GOod Morrow, Neigh­bour Parishioner, 'pray which way are you travel­ling this Morning?

A good Morning to you, M^r Pastor; by so happily meeting with you, my Journey is at an end, for I was going to wait upon you.

Good Wits, they say, will jump sometimes, and so I see will good intentions too, for my design was to make you a visit this Morning.

I thank you, good Mr. Pastor, for your kind inten­tions, and 'pray let not my meet­ing with you divert them.

I am not willing to lose the end of my Journey, nor would I have you lose yours; and there­fore when I know whether my going with you, or your going with me, will better serve the design of us both, I shall readily comply with either.

I do not know, Sir, what your design in coming to me may be, though I am well [Page 3]assured it must be good and kind; but mine in coming to you, was not only to pay my respects, but to receive a kindness from you.

I thank you for your Civility, and if it be in my pow­er to answer your desires, you may rest assured that I will not be wanting in my endeavours. You have nothing to do therefore but only to make known what kindness that is which you expect from me.

That which I have to desire of you is a matter of great moment. It is the greatest kindness that I can desire of, or expect from, any one in this World.

The greater the better, provided it be but in my power to do it, and therefore 'pray be free to let me know it.

Sir, You are placed here, by the appointment of Di­vine [Page 4]Providence, as my Spiritual Guide, to instruct me in the true Worship of God, and direct me in the right way to Heaven and Happiness. I am to presume that your Lips preserve Knowledge, and therefore at your Mouth I am to enquire for it. Your work, I know, is very great, and your charge weighty; you stand char­ged with the Salvation of all our Souls. But as your concern is great, so ours cannot be little; Our Souls lie at stake, it is our Salvation that is endeavoured, and therefore it is certainly our duty to do what we can in order there­unto; which if we refuse or neg­lect to do, all your endeavours, though never so great and good, will, as to us, prove vain and fruitless. I very well know, that if you faithfully discharge your duty, you may thereby please God, and save your own Soul; [Page 5]but if we in the mean time neg­lect ours, notwithstanding all your diligence, we may perish, and our blood will be upon our own heads. These thoughts for some time have very much troubled me, and I have long considered with my self, what was best for me to do; at length I found that all my hopes of happiness, both here and hereafter, did depend upon my Religion, and that if I did not piously and devoutly serve and worship God, I could have no reason to expect either his bles­sing and protection in this World, or to have any part in that blessed state in the World to come. Now seeing Religion is a thing of so mighty concern to the Sons of men, there can be nothing surely, the knowledge whereof ought more to be desired and endea­voured. I have oftentimes there­fore had it in my thoughts to [Page 6]wait upon you, and to desire your direction and instruction therein; and though hitherto something or other hath always prevented me; yet finding of late one main duty of our Religion, in a more than usual manner pressed upon us, and be­lieving that it did require our most sober thoughts, and serious considerations; this did revive and heighten my resolution of waiting on you; But when I heard in publick your pious and charitable Declaration to all your People, how ready and willing, nay how glad you would be to spend your time, in setting their minds right in this great affair; I was thereby so encouraged, that I was impatient of any delay; and upon that very account, and for that very end, I was now coming to wait on you.

And for this very end, I was now coming to visit you; [Page 7]and I hope that good God who hath inspired us both with the same thoughts, will bless both our designs, and make that commu­nication we are now about to en­ter upon, to be in the end of great comfort and advantage to us both. But this place not being altoge­ther so convenient, I will desire you to walk to my House, where we will retire into my Closet, and being there sequestred from all noise and disturbance, we may calmly and quietly debate be­tween our selves, whatsoever is thought fit to be propounded by either of us.

I thank you, Mr. Pastor, for your kind offer and in­vitation, and do willingly accept of it; and I do assure you, that I come with a mind void of all pas­sion and prejudice, ready prepa­red with all humility and meek­ness to receive such wholesome [Page 8]instructions as I hope to receive from you.

I am glad to find you in so good a temper, and that you have so great a sense of Religion and the duties of it. This gives me good hope, that before we part, we shall both of us have occasion to bless God for this meeting.

I am of that opi­nion too, Sir, and to that end do make it my hearty Prayer to God, that he would be pleased to give his blessing to what we go about.

Well, Neighbour Pa­rishioner, you are heartily wel­come, and the more welcome, because you now visit me upon so pious and so religious an ac­count. And though you tell me, that at this time you expect a kindness from me, yet I most freely acknowledge, you do me the greatest kindness imaginable. [Page 9]For, you give me an opportunity to do good, and to do it in that place and station which God hath appointed me. 'Pray therefore sit down, and consider with your self what you have to propound; be free in it, and confidently ex­pect all the sober satisfaction I am able to give you.

I once more hear­tily thank you, Mr. Pastor, both for your welcome, and the free­dom you give me. I have indeed much to say, and more than I think will be convenient at this time. I confess I am too too ig­norant of my Religion, and there­fore should be very desirous to be instructed in all the principles of it. But this I am sensible is a great work, and will require both more time, and more considera­tion than this occasional meeting and discourse will admit of. That therefore which I shall now con­fine [Page 10]my self to, and desire to be instructed in, is that great Ordi­nance which you now invite us to, I mean the Sacrament of the Lord's Supper.

My good Neighbour, There is nothing either in this particular, nor in any other part of the Christian Religion, which at fit times and due seasons I shall not be always ready to instruct you in, to the utmost of my small abilities. But since you confine your self to one only instance at present, What is it, I pray, that you scruple at, or desire to be better instructed in as to that par­ticular?

Sir, You have of late invited us to this great Feast, and that with all the earnestness imaginable; you have told us, that it is a duty incumbent upon us, and that by vertue of a di­vine command, you have endea­voured [Page 11]to make out the great and indispensible necessity of it. And I do find that our Governours both in Church and State, by their Sanctions both Civil and Ec­clesiastical, do, what in them li­eth, to enforce this command, and exact from us the performance of this duty. Now, Sir, for my own part, I must ingenuously acknow­ledge, that I cannot conceive what design or interest you can have to impose a lie, a falshood upon your people; to tell them that it is commanded by God, if it were not really so; especially when I consider that the sacred Records are in the hands of all men; and if it were not so, the folly and falsity of such an assertion might easily be detected. Nor can I believe, that either God would command it, or our Governours exact our compliance with, and obedience to that command; if [Page 12]it were not a thing both necessa­ry, good and fit to be done. But, Sir, we have been of late times taught by other Ministers, that though it be a duty, yet it is a dangerous one; who have so re­presented the thing unto us as the most frightful Mormo, and the greatest Bugbear in the World; who have given it such a Chara­cter; and put it into such a dress, as if they had designed thereby not to allure and invite, but to deter and affright men from ha­ving any thing to do with it. This I confess hath very much puzled my mind, and not only mine, but that of many others, who I hope are very honest and well-meaning Christians; This hath raised such a storm in the minds of men, as hath made them so staggering and unresolved; so fearful to do what perhaps they are satisfied they ought to do. To take off this [Page 13]fright therefore, and restore my mind to a calm, quiet, and peace­able temper again, I desire you would inform my judgment in the true nature and notion of this holy Sacrament.

That I have of late, with great earnestness, invited you to this holy Feast, and per­swaded you thereunto, as to a duty that is absolutely and indis­pensibly necessary by vertue of the institution and command of our blessed Saviour. And that our Governours both in Church and State have taken cognizance of the great neglect of this duty, and are at this time very desirous to reduce men to a right understand­ing of this great Ordinance, and a reformation of their practice touching the same, is all of it ve­ry true. But notwithstanding their care, and our endeavours in obedience both to God and them; [Page 14]yet we find people very averse thereunto, mighty unwilling to do their duties, though it be their greatest concern so to do. And probably this their backwardness may proceed from that very rea­son which you mention, viz. the inconsiderate rashness, and intem­perate zeal of some, who in the times of confusion have usurped the Office of the Ministery, and either out of design, or for want of understanding, or both, have put such a frightful character up­on this holy Ordinance, as hath unsetled and distracted the minds of many well-meaning Christians. How much these men have to answer for, who by this means have broken the Communion, and disturbed the peace of the best re­formed, and most flourishing Christian Church in the whole World, they themselves will one day find. But I am glad to find [Page 15]you so well inclined, as to desire to have your Judgment better in­formed, that being the only true way to settle your mind, and re­store it to a calm, quiet and peace­able temper again.

To satisfy therefore this your so just and godly desire, I shall endeavour with all plainness to acquaint you with the genuine and true notion of this holy Sa­crament; but in order thereunto, it may be convenient that in the first place I give you some ac­count of Sacraments in general.

Sacraments are either properly or improperly so called.

A Sacrament improperly so cal­led is, when the word is used in a large sence for any sacred rite, or religious duty. And thus both the Jewish and Christian Writers use the word; for, those, who have been conversant in the Writings of the former, tell us, that many [Page 16]of their sacred Rites are by them called by that name. And those who have narrowly searched the Records of the ancient Fathers since the Institution of Christia­nity have observed, That all or most Articles which are peculiar to Christian Faith, and all or most duties of Religion, containing that which sense or natural reason can­not of it self discern, are by them commonly called Sacraments. And in this sence the Church of Rome, instead of her seven Sacraments, may reckon seventy, or seven-score, or more if she please.

But there are Sacraments pro­perly so called, when in a restrain­ed sence we apply the word to some few principal divine Cere­monies, and then it imports in every such Ceremony two things, viz. The substance of the Cere­mony it self, which is visible: and somewhat else which is more [Page 17]secret, in reference whereunto we conceive that Ceremony to be a Sacrament.

Of this latter sort we now un­derstand the Word, and of this kind we meet with two only in the Old Testament, viz. Circumci­sion and the Passover; and corres­pondent thereunto we find two only in the New Testament, viz. Baptism and the Lord's Supper.

The Word, Sacrament, is va­riously taken, and according to the different acceptations of it di­versly defined.

Sometimes it is taken for the sign only, and then it is stiled, A visible sign of invisible grace.

Sometimes, it is taken for the thing signified only, and then it is called, The free mercy of God offered to us in and by Christ.

Sometimes it is taken for the whole, viz. both for the sign and the thing signified, and the whole [Page 18]action thereabout; and then it is said to be, A Testimony confirm­ing by an external sign the whole­some promises of God to Belie­vers, and as it were engraving them in their minds.

All which is compendiously delivered to us in our Church-Catechism, in Answer to that Question, What meanest thou by this Word Sacrament? The An­swer whereunto is this, I mean an outward and visible sign of an in­ward and spiritual grace, given un­to us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof.

From all which it appears, that there are four Conditions requi­site in every Sacrament properly so called, the want of any of which will overthrow the whole notion and nature of it.

1. It must be of divine Insti­tution. For, being a Seal of a di­vine [Page 19]promise of Eternal Life, and such spiritual Grace as none can give but only God; It cannot be instituted either by the Apostles, or holy Angels, or any other but only God. And therefore our Church, when she defineth a Sa­crament of the New Testament, maketh this a necessary part of her definition, that it is ordain­ed by Christ himself. Hence is it, that the Evangelists, when they relate the History of the Institu­tion of this Sacrament, are so careful to mention the Author and Instituter of it. And St. Paul per­swading the Church of Corinth to a due and orderly Celebration of this Sacrament, is careful to ac­quaint them, That what he de­livered unto them, he had re­ceived from the Lord, 1 Cor. 11.23.

2. It must have some visible sign. For, Sacraments are there­fore [Page 20]used, that by visible signs we may know and comprehend Hea­venly and invisible things; and therefore our Church in her defi­nition of a Sacrament, calleth it, An outward and visible sign of an inward and spiritual grace.

3. It must have a divine Pro­mise added to the sign, that so the thing signified may be united therewith. The promise must import spiritual grace here, and Eternal Life hereafter. Which Promise is as it were the Soul of the Sacrament: for, as man con­sists of Body and Soul, so a Sa­crament consists of a sign and thing signified. And this is the inward and spiritual grace men­tioned in the Definition.

4. It must be given to the whole Church as a perpetual sign, viz. as long as the outward form of the Church instituted by God shall continue. For, the Law [Page 21]concerning the form of outward Worship being changed, the use of those Sacraments which were instituted during the continuance of that form, is also changed. So the Sacraments of the Old Testa­ment are not now used in the New, because the external Form of God's Worship is now changed. So likewise Anointing, the gift of Miracles, &c. though they were given to the Church of the New Testament, yet because they were neither given to the whole Church, nor for perpetuity, they cannot properly be called Sacra­ments.

These are those four Conditi­ons, which ought jointly to meet in every Sacrament properly so called. For, Whatsoever wants a divine Institution, a visible sign, a divine promise added to that sign, and a coaeval duration with the external Form of God's Wor­ship [Page 22]in that Church to which it is given, cannot properly be called a Sacrament.

This short account of Sacra­ments in general, I thought fit to premise, looking upon it as a good preparative for the better understanding of the true notion of the Sacrament of the Lords Supper in particular.

I heartily thank you, Mr. Pastor, for the pains you have taken in thus clearing the way. You have furnished me with a better notion of Sacra­ments, than I had before; and thereby given me so great satis­faction, that you shall not need to bespeak my attention hereaf­ter. I beseech you therefore, since you have well dispatched the no­tion of Sacraments in general, that you would now proceed to that of the Lord's Supper in parti­cular.

I shall very willingly comply with your desire, and in so doing I shall endeavour to do these two things: I. To show you plainly what notion you ought to have of the Lord's Sup­per. II. That the Celebration thereof is a duty incumbent up­on us by vertue of a divine Com­mand.

I. We must look upon this Supper as a Sacrament properly so called. I have already shown you what conditions are requisite to constitute such a Sacrament; and if I make it appear that all those conditions are to be found in this, then may it be justly reckoned as one of that number.

The Conditions I told you were these four.

1. A Divine Institution. Now that this holy Supper was institu­ted and ordained by Christ, that it owes its Original to none other [Page 24]but only the Son of God and our Saviour, will plainly appear from the concurrent testimonies of St. Matthew, St. Mark, and St. Luke. St. Matthew gives us this account of it: As they were eating, Jesus took Bread, Matth. 26. v. 26, 27, 28, 29, 30. and bles­sed it, and brake it, and gave it to the Disciples, and said, Take, Eat; This is my Body. And he took the Cup, and when he had given thanks, he gave it to them, saying, Drink ye all of it: For this is my blood of the New Te­stament, which is shed for many for the remission of sins. But I say un­to you; I will not drink henceforth of this fruit of the Vine, until that day, when I drink it new with you in my Father's Kingdom. And when they had sung an Hymn, they went out into the Mount of Olives.

Much to the same purpose is that account which St. Mark gives of it: And as they did eat, [Page 25]Jesus took bread, Mark 14. v. 22, 23, 24, 25, 26. and when he had given thanks, he brake it, and gave it to them, and said, Take, Eat, this is my Body. Also he took the Cup, and when he had given thanks, he gave it to them, and they all drank of it. And he said unto them, This is my blood of the New Testament which is shed for many. Verily, I say unto you, I will drink no more of the fruit of the Vine until that day, that I drink it new in the Kingdom of God. And when they had sung an Hymn, they went out into the Mount of Olives.

St. Luke also, with little varia­tion, gives the same account. And he took bread, Luke 22. v. 19, 20. and when he had given thanks he brake it, and gave it to them, say­ing, This is my body which is given for you, this do in remembrance of me. Likewise also after Supper he took the Cup, saying, This Cup is the [Page 26]New Testament in my blood, which is shed for you.

And if we call in St. Paul to give his suffrage with these three Evangelists, we shall find him ac­cording with them all in the Hi­story of the Sacrament and the Institution of it, but most ex­presly with St. Luke; 1 Cor. 11.23, 24, 25, 26. I have received of the Lord that which I also have delivered unto you, That the Lord Jesus the same night in which he was betrayed, took bread, and when he had given thanks, he brake it, and said, Take, Eat, This is my body which is broken for you, this do ye in remembrance of me. After the same manner he took the Cup when he had supped, saying, This Cup is the new Testament in my blood, this do, as oft as you drink it, in remembrance of me. For, as often as you eat this Bread, and drink this Cup, ye do shew (or shew ye) forth the Lord's Death till he come.

Thus have I shown you all those Scriptures, which give any account of the History of this Sa­crament and the institution of it, and you see plainly, they do all agree, that it was ordained and instituted by Christ; that it owes its Original to none other but on­ly the Son of God, the Lord's Christ, and our Jesus: and if so, then the first thing requisite for the constitution of a Sacrament properly so called, viz. A Divine Institution, doth evidently ap­pear in the Sacrament of the Lord's Supper.

2. The second thing requisite for the constitution of a Sacra­ment properly so called, is a visi­ble sign. And that there are such things in the Lord's Supper, is vi­sible and apparent; for, by the words of Institution, Bread and Wine, which are substantial and visible things, are appointed to be [Page 28]the Elements thereof. And though these in their own essence and nature, do nothing differ from common Bread and Wine, yet in regard of their designation and use, they do very much differ therefrom. For, in this holy Sup­per they are designed for, and u­sed as outward and visible signs of inward and spiritual grace, and in respect of that secret thing which is hidden under them, and represented by them, they be­come Sacramental.

3. The third thing requisite for the constitution of a Sacra­ment properly so called, is a di­vine promise added to the sign, which importing spiritual grace here, and eternal life hereafter, may firmly unite the sign, and thing signified; and that this is to be found in the Lord's Supper is plain from the words of insti­tution, where the Bread blessed [Page 29]and broken is called the Body of Christ, and the Cup, the New Testament in his blood, which is shed for many, for the remission of sins. And our Saviour expresly saith, John 6.35. I am the bread of life, he that cometh unto me shall not hunger, and he that believeth on me shall never thirst. And again, v. 54, 55, 56. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day. For, my flesh is meat in­deed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. Which plainly declareth an Union of the sign and thing signified, by vertue of a divine word and pro­mise; in which Union consists the nature of a Sacrament properly so called.

4. The fourth thing requisite for the constitution of a Sacra­ment properly so called is, That [Page 30]it be given to the whole Church as a perpetual sign, to continue so long, as the external form of divine Worship, instituted by God, doth remain in that Church. Now that this was given to the whole Church, appears plainly, from the institution of it, for the Disciples to whom it was first gi­ven were the Representatives of the whole Church; And that it was given for perpetuity, seem­eth plain from those words of our blessed Saviour, Matth. 26.29. I say unto you, that I will not drink henceforth of this fruit of the Vine until that day, when I shall drink it new with you in my Father's King­dom. In which words the Holy Jesus seemeth to intimate two things to his Disciples: 1. That this was the last time that he should ever celebrate this Feast with them in this World. 2. That though they were not to expect [Page 31]his Company, his Bodily pre­sence; yet they and the whole Church represented by them, should keep up the observation of this Feast, till they met again to celebrate an Eternal Feast in his Father's Kingdom. And that this latter was designed by him, is evident from those words of St. Paul, 1 Cor. 11.26. As often as ye do eat this Bread, and drink this Cup, ye do shew (or shew ye) forth the Lord's Death till he come.

Thus have I shown you, that those four Conditions which are thought necessary to the constitu­tion of a Sacrament properly so cal­led, are all to be found in this; and therefore this may deservedly be reckoned as one of that number.

But to make the notion of this Sacrament, yet more plain to you, let us consider by what names it is usually known in holy Scripture. It is called a Supper, [Page 32]and the Lord's Supper, 1 Cor. 11.20. It is also called a Feast, and a Feast upon a Sacrifice, 1 Cor. 5.7, 8. Christ our Passover is sacri­ficed for us, Therefore let us keep the Feast, saith St. Paul. When there­fore you fix your thoughts upon this holy Sacrament, with a de­sign to celebrate the same; let me desire you to look upon it, 1. As a Feast: 2. As a Feast upon a Sa­crifice: 3. As a Feast upon a Sa­crifice for sin.

1. Consider it as a divine Feast which our Lord hath appointed to be kept in Commemoration of himself. The cheer provided, viz. Bread and Wine, and the Body and blood of Christ; The actions about it, viz. Receiving, Eating, and Drinking; The names given to it, viz. Breaking of Bread, and the Lord's Supper; The design thereof, which is to nourish up the members of Christ's Church [Page 33]unto Eternal Life; do all of them sufficiently speak this notion of it. And that it was ordained to be a Commemoration-Feast, the very words of Institution tell us, which say, This do, in remembrance of me, Luke 22. v. 19.

Nor were these kind of Feasts unusual in the World, both be­fore and at that time. For, as the Hebrews had their Feasts, which were commonly signified by set­ting on Bread, or Eating Bread. So the Greeks also had their sober Compota­tions. [...]. At which Feasts they did usually commemorate the worthy actions, and glorious Examples of some memorable persons. And this, no doubt, was the design of this most holy Feast, wherein Christians have the ho­nour, not only to feast with, but upon God; the holy Jesus being both the Master of it, and the [Page 34]cheer provided in it. Wherein we have an opportunity of feast­ing with one another, thereby the better to promote and pre­serve amity, love and charity a­mong our selves, to keep up a lasting remembrance of our glo­rious Redeemer, and to fix more deeply in our minds all that he hath done and suffered for us. Hereby shall we be the better dis­posed with all thankfulness and humility to embrace such oppor­tunities when offered, with great­er joy and alacrity to address our selves thereunto, and made the more careful, that in a becoming manner we appear before our Lord and Master therein. In a word, by this Commemoration-Feast, we shall be the better dis­posed, and hold our selves the more obliged, to a cheerful ob­servance of our Redeemer's Will, and to pay a sincere and entire [Page 35]obedience to all his Laws.

2. Consider it not only as a Feast, but as a Feast upon a Sa­crifice, wherein we are more par­ticularly to commemorate the sufferings and death of our blessed Saviour. St. Paul doth very well explain those words of Christ, [Do this in remembrance of me, Luke 22.19.] when he saith, [As often as ye eat this Bread, and drink this Cup of the Lord, ye shew forth the Lord's Death till he come, 1 Cor. 11.26.] thereby teaching us, that we ought herein to commemo­rate the dying love of the holy Jesus, with such suitable praises and thanksgivings as may be a­greeable to that great goodness which he expressed by dying for us.

As in all Feasts of this kind both among the Jews and Gen­tiles, God had his Portion, and the people had their portion, where­with to entertain themselves and [Page 36]their Friends; so in this Christian Feast, we also are made parta­kers of the Sacrifice, in that by these representations of the Body and Blood of Christ Jesus, we are admitted to feast upon it.

And as by eating of the Sacri­fices offered at the Altar, both Jews and Gentiles professed them­selves to be the Worshippers and Servants of that God to whom the oblation was offered; so we, by partaking of this holy Feast, do make a solemn profession of the Christian Religion, of our Faith in Jesus, and obedience to him. We declare our selves to be the Disciples and Followers of him, to whom we join our selves in Communion.

Eating and Drinking together was always esteemed a sign of Friendship, and good understand­ing, between the parties so do­ing. But when a Feast was made [Page 37]on purpose to express their Friend­ship, then was it the more noto­rious. But when the Feast was upon a Sacrifice, then the obliga­tion between them was held the more sacred and inviolable. We therefore by being partakers of this holy Feast, do thereby engage our selves in a mutual Covenant with the blessed Jesus, and by often doing this, we make re­peated protestations of our fideli­ty, and renew our Baptismal Vow and Covenant, taking (as we u­sually say) the Sacrament upon it, that in all things we will be faithful and obedient to him.

3. Let us consider this holy Action, not only as a Feast, nor only as a Feast upon a Sacrifice, but as a Feast upon a Sacrifice for sin.

That Jesus Christ did offer up himself as a Sacrifice for sin, is so plain and evident through the whole History of the New Te­stament, [Page 38]that to produce instan­ces to attest it, would look like an uncharitable censure of others; as if they had neglected to peruse those sacred Records, which con­tain the Charter for their Inheri­tance in Heaven.

Now in the time of the Law, when any Beast was slain, and of­fered in Sacrifice for sin; it was not permitted (in that case, nor indeed in any other) neither to the People, nor Priests themselves, to eat of the blood; Nor had they any portion of the flesh, for that was wholly burn'd. To par­take of the sin-offering therefore was a priviledge reserved for Christians, who at this holy Feast, are allowed both to eat the Bread, (which represents the Body or flesh of Christ) and drink the Cup (which represents his blood). And in this case that of the Apo­stle is fully verified, We have an [Page 39]Altar (i. e. a Sacrifice) whereof they had no right to eat, who served the Tabernacle, Hebr. 13. v. 10.

By vertue of this priviledge we are made partakers of the Body and Blood of Christ, and all the benefits thereof; We are strength­ned and refreshed in all grace and goodness, and the remission of sins is not only offered, but con­veyed to every worthy Commu­nicant. The consideration where­of, as it ought to beget in us a grateful sense of all God's favours, and of this in particular; so ought it to be an Obligation or Bond of Union between all Christian Peo­ple. For, If God so loved us, we ought also to love one another, 1 John 4. v. 11.

Thus have I performed the for­mer part of my promise, by shew­ing you what notion you ought to have of the Lord's Supper; That it is a Sacrament properly so [Page 40]called, having all the conditions that are or can be thought neces­sary to constitute such a thing. That it is not only a Feast, but a Feast upon a Sacrifice, and which is more, a Feast upon a Sacrifice for Sin. And under such a cha­racter as this, I hope it will not ap­pear to you with such a frightful visage, as you tell me it hath been represented to you heretofore.

No indeed Sir, In­stead of a dangerous and dreadful Precipice, I have a plain path now before me; instead of terrible and frightful objects, I have a plea­sant and delightful prospect; in­stead of affrighting, it doth now allure and invite me to it; it seemeth to offer me such advanta­ges, as I once thought I could ne­ver reasonably hope for from it. I confess, Sir, You have mightily relieved my mind, by removing that pressure, which prejudice [Page 41]and prepossession had put upon it. I heartily thank you for the pains you have taken in it, and am so well pleased and satisfied there­with, that, if it be not too great a trouble to you, I would hum­bly beg the performance of the other part of your promise also.

No, Neighbour Parish­ioner, it will be no trouble to me, I am better pleased with doing my duty, than to think it so, and therefore if you can but be con­tented to continue your Patience, I shall not, I hope, grow weary of so good a work.

II. The other part of my pro­mise was, To make it evident to you, That the Celebration of this holy Feast, is a duty incumbent upon all Christians by vertue of a Divine Command.

And to do this, I shall need only to have recourse to the [Page 42]words of institution, as they stand recorded by St. Luke, and repeated by St. Paul. In the Evangelist the words run thus, He took Bread, and when he had given thanks, he brake it, and gave to them, saying, This is my Body which is given for you, This do in remembrance of me. Likewise also after Supper he took the Cup, saying, This Cup is the New Testament in my blood, which is shed for you. Luk. 22.19, 20.

The Apostle is somewhat more large, taking in the account which the other Evangelists also give of it, for he tells the Church of Co­rinth, 1 Cor. 11.23, 24, 25, 26. That he had received from the Lord that which he delivered unto them, viz. That the Lord Jesus in the same night in which he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, Eat, This is my Body which is broken for you, This do ye in remembrance of [Page 43]me. After the same manner also he took the Cup, when he had supped, saying, This Cup is the New Testa­ment in my blood, This do, as oft as ye drink it, in remembrance of me. For, as often as ye eat this Bread, and drink this Cup, ye shew (or shew ye) forth the Lord's Death until he come.

These words, as they are re­corded by St. Luke, are indeed di­rected to the twelve Apostles; but then we are to consider, that the Apostles in that holy action were the Representatives of the whole Church, and therefore to be con­sidered under a double capacity, viz. either as Governours and Ministers intrusted by Christ with the power of dispensing and administring the Sacrament; or as ordinary and Lay Communi­cants.

If we look upon them in the former capacity, as Governours [Page 44]of the Church, and Stewards of the sacred mysteries; then the duty to which they are obliged by the express command of Christ, is to take the Bread into their hands, to bless and consecrate it to that mysterious and divine use to which he designed it, to break it, to give it to the Communi­cants, as he gave it to them: And so in like manner to take the Cup, to bless it, and give it to the peo­ple. Whence it is plain, That there is an unavoidable necessity upon them and their Successors, to administer this holy Sacrament. And if they stand obliged to give it, then certainly there must be some who are obliged to receive it. And if we look upon them in the other capacity, as private men, and Lay Communicants, we have a plain evidence hereof. For, it is evident, that in that ca­pacity, their duty in obedience [Page 45]to the Command of Christ was, to take and receive the consecra­ted Elements of Bread and Wine, to Eat and Drink, and to do all this in commemoration of his wonderful love, in giving his Bo­dy to be broken, and his Blood to be shed for the sins of the World.

But if we will suffer St. Paul, who well knew it, to explain the mind of his Master, the matter will be yet more plain and evi­dent. For, though he give the same account of the History of the Sacrament, and the institution of it, as the Evangelists do; yet doth he not therein address him­self to his Fellow-Apostles or their Successors, but to the peo­ple of the Church of Corinth; thereby plainly showing that the Command of our Blessed Saviour (This do) doth equally oblige both the one and the other. That as [Page 46]the Priest is bound to prepare and give it, so the people are bound to prepare and receive it, and both by vertue of a divine Command.

For, that these words (Do ye this) were not spoken by way of Counsel, but Command, will plainly appear, if we consider, that whatsoever may be thought requisite to render any expression preceptive and obligatory; are to be found in this. For, 1. There was sufficient power and autho­rity in the person commanding, viz. Jesus Christ, the Eternal Son of God, and our Saviour. 2. The Terms, in which he is pleased to signify his divine will and plea­sure, are imperative, Do this. 3. The obedience which he expects thereunto is to be perpetual, till his coming again, 1 Cor. 11.26. 4. St. Pauls interpretation and ap­plication of this command to the [Page 47]Lay Communicants in the Church of Corinth, doth plainly speak the design of our blessed Saviour, which was to oblige them and all Chri­stians to do this in remembrance of him, i. e. to express their thank­ful acknowledgments of what he did and suffered for them by their dutiful obedience to this Com­mand.

Thus have I performed the o­ther part of my promise to you, and I hope made it sufficiently plain, that the Celebration of this Feast is a duty incumbent upon all Christians by vertue of a Di­vine Command. And if so, then how those who pretend to Chri­stianity, will at the great and ge­neral day of Judgment, answer their neglect and refusal of it, I wish they would seriously con­sider.

But, my Friend, can you and I reflect upon this as the Com­mand, [Page 48]and last Command of our dying Saviour? Can we remember that he gave his Body to be bro­ken, and his blood to be shed for our sins? Can we think of his being made subject to the wrath of God, the hatred of Hell, and the malice of Man, and all this for our sakes? and that for all this he requireth no more of us, but only to keep a Feast, wherein we may solemnly commemorate, and perpetuate the memory of what he hath done and suffered for us? Can we, I say, remember all this, and yet at the same time be so unkind, so ungrateful, and so undutiful, as to neglect opportu­nities when offered, of paying the tribute of our acknowledgment to our great Saviour, and mighty Redeemer? To close up this Ar­gument, let me only read unto you one place of Scripture, and desire you seriously to consider [Page 49]it: John 6. v. 54, 55, 56. Except ye eat the flesh of the son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my Blood, hath Eternal Life, and I will raise him up at the last day. For, my flesh is meat in­deed, and my Blood is Drink indeed. He that eateth my flesh, and drink­eth my Blood, dwelleth in me, and I in him. The inference from which words, as they relate to this holy Feast, is plain and easy, viz. That as it is highly necessary for all who would be saved, to be made partakers of the merits of Christ's Sacrifice, and the effica­cy of his Death and Sufferings; so will it as highly concern them (who have an opportunity to do it) to partake of the Lord's Sup­per in order thereunto: For, those who refuse (when they may) to receive the tokens and signs of his Body broken, and Blood shed for [Page 50]their sins, and persist in that re­fusal and neglect; can never hope to be owned and rewarded by him, as his Friends.

I must needs own, Sir, that you have very well ac­quitted your self in the perform­ance of what you promised. I am better instructed in the nature and notion of this holy Sacrament than I was before; and am now very well satisfied, that the Cele­bration of it is a duty upon me and all Christians, by vertue of a Divine Command. But, Sir, I have still some scruples upon me, which (if I did not fear I had too much tired you already) I would have propounded, in order to your resolution of them.

Let not any such fear trouble you, I neither am nor can be weary of well doing. If there­fore you have any thing to offer, be free in it; and assure your self [Page 51]of my utmost endeavour to give you satisfaction.

Sir, You oblige me very much, and seeing you are pleased to give me that free­dom, I will presume to make use of it.

Obj. 1. And the first thing I shall propound, and desire to be resolved in is this: Whether this duty be so strictly enjoined, and so indispensibly required of all Christians, that none of them are left at liberty, either to Com­municate or not, as they shall think fit?

This Query seems to answer it self; for

1. It supposeth the thing in question to be a Duty, and if so, then it ought to be out of questi­on; for every Duty implieth an obligation, and every obligation layeth a restraint upon liberty, and taketh away the indifferency [Page 52]of the thing it obligeth to: To be at liberty therefore either to do, or not do a thing, must suppose the thing, not only to be indiffe­rent in its nature, but also to be free from any command or obli­gation, and so consequently to be no duty at all, but only a pruden­tial Act, which a man may either do, or leave undone, as he in his discretion shall see cause.

2. It supposeth the thing in question to be a Duty enjoined, which implyeth a superiour pow­er, endued with full and just au­thority to impose the thing, and by that imposition to make it ne­cessary. Now that power, I have told you, is God, and that autho­rity Divine, which maketh the thing required to be a duty upon us, by vertue of a Divine Com­mand. So that unless you can as­sign any power superiour to that of God, which can and doth dis­pense [Page 53]with his Commands, you can never fancy to your self any such liberty, as you seem here to en­quire after.

These two considerations might suffice to overthrow this pretence of liberty, and show the necessity of the thing required; but be­cause I would willingly quiet your mind, and give you all the satisfaction that I can, I shall of­fer a few things more to your consideration, and desire you to spend some serious thoughts upon them.

1. Consider the extent of the Command, and the unlimited ob­ligation thereof. The word of Command [Do this] is general and indeterminate, it reacheth all Christians, in all times, and in all places; and when all are in­cluded, none are exempted. And the obligation of duty and obedi­ence thereunto, is as general as [Page 54]the Command. For, unless we will call in question the power and authority of God and Christ, we must needs acknowledge, that to whomsoever it is said, Do this, they stand obliged both in duty and conscience to yield obedience thereunto. If therefore the com­mand reach all, then the thing commanded must needs be a duty incumbent upon all. And indeed I know no other limitation that this divine Command admits of, save only one of these two, viz. Either want of opportunity, as when men are in a Journey, in such a place, and under such cir­cumstances, that though they do earnestly desire it, yet can they not, for want of an opportunity, do the thing they desire: Or some just impediment, as when one is under a Church-censure, or some indisposition which at pre­sent he cannot conquer. In the [Page 55]former of these Cases men must, in the latter they may, forbear the doing of the thing required; These Cases may limit, but they do not lessen the Duty; They may suffice as excuses for the pre­sent, but they will not serve al­ways: For, so soon as an oppor­tunity can be had, and the impe­diments be removed, the obliga­tion will return upon us, and in obedience to this Command we ought to apply our selves to the performance of the duty required therein.

2. Consider, That to disobey the command of God, when we have an opportunity, and no just im­pediment to hinder us from yield­ing obedience thereunto, is not only a sin, but a sin of a deep die; tinctured with so much pride and obstinacy, and attended with such aggravations, as maketh it not only highly displeasing unto God, [Page 56]but (if not timely repented of) will render it destructive to our selves. This is to add sin to sin, and by that means, to heap up wrath against the day of wrath upon our own heads. Now, that to [Do this] is a duty incumbent upon us by vertue of a Divine Command, I have plainly shown you, and the want of opportuni­ty you have no reason to com­plain of, being so often, and so earnestly invited thereunto; And therefore unless you have some just impediment to hinder your present compliance with that command, you have no reason to decline your duty, nor any cause to fancy to your self such a liberty, as you now enquire after.

3. Consider, That the solemn profession of our Christian Faith according to Gods Ordinance, is a Duty which all Christians ought [Page 57]most readily, and upon every just occasion to perform, Luke 12.8, 9. Whosoever shall confess me before men, him shall the son of man con­fess also before the Angels of God. But he that shall deny me before men, shall be denied before the Angels of God, saith our blessed Saviour. Thereby plainly intimating, that whosoever shall be ashamed to own him, and to confess their Faith in him, in this World, them will he disown and be ashamed of at the great and last day. Now the Celebration of this holy Feast, is one of the most memorable actions of our life, wherein we are most solemnly to Commemo­rate the dying love of the blessed Jesus, 1 Cor. 11.24, 26. For, this we ought to do in remembrance of him; And as often as we do it, we are to shew forth the Lord's death till he come, i. e. We are herein to commemorate all that the holy [Page 58]Jesus hath done and suffered for us, and not be ashamed to confess our Faith in a dying Saviour. And that all this is according to God's Ordinance, is plain, because it is a duty incumbent upon us by ver­tue of a Divine Command. Unless therefore you can dispense with your duty to God, and content your self to dissemble your Chri­stianity; unless you can perswade your self, that the profession of your Faith in Jesus, a thankful acknowledgment of all that he hath done and suffered for you, and a publick owning of all those favours and benefits which you have received from him, be things indifferent to you: It will be in vain to pretend such a liberty as you now enquire after.

By this time, Neighbour Pa­rishioner, I hope you are satisfied, that neither you, nor any other who pretend to Christianity, are [Page 59]left at liberty in this case; That to (Do this) or leave it Ʋndone, as they please, is no part of that liberty, wherewith Christ hath made them free.

I thank you, Mr. Pastor, for the pains you have ta­ken with me, which, by God's blessing upon them, have not been in vain; they have had their de­sign'd effect: for, I am now very well satisfied, that it is not a thing indifferent, but a Duty. But pray, Sir, be not offended, if I trouble you with another Question.

No, my good Neigh­bour, I shall not; pray be free, and rest assured that you cannot better please me, than by giving me an opportunity of offering you all the satisfaction that is in my power.

My next Question, Sir, is this.

Obj. 2. If this command be so [Page 60]strict and general, and our obe­dience thereto so indispensible, are not all then who live within the pale of the Church, whether good or bad, without any exception, to be admitted thereunto?

You may remember, that in answer to your former Question, I did intimate to you, that there are some cases, which though they do not lessen the Du­ty, yet do limit the command as to our present actual obedience thereunto. For, as our Saviour forbade the casting of Pearl before Swine, and the giving of the Childrens Bread to Dogs; so hath he left power with his Church to make a difference between wor­thy and unworthy Receivers: and, where the case is so manifest as to come within her Cogni­zance, to judge who are so, and who are not. And besides those cases before intimated, there are [Page 61]some other, wherein the Church doth, with good reason, take up­on her, to restrain and keep back some from prophaning this holy Sacrament, and ruining them­selves. Especially these that fol­low.

1. When men are grosly igno­rant, so little knowing in the things of God, so much unac­quainted with the Religious part of their duties, that in this case, what the Prophet Jonah said of many thousands in the great City of Nineveh, is but too truly veri­fied in them, Jonah 4.11. They cannot discern between their right hand and their left hand. And of this sort, God knows, we have too many in our days, who are so sottishly ignorant of what con­cerns God and themselves, at least, the better part of them­selves, viz. their immortal Souls, that though the light of the Go­spel [Page 62]shine so gloriously, yet still they sit in darkness; though the glorious truths thereof be daily preached, so plainly asserted, and so frequently inculcated upon them; yet are they no more im­proved in their knowledge of them, than those poor Indians who never heard of the Gospel. 'Tis strange indeed there should be such, but not so strange as true. Now such as these, till they are better instructed in their Religion in general, and in this part of their Religion in particular, ought to be withheld from being parta­kers of this holy Sacrament. For, Our Church supposeth all those her Members, who either do, or are fit to receive the holy Sacrament, Rubrick after the Commu­nion Service. to be persons of discretion, i. e. persons of some com­petent knowledge, able to discern between the Table of the Lord, [Page 63]and their own Tables, between this holy Feast, and a common Meal. What measure of know­ledge there ought to be, seeing God hath given us no standard to judge by, I shall not presume my self wise enough to determine. But that there ought to be some, and a competent share of know­ledge too, will appear, if we con­sider what qualifications our Church requires in those whom she admitteth to be Communi­cants. They must be such as tru­ly repent them of their former sins; They must be such as sted­fastly purpose to lead a new life; such as have a lively Faith in God's mercy through Christ; such as thankfully remem­ber the sufferings and death of the blessed Jesus for their sakes; Ch. Catech. and they must be in cha­rity with all men. All which do presuppose a good share of know­ledge, [Page 64]and a godly practice of what they know. Besides, all who are admitted to the Lord's Supper, by the Rules of our Church, ought not only to be baptized, but also after Baptism, to be confirmed by the Bishop, or at least to be ready and desirous to be confirmed. Rubrick after the Order of Confirmation. Now in order to Confirmation it is required, that they be of a competent age, able to say in their Mother tongue, the Creed, the Lord's Prayer, Rubrick after the Catechism. and the Ten Commandments, and to answer to the other questions in the Church Catechism. The reason whereof is plain, Preface to the Order of Con­firmation. Because in Confirmation they do in the presence of God, and of the Congrega­tion renew that solemn promise and Vow that was made in their [Page 65]names at their Baptism; ratifying and confirming the same in their own persons; and acknowledging themselves bound to believe and do all those things which their Godfathers and Godmothers then undertook for them. Now all this considered will plainly evi­dence, that persons who are grosly ignorant, and devoid of some competent measure of knowledge in their Religion, are not thought by our Church to be duly quali­fied to be Communicants. Nor doth our Church proceed with­out good Authority herein; for this her practice seems to be foun­ded upon that qualification of a Worthy Communicant, required by St. Paul, viz. Discerning the Lord's Body, 1 Cor. 11.29.

Sir, I am very well satisfied that such persons as you have now described ought not to be admitted as guests at God's Ta­ble; [Page 66]and I am glad to understand by your Discourse, that our Church doth not knowingly admit any such. But there is one thing which I perceive the Church ma­keth a necessary qualification in every Communicant, viz. Confir­mation by the Bishop. Now, Sir, I never was confirmed, and I be­lieve very few in the Parish have been; and therefore if this be ne­cessary, all or most of us, for want of it, are under a necessity of ab­senting our selves therefrom.

It is true, that by rea­son of the iniquity of the late times, which put all things out of order both in Church and State, most who are now grown up do want the benefit of this holy rite; but I am willing to believe, that it is not their contempt of it, but rather either the want of oppor­tunity, or the want of better in­struction since, that is the occa­sion [Page 67]of their not being confirmed. And therefore our Church, like an indulgent Mother, in her new Rubrick, maketh not the want, but the neglect of it, to be a bar against us, for she now requireth that all who are admitted to this holy Ordinance, should either be actually confirmed, or ready and desirous so to be. Now when you rightly understand the design and tendency, the usefulness and excellency of this holy Rite, (which I have hinted to you in part, and of which you may see more, if you will but take the pains to read over that short Of­fice for the Order of Confirmati­on) I do not doubt but you and all others, will be very desirous of it. And if you be so, then is the want of it at present, no bar to your present communicating with us in this holy Ordi­nance.

I am very well pleased, Sir, that it is not; and if the want of it be not, I do as­sure you, the contempt of it, ne­ver shall be any bar against me. By that little which you have said of it, I am so well satisfied in the excellency and usefulness thereof, that I shall not willingly omit any opportunity hereafter of being confirmed. And in order there­unto, I do humbly beg your as­sistance therein.

You may promise your self my assistance in this, or any other thing that is for your good at all times. But since you are so well satisfied in this, which hath given occasion to this short di­gression, I shall now return to the consideration of your main Obje­ction, and proceed to show you some other cases, wherein our Church thinketh fit to restrain the rashness and presumption of [Page 69]some, who, without due conside­ration, would rush upon this ho­ly Ordinance.

2. If men be grosly scanda­lous, open and notorious evil Li­vers, who make no Conscience of what they do, who live in Gluttony and Drunkenness, in Chambering and wantonness, in strife and envying, and take no other thought, save only for the Flesh, to fulfil the lusts of it, Rom. 13.13, 14. Fornicators, I­dolaters, Adulterers, Effeminate Persons, Abusers of themselves with Mankind, Thieves, Cove­tous Persons, Drunkards, Rail­ers, and Extortioners, as they shall not inherit the Kingdom of God, so neither ought they to be admitted to this holy Sacrament, 1 Cor. 6. v. 9, 10. And therefore our Church is so far from giving encouragement unto such, that she requireth her Ministers, ha­ving [Page 70]knowledge thereof, to call upon them, Can. 26. Ru­brick before the Commu­nion. and adver­tise them, that they do not presume to come to the Lord's Ta­ble, until they have openly de­clared themselves to have truly repented, and amended their for­mer evil life.

3. If any have been at strife and variance with their Neigh­bours, and do still indulge their malice and hatred, refusing to forgive injuries done to them, or to repair wrongs which they have done to o­thers; Can. 26. Ru­brick before the Commu­nion. These are not to be suffered to come to the Lord's Table, till they be, or are willing to be reconciled; till they have forgiven from the bot­tom of their hearts all that their Neighbours have trespassed a­gainst them, and have recompen­sed, or are willing and resolved [Page 71]so to do as soon as conveniently they can, all the wrong they have done unto their Neighbours.

4. Churchwardens or Sidemen who have the Oath of God upon them, and have bound their Souls thereby to present to their Ordi­naries all such enormities and pub­lick offences as they are particu­larly charged to enquire of in their several Parishes. Can. 26. If these (notwithstanding the obligation of their Oath, and their being frequently called up­on by their Minister and Ordi­nary to discharge their Conscien­ces by the due performance of their Duties) shall wittingly and willingly, desperately and irreli­giously, incur that most horrible sin of perjury, by neglecting or refusing to present such enormi­ties or publick offences, as they themselves know, or are other­wise made known to them. They [Page 72]ought not to be admitted to this holy Sacrament, till they have e­videnced their repentance, and re­paired their fault by a more vigo­rous performance of their du­ties.

5. If men be Schismatical, or of known rebellious principles, i.e. if they refuse to comply with the Order of the Church in kneeling at the Sacrament, Can. 27. if they do designedly absent them­selves from the publick Prayers of the Church, if they be common and notorious depravers of the Book of Common-Prayer, and administration of the Sacraments, &c. Or, if they be such as do speak against and deprave his Majestie's Sovereign Authority in Causes Ecclesiastical. Except e­very such person shall first ac­knowledge to the Minister before the Church-Wardens, his repen­tance for the same, and promise [Page 73]by word or writing, that he will do so no more; He shall not be admitted to the Sacrament of the Lord's Supper.

6. Strangers, i. e. persons of another Parish ought not to be encouraged in leaving their own Parish Church and going to ano­ther, or in leaving their own Mi­nister to hear another. Much less ought they to be encouraged in deserting Communion with their own Minister and Parishioners. Our Church is so tender in this point, Can. 28. and so far from giving encouragement unto such, that instead of admitting, she forbiddeth them, and remit­teth them home to their own Pa­rish Churches and Ministers, there to receive the Communion with the rest of their Neighbours.

In all these Cases, you see, our Church is very cautious, and therefore no fear of such an uni­versal [Page 74]and promiscuous admit­tance to God's Table, as your Ob­jection supposeth. She is not so prodigally lavish as to cast her Pearl to Swine, or give her Chil­drens Bread to Dogs.

But though these cases may li­mit, yet do they not at all lessen our Duty. Let our circumstances be what they will, yet to Do this, is still our Duty. To continue therefore under these circumstan­ces must needs be sin, because it hindereth us from doing that which is our duty, and to plead our excuse for Non-Communion upon that score, is to add sin to sin, and double that iniquity, which was too great before.

What therefore is to be done in this case? but as speedily as may be to put our selves out of these circumstances, that we may the sooner set about the performance of our Duty. Which whosoever [Page 75]refuseth or neglecteth to do, he doth plainly declare, that he hath a greater value for his own inor­dinate lusts, and debaucht pra­ctices, than for an holy Commu­nion with God and Christ.

I am mighty well pleased to understand, That the Wisdom and Piety of our Mo­ther, the Church of England, (in taking so much care to guard the Table of the Lord, and with so much caution to fence the Body and Blood of Christ, against the bold approaches of ignorant, pro­phane and wicked persons) is far greater than I thought it had been, or than many will yet be­lieve it is. But, Sir, I have some­thing more still, which, if I did not fear I had too much tired you already, I would gladly be satis­fied in.

No more of these Apo­logies, good Neighbour, if your [Page 76]own leisure and patience will al­low it, mine will hold out. And therefore now we are together, and have so fit an opportunity for it, speak your whole mind, and speak it freely, propound what ever scruples you have, that I may apply my self to give you all the satisfaction I can.

I humbly thank you, Sir, for the freedom you are pleased to give me, which I shall willingly make use of.

The next thing I have to pro­pound is a matter of great weight, an Objection that hath and still doth very much startle me, and I believe many others, which if you can clear, your so doing will very much smooth the way, and encourage both me and them to communicate with you.

Obj. 3. St. Paul expresly saith, He that eateth and drinketh unwor­thily, eateth and drinketh damnation [Page 77]to himself, not discerning the Lord's Body, 1 Cor. 11.29. Now, Sir, I do not find my self worthy, and I hope you would not have me to eat and drink my own Damna­tion?

This Scripture which you now cite, hath been, and still is made very much use of to de­ter and affright men from doing their duties, from communicating with the Church and People of God in this holy Ordinance. Some men who have usurped the Pul­pit, and invaded the Office of the Ministry in our late unhappy times, have with so much zeal but little knowledge taken upon them to interpret the holy Scrip­tures, that they have made them to speak other things than the ho­ly spirit of God, or his Amanu­enses, the Prophets and Apostles ever intended. And I do not doubt but to make it plain to you, [Page 78]that the Objection raised from this passage of St. Paul, is foun­ded in the misunderstandings of men, and not in the Text it self, or the true and genuine sense of the Apostle in this place.

In order whereunto, I shall en­deavour to lay before you the plain meaning of St. Paul in this Text, and that by the resolution of these two Enquiries.

Qu. 1. What is here meant by eating and drinking unworthily?

Qu. 2. How and when men are said to eat and drink their own Damnation?

Qu. 1. What is here meant by eating and drinking unworthily?

Ans. For Answer whereunto, let me premise, That the Wor­thiness here spoken of doth not consist in perfection, or in an ab­solute and unsinning obedience to all the Laws of God. For, if we were indeed thus perfect, we [Page 79]should have no need, or at least not so much need of this Sacra­ment. Since the first Adam in the state of Innocency, none, save on­ly the second Adam the Lord Christ Jesus, could ever justly glory in being thus qualified. Notwithstanding the vain pre­tensions of some Enthusiastical Catharists, this certainly is a thing which is not attainable in this life. For, All have sinned, saith St. Paul, Rom. 3.23. cap. 5.12. There is none that doth good no not one, saith holy David, Ps. 14.3. The just man falleth seven times, saith the wise Solomon, Prov. 24.16. And if any man say, that he hath no sin, he doth but deceive him­self, and the truth is not in him, saith the Apostle John, 1 Joh. 1.8. From all which Scriptures, and many others which might be produced, wherein the terms are so general, that they cannot but [Page 80]include all and every individual; it is plain and evident, that per­fection doth not belong to the present state of Mankind. And if so, then must we conclude, that the great and wise God, and the holy and blessed Jesus, have in­stituted this Feast in vain, and given out a command to no pur­pose. A Table indeed may be spread, and richly furnished, but the rooms will be all empty; for if none but those who are perfect be worthy, there will none be found that are so. This therefore cannot be the meaning of the Apostle in this place.

And as the worthiness here spo­ken of doth not consist in perfecti­on; i. e. in an intire and unsin­ning obedience to the whole Law of God: So neither doth the un­worthiness here mentioned con­sist in imperfection or sin. It is not every failing, not every weak­ness, [Page 81]nor every sin, that present­ly renders men unworthy to be Guests at God's Table. For if so, then all mankind would be exclu­ded, because all have sinned, as appeareth from the Texts already quoted. And consequently the Table of the Lord would be as empty, and this great Feast as much want Guests upon this ac­count as upon the other. But this is so far from being the sense of the Apostle here, that it is quite contrary to it. For, as Christ came into the World purposely to save Sinners, so did he institute his holy Supper for the sake of those who were liable to sin, and weak in the Faith; that thereby they might be fortified against the one, and strengthened in the other. For any one to say then, I am a Sinner, and therefore Un­worthy, is a false consequence. For, it is not sin barely, but an [Page 82]obstinate and impenitent conti­nuance in sin, that renders any one an unworthy Guest at God's Table, as I shall show you here­after.

From this account of this Text, you see plain, that there are some who have no pretence to perfe­ction in this life, and yet in God's account are esteemed worthy Communicants. And of such an one I shall give you this short Character, which may serve as a Test to try your own worthy­ness by.

To be a worthy Guest at God's Table, is, not to be without sin, but to be sensible of sin, and sor­rowful for it; one who doth hun­ger and thirst after righteousness; one who doth earnestly desire U­nion and Communion with Christ, especially in this holy Feast; One who is truly sensible of, and as truly thankful for, what [Page 83]the blessed Jesus hath done and suffered for him; One who, up­on that consideration, doth re­solve with himself, that as much as in him lieth, he will for the future lead a new life, and live in all godly love and charity with all men.

This, though short, I take to be a full Character of a worthy Guest at God's Table. Which worthy disposition may very well consist with many and great weaknesses and imperfections.

This thus premised may ena­ble us to give a more direct an­swer to our first enquiry, and help us to discover, What it is to eat and drink unworthily?

To eat and drink unworthily in the Apostle's sense, doth there­fore imply these things.

1. To come to the Lord's Sup­per with low and mean thoughts of it, being either ignorant what [Page 84]it is, or if in some measure know­ing, yet are they willing to put a slight and contempt upon it; The former of these are indeed the more pityable, but neither the one nor the other are excusable; both of them, in St. Pauls sense, may be truly said to eat and drink unworthily. The one contented­ly sitteth down under such cir­cumstances that he cannot; and the other, if he can, will not make any difference between the Table of the Lord, and their own; between this great and holy Feast, and a common and ordi­nary meal and repast. This is that for which St. Paul reproveth the Church of Corinth, 1 Cor. 11. v. 20, 21, 22. saying, When ye come together into one place, this is not to eat the Lord's Supper. For in eat­ing every one taketh before other his own Supper; and one his hun­gry and another is drunken. [Page 85]What, have ye not Houses to eat and drink in? Or despise ye the Church of God, and shame them that have not? What shall I say to you? Shall I praise you in this? I praise you not. This is to come to the Lord's Table with­out Faith or Fear; neither belie­ving nor remembring what the blessed Jesus hath done and suf­fered for them, of which at this Feast they ought to make a grate­ful and solemn Commemoration. 1 Cor. 11.24. This is to ap­proach thereunto without that due regard and reverence that be­cometh them, and befitteth the action they are about; not once considering with whom, or upon what they are to feast. And this is part, if not all, that St. Paul designeth in those words which he addeth in the close of this Text, not discerning the Lord's Body.

[Page 86]2. To eat and drink unworthi­ly, is, to come to the Lord's Sup­per without a due sense of sin, without a just remorse, a godly sorrow, and an unfeigned repen­tance for it. For, as I before hin­ted to you, it is not sin barely, but an obstinate and impenitent con­tinuance in sin that maketh men unwelcome guests at God's Ta­ble. If the wicked will turn from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, he shall not die. All his transgressions that he hath commit­ted, they shall not be mentioned un­to him; in his righteousness that he hath done, he shall live, saith the Lord, Ezek. 18. v. 21, 22. A broken and contrite heart, God will never despise, Ps. 51.17. I might, if it were needful, produce many other Texts to this purpose, for the holy Scripture is full of such [Page 87]passages as speak the goodness and mercy of God to repenting and returning Sinners, how ready he is to receive them, how he openeth his arms to embrace them, and how kindly he bids them wellcome. If the Prodigal can but think of returning to his Father, his Father will prevent him, and run to meet him, Luk. 15.18, 19, 20. Turn unto me, and I will turn unto you, saith the Lord of Hosts, Zech. 1.3.

But though God be thus kind and gracious to the Penitent, yet will he be severe and inexorable to the obstinate and impenitent. If men will sin with an high hand, and go on therein without once reflecting upon what they do or have done; If they will still persevere in wickedness against all the admonitions of God, and checks of their own Consciences; If they be resolved to indulge [Page 88]their lustful appetites, and inor­dinate affections, and not to be reclaimed therefrom; If against the judgment of the Church, and the plain evidence of Scripture and reason, they will reject the Truth, and espouse and defend Errours and Heresies; If they give themselves over to strife and contention, to promote malice and hatred, to disturb their own and the peace of that Church and state in which they live. What can such men expect, but a certain fearful looking for of judgment, and fiery indignation to devour them? Hebr. 10. v. 26, 27. There is no­thing doth more surely forfeit the kindness and mercy of God, nor any thing that doth more certain­ly treasure up to it self, wrath a­gainst the day of wrath, than an hard and impenitent heart, Rom. 2.5. As impenitency is a certain bar to Man's Salvation, so is it [Page 89]to his participation of this holy Feast. For, to come to the Lord's Supper without a due sense of sin and sorrow for it, is to go about to join righteousness with unrighte­ousness, to mix light with darkness, and to lodge Christ with Belial, 2 Cor. 6. v. 14, 15.

3. To eat and drink unwor­thily, is, to come to the Lord's Supper without Charity. If thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee; leave there thine offering before the Altar, and go thy way; first be reconciled to thy bro­ther, and then come and offer thy gift, Matth. 5. v. 23, 24. This counsel proceedeth from the un­erring wisdom of the blessed Jesus, wherein he doth plainly intimate how vain it is to expect, that God will accept an offering at our hands, whilst our hearts are fil­led with malice and hatred to our [Page 90]Brethren. Love to God and love to the Brethren, are qualificati­ons indispensibly necessary in e­very one, who will be a worthy Guest at God's Table; and nei­ther of these can well consist with­out the other. If a man say, I love God, and hateth his brother, he is a liar: for, he that loveth not his bro­ther whom he hath seen, how can he love God, whom he hath not seen? And this Commandment have we from him, that he who loveth God, love his brother also, 1 John 4. v. 20, 21. Now who they are that come without Charity, will best appear, if we consider that noble Character which St. Paul giveth of it, and compare their manner of address therewith. Are men impatient under sufferings? Are they apt to murmur and repine at the dispensations of Divine Pro­vidence, touching the ordering and governance of persons and [Page 91]things in this World? Are they morose and unsociable? Are they over-tenacious, unfriendly, and unliberal? This betrayeth their want of Charity. For, Charity suffereth long, and is kind. Are men apt to be envious at the happy estate of their Brethren? Do they look with an evil Eye upon the prosperity of others? Do they macerate and wast themselves with vexing at the wellfare of o­ther men? This speaketh them strangers to this excellent grace; for, Charity envyeth not, 1 Cor. 13.4. Are men proud and haugh­ty? Do they love to be the Trumpeters of their own praise, and the proclaimers of their own worth? Are they apt to swell and be puffed up with the conceit of their own excellency? Do they entertain so high an opinion of themselves, and their own virtue and goodness, that they look with [Page 92]scorn and contempt upon all o­thers? Are they unwilling to be indebted even to God himself, or to his mercy and blessing, or to any thing else, but only them­selves, for their success in all things? This bewrayeth their want of love and Charity. For, Charity vaunteth not it self, is not puffed up. Are men censorious and contumelious? Are they Railers, Revilers, Detracters and Backbi­ters of others? Do they love to betray the secrets, disclose the faults, and expose the persons of others to contempt and scorn? Can they please themselves, with being unhandsome, rude, and un­mannerly? This showeth how empty they are of Love and Cha­rity; For, Charity doth not behave it self unseemly, v. 5. Are men wholly devoted to themselves? Are they altogether led and acted by the dictates of their own inter­est? [Page 93]Can they lay aside all care and concern for the good of that Community in which they live? Can they be content that all pub­lick good should truckle and give place to their private profit and advantage? Are they so much in love with themselves, that they love nothing besides, or in com­parison with themselves? This plainly shows, that they have no true Love and Charity in them, For, Charity seeketh not her own. Are men passionate and suspici­ous? Are their passions quickly raised, but when up, so ungo­vernable that they are not easily laid again? Are they apt to take fire at every spark, and be offen­ded even with innocence it self, if it happen to run counter to their humours and inclinations? Are they so jealous and suspici­ous, that every bush is taken for a Bugbear? that nothing, though [Page 94]never so good, can occur, in which they do not suspect some hidden evil, or secret mischief design'd against them; This is directly contrary to the rules of true Charity, For, Charity is not easily provoked, thinketh no evil.

Are men carnal, sold under sin? Rom. 7.14. Do they love to walk in the vanity of their minds? Are their understandings so darkened, that they are become Aliens from the life of God, through the ig­norance that is in them? Are they past feeling, and have given themselves over unto lascivious­ness, to work all uncleanness with greediness? Eph. 4. v. 17, 18, 19. Do they love to speak lies through hypocrisie, having their Consciences seared with an hot iron? 1 Tim. 4.2. Do they rejoice to do evil, and de­light in the frowardness of the wick­ed? Prov. 2.14. Are they so bent upon wickedness, that they can­not [Page 95]sleep except they have done evil, and their sleep departeth from them, unless they have caused some to fall? Prov. 4.16. This is a tem­per far different from that of true Charity; For, Charity rejoyceth not in iniquity, but rejoyceth in the truth, v. 6. Are men impatient of inju­ries, and cannot bear the least affront? Are they diffident and distrustful of all things propoun­ded to them, either by God or Man? Have they no prospect of a future state, nor can hope for any thing but what is before their Eyes, and within the reach of their senses in this life? This plainly demonstrateth that they are strangers to this excellent grace of Charity; For, Charity beareth all things, believeth all things, hopeth all things, endureth all things, v. 7.

Thus have I shown you who they are that come to the Lord's [Page 96]Supper without Charity; and by this and the two preceding rules, you may plainly perceive what St. Paul meaneth, when he speaks of eating and drinking unwor­thily. Now if either you, or any other be really thus unworthy, it will nearly concern both you and them to consider what you do. It will not be safe for you to ap­proach this holy Table with such unworthiness about you. But I hope better things of you, and that upon this account you will have no just cause to absent your self from this holy Feast.

Parishioner. I heartily thank you, Sir, for the pains you have taken to rectify my misunder­standing, and inform me better. I bless God I have no such low and mean thoughts of this Hea­venly Banquet; and though I confess I am a Sinner, yet am I heartily sorry for my sins; though [Page 97]I am not so charitable as I ought, yet am I not such a stranger to it, as you have now described. And therefore, if other obstacles be re­moved, I do believe I shall not hereafter absent my self upon this account. I am sorry that I have interrupted you, but I could not forbear to testify my satisfaction in what you have said; And now Sir, I beseech you proceed to ex­plain the other part of this Text, by resolving that other enquiry, viz.

Qu. 2. How and when men are said to eat and drink their own Damnation?

Pastor. I shall endeavour with all readiness, and as much plain­ness, to make good my promise, and gratify your desire, in the resolution of this enquiry also. And in order thereunto let me premise this in the general, viz.

That the punishment of un­worthy [Page 98]Communicants differeth, according to the different degrees of their unworthiness.

1. Some there are who come to these holy mysteries without any Faith, or any repentance, or any Charity at all. So Infidels or Unbelievers, Reprobates, Hypo­crites and inveterate Sinners come. Now those who thus pre­sume to approach this holy table, they in the strictest sense may be truly said to be guilty of the body and blood of Christ, 1 Cor. 11.27. i. e. They are as much guilty of his Death, as those who Crucified him in the flesh. These have no more value for the blood of Christ than those had; and therefore may expect to be as severely pu­nished as they were or shall be. The Death of Christ will be unto them a savour of Death unto Death, not of Life unto Life. The Apostle's Argument is of great [Page 99]weight in this case. He that despi­sed Moses his law, died without mer­cy under two or three witnesses. Of how much sorer punishment then, suppose ye, shall he be worthy, who treadeth under foot the son of God, and counteth the blood of the Cove­nant wherewith he was sanctified, an unholy thing, and doth despite to the spirit of grace, Hebr. 10. v. 28, 29. These are all comprised under that one general expression, He that believeth not, and of such an one our Saviour saith, He shall be damned, [...], Mark 16.16. Those therefore, who being thus unworthy, do presume to come to the Lord's Table, they pro­phane this holy Feast, they tram­ple under foot the blood of the Covenant, they are guilty of the Body and Blood of Christ, and may in the strictest sence, be said to eat and drink their own dam­nation. But I do not take this to [Page 100]be the meaning of the Apostle in this place.

2. Some come to the Lord's Supper, who, though they have some small glimmerings, some little knowledge, yet do they not so well discern the Lord's Body as they ought; who, though they have Faith, yet is their Faith so weak and languid, so low and faint, that it doth not so power­fully work by love and repentance as it ought; who do not so well discern the mystical Bread in this Sacrament from common food, and therefore with too much rudeness, and too little reverence approach thereunto. Now such is the goodness and mercy of God, that he is always willing to pity the weaknesses and infirmi­ties of his people. If there be but some beginnings of grace, some weak efforts, and faint de­sires to do their duties, he is so [Page 101]far from discouraging, that he is willing rather to encourage them therein, that in time they may do better; He will not break the bruised reed, nor quench the smoaking flax, Matth. 12.20. If there be but a willing mind, it will be accepted, ac­cording to that a man hath, and not according to that he hath not, 2 Cor. 8.12. But if men be not so care­ful as they ought, to rectify their mistakes in time, and amend their doings; then God is pleased sometimes by Discipline and cor­rection to inform them better, to show them the folly of their do­ings, and reduce them into the right way. And this, I conceive to be all that is imported in that Word, which our Translators have rendered, Damnation, in this place.

To make this good, I shall consider both the signification of the word here used, and the de­sign [Page 102]of the Apostle in using of it.

There are two words made use of by St. Paul in this Chapter. The former of which ( [...]) is properly rendred Judgment, and the latter ( [...]) Damnation or Condemnation. Now it is the former of these words that is used in this Text, which is not so well rendered as it might have been. For, it doth not import the Judg­ment of Eternal Damnation, (as some would understand it) but only a Temporal punishment, which God is pleased sometimes to inflict upon Believers, to cor­rect what is amiss in them, and stir them up the better to prepare themselves for the performance of their duties. That such kind of punishments were more fre­quent in the primitive times of Christianity, is sufficiently evi­dent from the Writers of those times. And that this is St. Pauls [Page 103]sense here, is plain from the fol­lowing words: For this cause many are weak and sick among you, and many sleep, v. 30. But more plainly from the 32 Verse, where St. Paul himself distin­guisheth the two sorts of Judg­ments, saying, When we are judged ( [...]), we are chast­ened of the Lord; because we should not be condemned ( [...]) with the World. Whence it is very plain and evi­dent, that the word, which is here rendered Damnation, imports no more but a judgment of Cor­rection or Discipline for our good. And even that also may be pre­vented if we will take the right course. In order whereunto, St. Paul prescribeth us a most excel­lent rule. For, saith he, If we would judge our selves, we should not be judged, v. 31. Now what he meaneth by judging our selves, is [Page 104]plain from the 28 Verse, where he saith, Let a man examine him­self, and so let him eat of this bread, and drink of this Cup.

I have now considered and ex­plained this Text of Scripture, which, I fear, hath heretofore been made use of by some to very ill purposes; and set up as a Mor­mo to affright many well-mean­ing people from their duties. By vertue of this Text, ill under­stood, and worse applyed; the Peace of the Church hath been disturbed, the Bond of Union bro­ken, and those who should have lived together in love and amity, like Fellow Citizens, and Mem­bers of the same Family, have been crumbled into Parties and Factions. Christians have hereby been divided, not only in their judgments but affections, small differences at first have been im­proved into Schisms and Separa­tions; [Page 105]and those have produced such heats and animosities, that the unity of the Spirit, which should have been kept in the Bond of Peace, hath thereby been dis­solved; and the Seamless-Coat of Christ Jesus hath been rent asun­der. I cannot believe that Zeal and Ignorance had the only hand in this business, but that there must be a great deal of malice joined with them; Those who pretended to be your Guides could not but know better, and therefore must on set purpose im­pose upon themselves and you, that underhand they might the better carry on their designs up­on Religion and the Church of God; In which they have been but too prosperous: Instead of the substance, the shadow of Re­ligion was only left us; instead of Order and Discipline, nothing but disorder and confusion was to [Page 106]be seen among us; Every one set­ting up for himself, and drawing Parties and Factions after him. And from whence came all this, but from our breach of Union and Communion with that Church, of which God had made us Mem­bers?

But when you have seriously considered what I have now said, I hope you will find the Masque taken off, and that this Text hath no such frightful visage as some have put upon it, and in which they have formerly represented it to you; that it is so far from dis­couraging any in their commu­nicating with the Church in this holy Ordinance, that it is rather a great enforcement of their Duty.

And now having thus cleared the way, by explaining this Text of Scripture to you; for the more easy removal, or prevention of [Page 107]that Objection which is usually raised therefrom, let me ask you, or rather let me desire you to ask your self a few Questions.

1. When God calls, Whether it be fit for you, or me, or any of us, to say we are not ready? When he commandeth to Do this, whether it will suffice us to say, We cannot do it as we ought, and therefore we will not do it at all? Let me put you a plain Case, and pray consider of it; You are the Master of a Family, and you com­mand one of your Servants to do this: he Answereth, he cannot do it to please you, and therefore he will not go about to do it at all. You command another to do the same thing, and he answereth, he cannot do it so well as he should, but in obedience to your com­mand he will do it as well as he can, and he hopeth you will be pleased with his endeavours. [Page 108]Which of these two would you account the better, and more ac­ceptable Servant? I do not doubt but that you would prefer the latter. Well, this is your very Case, God Commands you to Do this, though you cannot do it so well as you should, yet do it as well as you can; by so doing you obey the Command of God, who knows your infirmities, and in­stead of punishing will pity them. Though God expect all that we can do for him, yet he expects no more than we can do. For, if there be first a willing mind, it is ac­cepted according to that a man hath, not according to that he hath not, 2 Cor. 8.12.

2. Whether it be not a thing certain, that you and I and all men must once die? and if so, Whether we shall not then be called to an account for the doing or not doing of this duty? There [Page 109]is an appointed time for all men once to die, and after that the Judgment, Hebr. 9.27. At which time, all men must receive the things done in the body, according to that he hath done, whether it be good or bad, 2 Cor. 5.10.

3. Whether any of us know the time, when we must die? if not, it may be this moment as well as the next, and if we be not fit to receive the Sacrament, we are not fit to die; and if we be ta­ken in the act of disobedience to a known command, what can we expect, but a fearful looking for of Judgment, and fiery indigna­tion to devour us?

4. What is the reason that we are not fitted and prepared for this holy Sacrament? Is the fault in God or Christ? No, they kindly invite, and command us too, to do our duties, and this duty in particular. Is it in the [Page 110]Sacrament it self? No, that is ready prepared for us. Is it in the Ministers who are employed about these holy things? No, they in the name of God and Christ, do earnestly invite and in­treat us, and are ready to deliver the same unto us. If therefore we are unfit and unprepared, the fault must be in our selves, and what is this, but to double our guilt, by doubling our sin? i.e. by disobeying the Command of God, and persevering in so do­ing, to contract a greater guilt.

When you have asked your self these Questions, and seriously considered what answer is to be given unto them; then be advi­sed seriously to ponder, Whether this Plea of unfitness and unpre­paredness will stand you in any stead at the Day of Judgment?

When that great Day of the Lord shall come, (as none of us [Page 111]knows how soon it may come) when the Books shall be opened, and the Consciences of all men displayed, when every thing shall be open and bare before the great Judge of Heaven and Earth, then will you wish, when it is too late, that you had been more careful and conscientious in the discharge of your duties, and more complying with God and Christ in the observation of their Commands. Then will you wish that you had your Lives to live over again, that you had once more those opportunities offered, which you have so often slighted and neglected. Then will you wish that you were but once more invited, and once more ad­mitted to feast with God and Christ. How would you then improve the opportunity! You would certainly so bestir your selves, that every moment should [Page 112]be a step toward Heaven and Happiness.

Consider this therefore whilst you have yet time, neglect not your present opportunities. Re­member, Opportunity is bald be­hind, it is not easily retrieved af­ter it is once passed by us. Let it therefore be your care, whilst it is called to day, so to improve e­very occasion offered, that when God shall call, you may be ready to go, and take possession of that Eternal Inheritance prepared for you in Heaven.

Sir, I have with great satisfaction attended to your Discourse, and have great reason to thank you for the pains you have taken to rectify my judg­ment in this particular. I do plainly find, I have been too much imposed upon, and for want of considering so well as I ought, have blindly swallowed that [Page 113]which I ought not. But being better instructed, I hope for the future I shall be more careful, and make it my business to be always ready to do my duty, when God shall please to give me an opportunity.

I shall think my self very happy, Neighbour Parishi­oner, if, either this Discourse, or any other weak endeavour of mine, shall, by God's blessing thereupon, prove instrumental to reduce you, or any of my People, to your duties, and to direct you in the right way to Heaven and Happiness. To do all the good I can in this station, wherein God hath placed me, I know and ac­knowledge to be my duty; and in the performance thereof, I bless God, I am willing to spend and be spent, to lay out all my strength, and all those abilities which he hath been pleased to [Page 114]endow me with. I am never bet­ter pleased, than when thus em­ployed, either in resolving the doubts, or otherwise instructing those committed to my care and charge. And therefore, if you have any thing more to offer, let us not lose the opportunity; pro­pound it freely, and I will endea­vour with as much clearness as possible to resolve you.

Obj. 4. Parishioner. Sir, I have heard some scruple the posture in which we are required to receive the Sacrament, viz. Kneeling, fearing lest there should be either Superstition or Idolatry, or both in it. And I must confess it hath very much startled me, nor am I yet thoroughly satisfied a­bout it.

Our Church in her Ap­pendix to the Rubrick, after the Communion-Service, hath very well obviated this objection, for, [Page 115]she there declareth two things.

1. That no adoration is here­by intended; nor ought to be done, either to the Sacramental Bread and Wine there Bodily re­ceived; or to any corporal pre­sence of Christ's natural flesh and blood. For, 1. She declareth, that the Sacramental Bread and Wine do remain still in their very na­tural substances, and therefore ought not to be adored; for, that were Idolatry to be abhorred by all faithful Christians. 2. That the natural Body and Blood of our Sa­viour Christ, are in Heaven and not here; It being against the truth of Christ's natural Body to be at one time in more places than one.

2. That this posture is only meant, 1. To signify thereby our humble and grateful acknow­ledgment of the benefits of Christ, therein given to all worthy Re­ceivers. [Page 116]2. To prevent such pro­fanation and disorder in the holy Communion, as might otherwise ensue.

Now after such a plain Decla­ration as this, one would think, there should be no room left for such fears and jealousies.

Indeed, Sir, I am of your opinion, and had I known, that the Church had taken so much care to satisfy her Members in this Case, I should not have been so easily startled as I was. But I see, I have been more than one way imposed upon; every thing that may serve to affright hath been set before us; but whatsoever might serve to satisfy, hath been carefully concealed from us.

The Art of Legerdemain is one of the great Master-pieces whereby those of the Separation have carried on their designs. Without this they could never [Page 117]have made such rents and divisi­ons in the Church of God, and crumbled it into so many Parties and Factions. This we have known long, and I am glad you now see it.

Sir, I bless God for this happy occasion, and I hum­bly thank you for the pains you have taken to undeceive me in many things. And though I am already in a manner satisfied as to the folly and vanity of this scru­ple; yet because it makes a great noise among the Dissenting Party, and is believed to have some weight in it; and because I would willingly be able to give some reasonable account of what I do; I will beg the favour of you to furnish me with an Answer to their Objection. Which runneth thus.

Kneeling (say they) is not the posture in which our Saviour gave [Page 118]the Sacrament to his Disciples, and therefore it ought not to be im­posed upon us.

I commend your care and prudence in that you are so desirous to be able to give an ac­count of what you do. And the better to enable you, I shall now consider their Objection.

I willingly grant, that this is not the posture in which the Di­sciples received this holy Sacra­ment from the hands of our bles­sed Saviour. But then we may consider,

1. That as the posture is not the same, so neither is the time nor place; for, he gave it after Supper, we administer it before Dinner; He gave it in an upper Chamber in a private House, we administer it publickly in the Church; and yet there is no fault found with us for either of these.

[Page 119]2. That there is no word of Command in the whole institu­tion of this Sacrament, for the observation either of the same po­sture, or the same time, or the same place. And therefore being things indifferent in their own na­ture, they are left to the wise and prudent determination of our Go­vernours.

3. That as Kneeling is not the same posture, so neither is sitting nor standing, which are the po­stures our Objecters usually con­tend for; especially sitting, as being a Table-posture. For, that of the Disciples, was a posture of discumbency, lying or leaning up­on Beds, with their heads in one anothers Bosomes; which then was, and still is the Table-posture of those Eastern People; and which neither is, nor ever was in use, nor indeed is practicable a­mong us.

But to furnish you with a more full answer to this Objection, take these considerations along with you.

1. That time, place and po­sture, are necessary circumstances of every action. I cannot do any thing, but I must have some time and place to do it in, and be in some posture of body when I do it.

2. That though these circum­stances be necessary in the gene­ral, yet whether this or that in particular, is a thing indifferent in it self. If there be no obligation upon me to this or that, I am at liberty to use any one which I shall think most convenient.

3. That the determination of this indifferency is left to the dis­cretion of those, who are either to do, or direct the doing of the action. If it be a thing of choice, so that I may either do, or not do [Page 121]it, then I am at liberty to do it in this or that manner, which I please. But if it be a thing pre­scribed, so that I am necessitated to do it, then am I to observe the directions of him or them, who have power to prescribe the acti­on, as to the manner of do­ing it.

4. That in sacred actions the most humble posture is most su­table for Creatures to their Crea­tor. If I be to pay my devotions and adorations unto God, that posture which is most significant of my humility, and doth best express the sense which I have of God's greatness in himself, and his goodness towards me, will certainly be the most sutable and becoming.

5. That to determine which is so, is not left to every private person. For, if it were, then should we have as many opinions [Page 122]as persons, and as many postures as opinions; and all those obtru­ded upon us as the most fitting; which, how great a disorder and confusion it would occasion in the service of God, you may, with­out consulting an Oracle, easily divine.

6. That to prevent this confu­sion and disorder, God hath left us to the direction of our Superi­ours in these Cases. And there­fore is it, that we are comman­ded to obey them that are set over us, and submit our selves, Hebr. 13.17.

7. That since there must be some posture in which this holy Sacrament is to be received, and that those whom God hath set o­ver us, have determined this, we ought without murmuring to submit our selves, and acquiesce in their determination.

8. That if we deny them obe­dience [Page 123]in this and such like cases, we leave them nothing to do in the service and worship of God. For, if the thing commanded be just and good, lawful and right, antecedent to their command, then ought we to do it, whether they command it or not. And if the thing be evil and unlawful, then we ought not to do it, though they should command it; for, in this case the rule holds good, Whether it be better to obey God or man, judge ye? Acts 4.19. So that if we will not allow them to command and determine us in things indifferent, we must deny them any power and authority over us, and consequently make this great Ordinance of God to be vain and foolish.

These considerations duly weighed, and by your serious re­flections upon them further im­proved, will, I hope, furnish you [Page 124]with a sufficient answer to this Objection, and enable you to give a reasonable account of what you do.

Sir, I am abun­dantly satisfied in what you have said, I am now well provided to give a reasonable account of what I do my self; and do not doubt, but by God's blessing upon my endeavours to do some good upon others too. I have only one Ob­jection more, which if I were as well satisfied in, as I am in all the other, I should bid adieu to all scrupulosity in this Case.

Obj. 5. It is not thought safe to Communicate in a mix'd Con­gregation, in an Assembly made up of good and bad, wicked as well as godly persons; lest by so doing we should be partakers of other mens sins.

I shall endeavour with as much plainness to give you sa­tisfaction [Page 125]in this, as I have done in the other, and I hope shall not fail in it. In order whereunto, it will be necessary rightly to un­derstand the true state of this Case. There are two things which you seem to fear, viz. Communicating in a mix'd Con­gregation, and being thereby made partakers of other mens sins. I shall consider these seve­rally, and do not doubt but to make it evident, that this is a causeless fear; and that those who have taught you thus to scruple, have indeed made you afraid, where really no fear was.

1. As to the first part of the Objection, which concerns Com­municating in a mix'd Congrega­tion, an Assembly made up of good and bad; the plain English of it is no more than this. You have no mind to receive the Sa­crament in the Company of those, [Page 126]whom you think not to be so good and holy as your selves. To cure which tumour, I shall offer these Considerations.

1. Whether there be any So­ciety in this World without such a mixture? i. e. Whether there be any such Assembly of men, in which there are not some good, and some bad?

2. Whether for any one to en­tertain such high thoughts of himself, and such low ones of o­thers, do not savour too much of Pharisaical Pride and Insolence? and whether that be not as great a sin as any other?

3. Whether such a temper of mind doth not bespeak a man as unfit, if not more, than those whom he judgeth to be so un­worthy?

4. Whether it be not the duty of all, who address themselves to this holy Table, to lay aside all [Page 127]proud and over-weening thoughts of themselves, all low and mean thoughts of others, and with low­ly and humble minds to approach thereunto?

5. Whether this lowly and humble temper of mind doth not principally consist in a deep sense of our own sin and unworthiness; in a due apprehension of God's greatness in himself, and his good­ness towards us, notwithstanding our unworthiness? And if so, Whether there can be any room left in such an one for low and mean thoughts of others?

6. If those, who thus object, will deal truly and justly by themselves and others, I appeal to their own Consciences, Whe­ther they do, or can know so much unworthiness in any other man, as they may and must know in themselves? And if so, then have they no more cause to scru­ple [Page 128]the Company of others, than others have to scruple theirs.

7. Whether the same reason will not hold in civil Conversa­tion, as well as sacred Commu­nion? And if so, then must they not converse with any one, who either is, or whom they think to be in a lower form of godliness than themselves. They must re­tire and live alone, they must turn Hermits, and forsake the Con­versation of the World, because there is no Society of men to be found in it, in which there are not bad as well as good.

8. Whether it be not a piece of great impertinence (to say no worse) for any one to concern himself with the worthiness or unworthiness of another? Espe­cially considering that plain and excellent rule, which St. Paul hath prescribed in this Case, Let a man examine himself (not ano­ther) [Page 129] and so let him eat of this bread, and drink of this Cup, 1 Cor. 11.28.

These things well considered may suffice, I hope, to answer the first part of this objection, and remove that scruple of receiving the Sacrament in a mix'd Congre­gation. But

2. There is a greater danger yet, they are afraid lest hereby they should be made partakers of other mens sins.

This (if there were any thing in it) would be a dangerous thing indeed. For, he that is a partaker of other mens sins, shall certainly participate with them in the punishment due to those sins. But I do not question but to demonstrate to you, that even this also is a causeless fear. For, there are but these five ways (that I know of) whereby one man may be said to partake of another [Page 130]man's sins. 1. By counselling or contriving an evil action. Or, 2. By consenting to the counsel and contrivance of others in an evil thing. Or, 3. By abetting and encouraging men in evil doing. Or, 4. By conniving at the wick­edness of men, when it is in our power to prevent it. Or, 5. By joining and co-operating with them in their evil doing.

Thus and only thus may one man become a partaker with ano­ther in his sins. And how far these rules are applicable to our Case, I appeal to your own Con­science; But before you give your Verdict, let me advise you to take these considerations along with you.

1. That the action you are now required to join in, is so far from being evil, that it is good and very good; being a duty in­cumbent upon you and all Chri­stians [Page 131]by vertue of a Divine Com­mand.

2. That it is one thing to join with others in a known duty, and another thing to join with them in a known sin. These are cases so different, that to think of con­founding these together, were not only to put a force upon our own, but to offer an affront to the reason of all Mankind. We may as well attempt to bring the two Poles together, or to make Righteousness and Unrighteous­ness, Christ and Belial, Faith and Infidelity, or the most contrary extreams, and most palpable con­tradictions to agree in one, as to make these to conspire toge­ther.

3. That in the performance of a common duty, every man is to be accountable for himself, no one for another. That Jewish Proverb is now out of Doors. The Fathers [Page 132]have eaten sowre grapes, and the chil­drens teeth are set on edge, Ezek. 18.2. For, the soul that sinneth shall die; the Son shall not bear the ini­quity of the Father, neither shall the Father bear the iniquity of the Son; the righteousness of the righteous shall be upon him, and the wicked­ness of the wicked shall be upon him­self, v. 20.

4. That a good man doing his duty well, will be never the worse for the Company of one that doth it ill; nor will he that doth it ill be ever the better for the Company of him that doth it well. Judas was never the better for communicating with the Di­sciples, nor they ever the worse for communicating with him.

5. That unless a man do, by some one or other of the ways be­fore mentioned, join with ano­ther in doing evil, there is no fear of his being partaker with [Page 133]him, either in his sin or punish­ment.

All which considered, may, I hope, be sufficient to discharge your mind of this fear, and guard you against such impressions for the future. By this time, I sup­pose, you are sensible how much you have been imposed upon, and that without any just cause you have been withheld from the per­formance of a known and neces­sary duty. I pray God to forgive them who have thus misled you, and direct you better for the time to come.

Sir, I am very sen­sible now how great an errour I have laboured under; I bless God, and thank you for it. I beg your Prayers, and shall not fail to join my own, that it may please God to pardon both me and them who have led me into it. I am so well satisfied, that I hope I shall not [Page 134]hereafter omit any opportunity of doing what I am commanded. Sir, I have given you a very great trouble, though you are pleased not to think it so; You have ta­ken a great deal of pains, and to good purpose, for I am very well satisfied, that all my scruples have been idle and ungrounded Cavils, and that I had no just cause to se­parate my self from the Commu­nion of the Church, as I have hi­therto done. But, Sir, may I pre­sume to give you a little more trouble; You have removed my scruples, and now I desire to be admitted into Communion with the Church, and am resolved (by the blessing of God) to walk or­derly and peaceably therein. If therefore you will please to fur­nish me with some short rules, which may direct me in my pre­paration for this holy Ordinance, and instruct me how to behave [Page 135]my self both then and afterwards; you will greatly oblige me, and I shall make it my business to ob­serve them.

I shall very readily and willingly comply with your de­sire, and think it no trouble at all. I am so far from thinking it so, that I look upon it as my du­ty, and am mighty well pleased when I meet with an opportuni­ty of doing it: so well, that I could heartily wish, that those whom God hath committed to my charge, would often give me this occasion. And to satisfy you that these are my real thoughts, I shall now apply my self to answer your desire, by giving you the best rules and directions that I can in this Case. And to render them the more effectual, I shall observe the method propounded by your self, and endeavour to show you,

[Page 136]1. What is required of those who come to the Lord's Sup­per?

2. How they ought to demean and behave themselves when there?

3. What will be expected from them afterwards?

1. What is required of them who come to the Lord's Sup­per?

Ans. Our Church hath given a short but very full Answer to this Question, which is this, They are required to exa­mine themselves, Ch. Catech. whe­ther they truly repent them of their former sins, stedfastly pur­posing to lead a new Life, have a lively Faith in God's mercy through Christ, with a thankful remembrance of his Death, and be in Charity with all men.] Which Answer is founded upon [Page 137]that excellent Rule laid down by St. Paul in this Case. Let a man examine himself, and so let him eat of this bread, and drink of this Cup, 1 Cor. 11.28.

To examine ones self, imports a serious, diligent and impartial Tryal, in order to amendment and reformation. A transitory glance upon the several Occurren­ces of our lives, or a general sur­vey of what we do or have done, will not serve the turn; but we must make a particular search and scrutiny into our several acti­ons, and the several circumstan­ces, wherewith they have been attended; We must consider from what principle, and by what rule we have acted, and to what end our actions have tended; and ap­ply these to those several and re­spective duties we have been a­bout. For, without the due con­sideration of these things, an acti­on, [Page 138]though materially good, may be formally evil.

This is to examine, but whom are we to examine? Not others but our selves; Let a man exa­mine himself. God Almighty ha­ving endued man with reason and consideration, having made him sensible of his duty, and appre­hensive of those hopes and fears, that advantage and danger, which usually attend the performance or non-performance thereof; leaveth him to be his own Judge, and re­mits him to his own Examination. So that if men will flatter and de­ceive themselves in that which is their greatest concern, they may blame themselves, and none but themselves, if danger ensue there­upon. God would not have men either impertinently to meddle in the concerns of others, or care­lesly to trust others with what concerns themselves; he would [Page 139]have every one do his own duty, and take care of his own concern. It may reasonably be supposed, that every man either is, or at least ought to be best known to himself; and that he will be most just to himself. And therefore God trusts man with himself, and St. Paul in this very case refers man to himself, saying, Let a man examine himself. But if after all this, Men will be unfaithful to themselves, and deceive their own Souls, whom have they to blame but themselves?

Thus have I shown you both the importance of the word, and the Subjects of the Duty; what it is to Examine, and who they be, that are to undergo that Di­scipline. There only remaineth to consider the end for which we are to examine our selves, and that is, In order to amendment and refor­mation. God would not have us [Page 140]to ravel into our by-past lives, on purpose to take pleasure in our former sins; or from our impu­nity, to take encouragement to go on still in the like iniquities; but he would have us to under­stand wherein we have formerly transgressed our rule, and done amiss; to correct and amend it for the present, and to resolve upon a more renewed course of living for the future.

This in the general is, or ought to be the design of self-examinati­on; but to be more particular, and bring it nearer to our present Case, I shall endeavour to do these five things.

1. To show you the reasona­bleness of this advice, Let a man, &c.

2. The necessity of the thing we are advised to, viz. Self-exa­mination, in order to a due par­ticipation of this holy Feast.

[Page 141]3. What we are to examine our selves about.

4. By what rules we are to proceed in examining our selves.

5. For what end we ought to examine our selves.

1. The reasonableness of this advice, Let a man examine him­self.

St. Pauls advice and counsel in this case will appear to be very reasonable, if we consider either the excellency of the Feast we are invited to, or the unworthiness of the persons who are invited.

It is no common and usual en­tertainment, but a great and ex­traordinary Feast that we are in­vited to; Nor is it only a bare Feast, but a solemn Feast upon a Sacrifice; and that Sacrifice no other, than the offering up of the Son of God and our Saviour. Christ our Passeover is sacrificed for us, [Page 142]therefore let us keep the Feast, saith St. Paul, 1 Cor. 5.7.

The Master of this Feast, or he who makes this great enter­tainment for us, is none other save only the holy Jesus. It was he, who as a Priest offered him­self as a Sacrifice unto God the Father; who hath instituted this holy Feast in memorial of his Death and Passion; and therein prepared for us not only common food for the refreshment and su­stentation of our decaying Bo­dies; but such as may suffice to nourish both our Bodies and Souls unto Eternal Life; not only the food of Angels, but that which far surpasseth those Quails, and that Manna, wherewith the Israe­lites were so miraculously fed for forty Years together in the Wil­derness. The dainties which are now prepared, are not only Bread and Wine, but the Body and Blood [Page 143]of Christ Jesus, the tendency whereof is not only to preserve life here, but to fit and prepare us for Eternal Life hereafter. So that if we consider either the Ex­cellency of this Feast, the dignity of its Author, the greatness of his preparations, the goodness of the things prepared, the greatness of its ends, or those glorious advan­tages which may thence accrew unto us; have we not great rea­son to proceed cautiously herein? to take the advice which St. Paul giveth us, and examine our selves, before we presume to eat of this Bread, and drink of this Cup.

But if we consider the unwor­thiness of the persons who are in­vited to this great Feast, it will render the advice yet more rea­sonable. Who are they for whom the holy Jesus prepares so great a Feast, and whom he invites to so noble an Entertainment? Men [Page 144]they are, but fallen men; Men in an estate of sin, in a depraved and degenerate condition; who, by their original pravity, have lost their primitive purity; and there­by unfitted themselves for Com­munion with so holy a God. Whose Parents have been attain­ted of High-Treason against Hea­ven, and have involved their Children in the same guilt. Who have not only been sold under sin, but are become willing slaves thereunto; who are not only guilty by derivation, but more criminal by their own actual transgressions; who are not only by nature the Children of wrath, but by their own personal crimes liable to eternal ruine; who have not only sinned, but repeated their sins against Heaven; and by their iterated provocations have chal­lenged the utmost of divine fury and indignation. Who have been [Page 145]forward enough to make Vows and Promises of better Obedience unto God, and as ready upon all occasions to break those Vows, and violate those Engagements. Who have been always willing to close with opportunities of sinning, but very unwilling to be reclaimed therefrom. These are they who are invited to this holy Feast, but be not mistaken, for, whilst such, they have no encouragement to come thereunto. And therefore St. Paul giveth us good counsel, when he saith, Let a man examine himself, and so let him eat of this bread, and drink of this Cup. Which Examination, as I have already told you, must be in order to a­mendment and reformation. So that if we seriously consider, ei­ther our original pravity, or our actual iniquities, our repeated sins against God, our manifold breach­es of Vows and Promises made [Page 146]unto him, or our great unwilling­ness to be reclaimed from our sin­ful courses; we must needs own our selves to be very unworthy Guests at God's Table; and if so, then we shall find great reason to be very cautious in our approach­es thereunto, and to think this advice very reasonable, To exa­mine our selves before we eat of this Bread, and drink of this Cup.

2. The necessity of the thing we are advised unto, viz. Self-Examination in order to a due participation of this holy Feast.

The necessity of Self-Examina­tion in order to this end, will ap­pear to be very urgent, if not in­dispensible, when we consider, That without a serious, diligent, and impartial tryal of our selves, we can never fully understand wherein we have done amiss. And so long as we are preposses­sed [Page 147]with an opinion of being in­nocent, we shall never endeavour to amend; and if we do not that, we can never expect to be well-come Guests at Gods Table; and if we be not fit Guests there, we cannot expect the advantages thereof. But if, notwithstanding our unpreparedness, we will pre­sume to come thereunto, then may we look to meet with that dreadful Sentence pronounced a­gainst him who wanted the Wed­ding Garment, which was, To be bound hand and foot, and to be cast into outer darkness, where is weep­ing and gnashing of teeth, Matth. 22.13. All which considered, may fully evince the necessity of Self-Examination.

But though the advice which St. Paul giveth us, be in it self so reasonable, and the thing he advi­seth us to be so necessary; yet will not the want thereof, excuse [Page 148]our disobedience to the command of Christ, or our non-attendance upon him at this holy Feast. It will rather condemn us, because we refuse to gratify him in a bu­siness, which is not only reasona­ble in it self, but necessary for us. To make an Apology for our not communicating upon this score, were to excuse one fault, by com­mitting another. For, there can no other reason be assigned of our not doing our duty, but only our negligence and unwillingness. Let not any therefore hence forward dare to say, they are not ready when Christ calls them; but ra­ther let them before hand consi­der what it is that is required of them, and so prepare themselves that they may be always ready. Let them make it their business to understand their duty and do it, to search every corner of their hearts, and every circumstance of [Page 149]their lives, and amend what is amiss; that so they may be al­ways ready. And to assist you herein, I shall now apply my self to the next thing which I promi­sed to show you, viz.

3. What we are to examine our selves about?

There are two things which we ought especially to examine our selves about; viz. Our by­past lives and conversations, and our present thoughts and resolu­tions. As to the former of these, Let us consider under what obli­gations we stand unto Almighty God to live holily and righte­ously, how far he hath obliged us by his mercies and goodness, by his Promises and by his Provi­dence, by Mercies conducing both unto Life and Godliness here, and to Eternal Life, and never-failing Happiness hereafter. How far we are engaged by our own Vows [Page 150]and Promises, not only made, but frequently repeated in the pre­sence of God and of his People, and by our constant and conti­nued profession of Christianity. Let us consider what rules he hath given us to live by, how e­quitable they are in themselves, how practicable as to us, and how easy and pleasant he hath thereby rendered our way to Heaven and Happiness. Let us call to mind how far we have violated those obligations, and how often we have transgressed those rules; and feriously exa­mine what progress we have made towards repentance and a­mendment. Those who are so considerative, as to make these reflections upon the time past, will find cause sufficient to be troubled for what they have done, and to reform their way of Living; by which only means, [Page 151]they may in some measure capa­citate themselves for this holy Feast.

But it is not only our by-past Lives and Conversations, but our present thoughts and resolutions, we are to examine our selves a­bout. We ought to consider what thoughts we have of the ways of God, and the ways of sin; to­wards which the byass of our af­fections doth most incline; Whe­ther we can, not only be content, but with chearfulness abandon the ways of sin and wickedness, and with eagerness pursue the principles of holiness and true righteousness: Whether we be convinced in our Judgments of the unreasonableness and folly of the one, and of the great reason­ableness and equity of the other; and whether these sentiments, (if any such be found in us) be as yet formed into resolutions of better [Page 152]obedience for the future. These are the things which we are to examine our selves about, and that we may the better do it, Let us in the next place con­sider,

4. By what rules we are to pro­ceed in this Self-Examination?

The rules by which we are to examine our selves are these two, viz. The word of God, and our own Consciences.

The one will shew us our duty, and the other will either accuse or excuse us as to the perfor­mance of it. Let us therefore care­fully study the Book of God, and make it our business to be ac­quainted with his Will made known unto us therein. Let us keep a good correspondence with our own Consciences, neither sti­fling the genuine dictates thereof, nor suffering them to be ground­lesly clamorous upon us; Let [Page 153]them not strain at a Gnat, whilst they swallow a Camel; let them not start and boggle at things in­different, whilst they greedily embrace things unlawful. A good understanding of the former will help to inform the latter; and these two thus qualified will be the best rules to examine our selves by. Let us therefore make use of these rules, and for our further direction, let us in the last place consider,

5. For what end we ought to examine our selves?

The end of our Examination, as I have already hinted to you in the beginning of this Discourse, ought to be amendment and re­formation. In order whereunto several things will be requisite, as

1. A serious Meditation of God's goodness and our own un­worthiness. The former of these will show us under what obliga­tions [Page 154]we are, and the latter may serve to humble us under the sense of our miscarriages; and both these together may contri­bure much to our amendment and Reformation. The kindness and love of God our Saviour toward us being duly considered, cannot chuse but constrain us to live more holily and righteously; and the consideration of our own un­worthy and disingenious dealing must needs make us ashamed of what we have done, and willing to do better. Let us therefore often think of these things, and endeavour to awaken those senti­ments of duty and gratitude, ho­nour and honesty, interest and advantage, to perswade us to a good improvement of this Medi­tation.

2. Repentance for sins past, Reformation of life at present, and a firm resolution of better obedi­ence [Page 155]for the future. In vain shall we examine our selves, if after we have found what is amiss in us, we do not repent of it; and to little purpose will that repen­tance be, if we do not reform and amend it; and as little worth will that reformation be at pre­sent, if we do not resolve, and perform our resolutions too, by living more holily and righte­ously for the time to come. For this end therefore ought we to examine our selves.

3. Prayer to God will also be highly necessary in this Case. No Christian Duty can be successfully carried on without God's blessing, and the divine assistance; and God doth not ordinarily vouch­safe that to any but those who faithfully and fervently pray for it. If therefore we expect any good Issue of our Self-Examina­tion, we must thereunto add [Page 156]Prayer. When we have thereby discovered our sins, we must pray unto God for the mortifica­tion and forgiveness of them. When we address our selves to God's Table, we must pray unto him to compose and settle our thoughts, and to bless and direct us in what we go about. And that our Prayers may be the more effectual, we must add our hearty endeavours for the accomplishing of what we pray for. Without thus doing we cannot hope for any good effect of our Examina­tion.

4. Watchfulness will be very necessary. We must watch over our selves, over our thoughts, o­ver our words, and over our acti­ons, that nothing therein be dis­pleasing unto God. We must watch against our Enemies, the World, the Flesh and the Devil, that they do not withdraw us [Page 157]from our duty, and perswade us unto folly. Without this, our Exa­mination will be to little purpose, and our reformation and amend­ment will go but slowly on.

5. Fear and reverence, or an awful regard of that Deity, with whom, and upon whom we are invited to feast, will also be very necessary. For, if the Examina­tion of our selves, and the consi­deration of what we go about, do not produce in us reverential ap­prehensions of the divine pre­sence; if it do not make us more careful in what manner we make our approaches thereinto; and how we behave our selves whilst there; if it do not create in us a fear to displease, or offend him, with whom we are to feast; if it do not make us very cautious of provoking that Deity, whom we pretend to worship and adore in this holy action: It is an evident [Page 158]sign, that our pretended Exami­nation hath no tendency towards amendment and reformation.

6. Thankfulness for so great a mercy as is now offered us, will also be highly necessary. Can we consider what God our Saviour hath done and suffered for us, and what advantages he doth daily offer to us, without being deeply sensible, and truly thankful? If we can, it will be a sad symptom of the deplorableness of our pre­sent estate and condition, and give but little hopes of our amend­ment and reformation.

7. Faith and confidence in God through Jesus Christ, that our endeavours herein will be success­ful. This also will be highly ne­cessary. For, doubting destroys all the comfort, which we might reasonably hope for, from the per­formance of our duties; and takes off the chearfulness with which [Page 159]we ought to prosecute our endea­vours. Let us therefore lay aside this, and draw near unto God with full assurance of Faith. Let us believe that he not only is, but that he is a Rewarder of all those that faithfully seek him. Having duly performed those duties that are required on our parts, let us not doubt, but believe, that he will accept of our so doing, and bless us therein.

Thus have I endeavoured to make good the first part of my Promise, by shewing you, what is required of all those who come to the Lord's Supper, viz. Self-Examination; as also by shewing you the reasonableness and neces­sity of our so doing; what we are to examine our selves about, by what rules we are to proceed, and for what end we ought to exa­mine our selves. And whosoever he be that doth seriously set him­self [Page 160]to the performance of this duty, and in so doing doth care­fully observe these rules, may with confidence approach, and reasonably hope to be a wellcome Guest at God's Table.

Sir, You have very well acquitted your self in this first part of your Promise; I am mightily pleased, and wonder­fully well satisfied with those di­rections which you have given me, and am resolved, by God's blessing, with care and Consci­ence to observe them. I know, I cannot do it so well as I should, but I will do it as well as I can; and I hope God will accept my willing mind, and pardon my weaknesses and infirmities.

But, Sir, You did also promise to direct me how to demean and behave my self when I am at this holy Feast, so that I may not dis­please and offend my blessed Savi­our, [Page 161]who hath been, and still is so kind to me.

It is very true, I did promise you that also, and I hope, I shall not fail you therein, be­cause I intend to take two uner­ring Guides along with me, viz. The blessed Jesus, and his holy Apostle St. Paul; The former of which, not only commandeth us to do this, but to do it in remem­brance of him, Luk. 22.19. and the latter tells us, that in the do­ing of it, there ought to be a Discerning of the Lord's Body, 1 Cor. 11.29.

1. When we come to this holy Feast, we ought to call to mind all that the blessed Jesus hath done and suffered for us. He who com­mandeth us to do this, command­eth also to do it in remembrance of him.

This holy Feast was never in­tended by the blessed Author and [Page 162]Instituter of it, to be an Expiatory or propitiatory Sacrifice; nor as the Papists call it, an unbloody of­fering for the sins both of the quick and dead; nor for a scenical and histrionical representation of the Death of Christ. But it was de­signed to be an Eucharistical Sa­crifice, or a Sacramental action, whereby Christians are to com­memorate that bloody Sacrifice, which Jesus Christ offered upon the Cross for the sins of Mankind. And therefore St. Paul, reciting the words of Institution, apply­eth them to this holy action, say­ing, This do ye in remembrance of me, 1 Cor. 11.24, 25. And that he might be the better under­stood, he explaineth himself in the following words, saying, As often as ye eat this bread, and drink this Cup, ye shew forth, (or shew ye forth) the Lord's death, till he come, v. 26.

Now the word [...] which is here used, and rendered to shew forth, doth not signify to express one thing by the like­ness of another, nor to represent it by histrionical gestures, but to preach and declare the thing as it is, i. e. by celebrating this holy Feast, to keep up the memorial thereof, and thereby declare, what a deep sense we have of all that our blessed Saviour hath done and suffered for us.

Whence by the way, I may note unto you the vanity of that Popish Figment of Transubstantia­tion. For, if the blessed Jesus had designed to have been always re­ally and bodily present with his people in this holy Feast; this command of his would have been very insignificant; for, Remem­brance doth not respect things future, or things present, but things past.

But to return to our business, To do this in remembrance of him, and in so doing, To shew forth the Lord's Death, seem to be expressions exegetical or expla­natory of one another. And there­fore it may not be amiss to en­quire into the sense and meaning of both, that we may the better understand how to behave our selves at this holy Feast. To that purpose I shall take them in or­der, and show you,

1. What it is, To do this in remembrance of him?

2. What it is, To shew forth the Lord's Death?

1. What it is, To do this in remembrance of him?

Ans. An idle and unconcerned remembrance of the sufferings and death of Christ; such as men sometimes have, when they call to mind things past which are of [Page 165]no great concern to them, is not the thing here intended: No, it must be an effectual remem­brance; i. e. Such an one as may stir up our minds to apprehend and apply Christ with all his be­nefits to our selves; so to re­member the Sacrifice and Death of Christ, that we may thence reap Comfort, Joy, Peace of Con­science, increase of Faith and Cha­rity, and an assured hope of future life and felicity on that account: So to remember the love that he hath shown unto us therein, as to be always thankful to him for it. But to be more particular,

1. When we come to God's Table, and there see the two Ele­ments of Bread and Wine, ready prepared to be delivered to, and received by us; we ought to call to mind that Jesus Christ is a per­fect Saviour, and that his Body and Blood, which are represen­ted [Page 166]thereby, are the true Bread and Water of Life to all that be­lieve in him, and worthily receive that holy Sacrament.

2. When we see the Bread and Wine set a-part by the Minister, and by him Consecrated to that holy purpose, by repeating the Promises and Prayers made for that end; we ought to remem­ber that Jesus Christ was also or­dained of God, appointed and set a-part by him to be our Media­tor and Redeemer: to make in­tercession for us at the Throne of Grace, and redeem us from all our sins.

3. When we see the Bread bro­ken, and the Wine poured out, it should put us in mind how the Body of Christ was broken, and his Blood shed for us, how he was Crucified and slain, and all this for our sins: and that if he had not thus once died for us, we [Page 167]must have died ever, i. e. we must have undergone an ever, yet ne­ver dying Death.

4. The Sacramental actions of giving and receiving the Ele­ments, should put us in mind, That God doth truly and really give Christ, with all his merits, and all the efficacy of them, to every worthy Receiver in this Sa­crament.

5. The consideration of these two last Meditations should put us upon renewing our Faith and Repentance. For,

1. When we remember that his Body was broken and his Blood shed for us, it should stir up in us a godly sorrow, and un­feigned repentance for our sins, which have been the causes of so great sufferings to our blessed Sa­viour. 2. When the Minister giveth the Bread and Wine, and we receive them; we should at [Page 168]the same time lift up our hearts to Heaven in a deep sense of God's goodness, and our own unwor­thiness, and endeavour to appre­hend and apply Christ with all his benefits to our selves; belie­ving that he was made man for us, and that he suffered and died, not for the remission of sins in general, but of our sins in parti­cular.

6. The consideration of the dying Love of the blessed Jesus, represented to us in this holy Sa­crament, ought to put us in mind how necessary a charitable frame and temper of mind is this Feast. If Christ have so loved us, then certainly we ought to love him; and if we would do this well, let let us take his own directions, who saith, If ye love me, keep my Commandments, John 14.15. And if God so loved us, we ought also to love one another, 1 John 4.11. [Page 169]Love to the Brethren is not only our duty, but our greatest inte­rest, For, thereby know we that we have passed from death to life, be­cause we love the brethren, 1 John 3.14. The remembrance there­fore of the dying love of the bles­sed Jesus, ought to stir up in us at this time, a love to God, and to the Brethren.

7. The consideration of the whole should create in us an hum­ble and thankful frame and tem­per of mind. It should put us up­on offering the Sacrifice of Praise and Thanksgiving unto God, not only in word, but in every action of our life, for Christ and all his benefits; and to testify the reality of that gratitude, by renewed acts of Faith, Repentance and Obedience all our days. Thus ought we to receive this Sacra­ment in remembrance of Christ.

2. What it is to shew forth [Page 170]the Lord's Death till he come?

Ans. An Historical Narrative of the Sufferings and Death of Jesus Christ; to be able to tell that he died at Jerusalem, in the Eighteenth Year of Tiberius the Emperour; Pontius Pilate being the Roman Deputy in Judea, and Josephus Caiphas the High Priest that same year; This is not to shew forth the Lord's Death in the Apostles sense. But such a se­rious Meditation thereof as may inhanse our hatred of sin, our love to God, and our thankfulness to Jesus Christ; if it be constant and continued, will best declare our sense of our Saviour's Sufferings, and shew forth his Death till he come.

1. When therefore we are at God's Table, and there see all things prepared for us; when we consider, that Christ our Passover was sacrificed for us, and that we [Page 171]are now invited to a Feast upon that Sacrifice: We cannot but re­flect upon the just anger and in­dignation of God against sin. We cannot but observe, that such was the severity of Divine Justice, and the heinousness of sin, that no re­conciliation could be made be­tween God and Sinners, till the punishment due to sin was suffered. So highly was God incensed, so great was his wrath justly concei­ved against sin; that he was not to be pacified by any thing, but only the deprecation, and Death of his own Son. These ought to be our thoughts, especially at this time; and if thus we em­ploy our selves when we are at this holy Feast, and in pursuance of these thoughts do for the time to come loath and abhor, hate and avoid all manner of sin; then and thereby shall we truly shew forth the Lords Death till he come.

[Page 172]2. When we are at God's Ta­ble, and there see the dainties provided for us; that there is not only food for our bodies, but for our Souls also; not only such as may sustain our frail Bodies, or support and maintain the union between our Souls and Bodies here; but such as will nourish us up in grace here, and fit us for Glory hereafter. When we con­sider, that such was the love of God to Mankind, that he gave his only begotten son, that whosoever believed on him should not perish, but have everlasting life, John 3.16. have we not the greatest Spe­cimen of God's mercy and good­ness towards us, that we can de­sire? and is not this love writ in Characters so legible in this holy Sacrament, that he that runneth may read them? and if so, what cause have we with grateful ac­knowledgments to own and de­clare [Page 173]the goodness and mercy of God, to praise and thank him for it, to love him again, and to te­stify that our love, by keeping his Commandments. Which if we do, and persevere in so doing, then shall we truly declare and shew forth the Lord's Death till he come.

3. When we are at God's Ta­ble, and there, under those sym­bolical Elements of Bread and Wine, can clearly discover the Body and Blood of Christ really, though not corporally offered to us; how lively is the dying love of our blessed Saviour therein re­presented to us? May we not therein plainly read those dread­ful pangs, those dying groans, and those unspeakable sufferings, which the blessed Jesus did wil­lingly undergo for our sakes? and ought we not with all possi­ble expressions of love and grati­tude [Page 174]to commemorate this his kindness? This is all (i. e. this with the dependencies thereupon) that he requireth of us, for all that he hath done and suffered for us, viz. to celebrate this Feast in remembrance of him, which if we rightly do, and continue so doing, then do we truly declare, or shew forth the Lord's Death till he come. For, this Meditation cannot fail of filling our hearts with grate­ful sentiments of our Saviours Love; and those sentiments will certainly imploy our tongues in thankful acknowledgments, and engage our whole lives in dutiful returns unto him for it.

Thus have I shown you in the first place how you ought to de­mean and behave your self, when you are at God's Table, viz. you ought to do this in remembrance of Jesus Christ. But there is one thing more yet required of you, viz.

[Page 175]2. In the doing of this, there ought to be a Discerning of the Lord's Body.

This expression hath been mightily strain'd by some, who have racked their inventions to find out such notions of it, as, I am apt to believe, were never in­tended by St. Paul; but I shall not now either trouble my self or you with the Examination of them. My design is only to in­struct you plainly, and make things as intelligible to you as I can. In order whereunto, all that I shall do at present, shall be on­ly to acquaint you with the full importance of the word Discern­ing, and by that means to show you the true and genuine sense of the Apostle in this expression.

The word ( [...]) here u­sed and rendred Discerning, im­ports only a discretional act, whereby we do exempt some one [Page 176]thing from the common order of others, and set a more honoura­ble value and esteem upon it. This sense of the word is warranted by the usage of it in other places. St. Jude, v. 22. adviseth us to have compassion of some, making a difference, ( [...]) i. e. between such Sinners as are treat­able, and willing to be instructed, and such as are intractable, ob­stinate and disobedient. And St. Paul putteth the question, saying, 1 Cor. 4.7. Who hath made thee to differ? ( [...];) i. e. who hath separated thee from the rest of Mankind, and placed thee in an higher Form than them? from both which places, the impor­tance of the word is very plain, that it implies only a discretional act, whereby one thing is distin­guished from another, and more honour and respect paid thereun­to, than to the other.

To discern the Lord's Body therefore (in St. Pauls sense) is, to look upon the sacred Elements of Bread and Wine in this holy Feast, as the most precious sym­bols of the Body and Blood of Christ, to put a difference be­tween them, and all other com­mon meats and drinks, to use them with a religious reverence, and not to approach this holy Ta­ble without a lively Faith in Christ Jesus, a serious and un­feigned repentance of all our sins, a stedfast purpose of leading a new life, and being in Charity with all men.

This I take to be St. Pauls meaning in this expression, and if you thus discern the Lord's Bo­dy, you will certainly find the blessed effect of it, in the spiritual nourishment of your Soul unto Eternal Life.

And thus have I performed the [Page 178]second part of my Promise to you, by showing you, how you ought to demean and behave your self at God's Table.

Sir, You have in­finitely obliged me by the pains you have taken to furnish me with such good rules and directi­ons, I pray God to give me grace to observe and follow them. I shall (God willing) do my en­deavour, and I beg your Prayers for my assistance. But there is one thing more yet, which you were pleased to promise me, viz. some Directions how to behave my self after I have received this holy Sacrament. And these also I would willingly take along with me when I go from hence.

I confess I am your Debter by Promise as to this also, and shall endeavour to discharge my self of that Debt, by giving you some short and plain rules [Page 179]how to carry your self after­wards.

1. When you go away from this holy Sacrament, you ought to carry along with you a deep sense of those great obligations which God Almighty hath laid upon you therein. You ought to retire not only into your Closet, or some private place, but into your self; and there meditate of the great mercy and goodness of God the Father, in sending his Son to be your Mediator and Re­deemer; and of the great conde­scension, and infinite kindness of God the Son, in taking upon him your nature, and submitting him­self to Death, even the Death of the Cross for your sins. You ought often to think of that great honour you have received, in be­ing admitted not only to feast with God and Christ, but to feast upon Christ, the true Christian [Page 180]Sacrifice. In a word, you ought by serious thoughts and medita­tions of what you have been a­bout, to imprint upon your minds a due sense of God's goodness, and thereby take a prospect of all that happiness, which you either do enjoy, or may obtain, by com­plying with, and being obedient to the command of the blessed Je­sus in this particular.

2. Having thus imprinted these things upon your mind, you must endeavour thereby to work it in­to an humble and grateful frame. When you reflect upon your for­mer sins and present unworthi­ness, you will find cause sufficient to be humbled for them; and when you consider God's great­ness in himself, and his goodness towards you, you will find good reason to be thankful for the fa­vours you have, and daily do re­ceive from him. Let it be your [Page 181]care therefore always to cherish due sentiments of divine goodness in your mind, that so you may be ready upon all occasions to praise and glorify his great and holy name for it. Can you re­member how kindly you have been invited, how courteously re­ceived, how nobly and friendly entertained by the blessed Jesus, and yet be unthankful? I cannot believe that any one who pre­tends to Christianity, can so far forfeit his Religion and reason too, can be so much lost to all the sentiments of piety and hu­manity at once, as to be guilty of so gross ingratitude. Unthank­fulness in Divinity is an odious crime; and Ingratitude in Mora­lity is no better. So much was it abhorred even by the Heathens, that it became a Proverb among them, Call a man ingrateful, and you have said the worst you can [Page 182]of him. Be not you therefore guilty of that against God, which the Heathen looked upon as so great a reproach among them­selves; Consider that heavy charge which God draws up a­gainst Israel; Isa. 1.2, 3. Hear, O Heavens, and hearken, O Earth, saith the Lord, for, I have nourish­ed and brought up Children, but they have rebelled against me. The Ox knoweth his owner, and the Ass his Master's Crib; but Israel doth not know me, my people doth not consider. Let the consideration of God's so deep resentment of this crime in his own people, teach you and me to beware of it. Let us recollect our selves, and call to mind all those incomparable favours and benefits which God from time to time hath bestowed upon us, and the advantages of this holy Feast in particular; that so our minds may be always rea­dy [Page 183]to make grateful acknowledg­ments thereof.

3. When by these or the like Meditations, you have wrought your mind into such an humble and thankful frame; Your next work will be, to evidence the truth and reality of that temper, by actions sutable thereunto. We do not expect to find grapes on thorns, nor figs on thistles. For, as a good tree cannot bring forth evil fruit, so neither can a corrupt tree bring forth good fruit, saith our blessed Saviour, Matth. 7.16, 17, 18. And thence he concludeth, There­fore by their fruits ye shall know them, v. 20. The best evidence therefore of a worthy Commu­nicant, is to be taken from his way of living afterwards. If he make Conscience of what he doth, if he make it his great care and business to live holily towards God, and righteously [Page 184]towards all men, it is a good sign of the goodness of his con­dition; But if, notwithstanding the obligations which have been laid upon him at this holy Feast, he return with the Dog to his Vomit, and the Sow that was washed to his wallowing in the Mire; if he still adhere to his old sins, and take pleasure in his former wickedness, it is an evi­dence that he still remaineth in the gall of bitterness, and that without a timely repentance and reformation, his portion will be with Hypocrites in Everlasting Burnings. It is good counsel which St. Paul giveth us, Col. 2.6. As ye have received Christ Jesus the Lord, so walk ye in him. Thereby intimating, that our returns ought to be sutable to favours and benefits which we have received. The holy and righteous God loveth holiness [Page 185]and righteousness in his people, and expects it from them.

When by our Baptism we were at first admitted into Chri­stianity, we entered into Cove­nant with God; That we would renounce the Devil and all his Works, the Pomps and Vanities of this wicked World, and all the sinful desires of the flesh; that we would believe all the Articles of the Christian Faith: And that we would keep God's holy Will and Commandments, and walk in the same all the days of our life. Now our continued profes­sion of that Faith, into which we were baptized, is indeed a daily repetition of that Promise; but as often as we receive this ho­ly Sacrament, and feast with God upon this holy Sacrifice, we solemnly renew our Covenant, and do thereby engage our selves to perform the Conditions thereof.

To sum up all in a word there­fore, If you would know what is expected from you, after you have been admitted a Guest at God's Table; It is briefly this, You must make it your great concern, with all care and Con­science, to perform your Baptis­mal Vow and Covenant in all the parts and branches thereof; i. e. You must take care to spend the remainder of your lives in living holily towards God, and righteously towards all men.

And thus have I endeavoured to perform the third and last part of my Promise, by acquainting you, what it is that will be ex­pected from you, after you have had the honour to be admitted a Guest at God's Table, and to bear your part in the Celebration of this holy Feast.

Sir, You have, to my great satisfaction, fully per­formed [Page 187]all that you promised: And now, it is my part not only to remember, but carefully to ob­serve, and conscienciously follow those good Rules and Instructions, which you have given me. And that, from this time forward, I will endeavour, by God's Assist­ance, to do. I beg your Pardon for the trouble I have given you, and heartily thank you for the pains you have taken with me. I hope you will excuse the One, and I will endeavour to improve the Other to those good Ends and Pur­poses, which you design'd it. And that I may the sooner set about that Work, I will at present take my Leave of you.

God b'w'y', good Neigh­bour; Go, and do as you have said, and the Lord give a Blessing thereunto. Be not you wanting to your self in your Endeavours, and God Almighty will never be [Page 188]wanting to you in his assistance. But that you may carry on this work the more comfortably, be frequent in your Prayers to God for his blessing and direction; and rest assured, my Prayers shall not be wanting at the Throne of Grace, that you may be success­ful therein.