſacrificed (as ſome ſay that the holy Nicene Council ſpeaks) upon the holy Table; it concerns their main intereſt in point of Salvation, as well as in other duties, to take a ſpecial care, not to lame, and deprive the grand Sacrifice of its own due Attendance. But to behave themſelves in that manner, that, as both the principal and additional Sacrifices, were conſumed by the ſame fire, and went up towards Heaven in the ſame flame; So Jeſus Chriſt and all his Members, may jointly appear before God: this in a Sacramental Myſtery, theſe with their real Bodies and Souls, offering themſelves at the ſame time, in the ſame place, and by the ſame Oblation. So that whoſoever are attending on this ſacrifice, ſince they do it in remembrance of their Savior, once really dead, and every day Sacramentally dying for them (do this in remembrance of me) they do it in ſuch a manner, 1. as may become faithful Diſciples, who are reſolved to dy both for and with their Maſter: 2. as true and ſincere Members that cannot outlive their own head; and 3. as truly penitent ſinners who dare not look for any share in the Glory, and Redemtion, and ſeſſion at the right or left hand of their Savior, unleſs after their way they undergo the ſame Baptiſm, unleſs they will drink the ſame Cup: and unleſs they enter really into the Communion of that Sacrifice and thoſe Sufferings, which their Maſter, their head, and their Savior hath paſſed through, and which this very Sacrament engages them to.

15. Now, this Communion doth require, firſt a Conformity of Actions, that may in ſome ſort correſpond to all what Chriſt hath done as Prieſt: Secondly another Conformity of mortifications, and paſſions, that may likewiſe anſwer to whatſoever he hath Suffered as a voluntary Victim. As Prieſt; (for in this occaſion all Chriſtians after the example of their Savior, become Prieſts, ſince they offer themſelves to God) to follow all the ſteps, and take upon them all the preparations, the Courſe of life and the like diſpoſitions of mind, which were ſeen in this Bleſſed Melchiſedeck, when he preſented himſelf to God. To this effect the faithful Worshipper, preſenting that Soul and Body, which God fitted him with at his coming into this world, will lay them down at the Altar.

1. IT is an expreſs and often repeated Law of God by Moſes, and no where repeated by Chriſt, that no worshipper shall preſume to appear before him with emty hands. Sincere Chriſtians muſt have them full at the receiving of the holy Communion, with four diſtinct ſorts of Sacrifices. 1. The Sacramental and commemorative Sacrifice of Chriſt. 2. The real and Actual Sacrifice of themſelves. 3. The free will Offering of their Goods. 4. The Peace Offering of their Praiſes.

2. The firſt as repreſenting the Sacrifice offered on the Croſs, is the ground of the three others, eſpecially of the ſecond: which muſt no more be ſeparated from it, then Parts are from the Whole, or the Body from its Head. Theſe two are ſo cloſe coupled together, that St. Auſtin Aug. apud Fulg. de Bapt. Aethiop. c. ult. more then once, by the Body of Chriſt in the holy Communion, underſtands Chriſts myſtical Body, which is the Church. And St. Cyprian St. Cypr. l. 2. Ep. 3. ſaies expreſsly, that Chriſt and his People are contained and united together in the Holy Cup (that being repreſented by the Wine, this repreſented by the Water;) ſo that Chriſt is not there without his People, nor the People without their Savior.

3. The Third and fourth, which are the Sacrifices of our Goods and of our Praiſes, are appendages following after the ſecond, that is the, Sacrifice of our own ſelves, by as natural a conſequence, as the fruits and leaves follow the Tree, and as what we have or what we can, muſt needs come after what we are. All the world know how that blemisht and lame Sacrifices were abominable under the Law: and certainly Bodies without heads, ſouls without their faculties, and Perſons without their proper Duties, are not better under the Goſpel. Such mutilated Sacrifices cannot ſuit with that of Chriſt, which was perfectly whole and entire. Therefore as when we once offer our ſelves to God, our Souls and Bodies, become attending Sacrifices on the Sacrifice of Jeſus Chriſt: ſo muſt by the ſame equity, all our Goods and Services, by way of ſeconddary Oblations attend the Sacrifice of our Perſons. And as the Lamb, in the daily Sacrifice was never offered without its Meat Oblation, nor this meat Oblation without its incenſe, its Wine, its Oil: So the Eternal Son and Lamb of God, who was pleaſed to offer himſelf for me, muſt neither be offered without me; nor whenſoever I offer up my ſelf, both by him and with him, muſt I appear as a dry and unſavory Meat offering without juice, without ſweet ſmell, without all the holy diſpoſitions of readineſs and joy to obey and pleaſe my God in all good works, whereof the Incenſe, the Wine, and the Oil, were under the Law ſacred Emblemes. In a word, whenſoever we offer our ſelves, we offer by the ſelf ſame Act, all that we have, all that we can: and ſo conſequently we do engage for all, that it shall be dedicated to the Glory of God, and that it shall be ſurrendred into his hands, employed to ſuch uſes, upon ſuch occaſions and times, as he will be pleaſed to appoint.

4. Hear then, my ſon (as ſaies the wiſe man) look to they feet, when thou entreſt into the houſe of God, leſt thou offer the Sacrifice of fools. Eccleſ. 5.6. It is the Sacrifice as well as the part of a fool to offer the Perſon without the Goods that attend it, as it were the bones without the ſinewes and the flesh that cover them. It is the ſame Act of an Impious wretch to mangle, and to mutilate, either the holy Sacrifice which Jeſus hath made to his father, or the holy Sacrament which he hath ordained to his Church, or that holy Oblation, which after his Sacrifice and at his Sacrament he is pleaſed to require of us. And after we have preſented it, it is an Act, not only of great Impiety, but of as great a Sacriledg, as was that of Ananias, to withdraw without leave, any part of that Whole which we have devoted to Gods Service.

5. It behoves not Iſrael alone to go forth out of Egypt with all their Children and Cattle, and Goods, to offer them unto the Lord, that he may take either all, or ſuch a part, as he will be pleaſed to chuſe; Exod. 10.25, 26. All the Gentiles were likewiſe to go and give themſelves up to Gods ſervice with their Gold, their Silver, their Dromedaries, and their Chariots loden with their cheifeſt ſubſtance: The Egyptians with all their wealth: Tyre and Sidon with their Merchandiſe: Eſay. 23.18. and 60.6, 7, 9. The wiſe men with their Frankincenſe, their Myrrh and their Gold: and ſo every ſinner at his Converſion to God, was to conſecrate all to Jeſus Chriſt, and to the ſervice of his Church. From that very moment, that by any reall Act of converſion, of faith, of repentance, or of vow, we have given up our ſelves to Chriſt, who hath likewiſe given himſelf for us; as by virtue of this mutual Communion, all what he poſſeſſes becomes ours, namely his Grace, his Immortality, his Glory; and ſo he beſtowes it upon us, according to the times, and degrees which he ſees beſt for our Salvation: by the ſame conſequence, all whatſoever we have doth become his, ſo that he may take it after in what proportion and ſeaſon ſoever he shall ſee beſt for his Glory. The two Aſſes which he ſent for by his diſciples, that he might ride on them to Jeruſalem, and the Chamber which he commanded to be ready, that he might eat the Paſſover in it, were not ſo abſolutely his, as are our lives, our Goods, &c. whenſoever the Lord hath need of them: Matt. 21.2, 3. Luk. 22.11. Thoſe things were his only by the Right of propriety, which, as to a Soveraign Lord and God, is naturally reſerved upon any thing which he creates or ſaves; but theſe are his beſides, becauſe we with our ſelves have given them. When he calls for the former, to deny them were injuſtice, but to deny theſe latter, were a viſible Sacriledg: all what we are, what we can do, and what we can give, even to the leaſt veſſel in our houſes, being involved and made holy, in this one Conſecration. In that day shall there be upon the very Bridles of the Horſes holineſs unto the Lord: and every pot in Jeruſalem and Juda shall be holy unto the Lord. Zechar. 14.20, 21.

6. This Conſecration whereby the worshipper offers and reſigns up all himſelf, and all his Concernments to God, if it be well don, and duly performed, is, firſt as for our Souls and Bodies a Chriſtian Apotheoſis, if I may uſe this word, which both makes them capable of the Sacrifice and grace of Chriſt, and raiſes and prefers them to the very nature, that is the Condition of holineſs and Immortality of God. Secondly as to the Conſecrated things; it is a miraculous priviledg, which in the end infinitly multiplies every thing, which is thus parted with; it bleſſes the uſe of it altho it be but preſented, as long as we can enjoy it, and finally exchanges it, when we can enjoy it no more, for ſuch advantagious returnes, as may be conceived to be, not ſuch as when water was turned into Wine, or dirt into Gold, but ſuch, as if we conceive a glaſs of water, turned into ſtreams of Everlaſting Comſorts, the duſt of Iſrael into ſo many ſtars of Heaven, ſmall Cottages of Clay into Royal Palaces; and vain declining shadows into real and Eternal poſſeſſions: Thou haſt bin faithful in a few things, I will make thee Ruler over many things, &c. Matth. 25.21. But if the Law of theſe Conſecrations be not well performed; if Levi come to ſerve Ashtaroth, after he hath dedicated himſelf to God; and if the Offerings of the People, be employed to profane uſes after they have toucht Gods Altar; then there are as many and as heavy Curſes to be lookt for, as on the other ſide upon a better uſe, there are many and great Bleſſings to be expected. So that upon all conſiderations, both of prudence, and of Duty; firſt we muſt give up all to God: next after we have given we muſt fly all, not only as two moſt odious ſins, but alſo as two moſt terrible miſcheifs, the Sacriledg in withdrawing at any time when God demands it, what hath bin thus conſecrated to him: and the Profaneneſs in miſpending upon ſuperfluous, or worſe uſes, what of it he is pleaſed to allow to our proper neceſſities, and other lawfull Conveniencies.

7. Now tho Chriſt our bleſſed Savior, by that everlaſting and ever ſame Sacrifice of himſelf, offer himſelf virtually upon all occaſions: and we on our ſide, alſo offer our ſelves, and what is ours, with him ſeveral other waies, beſides that of the holy Communion: as at our Converſion, and firſt Act of faith in him, Chriſt (ſaies St. Auſtin,) Aug. Evang. Queſt. l. 2. q. 33. is ſacrificed for the ſalvation of every ſinner, at the very moment he repents and beleives him to have bin Sacrificed; and at our Baptiſm, For every one offers the Sacrifice of the Paſſion of the Lord, at that time, that he is conſecrated by the faith of this Paſſion, and baptiſed a Chriſtian, ſaith the ſame father; Auguſt. Expoſ. incheat. ad Rom. and the Baptiſm of Chriſt is the blood of Chriſt, ſaith another. Chr • ſ. Hom. 10. Heir. Nevertheleſs becauſe Chriſt offers himſelf for us at the holy Communion in a more ſolemn and public ſacramental way; (thence it comes, that the Memorial of the ſacrifice of Chriſt thereby celebrated, takes commonly the Name of the Sacrifice it ſelf, as St. Auſtin Aug. de Civ. c. 5. id. • p. 23. ad Boniſ. • e Conſert, Diſp. 2, hoc • ſt. explains it often) we are then obliged in a more ſpecial manner, to renew all our Sacrifices, all the vows of our Baptiſm, all the firſt fruits of our Converſion, and all the particular promiſes, which it may be we have made, either at our repenting of ſome ſin, or at our deliverance from ſome eminent danger, or at the recovery out of ſome greivous ſickneſs, or at the receiving ſome other ſignal mercy, whether for our ſelves, or for our friends. I will go into thy houſe with burnt offerings, I will pay thee my vows, which my lips have uttered, and my mouth hath ſpoken, when I was in trouble. Pſal. 67.13.14. Then and there at the Altar of God muſt we, both diſcharge all the vows, which for ſome hindrance or other, we had not yet the Convenience to fulfil; and ſet afresh from Communion to communion, as they did the Shew-loaves from Sabbath to Sabbath, all thoſe other Performances, which by their nature, and our duty, can never be fulfilled, but with the very end of our daies.

8. So shall the new Iſrael tread on the pious ſteps of the Old, who ever from time to time reiterated, either in Miſpah, or in Gilgal, &c. that Covenant which the Lord had made with him in Sinai. It is true, the Lord did not then again repeat the Thunder, that once made the Mountains tremble; as in our Churches he doth not reiterate that very Paſſion, that made the powers of Heaven mourn and shake: Nevertheleſs as Joſuah, Aſa, Joſias, Jehojadah, and other ſuch holy men, could from their Maſter aſſure the People, that the Covenant which they did renew, for example, in Shechem, Joſ. 24.25. 2 Chr. 15.12. and 23.16. was not leſs powerful, either to bleſs the obſervers, or to deſtroy the offenders thereof, then it was when Moſes, and the Holy Angels publisht it at the firſt upon Sinai: So now the Miniſters of our Lord Jeſus Chriſt, having in their hands the ſacraments of the Goſpel, (true Seals and Tables of the new Law) may both produce and give them out as Evidences; that the ſacrifice of their Maſter is not leſs able to ſave mens Souls, when it is offered to men, and Sacramentally offered again to God, at the holy Communion, then when it was newly offered upon the Croſs. And this is the reaſon, wherefore all faithful Chriſtians ought then as effectually to reinforce all their Oblations, their vows, their Contritions, and their proteſtations, Men and Brethren what shall we do? And God forbid that I should ever glory but in the Croſs of my Savior; as the Iſraelites did by proteſting upon the like occaſions, We will obey the Lord our God and the Lord is the God, the Lord is the God. 1 King. 18.39. both Iſraelites and Chriſtians ſeconding their Proteſtation of obedience, and their proſtrations of Body and reſignations of their minds, with ſecondary ſacrifices: thoſe of Bulls and Rams; theſe of Alms and Pious works.

9. By this it is eaſie to ſee, that our holy Euchariſtical Communions are much correſpondent to thoſe Feaſts, that did call the People of Iſrael together, firſt to appear and proſtrate themſelves before the Lord with ſacrifices for their ſin: and then to lay upon the Altar that other kind of Sacrifices which they uſed to call 〈 in non-Latin alphabet 〉 Peace offerings, 〈 in non-Latin alphabet 〉 . Peace Offerings, and which were ordained to expreſs both their thankfulneſs to God, and their Charity to men. And in this friendly concurrence both of Myſteries, and of holy duties that attend them, all reſpects duly obſerved, Moſes may ſtill with the ſame power command both new and old Iſrael, thou shalt keep the feaſt unto the Lord thy God, with a Tribute of a free will offering of thine hand which thou shalt give unto the Lord thy God, according as the Lord thy God hath bleſſed thee: And thou shalt rejoyce before the Lord thy God, thou and thy Son and thy Daughter, the Levite, the ſtranger the Fatherleſs and the Widdow. And you shall not appear before the Lord emty. Every man shall give according to the bleſſing of the Lord thy God which he hath given thee. Deut. 16.10, 11.

19. The firſt Chriſtians ever took it, and conſtantly practiſed it ſo. For whenſoever they met at their devotions, whereof the Holy Communion was the moſt ordinary and the moſt eſſential part, they did make the uſe of all their Goods to be common among themſelves: and the diſtribution of this bleſſed Sacrament was ſo conſtantly attended by the diſtribution of their Offerings, that it is ſomewhat hard to diſcern which of the two the Apoſtolical Hiſtory intends to ſignify by the Breaking of bread, ſo often mentioned in the Acts. Some pious and learned men have thought that this largeneſs and frequency of Offerings, which in the primitive times was all the ſtock they had for pious uſes, made that Article which immediatly follows that of the Church, that is, the Communion, or Communication of the Saints. But however tho this were not the Article of faith there meant, yet it was an Act of Piety ſo frequent, and ſo eſſential in thoſe daies, that St. Luke would place it amongſt thoſe other ſacred functions, that comprehend the whole duty and ſervice of the Church. They continued ſtedfaſtly in the Doctrine of the Apoſtles and in the Communion, and in breaking of bread, and in prayer. Act. 2.24. Thus were the primitive Chriſtians literally and punctually ſuch as holy David had propheſied they should be, a People that would come and offer themſelves, with their free will offerings to Chriſt, in the Day of his Power; and of that glorious effuſion of Graces, that like to a Celeſtial dew, would appear wonderful by a thick and ſudden producing of ſubjects and ſouldiers ready armed for his ſervice: Pſal. 110.

11. For this purpoſe it was that the Bishops had in their Churches, two Tables. One of them was 〈 in non-Latin alphabet 〉 , i. e. within that ſpace where the Miniſters did officiate at the Altar, and where were Curtins purpoſely shut to keep non-Communicants from the ſight of and acceſs to the Holy Myſteries. The other was where the People could freely come to offer their Gifts, part whereof afterwards was brought by the Deacons to the Communion Table. Hither were brought the Free will Offerings of the People, Bread, Wine, Oil, Wooll, ſometimes Cloth, Silver, and any thing els, that might be uſeful to the Church, (till by expreſs Canons of the Church, Can. 37. Afric. thoſe Oblations in kind were limited to ſuch things only, as could be emploied about the ſacraments and ſervice of the Church) and all this was offered up to God by all Chriſtians, by way of a daily Sacrifice. And when the Chriſtians had offered up to God their Goods, the Prieſt who did receive them, did ſolemnly pray to God, that he would be pleaſed to look on their Oblations, as he did once on them of Abel, of Noah, and of Abraham. Out of theſe Oblations, the Elements of the holy Communion were taken forth and preſented at the other Table, where they were bleſt by the Bishop or Prieſt, and diſtributed by him to the People as from God, to aſſure them he had accepted, of both their perſons, and offerings, and that inſtead of the Bread and Wine, which they had offered upon his Altar, as either the firſt fruits, or the Repreſentatives of all their Goods, he was pleaſed to return to them not ſimple Bread, and ſimple Wine, but ſuch Bleſſed Bread and Wine, as were both the ſacred Myſteries of the Body and Blood of his Son, and an infallible ſurety of all Things depending thereon. This is the reaſon; why, becauſe primitive Chriſtians never received thoſe holy Myſteries, but after they had made their Offerings; and becauſe thoſe very Myſteries, which they received, were commonly taken, as to the matter, from that Bread and Wine, which they had before Offered; The Holy fathers, (for inſtance S. Ireneus) Iren. l. 4. c. 30, 34. Et alibi paſſim. who then had no occaſion to be ſo exact, or cautious as to diſtinguish preciſely the Nature of two ſacred Offices, which went conſtantly together, do not ſcruple to ſpeak of the bleſſed Communion, promiſcuouſly as Sacrament, or Sacrifice.

12. Now to bring all this more home; The Law of Antient Iſrael, the practiſe of the Primitive Church, and the very equity of the thing it ſelf, do ſufficiently teſtify, that we ought not in theſe, more then in the former Ages, to appear before the Lord with emty hands: that it is not more fit for worshippers now then it was then, to preſent their perſons, without their Goods, as it were trees, without their ſap and fruit: and that theſe ſame Nations, which in the prediction of Eſay, were at their firſt coming, to bring and conſecrate both themſelves and their Gold unto the Lord, muſt not be now leſs liberal, when by their Sacrifice, they appear to renew the vowes of their former Conſecration; as ſurely God is not, upon the ſame occaſions leſs merciful, when by his holy Sacrament he renews unto them the Covenant of his ſaving Grace. Therefore he that comes rich, is bound to appear before his Savior, with his hands full of ſuch free Will offerings, as he may take out of his abundance, as did in Iſrael the husbandman out of a plentiful harveſt, when the Lord had bleſſed his field. He that is leſs able, muſt offer out of what he can either get by his labor, or ſpare by his Parcimony: as the poor widow did, when she offered her Mite. In a word every one, whether he be rich or poor, is to lay down at the Offerings of God, according as the ſame God hath either bleſſed or ſpared him. 1. Cor. 16.2.

13. The quantity of theſe Oblations, whether extraordinary, as upon a Communion Day, or more ordinary, as upon other daily occaſions, is wholy left to the diſcretion of the Chriſtian worshipper. And whereas God by his Law, did deal with the Iſraelites, as fathers do with Children in an ago unfit to guide itſelf, preſcribing to them the meaſure, the time, and the manner of every thing, which they were either to do, or to give; our Savior hath by the Goſpel freed all Chriſtians from this punctual Pedagogy, leaving them, as men able to give an account of themſelves, both to their own Judgment, and to the direction of his ſpirit; But if this different way of the Goſpel diſcharges Chriſtians now adaies from the ſubjection of doing punctually, and litterally every thing, which the ancient Iſrael were to obſerve; it certainly obliges them to do more as to the matter, and to do it in a better manner. And God forbid that this honor and liberty, which he vouchſafes us above what he did to the Jews, should be taken by us, either as a permiſſion, or as an occaſion of being worſe. Therefore God in former times did give ſpecial Laws to his People for every thing they were to do, in point either of Piety, or Charity; for example, they were to give the Tenth part of whatſoever they could gather out of their feilds, their Trees and their flocks, beſides another Tenth part every third year, that is a Thirtieth part every year: and what ever could grow of it ſelf, during the vacancy of every ſeventh year: They were bound moreover to many other charitable waies of helping the poor, as to lend them mony without taking either uſe or pawn: and to leave in their fields and Vineyards ſo much of their Corn, and fruits behind, as could recompence, the labor and diligence of many honeſt Neighbors, who, at the end of the year, had no other Harveſt then this Gleaning. And altho all this was Charity, yet it was among the People of Iſrael called Juſtice, becauſe it was commanded by Law, and that they were obliged to pay theſe Almes, as ſtrictly as any other Debt. Here then a downright Chriſtian will do well to take notice, of what all theſe charges may come to, and what proportion they will bear with the Eſtate and revenue that God bleſſes him with, that ſo he may contribute towards works of Piety and Charity, not only ſo much but more; and if not in the very ſame, yet in as good a kind as the Jews did. So that he may go beyond them in Charity, whom the Goſpel commands us to exceed in all other virtues, as we exceed them in Bleſſings.

14. The time of theſe oblations is not more limited then their meaſure. At firſt S. Paul had appointed the firſt day of the week, that is the Lords day, for the gathering of thoſe Charitable aſſiſtances, and, as he calls them, Acceptable Sacrifices, 1. Cor. 16.2. Phil. 4.18. which were to be ſent to the poor Brethren of Jeruſalem; becauſe even from that time, that day was in a more ſpecial manner conſecrated to the ſolemn Miniſtry of Prayers, of Preaching, and of Communion. Now, tho the danger of Profaneneſs, which then was leſs to be feared, hath in our daies made the uſe of this Sacrament much leſs Common then that of Preaching and Prayer. Nevertheleſs ſince by theſe two holy exerciſes, both God ſpeaks to us, and we to him; this should be warning enough, not to preſume to appear before him without a Gift. And that we may both bear up the more eaſily the expenſes of this weekly Sacrifice, and diffuſe more univerſally the ſweet ſavor thereof into all the parts of our life; it would be a piece of holy prudence, to take care that every day should both bear ſome part of the burthen, and have ſome share of the holineſs. And that by a daily attending to this ſervice, the Rich be ſtill induſtrious to defalk ſome larger portions of his abundance; the poor to ſteal ſome thing out of his neceſſaries: and the middle conditioned man to ſpare what he can out of all his competence. But ſpecially when the good Providence lets fall into our hand ſome conſiderable advantages, then let him that will grow rich in God, look upon thoſe temporal occaſions, as a propitious time of Harveſt, whereof he muſt be ſure to reſerve the firſt fruits to God: and let him have a place in his houſe, like the Treaſury in the Temple, where he may daily caſt in his Talent, or his Didrachm, or his Mite, according as God daily bloſſes him▪ and whence he muſt be ſure to take nothing, but for a ſpecial holy uſe, as if he did take it from Gods Altar.

15. It is true indeed that not only this, but alſo any thing elſe that we have at home, is already conſecrated, ſince God having given it to us, we have given it back again unto God. For whenſoever we gave him up our own perſons, all our Goods were involved in this general Conſecration, and thereby became ipſo facto holy Offerings unto the Lord. But as theſe holy Offerings under the Law were of two ſorts, ſome which the Worshipper, and his wife, and Children might eat; ſome of which it was not lawful for any to eat, except the Prieſts only; my meaning is that the truly pious Chriſtian should gather day by day, and by little and little (both to make his Devotion leſs burthenſom, and by a continual application to this work, to ſanctify the whole courſe of his life the better) a Magazine of holy things of this laſt kind, which may be only emploied to God and his Churches ſervice.

16. But at the ſame inſtant that the Chriſtian Worshipper shall take the materials of his good works, out of this ſtore, he muſt have a great care to draw withal out of the good Treaſure of his heart the fire, and the Frankincenſe, that is, the zeal and the holy thoughts that may improve, and raiſe good moral works, to the being of Religious Sacrifices. And as without doubt, at firſt, he had a care not to lay aſide theſe firſt fruits, in a Corner of his houſe, either negligently or rudely, as ſome do throw their Alms into Beggars hands, or as Judas did his thirty Pieces into the Temple; ſo he muſt not forget himſelf ſo much, as to take them thence, and beſtow them on the Body or members of Chriſt, that is, the Church and his Neighbor, but with ſuch pious Elevations and applications of his mind, as may become both that Majeſty which he adores, and the pious and holy Act, that he intends. Let him do it, whether at his door, or in the way, or in the Temple, it matters not, for the hour is long ſince come, that Religious Acts, or Worshippings, are confined neither to this Mountain, nor to Jeruſalem; Joh. 4.21. whereſoever God gives thee the occaſion and power to perform any holy work, there he makes holy Ground for thee: only this work, to be holy, and becoming a Worshipper, muſt by all means be don in Spirit and in Truth. This Spirit will teach us, what Flesh and Blood cannot do, both to perceive, and conſider, not an Angel only, as the Patriarcks often did, but Chriſt himſelf, in the condition of an afflicted Church, for example, or of an honeſt diſtreſſed friend; and then at ſuch occaſions to lay our liberalities, with that ſame mind and thought that a true Worshipper would lay his Oblations, upon the Altar, where he knows that Chriſt will moſt effectually both find it, and accept of it. Once He received the Gold the Myrrh and the Frankincenſe, which the wiſe men gave Joſeph; He did alſo receive the Goods which Suſanna, and other Religious Women did put in the hands of his Diſciples; ſince that time the Church and all her diſtreſſed Members have bin inſtated by Chriſt himſelf moſt expreſsly into the Place of theſe happy Perſons; and as if they had bin for this purpoſe created Chriſts ſolemn Officers and Angels, about the time that he was to ſuffer and to leave his beloved Diſciples, he promiſed them both to accept, and account as beſtowed on himſelf, theſe ſmall Offerings, which for his ſake we should depoſite in their hands. Mat. 25.40, 45.

17. This ſame ſpirit, and this Actual application, is the only means that we can have to raiſe up good moral works, and to make them true Heave-Offerings. Without this Elevation, what we give; may in it ſelf be a good deed, to us a conſiderable-expenſe, and to other men ſome benefit; but to God, it is no ſacrifice: or it is ſuch a ſacrifice, as ſends up no ſavor above: but either like the Oblation of Cain, falls all down to Ashes and Duſt, or like the Alms of Phariſes to ſuch a paltry toward, as we get perhaps from men. Gen. 10. Mat. 6.

18. All theſe conſiderations and pious intentions of the Soul, which to the Worshipper muſt be inſtead of the Sacerdotal Utenſils, and to the Oblation, inſtead of the fire and Frankincenſe, are much revived and ſtirred up by the Circumſtantial ſolemnity and Holineſs of the bleſſed Communion. Look to the Adoration of the Ancient Iſraelites. I was, &c. Deut. 26.

I Dare appear before the Lord with all my ſins and my ſorrows; It is very juſt alſo, that I should appear with theſe few bleſſings, which are mine; they are mine by thy favor, and having received them of thy hand, now do I offer them to thee. 1 Chron. 29.14. Forgive I beſeech thee my ſins, deliver me from my ſorrows, and accept of this ſmall Bleſſing. Accept of this my ſacrifice, as thou didſt of that of Abel, of Abraham, and of Noah; or rather look in my behalf on that only true Sacrifice, whereof here is the Sacrament; the Sacrifice of the only unſpotted Lamb: the Sacrifice of thine own Son: of thine only begotten Son, of thy Son proceeding from thee, to dy for me. O let him again come from thee to me; let him come now as the only begotten of the Father full of grace and of truth to bleſs me, Amen, Amen.