Wl h.:M mm m:- JLlf >0^ Shef/lcc J 9 o^ 5:^ 5:s o^ .i:^ i^s- ^2^ OK Tin: AT PRINCKTON, N. ej. m> €» 7« .•*-•«- 1 «> >•■ « » »•" SAMUEL AONE\V, Q4t. i?(yL/e- V H II M, A I) E 1. 1' H 1 A , P . / ^sy£, /^^/ ^/4^"V«^" t^^-'y^c»i'yl!'^^ tUo^oL^f^i^c,^ »^.^ ^ '^N tk^k-^.-T. \ , • • • •.V '"■• » J. ■ ♦ ■•% •>-'* ^-^ ♦ "^ N ''^ ' NOV SO 1992 REM A RKS O 1^ A TREATISE Entkuled, A Plain Account of the NaturCy "End and Ufe of the Sacrament of the ho k d's- Supper: In which all the Texts in the Neis} Teftament which relate to it^ are producd and explain d^ and the whole DoBrine about it is drawn from them Alonc^ Seftemur mediam fanamque rationem, & de facramentis ho- norifice fentiamus nequaquam putantes, ea res efle omnino vacuas fpiritualium bonorum. Fet, Mart, l Cor. Cap, lo. Inutilis eft ceremonia, nifi fides accedat que vere ftatuat hie ofFerri remiflionem peccatorum. Apol. Auguji, By CONTERS PLACE. LONDON: Printed for J. R o b e r t s, near the Oxford- Arms in PF'arwick'Lane, M d cc xxxv. (PdceTwo Shillings.) REM ARKS On a Treatise, ^c. H E prefent great Negle6l of the important Duty of receiving the Sacrament of the Lord's Supper, one of the Vno generally Necejfaries to Salvation^ ordained by CJmft him- felf^ is a fcandalous and deplo- rable Intiance of the Decay of Chrifliian Piety amongft us ; and may more juftly be looked upon as the Caufe, rather than Effe6t of that thorough Difiblution, both in Principle and Pradice, that reigns uncontroulable ; the generality of the In- habitants in Country Parifhes, living and dying without difcharging that Duty in defiance to Scrip- ture, the Churches Canon, and her Exhortations, Had the Defign of this Trentife upon the Sa- crament, been ( as one well might have hoped, from fo great a Man and eminent a Bifhop as the Author is faid to be ) to remedy this fo epidemi- cal and crying Evil -, by his fo Plain Account of the Nature and End of the Sacrament^ drawn from ^exts of Scripurc alone, and to clear the Way to A z the C4] the Lord's Table, by removing the Impediments and Caufes of its being lb fliamefully and fcan- daloufly forfaken by thofe whofe Profeflion ob- liges them to attend it i and by inculcating the Neceflity of the Duty, and the Danger of neg- ledling it i the little or no Danger from its honed difcharge ; xht great Privileges and Benefits attend- ing and confequent upon it •, and hereby have con- tributed to the Reformation of this Irreligion, by making the common Body of our People more carefully and confcientioully Attendants on this divine Ordinance ; as it had been a feafonable and good Work, fo could it not have fail'd of con- iiderable Succefs, from a Head and Pen of fuch iuperior Talents, as have fbewed us in this, and other Inflances, how well they have made even wrong things to look. But inflead of the promifed Plain Account of the Sacrament^ drawn from Scripture alone^ we have an intricate Account, turning chiefly upon the Senfe and Conllrudlion of Greek Words, the Faultinefs of our authorized Tranflations, and -the various Readings of the Original, and the uncertain IfTue of the Author's Criticifms, Com- ments, and Paraphrafes ; which few, or none ©f thofe ignorant and unlearned Chriftians^ for whofe Inftrudion he writes, are capable of judg- ing, whether they are right or wrong. And his J.ordfhip himfelf is fo hard put to it, to bring the Doflrines and Language of our Church in her OfRccs and Catechifm, to fpeak in his Favour, orreconcilably to his Dodrine, that were what he does, done by an Author to whom lefs Refped: was due, I fliould think it no breach of good TVIanners to call it trifling or fhuffling ; vi^here the Subj''6t is highly improper for it, and which want charitable conllrudtion very much. The [5l The 27th Homily of our Church, fo full of Expreflions founding direcflly contrary to his Lordfhip's Do6lrine, and that wantsadapting to it, his Lordfhip has quite forgot •, and the 25th Ar- ticle alfo of the Church, he feems to have defpair'd of, for without attempting to adapt it, he lets it alone, as a Reprobate that was intracfbable. But his Lordfhip methinks fhould have offer'd at fome Reconciliation of it to his Do6trine ; becaufe it is hard that the Law fhould oblige his Lordfhip to make young Men affent to, and fubfcribe to the abfolute Truth of an Article, whom by this Treatife he may have convinced of its being falfe. For though his Lordfhip by Paraphrafes and Ex- plications, and Reconcilements of it to his Do- d:rine, bed known to himfelf, may have given cafe to his own Confcience ; yet for the fake of young Men, who are lefs expert Cafuifts, he Ihould have pointed out to them fome of his may-he's^ by which they might affent to the truth of that Article, and his Lordfhip's Dodrine alfo of no Benefits being annexed to the Lord's Supper, without entangling their Confciences. In my poor Opinion, 1 think his Lordfhip had much better have let quite alone the Churches Offices, as well as the few Fathers and other Au- thorities that he calls in ; than juft to touch them as he does^ like a pair of hot Tongs; as well knowing there was nothing for him there ; and to have fluck flridlly to the Letter of his Title Page, and made the befl of his Caufe in drawing from Texts of Scripture alone ; as in truth his not do- ing fo, is going out of his way, and breach of Promife with us, as well as breach of his own Principles. Butinflead of drawing his Dodrine from Scripture alone, I don't fee, but he is glad to draw from any thing that he can lay hold of, to 2 give [6] giv^ coI(5iir to his Doctrine ; and as willing as another Man, to get any body to fpeak a good word for his Notions; notwithflanding the big Words that he gives out to the contrary, of its little Importance. And what he draws from Scripture, is not the willing and genuine Spirit of the Texts, but ex- preft and wrung out, aS with hard fqueezing,- and no fmall ado •, nor is any of it clear, eafy, or fincere \ he not producing one fingle Text for him uncontro verted, but what he is forced by dint of critical Labour to make into Soil, before he can raife Propofitions, or gather Fruit from it •, but there is not one that can be called plain or clear. It is a Triumph with him, if contrary to the more general and received Acceptation, he can make a Text bear the Senfe and Conftrudllon that his Do- ctrine requires. And efpecially in the Offices of the Church, it is well if he can bring them fo far in fight of his Principles, as to make, by the help of ajlrong Figure ^ a thus it jnay be f aid of it \ and thus the Lord's Supper ?nay he called ; and in this Senfe any religious Ceremony may be called ; and the Com- munion may be called^ &c. His reconcilements are fuch come-offs as thefe ; and Men that are difpofed to trifle infmcerely with plain Senfe, and Propri- ety of the Name^ Nature and EffeCfs of the Sa- crament, and want Pretences for themfelves, by which they may have the Reputation of Church- men, and qualify themfelves for the Advantages the Law of their Country has annexed to being fo, by may be faids not very confiftent with Propriety and Chriftian Simplicity, may hence borrow Patterns, how it may be done •, a V^o. which his Lordfliip muft be very forry to have this or any of his Labours perverted to, fo con- trary to their Defign. The r 7 ] The Negled of the Duty of receiving the Sacfa- menr I take to arife from one of thefe two con- trary Caufes; e.ther>y?, from Terror; or 2dly, f.om Contempt; from, that is, either too h .ah Ufr°nf r?,?P''"'°" «f the Nature, End Ld life of the Inft.tution. And in the middh be- tween thefe two Extremes, the Seat of Virtue, is cl" t' °.^ ^"'^'^' ^"^ '^' Doftrine of our Church; and to fail between thefe two Rocks To as keeping clear of the one, not to run foul up- on the other, is the Difficulty; not to be preci- pitated by the «V7J^^.5.M«, as they call it ; by vioWH f^'" T ^u""'-'^' ^hat carries us too violently from that which we fly from, into the rSt^nrEteS'^^^-^- -generally Ftrjl, What keeps many from the Sacrament ^s Terror they are feared and frighted from it ; the Root of which, I take, in part, to be tL abfurd and monftrous Doftrine of Tranfubftanti ation I do not mean the Doftrine itfelf beS but Its Confequences ; for though I take our Peo & P ^'^ '""""^ °'' ^"^ ^™«d againft that Popirh Error in particular ; yet it had ftruck fuch a deep Impreffion of Dread and Overawednefs that the fuperftitious Remains which thatTm"en fee in fee that force in it. as to make it advifable to any wtruft to that alone -.efpecially fince there is noOc- cafion for it: But as it is not wanted, it may do wellenou'^h along with better Company ; and 1 Tm afraTdfhat the! e is not fo much Denionftration in this Areument, as his Lordlhip pleafes him- fel withaL And that doing any f'\R^"''^r hrance of any Per/on, does not neceffanly w«i>/y i» lodily Abfenl; nor his bodily Prefence inconfift- cnt with Afts of Remembrance of him ; but the feme very Perfon may be prefent, and yet Aftions done in Remembrance of h.m ; if the Fafts that he is remembred for, were but done in different Time and Place. Don't we commonly comme- morate what our Friends and Benefaftors have done for us, in Times paft, and Places diftant. in their Prefence? Nay, do not Men folemnly wmmemorate themfelves, doing or fuffenng Things remarkable? If Chnfl were to be remem- bred abftraded from all Circumflances attend- ing his Perfon, there might be ibmething m his Lordfhip's Argument ; but the Remembrance of his dying a Sacrifice for Us, is a Duty may be difchargid even by the Saints in Heaven, that are always in his immediate Prefence, and more effe- auallv for his being prefent, than by us from whom ■ his Body is abfent. If Chrift were bodily prefent in an Affembly, could they not, notwithftand- int^ receive the Sacrament of what he called his Body and Blood, in Purfuance of his COTimand, in Remembrance of what he did and fuffered for them upon the Crofs ? Was not the Sacrament o- rieinally adminiflered by himfelf, m Remeni- brance of himfelf? But of this more hereafter If the Papilts make an Abfurdity of this, m making the Sacrament his natural Body, the Abfurdity arifcs from the natural Impoflibility of one Body being [9] being in feveral diftind: Places at one time, and not from the A(5l of Remejnhrance impl^ivg bis bo- dily Mfenc^ ; which none are fo unJeained but perceive the Force of"; that the fame numerical Body that is here, cannot at the fame time be there and every where ; the Churches Argument at the End of the Communion Office. Or 2 J/y, what fcares our People from the holy- Sacrament, is partly the Danger of doing liunwor^ thily \ which fome of our Divines more pioufly than prudently, have polTefled Peoples Minds withal, by firaining up to too high a Pitch, the Duties of Examination and Preparation ; which they make to be too formally tedious and nice and cri- tical and difficult a Talk; and partly the Penalty denounced by St. 'Paul to failure in proper Qua- Jification, viz, 'Damnation ; which as in ufe with us in Englijh^ founds dreadfully enough indeed to ftartle well difpofed Perfons, and frighten them from venturing too freely on a Duty of that dangerous Experiment ; which Expreffion wants its due foftening to be truly and generally better known. And here the Right Reverend Author has dif- played his mafterly Talent, in effectually light- ning both the Burden of Examination and Pre- paration, and that alfo from the Nature of the Danger of the Penalty, and the Fear of running into it, if he has not over-done it; and which is worfe, had he not with removing the Danger and Trouble, that kept Men otF, removed alfo, the Invitations and Inducements that draw Men to it; and from a Feaft of fat Things, a Banquet of mojl heavenly Foody fo divine and comfortable a 'Things (Exhort.) inftituted and ordained holy Myfteries as Pledges of his Love^ to our great and endlefs Comfort ( Office of the Com. ) which one would think B ftiould t lo ] flloiild fpeak great Benefits, reduced it to be the moft meagre Banquet, that ever under the Name of a Supper^ God prepared for the Entertain- ment of Sinners to draw them to Converfion, or of Saints for their Repaft. From the Reprefen- tation of a Marriage Feaft^ a great Supper^ where Oxen and Fallings are killed^ and all nings ready ; our Bifhop would turn the Exhortation to come if you think fit, to the jejune and barren Duty i but here is nothing for you I afiure you ; here are no fuch Bounties or Largefles, as are fondly ima* gined to be beftowed ; no Privileges^ ?io Benefits, tio Advantages^ no Grace ^ no Faith ^ no Gift of God^s Spirit •, no Food, no Phyfick, to cure or firengthen and refrejh your Souls j nor any fupernatural Fa- vours of any Kind peculiar to it ; all which is no letter than a Dream, which will end in Difappoint- ment when you are waked out of it. But then indeed as there is little to be hoped for, fo there is but little to be done ; here is only an A6t of Memory to be exercifed, to think on Chrift, and the Work is over j which you may do any where, at any time, as well among yourfelves at your Leifure at Home, as at Church. My Lord has made the Way to the Communion Table as eafy and fafc as Heart can wifh ; as free to be come at, as if it flood out upon an open Common ; but then he has left it empty and unfurniflited of what (hould draw Men to it: Were his moral Virtues left at that Rate, without Rewards on one Side, but not without a frightful Peril denounced on the other, to Failure in Circumftance of Difcharge ; the O- bligations to pradlife them from the Law of Re- Allude and Fitnefi^ &c. would bring in but few Cuflomers to exercife them •, and 1 have that high Opinion of his Lordfhip's worldly Prudence, in fuch Cafe, that that fingle Virtue would prevail oveB" over Obligations Co fa^, as to make him excufe himielf to the others. If St. PWs oimxji in the Inftitution, implies a 'm>>^d}i4f, and as often as ye eat this Bread and drink this Cup, lays an Obligation of doing it, as often as folenin and appointed Occafions to do it, of- fer themfelves *, as it is a great Reafon to make us thank, that our Saviour annexed to it peculiar Benefits, if it were but to balance the Trouble, the Danger, and Difficulties, that might dif- courage us from the Duty of its Frequency % and to take off the Senfe of any of thofe Benefits, is a greater Difcouragement to the enjoin'd Duty of frequent Difcharge, than lightning the Troi4» ble of Preparation, and the Danger of Unwor- thinefs, can make up. For where the Value of the Prizes are more than anfwerable, the Senfe of Difficulties and Dangers in the Means, are drowned in that of the End, which makes them feem light, and gone through with greater Care and Application ; and had his Lordfhip took off, notfome, but entirely all, both Trouble and Dan- ger from the Duty of receiving the Sacrament, as he has took from it every Benefit and Privilege in particular, that have beqn believed to be pecu- liar to it; yet the Indifference of the Adion, and no Hopes of Advantage from it in View, would make the frequent Difcharge of it a Burden, cho* charged with none befide. And indeed were any of God*s Commands, though attended with nei- ther Danger nor Trouble in their Difcharge, flript of ail propofed Advantages, their infipid, and impertinent Innocence, would make frequent A6ts of Obedience to them feem a Grievance; and much more, if a heavy Penalty hung over the undue Difcharge ; and to leave but any Part of the Danger Handing from unworthy Partici- B 2 pation^ [12] pation, as his Lordfhip does, and no peculiar Benefit, to weigh againfl. it *, to charge it though but with a Sandion of Slight and accidental Pu- nifhment, but with no fuch of Reward, in like manner peculiarly annexed to it, is making it fuch a forbidding Inftitution, as is enough to make Men fhy and backward to come to it. And Bi- {hop Burnet {Exp. Art. 28.) juftly here fays, we ma) well conclude that the good Effe^s upon the wor- th) receiving of it., are equal., if not fupericr to the lad Effetls upon the unworth) receiving it y and that the 'Nourijhment which the Bread and Wine give the Bod), are anfwered in the Efe^s., that the Thing fignifed h) them^ has upon the Soul. Thofe who go to the Sacrament, and them- felves think, and would perfjade others, that there is nothing to be got by the receiving it, are in the right to take care to lofe nothing by it. And if our Saviour did not inflitute it to do them any good, to be fure he did not intend it fhould do them any harm ; fo fince he has peculiarly an- nexed no fpiritual Benefits to it, it would be hard on its Account to lofe thofe temporal ones which the Civil Power has annexed to it. His Lord- fiiip's Dodlrine leaves it fuch an unpromifing Piece of Service, that few would care to meddle with, more than need muft \ run the Rifque of being damned, . if they received it unworthily, and have no Promife of good from it, but their Labour for their Pains, though they did it wor- thily. A Sanction of Punifhment annexed on one hand, and none of Reward on the other, looks like the A61 of a Legiflator, that would tempt his Subjeds to Difobedience. It is a Queflion, who go to it more unworthily, thofe who go with no Hopes of Benefit from it, by tht Jtrengthening and rcfrejhing of their Souls ^ without any worldly I Advan^ [ u ] Advantage; or thofe who go with thofe fame Sentiments, as a legal Qualification for fome good Place, for the itrengthening and refrefhing of their Bodies, by the Increafe of worldly Inte- reft; thofe who ftand the Chance of the Penalty, being fare of fome thing, or thofe who Hand the fame Chance from the ilime unworthy Thoughts of it, for nothing. A fecond Caufe of the Duty of the Lord's Supper being neglected, is Contempt *, which arifes from feveralCaufes •, as from Atheifm not formal and firm Scheme, fo much as from a thoughtlefs Prophanenefs, and ruftical Stupidity ; a barba- rous and heatheniHi Habit of Irreligion, contra- cted by an immerfednefs in fenfualities and world- ly Cares; a State that Men falling into, live on, forgetful of God and Religion : Spriritual Drones and Sluggards, that will not be at the Pains of difcharging the Duties of Religion. Or chiefly from Infidelity ; founded on Deifm, and what they call natural Religion ; teaching Men to defpife Revelation, but particularly its pofitive Duties called ; and running down the Sacraments efpecially to the loweft Degree ; calling the Lord's Supper a Rite^ as a Name which they think expofes it as contemptible ; refolving all Reli- gion into their Morality, into Virtues and Vices, not exercifed as God's Commands, but from higher Obligations, as they pretend, on Nature's foot, arifing from their 1 know not what, Reafon and Nature of things 't a Syjtem of moral Duties, whok pra^ical Excellencies are the true Heiojjts and exalted AccompliUoments of a Chriftian Life (p. 156.). It is in fhort, the modifh, but lalfe Diftinciion of religious Duties, into moral and pofitive ; the ex- tolling to the Skies thofe of the former Kind, ^nd deprefling thofe of the latter ; which almofl: follows [ 14] follows of Courfc, as naturaJJy as the iiftjng up crue Scale, deprefles the other. It is the Effedls and Influences of this deiftical Doctrine and Di- flindion, that has infenfibly betrayed the Chrifti- an Faith in the Minds of our People ; a Poifon that has been working this Century pall, but fe- cretly, and in the Dark ; till now of late, con- ceited of its Strength, and Intereft, it has broken out in open Attack upon the Chriftian Revelati- on •, mixed itfelf with Sermons and Books of Religion, gain'd itfelf an Intereft in thofe, whofe foiemnell Obligations added to their Chriftian ProfefTion, made it their Duty to oppofe it *, in- fomuch, that if Fame be not a great Lyar, the Right Reverend Author of this Treatife himfelf, in fome or all the Cathedrals where he has prefi- ded, might have heard the Religion of Nature preached up, inftead of the Religion of Chrift; feen thofe ftrutting under Scarves and Lawn, and feated in Stalls, and prefiding over the Admini- ftration of thofe Sacraments and Chriftian Ser- vices and Ordinances, which they were openly attempting to vilify and deftroy ; exercifing that ecclefiaftical Authority and Jurifdidion, which they were enervating and expofing as contempti- ble •, and from Diftemper endeavouring to be thought Conftitution, making Shipwreck of Faiths Creeds^ and every Chriftian Grace ; Terms they fcem religioufly to abftain from, leldom dropping from their Mouths in Sermons, or their Pens in their religious Treatifes. His Lordihip knows, that this cried up Religion of Nature, is a Religion that is not drawn from exprefs 'Texts of Scripture alone^ a Religion that our Saviour is iilent about ; his Apoftles Strangers to*, and the Scriptures New and Old ignorant of. From what Texts does it appear that Chrift is only the reviver C ^5l of this pureft Religion^ the repairer and mender only of its decays ? From what Texts is it drawn, that the Chriftian Sacraments, and the Inditutes of Chrift, are Duties lefs excellent and neceflary to human Salvation, than thofe of this never heard of Religion till of late? Or that the Gifts and Graces of the Holy Spirit, are not equal in value to moral Virtues ; that thefe muft be exalted above them, and diftinguifhed from them by Names of Superiority: It is poiTefling Mens Minds with Inculcations, that if they are but good moral Men, live honeflly, hurt no body, give every Man his civil due; as for the Sacra- ments and Chriftian Ordinances, they are not fo neceffary, they need not trouble their Heads much about them ; they are Pofitives^ Indifferent s in themfelves, which i^ they may be impofed and complied withal, yet fignify little, whether they carefully attend their difcharge or no, having no Advantages particularly annexed to them. But for moral Virtue, that's all in all, though not of God's making fo ; but from the Nature and Rea- fin of things^ not his determination *, that is the Suhftantialy and for the reft, there is not much in it whether they do it or let it alone i the mod ex* travagant Rant of this kind, we have in Dr. Clarke ( Evid. of Nat. and Revel, Relig. ) I hope a youthful fally from Imprudence, rather than ill Defign in that great Man, becaufe fo inconfiftent with Chriftianity. As his Lordfliip is throughly fenfible of this Danger from the Infidel quarter, and of the no- torious and infolent AlTaults that have been made upon the Chriftian Religion and Revelation ; i^o I wifli that his Lordfhip hadexpreft as much care and concern in this Treatifc •, whilft he is reform- ing the dangerous Errors and Superfticions of our Church, [ i6] Church, by having too high thoughts of the Holy Sacrimenc, and expedting more good from it than Chrid pd into it ; which is Jittle or nothing at alii to have guarded againil the Contempt of it, from the Infidel extremes; fmce his Subjedl of declaring its Nature and Ufe^ fo fairly led him to do this, and threw it fo full in his way, that he could not flip it over without notice, and note of Difapprobation. And fince I am not aware, that his Lordfhip has ever dillinguiflied himfelf at any time in defence of the Chriftian Sacraments, or Revelation ♦, but the World on the other Hand, his Lordfhip muft befenfible, has been fo uncha- ritable, as to fully his epifcopal Charadler, as "wtW from the Condud: of his Life as Writings, with MifconftruClionsof his favouring and patro- nizing thofe Infidel Notions that are now endan- gering Chri(lianity,and bring Contempt^ and there- by negle6l upon the Sacrament of the Lord's Supper, the Do6lrine of which he is fetting in a right Light. His Lordfiiip indeed gives us to underfland, that the great End in view in his Writing this Treatife, was to defeat the pernicious Defigns of Infidels ; but I muft own the Method he takes isfo indired:, that I fliould not have found it out, had he not told us fo. ( Preface p. 8. ) TDe hejl Prefervative againjl the chief Attempts of Unbelievers ^I am perfuaded^ is tojhew the Religion of Chrijl to the World as he left it \ — 7ior ean 1 think any time more trtd'jfeafonahle to guard ngainft Superflition of any fort ^ than ivhen Infidelity is making efforts ; which is ever feen to draw its main Strength from the Extravagancies and IVeakneffes of Chrijlia?u, and 7wt from the Declarations of Chrifi to his Apoflles. The [ 17 ] The chief Attempts of Unbelievers we know, and fee, are to deltroy divine Revelation. The Do6lrines and Precepts of which, delivered by Chrift and his Apofiles, is, I fuppofe, what hisLordfhip means by Religion^ as Chrifi left it-, and their true fenfe and meaning. The World to whom this Religion is to be fhewn, muft be believing and profeffing Chrifti- ans ; becaufe it is a Prefervative for them ; who are to fhew it to one another. But in cafe there fhould be a Doubt which is this divine Revelation, or about any part of it ; his Lordfhip fhould hive told us, who is to judge and determine, and fatisfy Men which are the Divine Records, and which the original Words of them •, and that this is the Churchy that is witnefs and keeper of holy Writ. (Art. 20.) And fuppofe there is further again a doubt of the Senfe and Conflrudlion of thefe Words, People muft know, who either by divine Appointment, or fo far as there is not that Appointment, who by their own Choice and Ap- pointment, they are to be concluded by \ and this it is evident each particular Church is to its Mem- bers ; fo far as its determinations go, and fo long as themfelves chufe to be fo : Thefe things agreed upon ; then indeed the Office of Showers comes in. And thus his Lordfhip, whom 1 highly re- verence for the Dignity of his high Station, and epifcopal Charader, is a regular and eminent Shower of the Religion of Chrifi to the World as he left it^ eftabli filed and exemplified, in the Do- dlrine and Practice of the Church of England, agreed to by himfelf, to the Members of that Church ; who have agreed to, and accepted ic accordingly as fuch *, and to fiow Religion as Chrift left it, appearing in and through the Do- drines of the Church to its Members, may, as C his [ i8 hisLordiliip is perfuaded, be the befl Pfefervative againft the chief Attempts of Unbelievers, ^hs Religion of Chrift as he left it, abfolutely fo, are the Scriptures •, the Churches determination of the Scriptures, fo far as they go, are Chrift's Religi- on, ex bypotbefi, as fo admitted and agreed to by- its Members. But neither his Lordfhip, nor any- other particular Perfon, ought to make himfelf Shower general to thefe Members, of Chrift's Reli- gion, fo lar as to lay before them his Account of the Lord's Supper, or any other Dodrine drawn from Scripture, as the immediate Rule for the Members to believe and walk by; or otherwife, than in Subordination and prefumed Conformity to the Determinations of the Church ; much lefs to brand with the Name of Su;perftition, PVeaknefs^ and Extravagance^ all Senfes of the Terms of In- ftitution of the Lord's Supper, or other Do#-^ <5lrines, but thole he thinks fit to affix to them, or which are not luitable to his Paraphrafes and Ex- pofitions •, or condemn all thofe, who underfland and pra6life the Churches Dodlrine, of that di- vine Ordinance, unfuitably to his low tafte of it ; for this is not being a Doer of the Duties of Chrift's Religion, but a Judge, and ading the Part that only belongs to the Head and whole Le- giflative of the religious Eftablilhment. To gi.ird againft Siiperftition, is feafonable at all Times, and fo is it to guard againft Infidelity too ! And if it is more feafonable to guard againft Su- pcrftition thai ordinary, when Infidelity is making its Efforts-, by the fame Logick, it is more fea- fonable alfo to guard againft Infidelity, when Su- perftition and Popery is making its Efforts; which draws as much Strength from Infidelity, as Infide- lity does from Superftition -, for I am perfuaded thatourFree Thinkers, Deifts, and Religion of Na- ture C '9 3 ^ture Men, have done more Service to Popery, •than Priefts and Jefuits do by their Converfions. And my Lord of W^ r himfelf, by this fo feafonable Treatife of his, and fome of his other Works, whilft he is labouring to reform the moderate Do6i:rines of ours and other Protedant Churches concerning the Sacrament, by too much debafing of it, may, to his great Trouble, be a double Contributor to thelncrcafe of the Number, both of Papifts and Infidels amongft us, by dri- ving Perfons fcandalized from the middle way in- to each Extreme, and make more Profelytes to the two Extremes, than to his own Notions. If Infidelity arofe from Superftition, than the more Superftitious, the more Infidels ; then there would be more Infidels under Popery, then Proteftant- ifm j but there does not appear, at prefent, to be fo many open and profefied ones; then we fliould have fewer Infidels amongft us, now we are reformed, than before ; but his Lordfhip will hardly find fuch Efforts againft Chriftianity, un- der the grofleft Super ftitions of Popery, as are now amongft us ; and the Growth of our Infideli- ty is fo much the more unnatural, as it is in a Soil that does not abound with that from which, his Lordfhip fays, it draws its main Strength. His Lordftiip indeed tells us of feveral Sorts of Super- fiition^ that we are to guard againft ; it would have been kind in his Lordfhip to have told us not only which thofe Sorts are, but which arc the very Superftitions of each Sort, that we might the better guard againft them ; I hope his Lord- fhip does not mean any in the Church of England (though 'tis true, the Errors he impugns are chief- ly thofe, unlefs Tranfubftantiation. ) For though the Hopes and Belief of receiving Benefits from .the Sacrament, be fuppofed to be ill grounded, C 2 yet [ 20 ] yet I hope his Lorddiip will think it enough to have them fome of his Weaknejjes and Extravagan- cies only, without ranking them with Superftiti- ons; at leaft till they are clearly difproved. And why mufr we only guard againft Superllition, and through thatlndiredion, againfl Infidelity? Are there to be no Defenders of the Faith ? Why may vfc not contend ear nefly for the Faith once delivered to the Saints? Are Atheifts and Infidels fo well fortified, that there is no making Imprefllon up- on them with rational Weapons? Plave not In- fidels their Weakneffes and Extravagances^ as well as Chriftians, from which Chriftians may draw Strength againft them? Why does not his Lord- iliip at our Head, asdirtclly attack Infidelity as it docs us? And point fome of his Artillery againft them, and face them bokily and ftrenuoufly ? Who are we afraid of difoblJging, or what are we afhamed of? I v/ifh I could fee his Lordfhip, Chrifiim Hero like, with the Shield of Faith in his Hand, with which the Worthies of old did fiich Wonders, lead us on againft the Armies of thefe Aliens, and roundly charge thefe Deifts, and Religion of Nature Men home; and let them and the World fee, how much they are miftaken in their Man, and how fiir he is from having that Inclination to their Principles, that envioufly and malicioufly, they have thrown out Infinuations to credit their Caufe, of his having ; befpattering his great Name with Calumnies equal to the grolfeft Immoralities to a Chriftian Bifhop. I readily agree with his Lordftiip, that it ought to he far from the noughts of every Chriftian to leffen any Privilege^ or undervalue any Pro?nifes annexed by Chrift to any Duty or Inftituticn cf his Religion (Pref. p. 5.) and that is a Fault to which 7w Chriftian can have the haft Ttmpation^ i^c. But left this fhould be faying [ 21 ] faying hard Things of himfelf, he not very incon- fiilendy in the fame Breath unfays it again, and tells us, that this incxcufable Faulty that ought -to be far from the Thoughts of every Chrijiian^ that wilful- ly to attempt it deflroys the Chriftian Charadler ; this I think may with Truth be faid, that an Er- ror of this Sort, does not really hurt any Chriftian ; ( Pref. p. 5.) And accordingly he encourages Men by Reafons added to his Example, to vilify, rather than magnify, divine Inftitutions; though the Generality of Mankind will hardly be con- vinced, but exalting, rather than debafing, God's Inftitutions, is the more rational and fafer Side to err upon. God will certainly perform, his Lordfhip fays, what he has promifed to every one who partakes of the Lord's Supper worthily. But what fhould he per- form, when his Lordfhip contends for his promi- fing nothing at all? If in this, as in other Cafes, it will be to every Receiver according to his Faith, his Lordfhip, ^c, can come in but for little Share of good, whatever they may efcape receiv- ing the other way. But what indeed may not Men with great Reafon hope, though no exprefs Promife is made for it, from fuch an Inftitution, of fuch an Inftitutor, fo folemn, exprefled in Terms fo full of Wonder and Magnificence, fo awful in every Circumftance, and commanding Airurances, of carrying more in it relating to us, than ever natural A6i:ion did before. Figurative Expreflions ought to be conflrued in proportion to the Height and Dignity of the Refemblances made ufe of; which in this Cafe are fuch, that nothing but flraining them up to the Nonfenfe and Abfurdity of Tranfubflantiation , can be thought magnifying them ; and to fink them down to Matter of fmall, or low Importance, is to ^ charge [ 22 ] charge both the Inflitutor, and his Apoftles, with Impropriety, and a dangerous Choice of Terms, that could not but miflead us. The Words them- felves promife every Thing thatis great and good ; and want no Promifes to heighten our Expedla- tions of fpiritual Advantages from the Duty dif- charged , to infill upon which, is an unworthy Re- flexion upon them, and a Reproach to him that is their Author. His Lordfliip's Hypothefis is; 'That an Account of the Nature^ and End of the Sacrament of the Lord's Supper, ought to he drawn from the Texts of the New Tejlament relating to it ( which is the right TVay of examining into its Nature and Extent,) ■ And the New Tefiament alone to he depended on, from which we ought with the great eft Care and Hone ft ^^^ to take all our Notions of this Duty. Thus far we fet out together, all agreed ; but how clofe his Lordfhip keeps to this Hypothefis, and the Method promifed in his Title Page ; and how fuccefsfully and confidently with himfelf he profecutes it; the Reader will prefently findc Prop. I. The partaking of the Lord's Supper, is not a Duty cf itfelf \ or a Duty apparent to us from the Nature of Things \ hut a Duty made fuch to Chriftians hy the pofitive Inftitution of Jefus Chrift. Rem. His Lordfhip is refolved to make fure Work, and to build his Dodlrine upon a Rock, though 'tis of his own making: For this Foundation of his, however deep and Itrong, yet is Breacli ol Covenant with usi for his Lordfhip will not pretend, I believe, that the Difl:in6lion of Chriftian Duties, into pofitive, and thofe from the [ 23 ] the Nature of Things, h an Account of the Nature of the Sacrament^ drawn fro7n ^exts of the new or old 'T'ejlament^ that alone ought to he depended upon. For my own Part I know no Duty in the Chri- ftian Religion, but what is made fo by pofitive Inftitution ; if there is, it is not properly a Chri- llian Duty *, nor do I know of any Duty or Obli- gation, either in the Chriflian Religion, or any Religion, or out of it, but what is from pofitive Inftitution. Well, but let it be a Duty made fuch to Chj^ijii- ans h J the pofitive Inflitution of Chrifl : Why muft: it be ever the worfe for that, becaufe it is of his making? Oh! it muft to be fure, fays his Lord- fhip; a Duty of Nature's making, //w?z the Nature and Reafon of things, one good fubftantial moral Duty, is worth two of God's making at any time. Well, let this too go as his Lordftiip would have it for the prefent ; that there are but two forts of Duties, a right, and a wrong that have nothing good in them ; and the Lord's Supper is of this wrong fort ; but is this comparative excellence of a moral Duty beyond the Lord's Supper, drawn from Texts of Scripture ftill? Or is his Lordfliip not come to his Bufinefs yet, and this is to go by way of Preliminary P And what are we to fuppofe that his Lordfhip gains to his Do6i:rine by the Sacrament not being of the better fort of Duties, but a command of Chrift's only ? Oh ! the Lo- gick is plain : Would Chrift do you think annex any top Benefits to a trifling Duty of the worft fort? And why not? Virtues they tell us are their own Reward ; and pofitive Duties, being fuch as they would have them, want Rewards annex'd moft of allj according to themfelves. Prop. r Hi Prop. II. All poft live Duties^ or Duties made fiich by Inflitu- tion alone^ depend entirely upon the Will and Decla- ration of the Perfon that inftitutes or ordains them^ with refpe5l to the real Defign and End of them^ and confequently to the due Manner of performing them. Rem. All Duties are pofitive, fo all depend as he lays on the Will and Declaration of the Infti- tutor; and I defy his Lordfliip, or any one elfe, to prove there is fuch a DiflincSlion, not by Texts of Scripture only, as he ought to do it, but by Reafon ; or to inftance in one fingle Duty, in na- tural, religious, or civil Life, that is not from divine, or human Determination. IJow few of the common Body of ChridianSj to inftrucft v/hom he writes this Treatife, know what the Ter-^s of this Diftindtion wcr^/ and /•i«wf when he had given Thanks ; St. Matthew ( chap, xiv. 19.) fays, cuao^j;:??, he hleffed\ and St. L^^^, to put out of difpute ("chap. ix. 16.) what was the Obje6t of his BlefTing, adds Avrii, he hlefs*d, not God, but them, that is, the Loaves. Where [40] Where the Conflrutfbion will not bear Thankigl- ving for the Senfe of cdao^hj? any more than the Word (zV) wiJl bear it in our Tranflation. Not that tying the Senfe of iMhoyncui^ to our Saviour's giving or praying for a Blelfing upon the Bread he took and brake, excludes his giving Thanks, aslhavefiid, but probably includes it, though not exprefs'd j each part of the folemn Aciion, of praying for a BlefTing before Nourifhment re- ceived, or giving Thanks for it afterwards, being by a compendious Cuftom of Speech ufed for both 5 as faying Grace with us, means both beg- ging God's BlefTing before our Meals, and giving God Thanks afterwards, its proper Senfe; or becaufe the Benediction was a mixed Form, and had Gratulation commonly in it ; ex dtiplici expofi- ticne una facile conflatur^ jungimtur ibifimul^ & gra- iiarmn a^io^ & promij/ionum cojnmemcratio^ (Per. Mart.) As the Tipblay or Berachoth at the Jewijh Paflbver, for that Reafon bore either Name, Blejfmg or 'Thank/giving •, and Grotius obferves, that the Syiac renders Ivhoyiicna^ both by Benediufion and Thank/giving alfo -, and the Evangeliils ufed both Words to aiTure us more particularly that our Saviour did both. Befides the order of Time when our Saviour pronounced this IvKoynmi^ and the Place it (lands in, makes BenediuUon much more likely to be, if not its only, yet its prin- cipal Senfe i and Thankfgiving alone to be lefs proper-, for as praying tor a BlefTmg naturally goes before the receit of a Renefir, and looks forward •, foThankfgivingas naturally looks back- ward and follows Favours received; and to give Thanks for our Bread before we cat it, is as im- proper, as praying for a Blclling upon it unfeafc nably, not till 'tis over. And our Saviour's giving his Blefllng to the Bread before he brake K [ 4< ] it, of gave it to his Difciples, or they eat it, givds Propriety to the Adtion •, whilft giving Thanks for it, before that was done, is out of Time and Place. For Chrift to give his Blefling to that Bread that he was about to give his Difciples, to make it efficacious to all the good and great Pur- pofes which the Solemnity of the A6lion requi- red, is an eafy and natural Thought ; but that he fhould thank God for what was not yet given, is not fo proper. Befides, as ooKoyHv is ufed for ^hankfgiving, ho-^u'^Civ is obferved for imploring a Bleffing. {Grot. Matth, xxvi. ^6,) And the Lord's Supper was called by either Name, by the Ancients, Eucharift, or Eulog^^ though the former has more prevailed. And for the fame Reafon that his Lordfhip would have M^Ao^Hcm;, to figni- nify, giving God thanks for the Bread ; one may fay that ^;^e/9Ti»a?, fignifies begging a Bleffing upon the Cup ; and not giving Thanks. Tho' l^\oyriaui did not fignify he Me^/pd the Breads yet his taking it up alone, his formal Touch blefied and confecrated it; his calling it, upon taking it up, his Body, farther ffiews that it was bleftto Purpofe y or fhews that it did not want it: Though no more had been faid or done to it, the giving it that Name, and making it the Thing, proved it blef- fed in thehighell Degree. To pretend that what he vouchfafed to bear the Name of his mojl hlejjed Bo^ dy and Blood ( Office of the Com.) was not bleffed, is the Height of Prophanenefs ; and to fay, that it does not blefs thofe who worthily receive it, in fome manner is little lefs fo. And if our Saviour at the Inftitution blefied the Bread, and at the fame time annexed thereby the Confequences of his Divine Eenedidion upon it, fo by that Bleffing then annexed, he annexed it to attend the faithful and worthy Difcharge of doing F the [ 42 ] the fame, which he enjoin'd the Continuance of. The Reader mull here obferve how confident, as well the Length of thofe Paraphrafes, which inake up a great Part of his Book ; as well as his no lliorr, and hard laboured Explications, as well of this hrft Word, as moft of the reft that he un- dertakes •, are with that Plainnefs^ Simplicity^ and Brevity of the original Account, which his Lord- fliip fpeaks of; and which make him refled: on Enlargefnents^ and Treatifes upon this Suhje5i ; each Chrijiian of the loweft Underftanding will judge. The original Account^ he fays, (p. 20.) takes up hut two or three fmall Verfes in any one of the Evan- gelifis^ or in St. Paul. Tet two or three fmall Verfes^ fo plain., fofimple^ hisLordfhip, who fpeaks a great deal in a little, fwells into feveral hundred Lines by his Paraphrafes only, to put them in a tole- rable Light to his Reader ; and it is well if he does fo at Lift; and his Explication fometimes of a fingle Word, cofts him fome Pages ; and I am apt to think muft coft him fome more, to juftify moft of them. To turn his Lordfhip's Words up- on himfelf : How can one imagine that our Lord left hislVilltohe thus declared for him^ by a Man who jhculd live near two thoufand Tears after him .'^ (p.23 .) I fay not this to refieol on any well meaning Writer ; but on a well meaning Writer, refleding upon himfelf. The next Part of the Inftitution which his Lordfl^ip explains is, St. Luke xxii. 19. l!his do in Remembrance of 7ne. On thefe Words his Lordlhip founds the follow- ing Propofition. Prop. VIIL // appears from thefe Pajfages , that the End for which our Lord injlitutcd this Duty, was the Remem- If ranee [ 43 ] hrance of hmfelf-, that the Bread to he taken a?id eaten, was appointed to he the Memorial of his Body broken \ and the Wine to he drank, was ordained to he the Memorial of his Blood floed \ or according to the exprefs Words of St, Paul, that the one was to be eat- en, and the other to be drank, in Remembrance of Chrifl ; and this to be continued till he that was once prefent with his Difciples, a7td is nozv abfent, Jhall come again, R E M. I cannot think his I.ordfhip's new At- gument againil Tranfubilantiation, which under this Propofition he again mentions, to be more plain and eaf^j, to common Underfbandings, than thofe taken From theabfolute ImpolTibility of the Thing, and its Contradicftion to all our Senfes, From which I would not have our common Peo- ple wrought off from entire Dependance upon, by infinuated Diftrufts of it. Or its giving way to any other, ^s plainer ^T\d better: But rather flick to that infuperable one. '^\\\\^ feeing is belie'ving, and feeling the ^ruth with them \ the fame invincible Evidence of their Senfes, that our Saviour put the Proof of his Refurredtion upon \ and St. John that of the whole Gofpel, ijohni. i. that which we havefeen with cur Eyes, which we have looked upon^ ajid our Hands have handled^ mull and v/ill difprove Tranfubftantiation to them ; which nothing but irrefiftible Force will endanger the Kingdoms feign'd Converfion to, even though the Difcovery of this new Argument liad not been made. There cannot be a plainer Argument for unlearned Chri- ftians, than Fleflj and Blood cannot inherit the King- do7n of God', and our Savioui's Body fmce it was glorified in Heaven, has neither Flefli nor Blood for us to eat and drink, were it allowed to be really prefent, and received in the Sacrament; ^\\i\ i,f the Bread and Wine are his Flefh and Blood, F 2 which [ 44 ] which is unglorifying it, and changing back his glorious Body, to he like our vile Bodies \ uncloa th- ing it again from Immortality and Incorruption ; and making it every Thing that it was j but now for that Reafon they cannot be his Body, which is not now a natural, but a fpiritual Body, con- fifting of no fuch Materials -, its having either of is not. And to make their Doftrine confiftent, they fhould either change the Form of Confecra^ tion, and inftead of faying, this is 7ny Body ^ fhould iay this is Chrifl's Body, that was Flefh and Blood, but now is not fo ; or make Chrift have two forts of Bodies, one of Flefh and Blood to be received here in the Sacrament, in ten thoufand different Places at once, under all Dimenfions, made of Flefh and Blood, that the facramental Elements are changed into ; that was, and is not, to them neither Flefh or Blood ; which now is, and was not, when the Sacrament was inflituted. The very Name Tranfabflantiation is founded on falfe Philofophy *, all bodily Subftance is the fame, efpecially thofe that are the Subjedls con- cerned in this Doctrine •, Bread is daily turned in- to Flefh ', and Flefh again into Bread -, Wine in* to Blood, and Blood again into Wine; yet none ever thought, or called this a Change of the Mat- ter or Subflance, but of the Form only, and ac- cidental Properties ; and if the facramental Bread and Wine, were turned into the Body and Blood of Chrift, it would not flill be Tranfubftantiation but Transformation; a Metamorphofe, fuch as Ovid In novafert animas mutatas dicereformas^ Corpora - fpeaks of. But they change the Subftance, which needs not be changed, to make the Converfion they would have, [45] have,and do not change thofe accidental Properties, which do. Chrifl's natural Body is further changed from what it was when Flefh and Blood, than Bread and Wine are, when turned into Flefli and Blood, yet none will fay that Chrill's Body is tranfubflantiated, but that it is the fame Subflancc, and confifts of the fame fundamental Materials -, and if there is any Tranfubftantiation, it mufb not be of a Body into another fort of Body ; but of corporeal Subflance into incorporeal ; and if there were fuch Changes as they would have in the con- fecrated Elements, it muft be Chrift's Body that is changed into Bread and Wine, and not the Bread and Wine into that ; for we fee they do not change their Properties ; but cannot be fure t'other way ; if Chrift deftroyed the Subflance of Bread and Wine, and put his Body in its ftead, there ftill would be no Tranfubftantiation in the cafe, if there were Flefh, Blood or Body. Nay, though he changed the Accidents too, and gave them his own Form. And they had better turn their Do- 61:rine the other Way, and fay that Chrift's Body is changed into Bread and Wine, than the Bread and Wine into it ; for that we are fure is not, the other we cannot be fure of. That^ the Lord's Supper, as his Lordfhip af- ferts, was exprejly defigned for the Remeinhrance of Chrift after he was taken away^ has no Oppofers ; but barely for that and no more ; and that no Ef- fe(5ls were defigned to attend or follow that Re- membrance, has been as univerfilly difbelieved, or rather as unthought of, as out of all Chriftian Thought, as the other acknowledged. Prop. IX. Whoever therefore in aferious and religious Senfe of hi$ Relation to Chrift^ as his Difci^-le, ^performs thefe A^ion$ [ 46 ] jlolions of eating Breads and drinking IFine^ hi Re^ viemhrance of Cbrijl^ as a Perfon corporall'^ ahfent from his Difciples, mofi certainly perfor7ns them agree- My to the End of the Inftitution, declared by Chrijl himfelf^ and his immediate Difciples. Rem. That after their Confecration the Ele- ments are Elements flill ; the Bread is (till Bread, and the Wine flill Wine, and not Chrift's natural Body and Blood, is moft certain •, to think other- wife, is to belye at once four of thofe five Senfes that God has made the Foundation of all our Knowledge. That it is Bread and Wine that we receive, is as certain as that we have received any- thing, and Hands upon the fame Evidence as the whole Tranfadiion does •, or that we have received at all *, we have the fame Evidence for it, as that we have been at Church, and the Teflimony of two Senfes more for it, than that we have fecn the Priefl or People there •, and Tranfubflantiation fuppofed, is a lying Miracle ; it is to make Na- ture lie to us, us lie to ourfelves, and God impofe a Miracle upon us all, made up of Lies and Con- tradidion •, we mull believe thofe very Senfes that we disbelieve, and disbelieve thofe that we yet mud believe at the fame Time. But his Lord- fhip's new Argument againfl it from Remem- brance of Chrifl as a Perfon corporally ahfent^ muft bear the Bell, come of it what will-, though I have already obferved, that it is not too much to be depended upon. And in my humble Opinion, his Lordfhip had much better give it up, than en- deavour to fupport it by fuch a Novelty, and I think Extravagancy, as making the firfl Celebra- tion of it by our Saviour at its Inflitution, to be a mere empty Form ; and that his fo folemnly .6/, nowhere to be found. Indeed St. Paul feems to have added this, 5 ivAo^/J^, in fuch a manner, as on purpofeto give it a Senfe di- ilindt from Thankfgiving ; and by that to fix alfo that of ivAo^/c^i before, and to give the Reafon why he had called it the Cup of BlefTing before, fo as it Ihould not be miflaken ^ov thankfgiving', which is not the native Senfj of cuAo^ict, as we find by the Latins, who formed their Word henedico from it ; to fignify to hlefs^ and not give ^Thafiks ; and if, as ^tis likely, St. Paul ufed the Word, IvKoyia, be- caufe it is the Word that St. Mat ihezv and St. Afark exprefs our Saviour's Meaning by at the Inftituti- on ', this inilead of proving that Iv^oyU, and t^Ao- yia>, here fignify, to give nanks^ proves that our Saviour's \v^ti'^d the only Senfe reafonahh to he under flood by pariakingof Cbrift^ s Body and Bloody that it mud be an Ad of bare Remembrance only, without any thing more in it, or to be hoped for from it. This is a ftrange way of drazving the Nature and End of the Sacrament from 'Texts of Scripture alone ^ to infer from its being the Communion and Participation of Chrift's Bo- dy and Blood, that there can be no Benefits meant to be received from it. The next ofrenfive Term which flands in his Lordfhip's Way, and which he therefore by ex- plaining , endeavours to remove out of it, is the Name Altar, for which he takes occafion from St. Paula's mentioning the Table of the Lord; {Chap. X. 22.) ye cannot he Partakers of the Table of the Lordy and the Table of Devils. Rem. However juft his Tordfhip's Criticifms may be, in diftinguifhing an Altar from a Table ; yet the Diftindion is hardly to ht drawn fro7?i Scri- pture only ; where either Name is ufed lor either of them. In the Beginning of the Reformaatron there was a confiderable Difpute and Difturbance made a- mongft ourfelves, by hot People on each Side more nice than wife, by whether Name, Tabh\ or Jltar., what the holy Sacram^ent was admini- ft red upon fliould be called ; but fo long as the Nature of the Oblation is fettled, and the bloody Sacrifice removed, I think it indifferent, and of no great Importance, whether it is called an Altar or a Table now; or what occafion there is to re- vive this old Scruple, hardly worth making a ftir about, fo long as it is but put to its proper Prote- ftant Ufe. Thofe who called ita Table at firft, and determined it to be fo, however by way of Reve- rence, took care to add the Word holy to it, or in [62] m St. PauPs Phrafe, to call it the Lord^s Tahk. What is facrificed upon, is an Altar, and what is eaten upon is a Table; what ferves to both, anfwerable to its double Ufe and Refped, is ei- ther or both. Altar and Table ; which is the Cafe with us. The Name that we give to the holy Sacra- ment, viz. the Lord's Supper •, fpeaks our Senfe of its being a Table ; as it anfwers the Name Supper ; it is caird a Table, in the Orfice of its Celebrati- on ; the Lord's Table, this thy Table, ccc. its ufu- al Name is not only the Co7nmunion Table, but e- very Body fees that it is a Table in all our Church- es ; and yet to call it an Altar, I take to be nei- ther Popifh nor Superftitious, and thofe who ab- folutely deny it to be fo, to be equally fuperftiti- cus with thofe who iniift on its being called by that Name only. St Aug. de civit Dei, de altari Sacra- mentumfurnere, to receive the Sacrament from the Al- tar; fo far as Prayer, Praife, and Thankfgiving, doing good and communicating, are allowed to be Sacrifices, fo called in Scripture by the Apoftle in this very Chapter, (hewing that it was with re- fpedl to thofe Sacrifices that he gave the Name Al- tar, V. i^. by him let us offer the Sacrifice of Praife to God continually -, as well as in our Liturgy ; as they frequently are, fo far as offering Prefentive^^ and devoting ourfelves to God, our Souls and Bodies, are a reafonable holy and lively Sacrifice *, always par- ticularly afcribed to this Duty ; fo far the Sacra- ment has been called flill a Sacrifice , and the Lord's Table an Altar ; and as the original Greek fignifies an Altar to be facrificed upon, {h in ecclefid omni fccido fuerunt aU iaria, eor unique patres omnes meminerunt-, there were Altars in the Church in all Ages, and all the Fathers mention them ; and we allow that the Fathers called it indifferently Table or Altar, In PooV'^ SynopfiSy a Commentator, one or more, referred to by the 2 Letters, Letters, (^. in E,) gives it as his fird Opinion, Per altare hie intelligit visnfam dominicam^ ex quo Chrifti corpus i£ fanguinem jumhnus \ by an Alar he here means the Li rd*s Table, frojn which zve receive the Body and Blood of Chrift. Arid I believe all his Commentators of Note, that oppofc the Lord's Table being called an Altar, will be found to be Moderns only •, and Calvin and Beza^ fome of the firfl", whom others follow as in a Track, fpeak- ing rather their Senfe than their own, as is the common Cafe with Commentators. Beza , I think would reftrain the {%ve) to the Chriflian Mi- niftry only, exclufive of the Laity ; and by Altar would have meant the Oblations, ^c. which they live upon ; but this his Lordlliip thinks not worth notice, though feeming not averfe to underfland any thing but the Lord's Table by it, upon the liardeft Terms. Sometimes, becaufe Chrlfl himfelf is the High" Priefty the Sacrifice, and the Sacrificer too of him- felf •, the Altar that is here fpoken of mufl be in- terpreted to be the Crofs ; and the Crofs indeed as Chrift was offered upon it, may be fo far called an Altar-, and fo indeed feveraldo underfland it : But then it cannot be the Altar in this PafTrge, which we have, and eat from ; for a Table his Lordfhip has told us, and not an Altar, much iefs a Crofs, is proper for us to eat from :* and what we are to eat from it, viz, Chrift himifelf, his Lordfhip will not approve. Some of the Greek Interpreters, he fays, under- Jiand this Text of Chrift himfelf-, ivhoin they fpeak of as the Chriftian Altar, upon which all our Sacrifices of Prayer and Praife are offered to God. The Greek Interpreters, and indeed the Fathers in general fpeak of a Chriftian Altar ; and in fome Senfe they rcprefent Chrift as an Altar-, but then it is not fuch an Altar as is here mentioned, which is to be eat- X en [66] en from, much lefs to be eaten hlmfelf; for Al- tars themfclves, his Lordfhip has obfervcd, ufed not to be eaten from ; and much lefs to be them- felves eaten ♦, and offering Prayers upon Chrift, is very uncouth Language •, befides, the Altar of the Text is not fo called from our offering upon it, but from our eating from it. ^ere is a double Fi- gurehere^ hys Parens^ {Heb. xin.) Altar is f)Ut for the Sacrifice upon the Altar, by Synechdoche ; and the Sacrifice is put for Chrift •, but this eftablifhes what he would contradidlj for that whichChrifV is called an Altar by a double Figure from, mud be more properly an Altar, than what it tranflates its Name upon, '^he Altar, fays Dr. JVhitby, fignifies the Sacrifice offered upon the Altar, is plain from this, that of this Ahixr they were to eat-, but he ilrange- ly miftakes the Particle, of, in the Text, (which is a Prepofition, and means, froin,) to be a Sign of the Genitive Cafe •, and what he fancied made it plain, that the Altar fignifies the Sacrifice of- fered upon it, becaufe they were to eat of it ; makes it plain that it does not fignify the Sacrifice, becaufe they were to eat of, that is, from it-, for inflead of eating of the Sacrifice from the Altar, he makes them eat a Piece of the Altar from the Sacrifice. When his Lordfhip has fiript Interpreters and Fa- thers of all both Authority and Importance, {Prop. 5.) methinkshe fhould not give himfelf the Trouble to quote them here, and elfewhere, where he can pick up from them what is for his Turn. If Altar is a Name of greater Dignity than Table, why fhould not his Lordfhip in a found Senfe permit the Lord's Table to have the worthier Name, but fcuffle foearneftly as he does, by ftrain'd and unfatisfying Conflrudions , to deftroy that Share of Title that Altar has in it : The truth is, the vain and needlefs Fears of Superflition have in fome Cafes driven us into as great [67] great Supcrflitlons, as thofe of the Papifls we fly from ', and our anti-fuperllitions are as ridiculous as their Superftitions. They think dangerous Su- perftitions to be innocent : We, to fly fiirenouf^h from them, think innocent Things to be dange- rous Superftitions. The Bigotry of thofe on both Sides of the Queftionamongft ourfelves run here- tofore to that Height, that they were almoft e- qually to blame; loading each Name, 'Tahle 2ind Altar ^ with fcurrilous and reproachful Nick- Names. Thofe who contended for its being called an Altar, calling it inftead of 'Table^ a Drejfer^ a Trejfel^ an Oyjierboard ; the Elements, Baker's Breads Ale Cakes ^ a,nd T'avern Tokens -, whi 1ft they were paid back from t'other Side in the fame Coin, with the Sacrifice of the Halter, Jack in the BoXy &c. Since the thing is fet right, I think each Name may be left in PoftefTion, fo far as Scripture, Fathers, and Interpreters, fo fairly fet us Ex- amphs. Albertinus (Lib. i. cap. 24. deEucharift.) gives us his Lordfliip's Argument from Reme?nbrance in its full Strength : Memoria eft tantum reruvi ab- fent'ium ac preterit arum, non prefentiuin, &c. Ori- ginally from Ariftole, Prefenlium jnomoria non eft, &c. Memory relates not to p-eftent things, and Re- membrance is only of things abfent or paft, not of freftnt things. From whom 'tis not impoffible, but his Lordftiip might condefcend to borrow it ; but Albertinus, after he has made the beft of it, is far from thinking it fuch a demonftrative one, that alone is to be trufted to *, or were it fo, yet it is too philofophical for thofe unlearned Perfons, for whofe ufe his Lordftiip produces it. Befides, his Lordftiip overloads his Argument from Remem- trance here, and heaps too many Conclufions upon it. With it he deftroys I'ranfubftantiation ; I % with [68 1 with it he overthrows the Notion of a Sacrifice^ of an Aliar^ and of a Crofs-, the Abfence of all which he would have equally implied in Remem- brance of Chrift. Suppofing Chrifb himfelf to be really and bodily prefent at the Adminiflration of the Sacrament, and the very Crofs itfelf on which he fuffered •, can his Lordfhip really think that remembring his dying heretofore upon that Crofs, would be abfurd and impofTible, becaufe of his, or its being prefent? Suppofing Chrifl vouchfafing to defcend bodily from Heaven, and to ftand vifibly in the midft of an AfTembly of the Faithful, as he did in the midft of the Apoilles, rnet perhaps to difcharge the Duty of receiving Bread and Wine in remembrance of him, as he has commanded ; muft he necefiarily in fuch Cafe be defired to withdraw, becaufe they could not in fuch Cafe difcharge the inftituted Duty of remem- bring his dying for them. Or fuppofing the very Crofs itfelf, on which he fuffered, preserved and prefent, where the Sacrament was to be admini- llred; would it found well for his Lordfhip, or any other ftrong Reafoner, being one of the Con- o-regation, to ftand up and fay -■, Here^ takeaway this Crofs ^ there is no remefnhnng Chrift^s dying upon it^ whilft it fiands here ? Such fuppofcd Prefence of Chrift would effedlually confute Tranfubltantiati- on, as his Body could not be in feveral Places at once *, but I fee no Inconfiftency of his Prefence, Vv'ith the Duty of remembring his having died for us. Prop. XI. Chriftians meeting together for religious JForJhip, and eating Bread and drinking IVine in Remembrance of Chrifi*s Body and Bloody and in Honour to him -, do hereby publi.kiy acknowledge him to he theirMaJler^Scc. Rem. Allowed. The [ 69l The next Text, which his Lordfhip exphiins by a Paraphrafe, is i Cor. xi. 27, 28, 29, &c. and is St. Paul's Direction for the worthy receiv- ing the Lord's Supper, by a Man'sexamining and judging himfelf beforehand j with the terrible Confequence of unworthy receiving, viz. Dam- nation to a Man's felf : From which he draws fome Propofitions. As Prop. XII, XIII. To fhew that the Examination required, is not of that long and tedious Nature, as to be a juft Pretence for aferious Chriftian^s not coming to it^ or to be uncafy at their bo/teji Performance ofit\ and that a true Chriftian needs not any length of Time to af- fure his Heart of heingprepared^ and of not coming to it unworthily. Rem. As to which I am entirely of Dr. Stan- hope's Mind, that he that leads a good Life is never unprepared to receive the Sacrament, Prop. XIV, XV. It is evident from the Pajfage now before iis^ that the whole Affair of eating and drinking unworthily in St. Paul'j Senfe, is confined to the Frame of our Minds., and our Behaviour at the very time of the Performance of this religious Duty. Rem. The meafure and degrees of Prepara- tion depend fo much on the Circumftances of Perfons and Occafions, that the fame common Rules cannot be prcfcribed always to all Men; and I do not perceive that it is fo evident from this Paflage of St. Paul^ that an extempore and inflan- taneous Preparation, at the very time of performing the Duty., ought to be encouraged, as a Rule pre- fcribed by St. Paul., or as a Method of Choice, where Leifure and other Circumftances admit of previous [ 70 ] previous Reflections •, efpecially /incc our Church, befides the immediate Preparation at the Time of Receiving, by folemn Warnings, appointed to be given beforehand, fuppofes St. Paul's Duty of Examination not to be wholly confined to the very time of Performance. Prop. XVI. He onl'j ought to he affrighted at the Words of St, Paul, becau/e he only in the Apoftle^s Senfe^ can be /aid to eat and drink unworthily^ who without conftder- ingthe Buh he profeffes to perfortn^ without a ferious Regard to the Remembrance of his Lord and Mafter^ for which only it was commanded •, eats this Bread and drinks this Wine^ either with no thought at all of the End of this hftitution^ ( which is one degree of doing it unfuitaUy to the Nature of ihe things ) or {which is worfe) with Noughts and Behaviour utterly incon^ fiftent with the Befign of this holy Rite^ or with a Chrijiian's Duty at any time. Rem. It is his Lordfhip's own Remark, (/). io8. ) that the Church of England\\2iS> fo fuliy and particularly, in her Catechllm, in the Ex- hortations to the Sacrament, and in the Commu- nion Service itfelf, explain'd the Duty of Exa- mination and Preparation to the Sacrament, and the Nature and Condition of worthy and unwor- thy receiving it -, and the Explications again of the Churches fo full and particular Explications are fo numerous, and from fo many and eminent Hands -, that thefe fo particular Explications^ of his Lordfhip's may not, according to his own jufl: Obfervation, be fo much wanted ; whilft others will be apt to cenfure his Lordfhip ( fince the Clergy of the Church of England are obliged by the Law to give folemnly their aflfcnt and confent publickly to the Churches Explications) for pay- lucr fo little Regard to the Churches Conditions of *^ worthy [ 71 ] worthy receiving the Lord's Supper ; which con* fift of thefe three particulars ; Repentance^ zvilb n Jiedfaft purpofe of a better Life ; a lively Faith •, and, an univerfal Charity. (Exhort. ^//J Catech.) Since I do not perceive that his Lord (hip makes one of thefe particularly neceffary to worthy receiving; Faith^ efpecially; that Fundamental, not only of worthy receiving the Sacrament, but eflential to the Acceptability of all Duty whatfoever. Inftead of his Lordfhip's inculcating and infilling upon it, particularly according to its Dignity, and abfo- lute Neceffity fet forth in the Scriptures, by our Church in her Articles, Homilies, and Offices, his Lordfhip takes as little particular Notice of it, as a Religion of Nature Man would of a pofitive Duty *, nor are Repentance and Charity urged as Conditions beforehand; nor otherwife than as confequentially they may arife afterwards as natu- ral Effeds from the Duty difcharged. And the vileft Sinner, but nicking the eflential Point of Re- membring Chrift as he puts the Elements into his Mouth, "^ixhoui feeding upon him in his Heart I?y Faiths ivlth ^bankfgiving', without Faith, without Charity, without Purpofe of Amendment for time to come, or Sorrow for what's pafl:, may happen to be a worthier Receiver, than a much better Chriftian, who with all requifite Preparation hap- pens to fail through involuntary Wanderings and Inattention, at the Inflant of the Duty's Difcharge in the Point of Remembrance. The EJfence of ibis Duty^ fays his Lordfhip, confilis in Remembrance ef Chrift ; and fo indeed it might, if Faith, Cha- rity, and Repentance, and every thing el To that qualifies a Man for a worthy Communicant, were included in Remembrance ; or were it,as his Lord- fhip fays, impoffihle to partake of the Bread and IVins in Retnemhrance of Chrift^ zvithcut Faith in hi my and Thankfulnefs to him, (p. loj.) if that Faith and [ 72 ] and ^h ankfulnefs con\t in due time, and v^trt -pre^ vious to the Performance of the Duty. But though thefe followed, as his Lordfhip fuppofes, by the Duties leading Men to them ; yet fuch could not be called worthy Receivers from the Tendency of the A5i^ and the Nature of the ning^ producing good EfFedls afterwards: Unlefs the Cuftom of our Church (p. 91.) hy the Minifter^s delivering the Bread and Wine into the Hands of every Cofumunicant^ and cal- ling diftin^ly upon every Perfon — to eat the one and drink the other in the Remembrance of Chrift -, guard- ed this Rite againfi all Pofjihilities ahnoft of anyferious Chriftian's eating or drinking unworthily^ or unfuitahly to the End of it \ for then indeed there is no Occafi- on for any body to trouble their Heads about it beforehand. Prop. XVII. // is an Employment very proper and agreeahle to this Inftiiution^ to revive in our Minds upon this Occa- fion the Force of all thofe Arguments^ upon which we believe in Chrift ; to own curfelves his Difciples, to con- fefs and heartily condemn all our Deviations from his Laws., &c. Rem. All this is very proper, it is certain, had not what his Lordfhip has juft faid before, made it unneceflary ; but when the Cuftom of our Church has made it ahnoft impojjihle to eat and drink unworthily^ v/hat occafion is there to fupererogate, or give our felves unneceflary Trouble, when all is fafe without it.? Bifhop. Before I proceed^ I think this the moft pro- per Place to apply the whole of what I have now laid down concerning the Nature., End., and life of the LorcVs Slipper., more particularly to our puhlick Ojfice of the Communion^ in order to adapt it to the life of fuch as attend upon this religious Rite in any Church, — — Ifljall therefore now enter more particularly into the fever al Parts and Prayers that compofeit^ in order both [73 J Uth to interpret fuch Paffages^ {relating to this Injli-^ tution) as may ft and in need of Interpretation \ and to lead all Per/on s concerned to make ufe of it in the mo ft proper and Chriftian manner. Rem. His Lordfhip having ohferved^ that it ma'j truly hefaid in general., that the Exprefjions of Faith ^ Repentance, Thankfulnefs and Charity fcattered through this Office^ arefo many., and fofull^ that no Chriftian can doubt of their being completely fufficient for all the Purpofes of his Attendance upon the Lord*s Supper, fhould there be no Opportunity of his adding any more private to them \ looks like Reflediion on himfelf, for adding his own Explications and Additions to what was 2\xt2Ay fo full and completely fufficient for all the Purpofes of Attendance upon tht Duty ; and were there more wanted and more un- blameably done, yet I take his Lordihip's whole Defign to be in itfelf irregular and unjuftifiable ; for I conceive that no private Clergyman of the Church o^ England, be he Bifhop or Archbifhop, is at liberty, or has any right to draw any Account of the Nature, End, and UJe of the Sacrament, or any thing elfe within the Eilablifhment, imme- diately from 'Texts of Scripture alone ; or to draw any Doctrines, Duties, or Fropofitions from Texts of Scripture, relating to thofe particular Points that are explain'd by the Church ; becaufe by their Aflent and Confent folemnly given, they have already exercifed that private right of judging for themfelves, and formally inclofed it in that of the Church, and declared the Church's Explica- tions to be theirs -, and all the right they have, is not to explain from Scripture, but to prove, ex- plain, and illuftrate the Church's Explications by Scripture *, becaufe thofe Explications fo far as they go, are their own-, that the Church's Ar- ticles, Dodrines, Explications, ^c. are agree- K able [74] able to Scripture, and juflly drawn from it, to them is Hypothefis ; as to which, if they pretend to any immediate right of Explication, they a6l a double Part, do and do not ftand to their Aflents given ; and his Lorddiip's undertaking to draw an Account of the Nature^ End and UJe of the Sa- crament^ from 'Texts of Scripture alone^ from which the Church has drawn already fuch Account aflented to by himfelf ; I conceive to be inconfift- ent and an irregular Step, however well and rightly explained thofe Texts may be by him ; and however well executed his whole Scheme may be, yet is a Contradidion to hisminifberial Character*, all his Lordfhip's Right that he has left, is to maintain the Church's Conftru6lions, and to explain and illuflrate, not the Texts themfelves, but the Church's Explications ( which are the Texts already explained by himfelf ) by Supple- ment of farther Explications. But his Lordfhip not only draws an Account of the Nature, iie, of the Sacrament, immediately from thofe very Texts which the Church has drawn her legally eftablifhed Account from ; which Texts he ex- plains and conftrues into Propolitions and Do- ctrines of Duty which he eftablifhes, new and widely different from the Church's ; but after he has fallen into this Irregularity, applies here the whole of what he has laid down to ourpuUick Office of the Com?nunion *, in order to adapt ( it ] the Office as I take ity to the JJfe of fuch as attend upon this reli- gious Rite in our Churches. Thus throwing afide the Churches Explications and Diredions, as to the Lord's Supper, as no longer to be the prin- cipal Rule to its Members to form their Notions and Practice of this Duty by ; but putting up his own Proportions and Illuftrations of them, as their Rule to know their Duty by, and regulate their [75] their Pradice according to ; and teaching them how they are to fquare the Church's Offices re- lating to this Inftitution to his Account, as the Standard of Reditude, which they aie to go by j not forming his Notions and his Doclrine relating to the Lord's Supper by thofe of the Church, or by what it teaches and prefcribes about it, nor applying his Doclrine to that of the Church in order to its compliance with that, and reconcile- ment to it ; but in order to the Church's Language and ExprefTions being made to bend to his ; and to make them fpeak not their own plain and gene- rally received Senfe, but fuch as may comport with what he has laid down ; fhewing Men the way by Samples given, how they may receive the Sacrament according to the Church of England^ in Words and Sound, but not in Senfe, but fuch as they pleafe to adapt to the ExprefTions. This Projedl of adapting the Church's ExprefTions ta other Peoples Notions, I confefs I have no good Opinion of, or ofilraining them off from their fair Senfe and dire6l Intention of fpeaking what they do; by which means they may be conftrued and interpreted fo as to accommodate them to Notions quite different from thofe they are defigned to convey ; which any private Man thinks to be more truly and juflly the Senfe of the Tex^s they are drawn from, than they are ; for fuch Accommodators, though they may be both right in difcharging the Duty according to their Confciences •, and right alfo in the thing it- felf, that theirs is the true Meaning of the Texts -, yet they doubly deceive both themfelvcs, in making themfelves believe, that this in true Meaning fatisfies their Obligation of Conformity to the Church's Dodlrines and Propofitions, be- caufe they have found a Hole to creep out at, by K 2 an [76] an Interpretation of the Church's Language, which they fancy it may bear, though not JikeJy to be what it intended ; but which will do, to retain great Advantages and Conveniences attached to the Name and Character of Conformity ; and they deceive the Community ^nd their fellow Members, by making them believe, that they affent to what they do not ; nor do 1 think that his Lordlhip is happy in executing his Attempt of reconciling his Account of the Sacrament to the PalTages that he puts it in pradice upon ; and if the Cafe was found to ftand fo, that there was no bringing his Accounts and the Church's conve- niently together, but one or t'other mufl give way, his Lordlhip in common Decency ought rather to have broke the way on his Side ; and to have fuited his Dodrines to the ExprelTions of the Church, rather than have warped the Church's Language to make it comply with his Dodrines ; or unlefs he could have moulded his Interpretations of the Palfages he mentions, fo as to look more eafily and lefs aukwardly his way, he had better to have ftuck to the Truth and Juftice of his Ac- count drawn from Scripture, and left the Church's Dodlrines to themfelves to take their confequent Fate, without vainly attempting to draw them under the Patronage of his Propofitions. I fhall only inftance in fome of the PafTages ; letthefirft be that of the Eichortation^ the Mi- nifter that officiates thus fays. Office. Te that mind to come to the holy Communion of the Body and Blood of Chrift our Saviour. This the Bifhop thus Paraphrafes. Bifhop. That is^ you that now remain in the Church with a DeJJgn of partaking of that Bread and }Vine^ which are appointed to ic Memorials of the Body and Blood of Chrift, R 5 M, C 77 1 Rem. Can any one think that Covwiunion means Memorial \ and that by the Communion of the Bod^ and Blood of Cbr'ij}^ and the partaking of what is called fo, the Church intended bare Af^- 7norial only? Or can any one tluit thinks that it may be fo, fatisfy himfelf that that is all the Church meant by it? Let the Expreffion be never fo Figurative, yet was there ever Figure like this, or any Hyperbole or Catachrefis in Orator or Poet like it? Bare heightning will not do it, be- caufe there is no Likenefs or Foundation in the fimple Senfe of the Word Remembrance or Mem.o- rial, by which it can be carried to be exprefs'd by the Communion^ ox partaking of Chrifl's Body and Blood \ which is out of the way of all Trope. Is to partake of Chrift's Body and Blood, to partake of nothing? To receive it, to receive no- thing really, or adumbrated under that Chara- ftcr? To receive nothing beneficial from Chritl, by that Communion and Participation, is (Irange enough *, but to receive nothing at all under thofc Names, makes it a high and extravagant Expref- fion, fuch as never was heard of without fome- thing to fupport its height. Office. — Mufi confider how St. Paul exhorteth all Men diligently to exajnine and try themfelves before they prefume to eat of that Bread and drink of that Cup. For as the Benefit is great ^ if with a true^ penitent Hearty and lively Faith., we receive that holy Sacrament \ for then we fpiritually eat the Flefh of Chrifi.^ and drink his Blood \ then we dwell in Chrijl^ and Chrift in usi we are one with Chrift^ and Chrift with us. Bifhop. That is, if we cof?ie to it with fuch Difpo- fitions of Mind as becomes Chriflians, and are agreea- ble to this Inftitution, &c. We fhall then with ihefe Difpofitlons come to good Purpofe ; by our Faith ani [ 78 ] fiTid fincere accepting him as our Mafler^ we /hall r 07716 up to the full Meaning of that ExpreJJion in the Gofpel^ in which his Followers were called upon to eat his Flejh^and drink his Blood Jn afpiritual and religious Senfe ; embracing his Do^rine^ as the Food and Life cf our Souls 't wejhall then he fo acceptable to Chrifty thatwema'j hefaid (by a ftrong Figure of Speech ) to dwell in him^ and he in us ; to be one with Chrifl, and Chrift with us ; that is^ that Chrifi and we^ to dll the Intents and Purpofes of true Religion^ Jhall be in perfeEi Friendjhip and Union together. Rem. By the great Benefit of worthily receiv- ing the Sacrament, 'tis plain that our Church here means fomething done to, or wrought in the Com- municant, by Chrift, or fomething given by him, and received from him, peculiarly annexed to it, and proper to the Difcharge of this Duty and Ser- vice. What this great Benefit thus collated on the worthy Receiver is, is partly here, partly elfewhere, particularly exprefled \ the Benefit here mentioned, is exprefied by fpiritually eating the Flefh of Chrifi ..and drinking his Blood. This fo high ExprelTion of Be- nefit conveyed to us by the worthy Participation of the Lord's Supper, our Church in her Cate- chifm explains by its Effeds, The firengthening and refrejhing of our Souls by the Body a7td Blood of Chrift., as our Bodies are by the Bread and Wine. This his Lordfhip, to adapt to his Dodtrine of no Benefits proper or annexed to it, paraphrafes, by embracing his Do5lrine as the Food and Life of our Souls. Our Saviour, we muft allow, gave Names fuitable to the Things he gave them to; and as thefe were very high and extraordinary Names that he gave to the Bread and "Wine, to call them his Body and Bloody circumftanced moreover with being folemnly bleft before he gave them to his Difciples, and Thankfgiving ; fo it by no Means comes [79] comes up to what thefe fo furprifing Names, at- tended with fuch Solemnity of Adion, fpeak : To call fuch eating his Flejh and drinking his Bloody em- bracing his Dotlrine 'i and he thinks very unwor- thily, both of the Expreflion itfelf, and its Au- thor, for unfuitably applying fuch aftonifhing Names to fo plain a Matter ; befides the Unfeafo- nablenefs and Impropriety of fuch high figurative Language to his Apoftles •, as of the thing itfelr, with refped to them; they had embraced hisBotlrine, accepted him as their Mafter before^ and there was no Occafion on that Score to inftitute fuch a fo- lemn Rite, either for him to invite them to it, or for them to give Teflimony of it to him ; nor is it Language agreeable to itjakcy eat^ this is my (Body) Do^rine which is given for you ; nor can any Chrifti- ans indeed come to the Sacrament, in order to em- brace Chrift's Dodrine, fincc their having done that before, is what brings them to it. His Lord- Ihip indeed had before, in explaining our Saviour's Difcourfein the fixth Chapter of St. John, with better Colour faid, that eating bis Flejh and drink- ing his Bloody was only a high Figurative Reprefentati- on to the Jews of their Duty and Obligations^ to re- (eive into their Hearts^ and digeft his whole Do^rine, (p.ioo.)becaufe theExpreflion there was not under Confinement to a particular Objed, and there was no THIS is my Body^ and this my Bloody in the Cafe. A-.nd becaufe it was addreffed to thofe who had not embraced his Dodlrine : but to interpret here the eating Chrift's Body and drinking his Blood, by embracing his Do^rine, as a Benefit ari- fing from it, is improper and unfeafonabie ; be- fides it puzzled me to think how his Lordlhip confifbently with the great Defign of his Treatirc> that no Benefits were annexed to the Sacrament, could make this, and fo many other Advantages 2 as [ 8o] as he here reckons up, attend due receiving ; till confidering what he fays more attentively, I find that he avoids that Inconfiftency, with his Do- drine ; and does not intend eating Chrift's FJefli, as expounded by embracing his Dodlrine, iffc. as Benefits from receiving the Sacrament, or as a Confequence of the Difcharge of the Duty j but as a Benefit which arifes from Examination and Preparation for it before hand ; if ive come, fays he, to the Sacrament with fuch Difpofitions as become Chriftians, and arc agreeable to this Inftitution^ &c. ive Jhall then come to good Purpofe^ &c. by fo com- ing, but not by any thing received when we are come, or afterwards : fo the Bifhop and the Lan- guage of the Church, that we are to fuppofe him to be interpreting, fpcak of Benefit of different origin ; the Office (peaks of Benefit from worthily receiving the Sacrament ; the Bifhop of Benefit from worthily coming to it, before it is received; the Office fpeaks of the great Benefit confequent upon eating Chrift's Body, and drinking his Blood, by the Elements duly received ; of being thereby united to, and one with Chrifl j .the Bifhop turns this to embracing his Do(5lrine, and coming duly qualified to the Communion Table i which makes X}sjo acceptable to him^ that we may be fa id ( by a ffrong Figure) to dwell in him a?id he in usy and be in perfe^ Friendfljip with him. Thus whilfl the Church is fpeaking of one thing, the Bifliop would be miflaken to be fpeaking of the fame thing, but means it quite of another *, and would have previ- ous Benefit from Intention of Receiving , pafs with us for Confequent, upon the Sacrament re- ceived. And I wonder'd indeed , that his Lordfhip Ihould talk o't embracing Chrift's Do^rine, as a Be- nefit from the Sacrament received, as if any came to [ 8i ] to it, that did not do fo, before they came there ; or as if it were a converfive Ordinance, intended fovjews^ I'urks^ Religion of Nature Men, and other Infidels to come to, in order to be converted to Chriftianity i till 1 confidered that he could not confidently with the great End of his Trea- tife, interpret x.\\Qg7'eat Benefit the Office fpeaks of any otherwife. Thus when his Lordfhip fays, by a flrong Fi- gure of Speech, ^Ntmay be [aid to dwell in Chrijt and Chrijt in us^ to he one with Cbrift and Chrijl with us; it is not by any Virtue from the Sacrament worthily received, working thofe happy Unions and fpiritual Intercourfes between Chrilt: and the Souls of Believers-, but by the proper Efnploy??ien the- fore hand, which he fpeaks of (Prop. 17.) in Mq- ditation, and Reflexion agreeable to the Ocra- fion. For had his Lordfliip believed, as heeffedu- ally affuresus that he does not, that any Benefit^ great or imall, was inftitutionally annexed to, or peculiar to this Ordinance; and as he knows that not only the Church of England^ but all Chriftian Churches do, and have believed •, he could not have been at a Lofs to have told us, what this great Benefit mentioned in the Office, particularly w^as *, at leaft, not as to its general Nature ; which he is here adapting to his Do6trine ; fince the Churches Definition of a Sacrament tells us, that it is an inward and fi>i ritual Grace gi-ven to us •, and in the firfl: Prayer in thePoit-Communion,the Pe- tition is, that all who were Partakers of this holy Communion , may be fulfdled with thy Grace and heavenly Beneditiicn -, or have that inward andjjiri- tual Grace and Beneditlion^ ordained by Chrift bini- felf to attend it, and which he inllituted it to con- vey, in full Meafureand large Degree. And flirangc it is, that his Lordffiip fhould fo mifapply this L very [ 82] very Petition, founded on Grace fuppofed to be annexed to it, to prove there is none. Grace we know is a divine Favour, a fuperna- tural Gift and Largefs, freely beftowed, on fuch Conditions as the Donor and Difpofer thinks fit to annex it to i and there are Diverfities of thefe Gifts and Graces St. Paul tells us, and all from the fame hand through different Conduits \ JVif- dom^ Knowledge^ Fa'ith^ &c. which xkitfame Spirit worketh^ dividing to every Man fever ally as he will--, and in the Gift of fome of thefe, lies t\i^ great Be- tiefit^ and heavenly Benedifticn, which his Lordfhip overlooks, though explaining it to us 5 in fuch of them to each vv^orthy Communicant, as is fuitable to their particular Wants to profit withal^ and to prom.ote their own Salvation, or edify others; not by an inftantaneous Alteration, wrought at once upon the receiving the Sacrament, but in Procefs of Time, happily influencing their Adlions and PafTions to better Conduct. It is certainly very wrong thought in his Lord- fliip, to tye the Conveyance of thefe fapernatural Favours, annexed .0 arbitrary and inllitational Mercies, to natural Caufe^-, as he does, and to ac- count for them that Way -, as {p. 106.) when he fays, cur Faith in Chrift cannot he improved^ hut ei- ther hy God's giving us new Evidences of the Truth of his Pretenftons ( a very odd Word the lafl ) or hy cur czvnferious Review a?id repeated Confideration of the old ones, Our 'Thankfidiufs cannot he heighten- ed^ hut hy reviving in our Minds the Memory of the Benefits we have received. Cannot God give, or in- creafe our Faith andThankfulnefs by any Means, as well as thofe his Lordfhip confines him to, or without any Means at all.'* Does his Lordfliip well, in thus taking upon him to tell God which way he mufl go to work> iHie will improve us.'* Grace would [ 83] would be no longer Grace, came it his LordHiip's Way. But his Lordfliip feems to be no great Ad- mirer of the Grace of God, unlefs coming in fome natural Channel, and appearing in the Form of moral Virtue. How laudable his Lordfliip's Dex- terity may be in managing the Interpretation of the Church's high Language, of Benefit received from eating ChriJVs Bcdy^ and drinking his Bloody hy dwelling in Chrijl and Chriji in us ; by making it to amount to no more than coming to the Sacrament like Chriftians, and embracing his Do6lrine, and making it only the Refult of previous Difpofition, whilft the whole Duty, and all the great Things given out, of Advantages from it, are compre- hended in the Adi of Rememhring ; and artfully fo changing the Place and Time, and Reafon of Be- nefits mentioned by the Church, as to fatisfy the Church's Language, and yet adapt it to his Do- drine ; Refpedl both to hisEcclefiaftical and Tem- poral Dignity, forbids me too freely to fay. Office. So is the Danger great if we receive the fame unworthilj •, for then we are guilt'j of the Body and Blood of Chriji our Saviour •, we eat and drink our own Damnation^ not confidtring the Lord^s Body ; we kindle God's Wrath againft us^ we provoke him to plague us with divers Difcafes^ and fundry Kinds of Death. Bifnop. 'This is taken from aS/. Paul'j Denunciati- on againft the Corinthian Chriftians • and mtft be in- terprefed by it^ as I have already fully explained it, (p. 49-) ' ^ ^ The Bread and Wine to be eaten and drank in a re- ligious Remembrance of Chrift^ are here called Myfte- ries -, not in the common Senfe of the Word My ft ery^ as it has been under food tofignify either a Thing incornpre- hotfible to ourUnderftandings^ or a Matter frill hid- den fro?n usy 6cc. L 2 Re M' [ 84] Rem. The Greek Name his Lordfliip knows of Sacraments is (uv^pta.) MyJfericS', which are nei- ther called fo from being incomprehenfible to us, or hidden from us. For though there may be in- cluded in them what is fo, yet has that no Share in giving the Denomination -, but what is the con- trary,known, and comprehended. His Lordfhip's Notion of a Myftery is not juft ; for a Myftery is fomething revealed to us, that could not natu- rally be known to be fo ; if it is a Matter flill hid- den from us, fo far as we are not let into it, it is no Myftery to us-, and if Men call thofe Things which they are not let into the Knowledge of, Myfteries •, they do not call them fo, with refpedt to themfelves, and their own Ignorance, but to the Knowledge of fome others who are initiated in- to them ; fo far as Men are myflic^ admitted into Secrets, fo far, and to them only, thofe Secrets (arcana) are Myfteries to them. Thus the Hea- then Myfteries of Ceres ^ Bacchus^ &c. were no Myfteries to thofe who were not initiated into them, but were called fo only by others, with refpeft to thofe who were. If it is revealed to us that fuch a Thing is fo ; this Truth fo far as 'tis revealed, is a Myftery ; but whether the Matter of it is comprehenfible or incomprehenfible,makes it neither more or lefs properly to be fo -, which implies only the, 077, as they call it of the Matter made known, and not the J)o77 or Solution by the manner declared why it is fo, or how how it is fo, made out to us. But the Incomprehenfibility is quite out of the Notion of Myftery ; yet I am forry his Lordfliip finds fault with the common Senfe of the JVcrd Myfte- ry on that Account^ ^sjigjtifying a Thing incomp-ehen' fihle to our Underftandings -, becdufe it feems to re- fled on an cflential Myftery of the Chriftian Re- ligion, [ 85 ] ligion, which is often flruck at for falling under that Charadler ; becaufe God has not with the ge- neral Truth revealed, explain'd and declared to us the particular Manner how it is fo; referved to a happier Eftate of perfe6ter Knowledge. Under which Obje6lion, were it juft", feveral other fun- damental Articles of our Faith alfo fall. The holy Incarnation of our Saviour is declared by our Church to be a M^ftery, which his Lordfhip I hope believes, without infilling upon his compre- hending the Manner of. And if the Truth of Things revealed were not fufficient Ground of Faith, without the common Body of Mankind, to whom they are propounded to be believed, un- derflranding the Manner how all xht great Myjleries cf Gcdlinefs revealed, come to be true *, which are to common Minds as unintelligible as theDo6lrine of the Trinity is to our high Rationaliils ; were they equally fcrupulous in infifiiing on Satisfadion to be given to their Faculties that way, their In- fidelity would be asjuflifiable, and their Faith as irrational, throughallthe Articles of the Apoftles Creed, as they pretend theirs would be, by believ- ing the /ithanafian. If Mankinds affents to theTruth ofPropofitions, in Religion, or out of it, were to be proportion'd totheii Comprchenfionsof the Manner how they come to be true, and not to the Authority of the Revealers, very little would be aflented to by the greateft Part o'^ Mankind, in Religion, or out of it. Not only the particular Fundamentals of the Chriftian Religion, but the common Foundations of '.^1' Keligion, couhi not be believed or aflented to •, which are almoft all of them mcomprehenfihle to our Under ft a77 dings-, and even his Lordfhip, with all his vaft Comprehenfion and Penetration would be found to be an arrant Infidel, even in natural Rcli- C 86 ] Religion; and his Reafon would hardly, without fome Refignation, furmount all the Difficulties of believing Chrift not to be an hipoftor. Who can comprehend God ? Who can comprehend his Infinity, Eternity, Omnipotence, Omniprefence, Omnifcience, or indeed any Thing that all Man- kind believe of him? Who can comprehend the Creation of the World, or its future DifTolution ? Who can comprehend the Providence of God in the Government and Adminiftration of the World and human Affairs? The Refurre6lion of the dead, or its Manner; how in a Moment, in the twinkling of an Eye, all living Men fhail be changed without dying, and the dead raifed incor- ruptible? Are not thefe and many more common Principles of Religion, and Articles of our Faith, Myfteries yet incomprehenfible ? Truths firmly affented to, without underftanding which way they are or poffibly can be fo. It is his Lordfhip's confining his Faith to his Comprehenfion, that in this his Account of the Nature and End of the Sacrament, has produced chofe dangerous Efiecls of his Fallibility in it, to himfelf and others ; his refufing to give his AfTent to the ipfe dixils of his Mailer, without a fuller Satisfadtion given to his Reafon, and laying open to his Capacity the Manner how the Truths pro- pounded to be believed can^e to be fo. But whether Chrift is in the wrong, for impofing the Duty of Belief, without letting fuch great Perfons as — — more fully and diftinc^ily know more of the Mat- ter ; and how the Truths propounded come to be fo, I leave to himfelf to clear up, and fatisfy his Lordfhip in at laft. As natural Means and Caufes produce na- tural Ends and Effe6ts ; lb inftitutcd Means and Caufes , produce inftituted Ends and Ef- fects ; and if what his Lordfliip calls Charms, 2 were were divinely inftitiited, they would ns regularly and properly produce the Ends and EifccTcs with which they have no natural Connexion, as natural Caufes do theirs. And his Lordfliip aflerting the Sacrament to be a pofitive and inilituted Duty ; that is, to be the Caufe and Means of Ends and EfFedls, out of the Courfe of Nature, and beyond its Laws -, fhould not meafure the Ends and Effeds of this inflituted Caufe and Means, by thofe of the natural Caufes that happen to be the material and inftrumental Subjects of the Inftitutional. Hence his Lordfhip will allow no Benefits to arife from this inflituted Means, but what the natural Tendency of the Elements, or the Circumftanccs of the Adlion, are apt to produce -, when not one of thofe Advantages which his Lordfhip takes Pains tofhew, may be derived from receiving the Sacrament, are any of the Ends for which it was inflituted, and thofe only, or none, are fo, which he denies to belong to it. And whereas he fays, we cannot partake of it, as a Thing (orMyftery ) incomprehenfible to our Underflandings, it is in that Senfe only that we do partake of it, that is, of an inflituted Caufe and Means, ordained by Chrifl himfelf, to convey Grace and divine Fa- vours to us, which has no natural Relation to, nor are we able to comprehend which way it is done ; only this its inftitutional Nature affures us of, that it is abfurd for us, to think of any fpiritual Benefit from it, by the Laws of Nature •, and all other ways, but by thofe Laws, are equally incom- prehenfible to us •, it is to forget its being an infti- tutional Caufe, to think of its leading us to fpi- ritual Advantages by natural Connexion with them. The Bread and Wine, fays his Lordfhip, are called Myfteries here, either becaufe they myHi- cally [ 88 ] cally ( that is, covertly, and figuratively ) repre- lent to us the Body and Blood of Chrift. There is a great Difference between covertly 3.ndf gurativelyi but for neither reafon are they Myfteries ; nor are they the Myftery alone, but together with the concomitant Circumfbances that the^Duty confills of ; and fo far only are they part of the Myftery, as they are plainly revealed to us to be the Body and Blood of Chrift, and under that Charader to be received ; but whether covertly^ or figuratively, or by what manner incomprehensible to us, they are verily and indeed fo, is no part of the Myftery. Bifliop. AJhort Prayer is then put iip^ in which all m the Congregation fir ft acknowledge themf elves un- worthy of God's Favour^ and prof efs their Dependance upon his great Mercy ^ for their acceptance^ and then adds this Petition, " Grant us therefore gracious *' Lord, fo to eat the Flefh of thy dear Son, and '' to drink his Blood, that our finful Bodies may '^ be made clean by his Body, and our Souls " waflaed through his moft precious Blood, and *' that we may evermore dwell in him and he in '^ us." ^his is all exprefs^d in the figurative Manner \ hut the meaning of it in plain Words is this : Grant, ^c. Rem. All in the figurative Manner •, — and yet his Lordfliip fo quick and pofitive, in giving it us off-Hand in plain Words. Some of it maybe figurative, but all is too much ; but be it all figu- rative, it ought to check Men's being too hafty and confident in their Explications of the true and full meaning. Figures caft a Shade, and have fomething dark and obfcure in them, which ought to make an anfwerable abatement in the AfTurance of the Expofitor. Bifhop. Our Bodies are made clean by Chrift^ s Body, and our Souls wafhed through his moft precious Blood 5 [89] Blood ; hy our hewg influenced hy his Do^rine to obey all God's LazvSy and our eating and drinking in Re- membrane e of his Body and Bloody tend to procure us this cleanlinefs a?7d wa/hing, i. e. all that is meant by theje figurative Words — They who embrace an ohfcure Notion of any other fort of cleanfing and wafhingfrorn this holy Rite^ feem to jne to delude themfelves^ and to expeB from it what our hlejfed Lord never annexed to it. Rem. However our Saviour's ExprefTion of eating his Flefh and drinking his Bloody may be in- terpreted to fignify embracing his Do^rine in the 6th of St. John^ yet I cannot fee by what Figure it can fignify fo in receiving the holy Sacrament, to which none are prefumed to come, but thofe who embraced his Dodrine already •, and by what Figure our Bodies being cleanfedby Chrifl's Body^ and our Souls wafhed by his mo fl precious Bloody fhould fignify our being influenced by his 'Doclfme {o plainly ; and, all that is tneant by thefe Words ^ fo that all that embrace an ohfcure Notion of any other fort of clean" fing 7nuft delude the?nfelves ; unlcfs they come into, and reft in his Notions, I cannot imagine. I think embracing Chrifl's Do5irine^ is a more obfcure No- tion of eating Chrift's Body and Blood in this Place, than any that he refle6ls upon for being fo ; and being influenced by his Doofrine, ft ill a more obfcure^ and far-fetched Notion of being zvafhed and clean- fed by his Body and Blood ; and if all are deluded that have a different Notion of JVafloing and Clean- fing from this of his Lordftiip, the Church is not only deluded, but the Scripture deludes it, and us all •, that makes frequent ufe of this fameFigure of Wafhing and Cleanfing^ in a Notion quite different from his Lordlliip's, but never In his ; and fome- tim.es in Prayer too *, for Example, David prays God towafh him thoroughly frofn his Iniquity^ and to M ' cleanfi [90] cleanfe him from his Sin-, Pfal. li. 2. arJ Y(tr. j. *Thou Jloah purge me with Hsjfop^ and IJhall he clean ; that is, with the Blood of the Pafchal Lamb alluded to, which was a Type of Chrift's Blood, which by a Bunch of Hyflbp was fprinkled on the Pofts of the Ifraelites Doors, and which was alfo ufed in cleanfing Lepers •, does his Lordfhip think that by this V/afhing and Cleanfing him from his Sin and JVickednefs^ all that David meant was influen- cing hi?n to embrace his Boclrine ? Is not Remiflion of Sin, both as to Guilt and Punifliment by ex- piatory means, plainly meant by him ? Docs he not plainly pray to be purified, to be fandified, to be juftilied, by the deterfive Virtue of the Blood alluded to, as inftituted Means to purify a cor- rupted and vitiated Nature and Confcience from its original, or contradcd Turpitude? Is it by in- fluencing us to embrace his Do6]:rine only, that the Blcod of Chrift cleanfeth and purgeth us from all Sin? Is there no Satisfidlion given to divine Juflice, nothing done by the Lamb of God taking away the Sins of the World by Redemption, but influencing us to embrace his Do6i:rine? When our Saviour wafhed his Apoftles Feet, was all it meant influencing than to embrace his Dextrine ? Did it not plainly import a real, if not fubflan- tial refinement from evil and corrupt A fl^edions, wrought in them through that mediatory Rite. As the Blood of Bidls and Goats fan 5f if ed to the pu- rifying of the Flejb, fo does the Blood of Chrift purge cur Confciencesfrom dead FTorks •, to be cleanfed and W2fhed by the Body and Blood of Chrift, is to Jiavc our Souls and their Faculties, the Principles and Inflruments of Adion and PafTion, fanclified by a fpiritual Grace inllitutionally attending the due Receiving thofe more than Reprefcntatives of Chrifl's Body and Blood, to which the Scrip- I turq [ 91 ] ture conftiintly afcribes that EffecSt -, and the Prayed, under Confideration, is, that what Chritl himfelf calls his Body and Blood, received as he has com- manded, may jultify us from the guilt of Sin con- tradled, by that RemilTion which himfelf annexes to it, ( Matth. xxvi. 28. ) may clear our Facul- ties and Affedions from fuch Impediments as in- clifpofe and difable us to good Actions, and efte» 6lually work in us all thofe good Efieds, by Virtue fupernaturally exerting itfelf at the v/orthy Difchargeof this Duty, as may make us accepta- ble to God. And if the Chriftian Sacraments have no fpiritual Benefits annexed to them, they are inferior to thofe of the Jetvs which had ; that yet were but Types and Shadows of ours, for they did all eat the fame fpiritual Meat^ and did all drink the fame fpiritual drink^ {for they drank of that fpi- ritual Rock that followed them, and that Rock was Chrifl) who followed them, eating Manna, and drinking Water fromi the Rock ; but his Lord- fhip would have him forfake us, eating and drink- ing what has a much jufter Title to his Prefence, and to be better than the Bread the Jews had given them from Heaven, and m.ore fpiritually effica- cious. ne Prayer called the Prayer of Confccration fol- lows next. Rem. Called, is a Supplement of his Lord- fhip's added to the Rubrick. The folemn Confecration both of Perfons and Things, being fo much ufed in Scripture, and his Lordfhip having undergone fo many, without Scruple or Uneafinefs, and performed fo many, I hope he is not by the Difcovery of any latent Su- perflition in the Name or Thing, out of conceit with it at laft ; other wife adding the Word, called Confecration^ might look in another Perfon, M 2 like [92] like a glancing Refleflion upon the Name, as a Word of religious Pageantry *, or on the thing itfelf intended by it, as without Efficacy, as a JewiHi or a Heathenifh Ceremony *, and fo on the Compilers and Eftablifhers of the Office itfelf, as giving a Name to an Adlion, and the Subjedls that it is employed upon, that they do not really deferve, and which ought not to be given. The term Confecration^ not only in the Title to this Prayer, but in the Kubricks of the Office, is four or five times more made ufe of, and not feldomer in the Office of ordering or confecrating Archbifhops and Bifliops, which aggravates a Slight upon it •, and I refer it to his Lordfhip, whether his Supplement in the fame way made ufe of, would found refpedfully, either to the Le- giflature, the Church, or his Lordfliip ; by one that fhould fay, that his Lordfliip by a Confecra- i'lon called^ is a Bifhop called \ or, as a Body may fay ; whether it does not infmuate Reproach on the Subjeds 'tis applied to, as not really or properly what they are called ? Confecration^ in Greeks San5fifjing^ is fetting afide and feparating fomething from common ufe, to a religious. Thus in the Office of Baptifm; San5fify this Water to the fn^ftkal wafbing away of Sin. And in the Prayer before ; who by the Baptiftn of thy well heloved Son Jefus Chrifl in the River Jordan, didfl fanBify Water ^ ( Old Office., the Flood Jordan., and all other Waters ) to the myfiical wafJoing away of Sin. And Matth. xxin. i6, &c. where our Sa- viour not only admits immediate Confecrations, but mediatory and fecondary Confecrations from the firft, by vicinity and contact ; the Temple con- fecrated the Gold., the Altar the Gifts upon it *, and Crotius obferves, that by the Law, whatever but touched C 93 ] touched the Altar was confecrated ; and I hope his Lordfhip does not keep Chaplains to do their Office daily at Meals, for Form and Decency, but that his Bread and Wine^ &c. 7na^ he fanElified hy the Word of God, and Prayer, for the Jirength- ning and refrejhing of his Body, however light he makes of Confecration, as to fpiritual Effeds. Which yet mud be done by Virtue fupernatural, if at all. Confecration therefore, is not converfive, by changing the accidental, much lefs fubftantial Nature of Things, in themfelves, or altering their effential or natural Forms ; as to which they continue the fame things after Confecration that they were before j but it is changing only, or giving them new Relations, as to their Ufe ; giving that an immediate, pofitive Relation to God, which had no fuch before it was confecra- ted; thus a Temple confecrated, is the fame Building it was before ; a Bifhop confecrated, is we find the fame Man ftill that he was before ; and Bread and Wine confecrated, changes not its Nature, but is the fame Bread and Wine that it was before ; but the Building by Confecration becomes a Temple, and fet afide for the publick Worfhip of God, demands a Refped: fuitable to that Relation from Men ; and from God may juftly be prefumed to have annexed to it, in con- fequence of that Relation to him, fuch Privileges, as may encourage iwt due Difcharge of proper Refpedlpaid to it on isAccounf, as by a more im- mediate Prefence hearing Prayers there made to him ; and accepting adts of Worfhip there paid to him, in difcharge of the Duty of their Ref- ped to it, from its more immediate Relation and Dedication to him. A Bifhop is the fime Man he was before his Confecration to that Dignity, but [ 94] but the change of the State of his Relation to Chrifl, and his Church, makes anfwerable De- grees of Reverence and Refpedl: due to him from thofe to wliom it belongs ; and Chrilt on his part fpirits his official Ads, with thofe Virtues annex- ed to them, as make them efFedual to all thofe good purpofcs to thofe they are exercifed towards, that were the ends of his inftituting that high Office, for the edifying of the Members of his Church. I'hus the Bread and Wine confecrated, is the fame natural Bread and Wine that it was before ; but the change of its inflituted Relation after its Confecrationto thofe that worthily receive it, as it calls for a diftinguifhed Veneration from the Receivers, fo on Chrift's Side cannot it be fuppofed not to convey with it, to thofe that faithfully partake of it, Virtues and Graces be- coming the high Name and Charader that the divine Inflitutor himfelf ftamped upon it. For can it be reafonably thought, that what he called his Body and Blood, though reprefenratively only to be To eaten and drunk in Remembrance of jiim, by his fo fpecial Command, fhould be fo deftitute of all the Virtues and Effeds of what they are called, viz. Sandification, Juftification, Remiffion of Sin, Renovation of decayed Vir- tues, ^c. as to be fpirited with none of them, to vindicate the Propriety of their Name, as not to work fome Effect worthy the Name and him that gave it ? Not by any Virtue effentiated with the Elements, or inherent in them ; or any change in their Nature ; nor by any Virtue in the Ad of thePriefl:-, but as organlcal Conditions to which for the Confolation of his Members, and the Edification of his Body, he has annexed virtuous Operations immediaeely from himfelf; that thro' thefc appointed means ffiould work happy and gracious [ 95-1 gracious Effeds, where no Bar or Iinpedlmcnt is put into the way by Dekd and Indirpolkion in the Recipients. Bifliop. /;/ this Prayr all the Communicants are tat4ght tofa^ \ — Hear us^ O ?nenifi(l Father, we ?noJi hujnhly befeech thee, and grant that we, receiving thefe thy Creatures of Bread and IVine, according to thy Son our Savicur Jefus Chrifl's holy In/tifulicn, may be partakers of his vioji blejfd Body and Blood ; in which is plainly implied this Dotlrine, that to eat this Bread and drink this Wine as bec^jmcs Chrijtians^ in a religious Remembrance of Chriji^s Death, is truly and fujficiently to anfwer the End of the Inflitution -, and alfo that it may be made ajufl ground of praying to Gcd as we do here, &c. Rem. In this Prayer indeed is implied, that Remembrance of Chrift's Death is an elfential and the fundamental Part oftheDifcharge of theDuty ; but not that it is the whole Defign, or fufficicntly anfwers the End of it; but is a Means only or mediatory End ; that through that Remembrance we may attain the chief End, which is being Par- takers of Chrift's Body and Blood, and of the Benefits implied in that Participation ; of which Benefits our leading better Lives, as his Lordfhip mentions, may be the Confequence, but not as a natural Confequence, or as the immediate Effedl ; for 'tis unreafonable to expedl natural Confequen- ces from inflitutional Caufes. Bifhop. After at the Inflant cf delivering the Bread, he puts ycu in Mind of your Duty to eat this Bread in Remembrance of Chrift's Death ; and fo after the fame Prayer concerning the Bl'od of Chrift, ' To thefe IVords therefore attend with an ttndi- fturbed andfincere Application of Mind, and ycu will unavoidably make it your own AB, and fay within yourfclf^ [96] sourfelf^ I eat this Bread only for that Purpofe for which it is defigned^ &c. ^his is that perfonal Appropriation which — w, if I may ufe the Word^ a Sort of Confecration of ihem^ which is the Duty of every Comjnunicant himfelf^ and without which all other Confecrations that have gone before^ will do hitn no Service at all. Rem. That without /^^ perfonal Appropriation his Lordfiiip fpeaks of, efTential to v/orthily re- ceiving the Sacrament, the Receit will do the Receiver no good, that is wilfully negligent in the Duty, but much Hurt, I readily allow \ becaufe it does not work phyfically, nov ex opere operato^ as the Papifts call it ; nor by any Virtue lodged in the Elements, or communicated from them ; nor does this work any Grace, but the Spirit of God wo ks through their inflituted Mediation, and Inftrumentality •, but that this Appropriation is a Sort of Confecration of the?n^ is not to be admit- ted ; though we add to it all other Qualifications of worthy Receiving, no part of which in any Senfe lies on the Receivers Side. And though without worthily receiving, no Confecrations will do the Receiver any Service at all -, yet has it not any caufil Share in the Confecration at all, which lies on the adlive, and not on the pafTive, or Re- cipients Side ; worthy or unworthy Receiving, Hands to Confecration, as a good or bad Digefti- on ftands to the nutrimental Virtue in our Food; which it equally conveys, though with contrary Effeds, of Health or Sicknefs, as the Receiver is difpofed. Nor do I fee why his Lord/hip fhould afk leave to ufe that Word, which he is not fond of, for the Acl of the People; which he infinuates Reflexion upon as a mere empty Name, when the Ad of the Prieft -, this muft be a Sort of real Confecration ; but that [97] but that he fays notfo much for ; but is Confecratm called onlyymd.k\ng theElements come asunconfccra- ted from the Prieft's Hands to the People, and re- ceived accordingly, unlefs their perfonal Appropri- ation, at the Inftant of receiving, does it. If our Saviour's Words pronounced by his Minifter, as in his Perfon, over che fame Materials command- ed to be received, together with the fame whole Adion which he ufed, does not amount to a Con- fecration of them, and thereby raifes them to the Dignity of being as he called them, his Body and Blood ; and if they come common Bread and Wine till the Receiver appropriates them perfonally to himfelf ; I cannot fee how the Guilt of not dif- cerning the Lord's Body in them can be incurred, where no fuch Appropriation is made ; or how the fame Appropriation, if 'tis Confecr^cion, up- on drinking Wine and eating Bread at a common Meal, or over a Bottle,is different from receiving ic at Church ; or what the Priefl has to do in the Bufinefs, befides being the common Carrier of Bread and Wine, to each Perfon, in order to their Confecration *, which whether it is done or not done, is much the fame, no Benefit being received if 'tis done , nor therefore any loft if 'tis other- wife. Bifhop. After the Sacrament received — After the Lord^s Prayer^ the Congregation prays to Ahnighty God thus — We entirely defire thy fatherly Goodnefs^ ??ier- cifully to accept this our Sacrifice ofPraife and Thankf- giving^ &c. humbly befeeching thee^ that all we who are Partakers of this holy Communion^ may be fulfilled with thy Grace and heavenly Benediction, Thefe mngs are notfpoken of as fealed to us^ or pro- duced for us by this fingle Aolien of Partaking the Lord's Supper worthily — &c. N Rem, [ 98 ] R E M » I have heard of few or none of thofe his Lordfhip here fpeaks fo much of, who go to the Sacrament with the groundlefs Dependance of fup- plying the Defed of a good Life by the Difcharge of that Duty •, mod that go to it with ferious In- tent, do it to receive Advantages from it to enable them to reform a bad Life, and confirm their Re- folutions of leading a better; to make their Faith more firm, and their Charity more fervent ; but not to be led to this by natural Tendencies only, confequent upon the Duty performed to that End; but by itsftrengtheningand refrefhingoftheirSoulSj by Grace and BlefHng conveyed to them, through that its appointed Conduit ; by its removing Im- pediments, and infufing frelh Vigor and Ability CO difcharge their Chriftian Obligations; anfwe- rable to the Prayer his Lordfhip is explaining ; 'which "Things are fpoken of in it^ asfealed tons \ and the Addrefs is to God, by way of Claim of Grace and Blefiing from it ; founded on Promife, Faith, Hope, and Expedation. That all we who (now) are Partakers of this holy Communion (jufl receiv- ed by us) may find the Accomplifhment of our Hopes from it, by being fulfilled with thy Grace and heavenly Beneditfwn (annexed to it) in the am- plefl Manner, and highefl Degree and Meafure ; of which our Churchy (Art. 2^.) Sacraments ordain- ed of Chrijly he not only Badges or Tokens of Chriftian Men's Profeffion ; but rather they he certain fure Wit- neffes^ and effectual Signs of Grace and God's good Will tozvards us ; hy which he doth work invifihly in us, and not only quicken, hut Jlrengthen and confirm cur Faith in hitn. To which add, HomiL 24. thefe many ExprefTi- ons full againfl his Lordfhip. Which although it feems of fmall Virtue, yet being rightly done by the Faithful, it dvth not only help their 2 weaknefSf [99] weakne/s, hut Jlrengtheneth and comforteth the imvar^ Man with Peace ^and Gladnefs^ &c. Co7nfortahle Medicine of the Soid^ marvclkjus Gra* CCS offered and exhibited in that Supper- Will liiht- ly regard them^ to 710 fmali Offence^ cr utterly condemn them^ to his utter Dejlru^iion. Dainties provided for thy Soul to feed thy inward Man to Immortality and Life l>(ot to confider the earthy Creatures which thou feefi^ hut the heavenly Graces which thy Faith heholdeth. Hhus wMch we mufl he fur e to hold, that in the Sup- per of the Lord there is no vain Ceremony^ no hare Sign ^ no untrue Figure of a "Thing ahfent. Salve of Immortality — Sovereign Prefervative a- gainft Death — A Deifcal Co7?i7nunion — Pledge of eternal Life — "The Defence of Faith — The Hope of the RefurreElion^ Food of Immortality — The health- fid Grace — The Confervatory to everlafling Life. — The Faithful fee., hear., and hiow^ thefavou- table Alercies of Godfealed., the Satisfaction by Chrift tozt^ards us confr^ned, the Remiffon of Sin efiablifljcd^ here they 7nay feel wrought the Tranquility of Con- fcie^ice., the Grace of Faiths theftrefigthenirigofllope., the large fpfrading abroad of brotherly Love, with fe- deral other fundry Graces of Gcd. Wafh yourfelves with the living Waters of God's Word., whence you 7}iay perceive andhiow both the f pi- ritual Food of this coftly Supper, and the happy Trufi- ings and Effects the fame doth bring with it, A heavenly RefeUion, a?id 7Wt earthy, invifible Meat, and 7wt bodily. At this his Table, 'we receive not ofily the outward Sacrament, but thefpiritual Thing alfo •, not the Figure hut the Truth ; 7iot the Shadow, but the Body 5 not to Death, hut to Life. Birtiop. There is another For7n of Tha7ilfgiving'- in thisy we are taught to fay ; Almighty and cvcrloving N 2 God, [ lOO ] God, we mojl bearlily thank ihee^ for that thou doft vouchfafe to feed us who have duly received tbefe holy My- fieries, with the fpiritual Food of the moft precious Body and Blood of thy Son our Saviour Jefus Chrift ; and doft affure us thereby of thy Favour and Goodnefs towards usy &c. Rem. The Senfe and Acknowledgment of Be- nefits from the Lord's Supper, cannot well be more clearly and fully expreiTed, than in this Prayer ; yet here again, to adapt it to his Do- ctrine, his Lordfhip is pleafed to fay ; that by a ftrong Figure^ they may befaid to feed upon the Body and Blood of Chriji, as they perform thefe A5lions, be- lieving and receiving Chrift, and his 'DoEirine. And more dire6lly again \ 'That neither here is this Grace of Godfuppofed to be a certain and immediate EffeU of receiving this Sacra?nent ; but plainly left (as it ought to be) as the SubjeB of a Chriftian Prayer, wholly di- flin5lfrojn the Duty of communicating. This Prayer begins with a Thankfgiving for the prefent Benefits juft received ; mentions them in particular, feeding us with the fpiritual Food of the 7noft precious Body and Blood of thy Son our Saviour Jefus Chrift % feeding, certainly in any Senfe, fpeaks a Benefit, efpecially with fuch Food -, and there- by affuring us of God's Favour -, and that we are hereby united to him, and incorporated in his my- ftical Body ; and of being Heirs of an everlafting Kingdom ; after which Acknowledgment of Be- nefits, follows indeed a Petition for fuch a farther Supply of Grace, that we may perfevere, and make good ufe of the Benefits received already from it. Prop. C ^oi ] Prop. XVIIf. fVhether any Privileges or Benefits are anuexcd to the partaking worthily of the herd's Supper^ and 'what they are that are annexed to it, can appear only from thePFords of the Newl'eftamsnt iffelf-, or from the real Nature and End of this Infitutioji, and zchat is neceffarily included in it. Rem. All that his Lordfhip has been hitherto a doing, has been but as apparatus to this kit Pro- pofition ; and the grand Point of Dodrine, which he has ^o much at heart, that he propounds it for his eftablilhingof; that is to fay, that no Benefits are annexed to the worthy receiving the Sacrament of the Lord's Supper ; that Chriit, for his part, has not defign'd it for a Duty to do us any good ; but made it an A(5l of bare Remembrance, with- out any thing derived to us from him through if, a Memorial of him only, which is the Sum and Subftanceof hisLordfliip's Account of its Nature^ End, a.ndUfe', for what is more than this, our Sa- viour has left it to us to make the mod and befc of it that we can, every one for himfelf; and if we efcape the Danger threatened from undue Dif- charge, and turn it to fome ufe to ourfelvcs, by picking out LefTons for moral lmprovenicnt,from iuch Circumff ances of it, as may have a natural Tendency to lead us that v/ay, we conie otf well. Though his Lordlhip has built his Treatife af- ter the Geometrical Order-, and to make fine Work all the Way as he goes, brings us up from his firft Proportion, as an indemonltrable, to this laft, every Step as upon Demonftration, by fix- teen intervening Proportions, (Irongly ciiain'd to each other ; yet notwithfianding this Air of Strength, in my poor Opinion, his Lordfliip ne- ver [ 102 ] ver gave his Admirers lefs ground to fix Compli- ments of ftrong and clofe Reafoning upon, than in this upon this modifh mathematical Plan. In order to convince us that no Benefits are an- nexed to the worthy receiving the Sacrament, his Lordlhip tells us. Bifliop. We 7nujl ferioujly confider all the ^exts in the yie-w 'Tejlainent^ relating to this Suhje5f^ in order to judge 'whether it has -[leafed God to annex in exprefs JVords^ any Promifes to this Dut'j {peculiar^) of par- taking of the Lord^s Supper ; or to declare in exprefs Words any Privileges to belong to Chrijlians for the Sake, or by Means of their Attendance upon it, R E M. Whatever Right or Reafon his Lord- fhip has to call upon us to produce in exprefs Words any Promifes of Benefits annexed to this Duty, or any Declarations in exprefs Words of Privi- leges belonging to Chrijlians attending upon it, by Means of that Attendance •, the fame Right, with much greater Reafon, we have on our Side, to call upon his Lordfhip to produce, not in exprefs "Words (that we will not be fo rigorous to Aand with him upon) but in Confequence only, any Texts that deny or oppofe our receiving Bene- fits from this Duty i or that forbid, or any way difcourage the general Faith and Hope of fo do- His Lordfhip does not fo much as offer at doing any thing like this, or at giving usany Reafons ngainft it •, but the Strength of his Lordfhip's E- vidence againft Benefits arifing from the Lord's Supper, is only negative. And lies either Firfl , in difqualifying Texts from giving their Evidence in the Caufe, and throwing them a fide abfolutely ; and this chiefly upon his own Paraphrafes and Explications ; that by the Authority of judicious and learned Men, [ I03 ] Men, have been taken not only to relate to the Duty, but to exprefs important Benefits arifmg as annexed to it •, or fecondly •, by invalidating in Inch Texts, as he cannot deny to have direct Re- lation to it, thofe Senfes of the Words, and Con- firucflions that have palTed down cheChriftianWorld for the true and genuine, with little Contradidion, and that from Parties not of the bed Note; which import both high Benefits and Privileges attending the Duty. , And as his Lordfhip well knows, that the Do- drine of Benefits and Privileges from the Sacra- ment, is, and always has been from the firft Ages in PofTeflion -, and that his Lordfhip bringing his Ejedment, ought not only to fhew the Weaknefs of its Title, but by pofitive Proof to make the Title of his own Doclrine the better ; he yet makes no Attempts this Way. Far be it from his Lord- fhip, to ftrive, as for maflery only, or like an Olympionick, to be crown'd with Garlands of Appiaufe from any Set of People, that as the World goes, are prepared with Acclamations for thofe v/ho run dangerous Lengths in new and fin- gular Notions in Religion ; and yet I am at a Lofs to think what Benefit he propofes to the Chriftian World, by perf jading them againft hoping for any from the holy Sacrament; and .his Lordfliip will have much ado to clear himfelf from fighting againft, and oppofing his private Senfe to that not only of the Church that he profeflTes himfelf, and is fo eminent a Member of; which, if its Articles and Liturgy favours his Dodrine of no Benefits from the Lord's Supper, it is what the Generality of the Body have not hitherto been aware or dreamed of; but to the Sentiment of all Chrillian Churches, that have deferv^ed the Name, both Reformed and Popifh; and for whom does he contend. [ 104 ] contend, or what? His Vidory fliould he pre- vail, would be a melancholy one-, or what is he or any Chriftian to gain by it? Or which way to be the better? All that is to come of his Dodrine at laft, is to deprive us of a confiderable and inno- cent Hope *, which is fome fort of Enjoyment, though it niifles of real Pofleflion *, and to have Hoplefsnefs in its Head. Could his Lordfliip prove it finful to hope for Benefits from the Sacrament, or to believe any Benefits to be annexed to it, he might be in the right to cut off fuch a finful Noti- on -, but that is not pretended ; and for his Ways of its being hurtful^ or of bad Confequence ; (p. 1 79.) I think the Reafons ftronger on the other Side : For it is not from a7iy Bifcontent with what Chrifl and his Apojlles have taught them to expe^i from this Diit"^^ (p. 180.) ^////r^?;? what they conceive they ought to expefb, not only from this, but from e- very other Duty, he haspofitively enjoin'd ; which they would think unworthily of, did they not think them beneficial. And what if it were no let- ter^ as his Lordfhip calls it, than a Dream ^ plea- fing perhaps at prefent^ hut in the End hurtful to thofe who infufe it into others^ and to fuch who will find themfclves difappointed when they are waked out of it ; lince they muft he waked firft cut of it, before they are difappointed\ why does his LordHiip envy them the Pleafurc of dreaming on, why muil he needs be the Man to haflen the Difappointment, by ta- king fuch Pains to bring it upon them ? His Lordfhip is fenfible that he has got on the undefirable fide, of the Queftion, and that he is contending againfl the common Intercfl and Plope of the Chrlflian World •, and againft what every one ought to willi were true and real, if it isnotfo ; for thus he is plea fed to fay. It [ I05 ] ( P . 5 . ) // ought to be fa r certainly from the lljoughts of every Chrift tan ^ toleffen any Privileges^ or under^ value any Fromifes annexed by Chrijl, to any Duty or Inflitution of his Religion ; it is an inexcujable Fault wilfully to attempt it ; and an inexcufahle Carelefsnefi to do it for want of due Confideration *, it is a Fault indeed to which no Chriftian can have any 'Tempati- on ; allfuch 'Privileges and Promifes^ being of equal hnprtance to all ; and the Nature of them Juch^ as that no one can befo much his own E?iemy^ as not to be willijig to find the 'Truth and Certainty of them if he can. How far his Lordfhip is chargeable with this inexcufable Fault, his Readers will judge ; as alfo how his extenuating thisy^ inexcufable Fault, in al- mofl the fame Breath ; by faying that an Error of this Sort, fhould it he fuppofed, does not really hurt a- ny Chriftian, is confiftent with its being fuch an in- excufahle Fault ; as on the other hand his aggrava- ting the Error, of magnifying the uncertain Hopes of Benefits from Chrift's Inftitutions; making it on that Side amount to the perverting the Defign of Chrifiianity, (p. 6.) Were his Lordlliip contending for fuch impor- tant Benefits and Comforts, as thofe are which he is contending againft, the Zeal which he expreffes in profecuting his Caufe, would look much better than his labouring fo hard as he does, to ftrip the Chriftian World of the Hope of all thofe, tho* but imaginary Bleflings and Comforts, and Grace, that full of Faith and Hope, fo many truly de- vout Perfons attend this Ordinance with full De- pendance of receiving from their Saviour. Does his Lordfhip (hew any Tokens of its being an un- grateful Tafk to him to do this? Does he like one whom the Love of Truth, and the Power of Confcience, unwillingly conftrain*d to thisfo O un- [ io6 ] unwelcome Undertaking ? Does he not beyond IndifFerency and Impartiality, take all Advanta- ges, difpLite every Inch of Ground, as loth to leave one Tingle Thing ftanding, that looks in Fa- vour of Benefits from the Lord's Supper? Nay, why fliould I mince the Matter? Does he not plunge through thick and thin, ftick at nothing in his Way, in Scripture and Liturgy, that he can but daub over with Colours at a coarfe Rate, to make it look his Way ; torturing Texts of Scrip- ture, and putting each Paflage in the Offices of the Church to the Rack, to Diftortion, till they feem to fpeak other wife than the Members of the Community thought they plainly did ; by ftrong Figures forcing them fo as they may he faid to bear the Sen fe of his Paraphrafes? And why does his Lordfliip fay, that whenever he differs from fo many end great Men as he does^ that it is with fo great Concern — and a great RefpeEl towards them \ fofar frofn his being inclined to it^ or plea fed with it, that it woidd have been a Pleafure to him, not to have found a Neceffity of doing it? When at the fame time he fays, that his fo differing from them, isof little Im- portance ; (p. 7.) and in his Fifth Propofition, that it is of f7nall Importance to Chrijiians what any Wri- ters from Chrift^s and the Evaiigelifl^ s time, have af- firmed upon this Subje5i, And where is the Neceffity that he talks of, for his Writing this Treatife, which is fo contrary to his hiclination, and gives him fo great Concern •, any more than for my wri- ting my Remarks upon it ; which gives me a- bout the fame Degree of Concern for differing from fo great a Man as his Lordlhip, as his Lord- fhip feels, for differing, contrary to his Inclination, from the great Men he fpeaks of? His Lordlhip endeavours to deprive us of fomething valuable, which it concerns each Chrifcian to Ilruggle for to the r 107 ] the laft, and to fee otherguefs Reafons, than his Lordfhip has yet offered, before they let it be took from them ; or are fweetened out of it by ex- change for his moral Equivalents. Could not his Lordfhip content himfelf with the Enjoyment of his no fpiritual Benefits from the Sacrament, ha- ving reaped fo large a Share of temporal ones an- nexed to the DIfcharge of the Duty? And having got the Bird in hand, leave the Dreafn of Grace^ •Sind fupernatural Favours from it, to thofe deluded poor Souls, who have no Hopes or Defign of reaping temporal Advantages from it. Could his Lordlhip make it a clear Cafe on his Side, and fet his Dodlrine in fuch a Light, as muft work a general and thorough Conviction •, nay could he but make any one of the Texts that record the Inftitution, or the PafTages in the Li- turgy, he explains, fpeak beyond Contradidion for him ; as one might expedl by his telling us, that ofie cannot itnagine any pofitive Inftitution of greater Plainnefs and Simplicity^ ( p. 22.) it would have been fomething like: But inftead of this, there is not one Text, or one PafTage of them, that he tampers with to make Evidence of, that he can work upon to look fully, or eafily in his Favour ; and left to themfelves fimple and unpuzzled with his Criticifms, and without his fpeak ing for them in his Paraphrafes; and but few Chriftlans, but would hear them as they have done, unanimoudy giving the fame Tcftimony of Benefits being an- nexed to the worthy receiving the Lord's Sup- per. But to attend his Lordfhip under this his laft Propofition. Bifhop. * I think it juft to mention one ( Paf fage ) in Regard to the Judgment of fome good Inter- preters, who thi?ik it relates to the Subjeol vje are now O 2 tiport^ [ io8 ] vpon^ tW in my Opinion they have not the leaft Foun^ dationfor thinkingfo. Rem. Does not his Lordfhip pay great Re- gard to the Judgment of thefe good Interpreters^ and are they not good ones indeed, that have not the leaft Foundation for their Judgment^ and think- ing as they do ? This PaiTage his Lordfhip fpeaks of, is (i Cor, xii. 10,.) for by one Spirit are we {or we have heen) all baptized into one Body., whether we be Jews or Gentiles, whether we be bond or free., and have been made to drink into one Spirit. Thefe I aft Words his Lordfhip obfc'-ves^ have been interpreted to relate to drinking the Blood of Chrift in the hordes Supper by feme j and in a Note at the Bot- tom fays^ See Mr. Lock and others , — and by others iofigmfy the Furif cation of the moral Fruits and Gra- ces of God's holy Spirit^ by means of receiving the Cupinthe Lord's Supper. And his Lordfhip en- tertains us with a long critical Comment upon it, to fhew us, that drinking into the fame Spirit., has no relation to the Lord's Supper., or Benefits from it , in which, if his Lordfhip is right, the Generality of Commentators are in the wrong. That St. PauVs, fpeaking of Gifts and Graces after the Lord's Sup- per., is introducing aperfiolly new Subje^ ; as [{Gifts and Graces had no relation to that Duty, is meafu- ring Revelation by the Truth of his own Dodrine. His Lordfhip's Diftindion between id^Tnt Fruits., and ')^tk [126] Lintels •, and that, and the Obfervation of the? other Circumftances of it, was the Covenant itfelf on their Side executed, the Seal and Condition of it ; and as the firit was not a Memorial, fo each fucceeding Paflbver was not a bare Memorial ot their Deliverance, nor of the firfl, which itfelf was no Memorial ; but was of the fame Nature with the firfl ; was the Hime Covenant itill executed *, the annual Obfervation being exprefly included in the original Stipulation ; and every following. Paflbver was as much the Covenant, not remem- bredjbut executed, as thefirft •, following Paflbvers were not commemorative Sacrifices, but each as real and proper a Sacrifice as the firfl. It was not: an abfent Lamb remembred that was facrificed in JEg^p^ nor a figurative and reprefentative one *, but as true and real a one that was the PafTover^ as the firfl was \ nor a Sacrifice of Memory, but Propitiatory, as the y-fjt'j believed in the highefl Degree ; nor does being commemorative hinder a Sacrifice from being alfo truly and really fo. And if the Lord's Supper anfwers the PafTover at all, it is a Covenant \ and has Rewards or Punifh- ments on God's Side, anfwering its Obfervance or Neglect on ours •, is as the fame never ceafing fbederal A61, continued and going on, [for the continual Remembrance) h^ the Lamb flain from the Beginning of the IVorld. If neither the original Patterns and Exemplars of the JewiJJj Paflbver or Chrillian Sacrament, as ordained and celebra- ted by the Infl:itutor, could be a Memorial , neither can any Repetition be barely fo •, the Blood of the Pafchal Lamb, his Lordfhip fays, an- fwer'd Chrifli's Blood as a Type that it refpecled as its Antitype, from which typical refpei^ it derived that inftitutional Virtue and EfHcacy by which it became a Prote(^ion from the deftroying Angel j [ 127 ] Angel •, and the Cup in the Lord's Siippcr being more than a Type, a Reprefentativc cxprcfly called by that Name, and appropriated to it by hinifelt i can it be fiippofed to come fliort of the legal Type of that Blood, in falutiferous Virtues and Effects conveyed through and by it ? Why mufl: the Blood of Chrift not yet fl:ied, work back greater Salvation to the Jezvs through its Types in the Law, than when actually flied, it works for- ward under his Gofpel, by that Cup dignified by himfelf wi:h the Name, being not in Type and Shadow, but z'erily and indeed his Blood ? And fince we fee it is not naturally and fubftantially fo , it mud anfwcr the Name and Characler by being vertLially iind caufally fo, therefore, and real in its Etfeds annexed to the worthy i^articipation of it. Bifhop. 'Tofpeak of a 'particular FellowJJAp and Union with Gcd^ or with Angels and Archangels^ as Privileges peculiarly i?nplied or obtained in this Rite^ isjiill, Ifcfir, to lead the Minds of Chriftians fill farther fro7n its original Simplicity *, and to forget that the one of thefe things may he faid of Obedience to God's IVdl in general, and the other of Praife and ^hankfgiving in particular, mere properly than of this Rite \ which peculiarly ijnpUes in it, cur Union with Chrijl, and Fellowfuip confidered as Head of his Body the Church, R E M. This inftead of adapting the ExprefTi- ons and Language of our Church in her Ofiice, is ftriking at them as leading Chrijlians from the ori- ginal Simplicity of the Lord's Supper-, not bccaufe the Expreffions themfelves are wrong, but as ;-p- plied by the Church to the I>ord's Supper,^ to which he would not have either Union wUh Ccu^ or praifmg God together with Angels and Arch- angels, &:c. have any particular Rclcition, as Pri- vileges [ '28 ] vileges any way proper to it •, or otherwlfe than as in common to it with A6ts of Obedience to God'3 Will, or Praife and Thankfgiving on any com- mon Occafion. And never certainly was a Chriftian Bifhop before fo afraid of God's BlelTings, from the Dif- charge of this or any other Duty, left tliey fhould come upon him beyond Expectation ; or who fo fcrupuloufly warded againft every Privilege or Benefit of any kind, from worthily receiving the Lord's Supper. He is afraid here, left even fpeaking of Union or Fellozvjhip with Angels or Cbrift^ upon receiving the Sacrament, fhould be of dangerous confequence •, and the lower Part of God's Family here on Earth, being encoura- ged to mix their Praifes of him from whom thc- whole Famil'j in Heaven and Earth is named^ with thofe of the part above, upon this folemn Occa- fion, as attending this holy Supper, inftituted by him who reconciled Heaven to Earth, fhould dan- geroufiy miflead us from the original Simplicity of the Duty *, and that Praife and Thankfgiving ought to be forgot and left out here, only becaufe it is applied to it as with greater Propriety and Peculiarity. I am not, I confefs, a competent Judge of his Lordfhip's Comparifon between Communion with the exalted Spirits above, and Chrift's mean- eft Members here below, fo far as to know whe- ther we ought to he as proud of the latter^ as af the formers only Angels and Saints are generally thought to be the more honourable and defifable Acquaintance, andfinging the Song of and with Se- raphsy much better than any Correfpondences with any on Earth. Bifhop. Before I leave this Part of the Suhjecfy I mufi ohferve^ that the heji of thofe Writers upon this Suhjecfy [ 129 ] Suhje^^ who have taught^ that by this SacrcV?ient Men are entitled^ if they be worthy Receivers^ to the Benefits pirchafed by Chrijl^s Deaths ^ Mr. Wbeatky upon the Liturgy. [3] mem, to be had in Remembrance by all its Members. It was impoffible for all Perfons to fee the Lord dying 5 to fupply xherefore this Want, there is a peremptory Command, to do this in Remembrance of what he was then about to fufFer, he hath left us this Reprefentation of his Death, that it might be always frefh upon our Memories. This, being admitted, the next Thing to be inquired into, is what the Author underftands, by this Remembrance of Chrift ; he having left this Injundion to his Church, it becomes his Difciples and Followers to endeavour after a true No- tion of this Remembrance. Now the Qua- lifications of this Memorial, according to the Meaning of the Author of this Trea- tife, I apprehend, to be a ferious and re^ ligiousy a folemn and practical Remem- brance of our Lord, not a bare hiflori" cal Remembrance, in a cold and flight Manner, for fuch a Remembrance, cannot be of any Service to us, as having no Tendency to thofe Benefits, which we hope to reap by this Ordinance : But then there is a practical Remembrance, which fhews itfelf, by a due Effed: and Influ- ence on our Mind and Affedions ; by fuch a Remembrance we do Jhew forth the Lord's Death, By fuch a Remembrance, we con- template on the Death of Chrift, as an B 2 Ex- [4] Expiation made for our Sins, and an A^ tonemept to offended Juftice, that Juftice, which wou'd be appeafed by nothing lefs than the Death of our Lord Chrift ; by this he made Reconciliation, and hereby the Covenant of Grace was confirm- ed. ' " Chriftians meeting together for re- * h'gious Worfhip, and eating Bread and * drinking Wine, in Remembrance of * Chrift*s Body and Blood, and in Ho- * nour to him, do hereby publickly ac- * knowledge him to be their Matter, and ' themfelves to be his Difciples, and by ' doing this in an Affembly, own them- * felves with all other Chriftians, to be ' one Body or Society, under him the * Head, and confequently profefs them- * felves to be under his Governance, and * Influence j to have Communion and Fel- * lowfhip with him as Head, and wath *■ all their chriftian Brethren, as fellow * Members of that fame Body, of which ^ he Is the Head. * This ferious and religious Remem- ' brance fuppofes a Belief in him, and ^ confequently is an Acknowledgment of < our being his Difciples, that is, in other ' Words, Members of that Body of which ' he is the Head, and as fuch obliged to * all the Duties, and entituled, unlefs we * be wanting to ourfelves, in any one ne- ' ceffary [5] « ceffary Point, to all the Bleffings of fuch < a Relation/ Now according to the natural Senfe of thefc Words, in doing this in Remem- brance of our Lord, we may be faid to commemorate his Death, fo as to be- lieve in him, to depend upon him in all Cafes, for his Comfort and Support ; to re- member him fo as to repent of all former Sins, and to make fuch an efficacious Change uppn the Soul as to lead us into the Ways of Holinefs and Virtue. To commemorate his Death in fuch a Man- ner, as to admire the infinite Wifdom of God in contriving fuch a Way to fave dinners, and the inexpreffible Love of our Lord, in undertaking and accomplifliing the Work of our Redemption, and from a deep Senfe of fuch infinite Love, to en- creafe our ovirn Love and Charity to each other. So to commemorate his Death, as to refign up our Wills and Ways to Chrift, and conform ourfelves, as far as we are able, to his bleifed Will and holy Exam- ple ; and to ftir up and excite our Souls^ to an abundant Thankfulnefs to Chriftj for enduring fo many and fo grievous Things for us, by thefe Means becoming our Surety, redeeming our Souls from Death, crowning us with tender Mercies and loving Kindnefs, and in the End pro- pofing to us eternal Happinefs. No [6] ■ No other than this can, I apprehsnd, be the Author's Meaning, becaufe thefe and fuch like are the Duties, we are o- bliged to, and thefe the Bleffings of fuch a Relation ' all flowing from, or included * in the primary End of the Inftitution, * the Remembrance of our Lord/ It is to the fame Purpofe, he again makes ufe of thefe Expreflions : * Our * Faith in Chrift cannot be improved, but •= either, by God's giving us new Eviden- * ces of the Truth of his Pretenfions, * which we cannot expe viz, the Petitions above-men- * tioned. Again, This, I think, is all the * Mention you make of the Holy Spirit of * God, in the five Forms of Prayer you * have compofed, excepting that in the * long Form of thirty Pages, you blefs God, * for the Evidence Chrift gave of his Mif- * fion, by his pouring down from Heaven, * the wonderful Gifts of the Holy Spirit V This Author has not indeed pfefcribed the exad: Number of Times that the Holy Spirit fhould be made Mention of, but it is very unlikely, if the Author of that Treatife had had any undue Thoughts of the Holy Ghoft, that he would have men- tioned it fo often as he has done. And if there had been Mention made of the Blef- fed Spirit ever fo often, the fame Candour might have faid that it was done affe6iedly\ that there was at the Bottom fome latent Meaning, and that the Poifon might be conveyed with the greater Eafe. * What further confirms me, that I have * given a juft Reprefentation of your Sen- * timents concerning the Influence of God^s ' Spirit, is a Paflage in />. ii6, '•oiz, They ^ v^'ho ^ Remarks t p. 5;^, and p. 39. [56] who embrace aa obfcure Notion, of re- ceiving any other Sore of cleanfmg, or wafhing from this holy Rice, fccm to me tQ delude themfelves, /. e, any other Sort than what vou have in the fore- going Words mentioned. But you have not in them mentioned the fandlifying Grace of the Holy Spirit. This there- fore was intended to be excluded by you *.* Hitherto the Charge had been fuppor- ted only by Innuendoes and by Way of Infinuation, but now the Cafe becomes much clearer to him, and he finds there w^as now a real Intention to exclude the Holy Spirit. ' The other Writer of the Pamphlet * lately mentioned grants that what he * fays is no ftridt Proof, nor will any * Affertion of this Kind admit of one: * The Secrets of Men's Plearts being known * to God alone V The Remarker was not content to pro- ceed according to the Nature of the Evi- dence, but immediately paffes Sentence in a very pofitive Manner, diving into the Secrets of the Heart of Man, which are known only to God and himfelf But let us look upon the Page that is referred to, and that will give us a much better Infight into the Affair. * Our ^Rmarksy p. 40. ^Winchejier Converts^ p. 28. i 57 ] « Our Bodies are made clean by Chrift's ^ Body, and our Souls wadi'd through his ' moil precious Blood, by our being in- ' fluenced by his Dodrine, feal'd with his * Death to obey all God's Laws, and our * Eating and Drinking in Remembrance of ' his Body and Blood tend to procure us ' thisClea'nnefs, andWaihing {L e. all that ' is meant by thefe figurative Words) * by being done in Remembrance of that * Mafter, whofe Religion was defigned, in * the whole Tenour of it, to engage us fo * clea72/e our jHves from all Filthi72e(s of the ' FkJJj and Spirit, by perfeBing Holinefs in * the Fear of God, 2 Cor. vii. i. This * Rite duly performed, is the Profeffion * of our Relation to Chrift, and Obliga- * tion to obey all his Laws, and is one * Mean of leading us to that univerfal ' Obedience.' Then it is added, ' they * who embrace an obfcure Notion of re-^ * ceiving any other Sort, of cleanfing and ' wafhing, from this holy Rite, feem to * me to delude themfelves, and to exped: * from it, what our bleffed Saviour never * annexed to it^' Even the Sufpicions that had been fug- gefted by the Writer of the Remarks, were built upon little elfe but Prejudice and Pre- poffefiion, but to go from Sufpicions to the Charge of a real Intention, is what I ought ' Nature and End of the Sacrament, p. u 6' [58] ought to be maintained by the ftrongefl: Proof. So far from this Proof, that the Words can fcarcely allude to any other Meaning, than thofe ftrange Impreffions, and extraordinary Privileges, which mif- taken Perfons have fuppofed to belong to the Partaking of this holy Ordinance. Surely it would have been a greater Defpite to this bleffed Spirit, to have infifted on fuch Impreffions and fuch Privileges, in Exclufion of that univerfal Obedience, which is fo conftantly inculcated through- out this whole Treatife : Even fuch Obe- dience, which cannot be performed with- out the Affiftance of the blefied Spirit, and whofe gracious Concurrence, the Au- thor does not forget to pray for in his Petitions to Almighty God. When we come to the Holy Sacrament, we ufe it as one of the mofl folemn Means of our Religion, but it can be of no Ser- vice to us any further, than as it promotes the End deiigned by it 5 and the more we confider the bleffed End for which it is in- tended, it will very much contribute to our right underftanding, the great Ufeful- nefs and Subferviency of the Means tend- ing thereunto. ' Now in our Communion Office, the ' Miniiler who officiates, when he comes * to this Part of the Service, in which * you are to receive the Bread and Wine, 3 • ^ firft [59] ^ firft offers up a Prayer, that the Body ' of our Lord Jefus Chrift, which was * given for you, may preferve your Body * and Soul unto everlafting Life : That is, * that the real Body of Chrift long ago ' offer'd upon the Crofs ; or that the Suf- ' ferings of Chrift, undertaken, fubmitted * to, and defigned, for the promoting your * eternal Happinefs, may effectually anfwer * that good Purpoie, and move and influ- ' ence you fo in the virtuous Condudl of * your whole Lives in this World, agree- ^ ably to v^hat he indifpenfably requires, * that you may obtain his Promrfe of * everlafting Life in the World to come% ^ Thus again, the Communicant is taught * to fpeak in thefe Words, I eat this Bread, * for that Purpofe only for which it is de- * figned; in a religious Remembrance of * Chrift's Body broken, and of that Death ' of his, which by this Adion Chriftians * are required to fliew forth till his Com- * ing again. And at the Taking the Cup^ * I drink this Wine in a ferious and * thankful Remembrance of Chrift's Blood, * which was ft:ied for me, and for many, * for the Remiffion of Sins: That Blood * which he freely flied, as a Seal to the * New Covenant, in which he promifes in ^ the Name of God, Forglvenefs and Fa- I 2 « vour, * }Jaiure an<^ Ep4 of the Sacrm^nt) p. 119, [ 6o 1 « vour, upon our a6lual Amendment, and * fincere Obedience to his Laws. * Having thus partaken of the Lord's < Supper, with a ferious Remembrance of ' ChriiVs Death, and as his Difciple^ you ' have partaken of the Lord's Sapper a- * greeably to the Defign of the h:iftitu- * tion. * I fay not this, cither to (liorten, or to V flacken in the lead Degree, that rational ^ and chriflian Devotion, which you may ' think more beneficial to you at this ' Time, than any other. But I think it * my Duty to guard againft any fuch No- ' tions, as muft fill your own Minds, with * unneceflary Horrour ^' This is what the Author, as far as I can conceive, has aimed at, throughout this whole Book, whatever other Views he may be accufed of, viz. ' That God * might not be reprefented to us, as re- * quiring an A61 of Rehgion, which we * either cannot perform at all, or not * without fuch Difficulties, as leaves us no * Affurance of its being acceptable to him, * and confequently, muft overturn the * good End propofed by Chrift in the In- ' ftitution itfelfV And it is for this that he is to be load- ed with all the Reproaches that Malice can invent. He ^ V^gc I 20. ^ Ibid, . [ 6i ] He is no Friend to reveal'd Religion, ^ becaufe he expedts no Favour as a Dif- ^ ciple of Chrift, but upon his Conditi- « ons, willing every Day more and more ^ to come up to them, begging of God to * affift and dired: him in all his Endea- * vours, by all fuch Methods, as are pro- * per to move and affift his free and rea^ ^ Jon able Creatures/ He denies the Influences of the blefled Spirit, * becaufe he offers up his Petitions ' to God, that he may be guided and go- ^ verned by it, in his fmcere Endeavours to * attain everlafting Life/ He is a Socinian, * becaufe he does not *■ addrefs his Petitions to Chrift, tho' he * begs of God, in the Name of his Soa ^ Jefus Chrift, to pardon us, returning to * him, at the fame Time hoping for the * Pardon of all that is paft, through hh ^ Son Jefus Cbrijly in his Name, trufting * for Accept ajice of ourfelves^' And tho' \ve are informed, by one who was well vers'd in the Writings of the primitive Fathers, that this was a Rule obferved by them in fuch like Cafes, viz. that when any one of the Perfons in the bleffed Tri- nity was called upon in any Work, the whole three Perfons were fuppofed ro be underftood\ He ^Winchejler Converts, p. 30. ^ Rctlmnda eji ilia Or- thodox or um ?atrum Ohfervatio ^jf Regula de Trinitate Deo ex facris [ 62 ] He is an Heretick, denying Infant Bap- tifm, becanfe he fays nothing cxprefly on that Subjed:. He denies original Sin, becaufe he begs of God finally to pardon all his paft Sins> including original Sin, as well as any o- ther, according to the natural Meaning of the Words ; further entreating God, the Pardon of whatfoever he has feen amifs in him, from the Beginning of his rati- onal Life, unto this Day 5 not by this ex- cluding original Sin, but only in a parti- cular Manner, begging Pardon for thofe Sins, which have this Aggravation attend- ing them, the being committed againft the Light and Dictates of Reafon. He debafes the Ordinance of his Redeem- er, * becaufe he ventures to affirm, that ' we receive Bread and Wine, as outward ' and vifible Signs, or Memorials of thofe * inward and fpiritual Mercies, which are ' given us upon the Terms of his Re- * ligion ; and thefe Signs ordained, to * this Purpofe of Remembrance by Chrift * himfelf, and upon this Account to be * confider'd, as Means, amongft others, * tending jAcrls fcripturis evidenter defunpta, quam breviter infinuat Au' gx/iinui hi fee verbis, ^ando nnus trium in aliquo opere nomi- ftatur, iinivcrja opernri Tr in it as intelligitur. Pnulus dicens, 2 Tim. iv. I. Tefiijicor ego coram Deo i^ Jefu Chrijioy novcrat quod non Jeparetur fpirittis a Jilio, fed in Chrifto erat fpiritas, qtitmadmodum filius in pntre. De fingulis dicitury quod omr xium ej}, propter injeperabdem operationem unius ejujWumqne jubJlantiiS, Forbefiuslnftr. Hill. Theolog. [ 63] ^ tending to that Chriftian Behaviour, ^ which will at laft entitle us to the Pof- * feffion of thofe Mercies, and alfo as * Pledges to affure us, that as certainly as ' thofe outward Means w^ere ordained for ' the Remembrance of thefe Benefits pro- * mifed to us ^ fo certainly God will be * ready to bellow upon us hereafter, all * the Benefits thus promifed, upon the * Perfeverance in the Pradlice of every ' Inftance of Virtue, and Holinefs re- * quired ^' If too great PrepolTeflion will not fuf- fer us to receive, with Candour, what comes from this Author, I hope I may conclude with the Words of another very learned Divine , much to the fame Pur- pofe, of one who has wrote in as pious and rational a Manner, as any one in thefe later Ages of the World. All that I fliall fay of them at prefent, viz, * Thofe inftrumental Duties, which * are neceffary to our obtaining of Hea- * ven, is, that they are fuch as are no far- * ther good, and ufeful, than as they are * Means of heavenly Virtue, and do tend * towards the acquiring, improving, and * perfed:ing it. And if we do not ufe * the Religion of the Means to this Pur- * pofe, it is altogether ufelefs and infigni- * ficant. For the Purpofe of ail religi- « ous "" Appendix, p. 192. [64 ] ^ ous Duties, is either to reconcile Men *■ to God, and God to them, or to per- * fedl human Nature, or elfe to entitle ' Men to Heaven, and to quahfy thera * for an heavenly Life; to neither of * which, the Religion of the Means, is '^ any farther ufeful, than as it produces;, * and promotes in us thofe heavenly Vir- * tues, which are implied in the Religion ' of the End V » Dr. Scott'i CbriJIian Life, Vol. I. FINIS. CHRISTIAN EXCEPTIONS TO THE "PLAIN ACCOUNT O F T H E Nature and End O F T H E SACRAMENT O F T H E LORD'S SUPPER. With a Method propofed for coming at the true Apostolical Senfe of that Holy Sacrament. The heft Prefervative againft the chief Attempts of Unbe- lievers, / am ■perfuaded is tojhow the Religion of Chriji to the Worlds as he left it : And the greateft Service to Chriftianity^ is to remove from it whatever hinders it from being feen as it really is in itfelf Preface to the Plain Account, p. viii. It can^t he the Duty of Chriftians to he guided by what any Perfons^ by their oivn Authority ^ or from their own I magi- nationsy may teach concerning this Duty [of the Lord's Supper.'] Plain Account. Prop. V. p. 5. LONDON: Printed for J. Nourse, at the L^;;;?/;, without Temple-Bar. MDCCXXXVI. THE PREFACE. TH E following Pages are not offered to the Puhlick as an Anfwer to t h e Pl a r n Account of the Nature and End of the Lord's Supper •, hut as the Ex- ceptions of a fmcere Chriftian, to the Author'* s principal and main Defign, and to the infincere as well as indiredt Methods with which he per- fues it. His Defign, it appears plainly ^ is to draw un- wary Readers into Socinianifm. And thd* per- haps the Author himfelf may think this Charge no heavy Accufation ; yetfurely a Reader that values his Chriftianity, and would not willingly he de- luded out of the Fundamentals of his Religion^ will not diflike to he apprized^ that what he may imagine^ upon a curfory Readings to he a great Difcovery, and to throw new Light upon an In- ftitution which lay hefore in Obfcurity, ij, in reali- ty^ 7io other than that fl ale and often confuted He- refy^ new vamp'd up in an artful Difguife. . It favours therefore of Vanity in the Author y when he affumes an Air of faying what no Body has f aid hefore him. For every thing in his Book has heen faid, he knows., a thoufand times over : Some hy Pelagians, others hy Socinians, and others hy downright profefs'd Unbelievers. And why Jhould he imagine., that Books that have got fo much Poffe£ion of his own Souly fhould not he read, or A 2 fi iv PREFACE. fo much as known by any others ? Why ;- 'That he would venture : But an Aff eolation of No- velty he knew was moft like to whet Curiofity •, and to give his Pretenfwns a better Grace. He had a ?}iind therefore to imitate his Mafter Socinus : {For his Tenets he fee vis to have moft at Heart :) who^ entring upon an Explication of the firft four- teen Verfes of the Gofpel of St. John, prefaces thus. " There are a great many things (faith he) as " to which the univerfal Chriftian JVorld is even *' yet blind '^ and 7nore than any one can believe " or think: Which, when I confidered, I more '' than once determined, with God's Help, to " write fomething that fhould difcover and con- '' fute feme of thofe Errors, that chiefly prevail «' in almoft all the Churches of Chrift which «« we know any thing of; and thofe efpecially, *' which I perceive to lye entirely unobferved^ hav- '' ing fcarce been taken notice of by any fingle " Soul before me." * In much the fame Strain^ and f welling Account of his Performance^ does our Author come forth., to explain the Texts in the New Teft anient concern- 22. '^^K ^^^ Sacrament of the Lord's Supper. " All ',<• the Treatifes which have been written upon " x)i\\% S\j^]tQL fince the firft Ages [mult be laid " afide ;] and the whole iDo(Srine about this Sa- " crament muft be new drawn from the Scrip- * Mult a profedbo funt, in quibus adhuc Chrijlianus Orbis caciitit ; & plura fortaffe, quam quis vel credere, vel etiam cogitare, poffit : Quod cum ego animadvertcrem, ftatui non feme], Dei Ope atque Auxilio fretus, aliquot ex iis Erroribus Scripto detegere ac confutare, qui in omnihis/ere Ecclefiis quas Chrilto initiatas cernimus, maxime vigent: atque eos prae- fertim quos " this Subjed, if they have taught, that by this^^o- '* Sacrament Men are entituled (however wor- " thily they may receive) to any of the Benefits «' purchafed by Chrift's Death, i^c, our Author *« SAIES vi PREFACE. « SAiES [and his Word fure muft be taken] « that after all^ their Dodrine is uncertain and <' hazardous^ and that they don't at all explain « the Nature and E/'t-^ of this Rite.'* All therefore^ it feems^ muft come and liften to our Author -, who would have you think that he only, and the ^x^of all Men^ has hit upon the only right Interpretation of the 'Texts he handles. So clofely would he emulate even Socinus him f elf I And what Pity is it we canH allow him an equal Glory ? Butfo it has happened^ that Socinus made good his Pretenfwns and Boafts. His Explication of the Scripture he undertook was truly original : iVb one^ I believe^ had ever faid or thought of it before him. Whereas our Author hunihly defigns to take up with the Notions of the very Man he would feem to rival : 'There being between the Racovian Catechifm, the Polilh Brethren, and the Plain Account {as far as it goes) great Agreement and manifeft Harmony. In fome few things^ I own^ our Author falls -pretty much below them : And therefore I queftion whether the more ferious even of the Socinians themfelves will readily own him *, at leaft whether they will retain him as their Advocate, and iruft their Caufe in fuch Hands ^ as, by overft raining, will be apt to weaken it. For in fome Scriptures which the Socinians handle^ they appear to he or- thodox, when read after our Author. In his Ex- pofition, for Inftance, of i Cor. x. i6. where {though he tells us, " It is interpreted by many *' learned Men to fignify a Co?nmunion or Par- *' taking of all the Benefits of Chrift's Body ** broken, and Blood fhed i" yet) he denies it to hear any fuch Signification, and for fever al Pages together argues againft it : Whereas the Socinians 2 (whatever PREFACE. vii (whatever Benefits they believe to have been obtain' d by the Death of Chrift) do in their Interpretation of this ^ext at leafl allow ^ that a Communion of them all was intended by St. Paul in that Verfe. * And whereas the Author of the Plain Account would confound Koi^miot, and fAili^iiv together^ and explode again " the Remark made by fome learn- p. 45. *' ed Men, that the Word Koivwvi ; quod in ilia Totum zAjingulos pertineat, in hac vero certam Partem ex loto Jinguli accipiant Unde nee Paulus Voce fd.i%^i}i; in hac Oratione ufus eft, cum de tota Re ad ali- quem pertinente, feu Jure ac Societate Rei totius agit ; nee Voce xo;v»w«?, cum agit de Re, cujiis quifque certam Partem capiat. Crdl in \ Cor, x. x6. Slichtingius VIU PREFACE. Slichtingius again commenting upon i Cor. xi. 28, 29. does not^ as our Author does, tell usy p. 76. " that the whole Affair of eating and drinking " the Lord's Supper unworthily, in St. Paul'^ " Senfe, is confined to the Frame of our Minds *« and our Behaviour at the very Time of our *' Performance of this Religious Duty j" But he tinderfiands the Apoftle to mean, that we are to examine our lAvts, w^r Morals, and our Adlons, hefore we approach the Holy 'Table ♦, and if we are confcious to ourfelves of any Sins, to confefs and repent of them^ and refolve upon Amendment, fmce whoever eats and drinks this Sacrat7ient with- out fuch Repentance and fuhfequent Amendmenty undoubtedly eats and drinks unworthily *. But the Charge of Excefs of Herefy upon our Author, may perhaps {as I have faid) neither difturb the Author himfelf, nor difierve him with fome of his Readers. But my Charge of Infincerity and unfair Dealing upon him, it is probable may, (I am fure it ought to) diipleafe him.m ■ * I Cor. xi. 28. ProhetautemHomofeipfum. Ideft, Seipfum diligenterexaminet, an Fit am Homine Chriftiano ^ignam agzt; an Mor^s hFaSia fua omnia cum Praceptis Chrifti congruant ; an nihil in fe ab hoc facro Ritu dijcrepans fit. Et fie ex hoc Pane manducet. Quafi dicat, & poftquam femetipfum quifque probaverit, turn demum ex hoc Pane cdat. QuiyFf comedit, digne comedit. Hie reBus & legiti' mus Modus eft, ex hoc Pane manducandi : & qui tanta cum Religione ad hunc Panem & Pdculum hoc accedit, haud du- bie fimul fumma cum Religione verfabitur. Quid ergo, in- quies, faciendum eft Illis, qui in Probatione & Examine fui, Delidla fua deprehendant, vel etiam fme Probatione & Exa- mine fua Delifta norint ? Panitentiam agant & Culpam coram Domino deprccentur, 8c Viiam in pofterum emendatam pollice- antur ; & fic ex hoc Pane edant. Quid vero fi pollicitis non ftetcrint, & priora Vitia continuent? Indigne manducabunt & bibent abfque dubio- Shcbting. in loc. But Preface. ix Eul the Charge is juft.' *And therefore on him- felf let his Bif'pleafure he vented, IJpeak 'with Re- ference to fome Severity of Expreflion, which 1 have ufed when cenfuring his grofs Expofitions of our Communion Office and Catechifm •, vMch are fo glaringly perverfe, that as Imuft have had a mean Opinion of the Reader* s Underftanding, not to have left them to his own Ohfervation ; fo muft I have flood very coldly aff-e6led to 7ny Mo- ther Church, to the Chriftian Religion, nay to Moral Religion^ to Honour and Honeily {which are all hroke in upon hy fuch manner of proceeding) had I not mentioned them with a juft Indignation. ■ 1 fpare him here as to the Inconfiilency of what he writes with what he fubfcribes : , For indeed a Man that can S O interpret may fubfcribe ANY Thing, But I take this to he a proper Place to point cut to the Reader another Artifice of our Author^ which I have not taken notice of in the following Exceptions j hut which yet is of ufeto hi?n thro* the bed, not to fay the greater, part of all that be has written : And that is his infifting upon {as if the Church of England Clergy dejtied it) and repeating it fo often (even to an offenfive Tautology) " That no Chriftian is to frame to himlelf the p. 90, «' leaft Encouragement to continue in any ^;;^ *« Siny from his performing one fingle Duty of *' Religion in a right manner : That the Perfor-p. 91. «« mance of one Duty, tho' performed in the *' manner required^ will not atone for his wilful *' and hahitual Negledl o^any other : That every p. i zj. *' Chriftian muft in other Parts of his Condud, «' as well as in this, be a Chriftian indeed •, he *' muft not do one part of our Lord's Will, but <« th^WhoUi That tht hare Partaking of the p. 166, a «« Lord's 167. p- /O. p. 123. ^ Paffim. p. 2T(J. PREFACE. Lord's Slipper is not the aBual Amendment of our Lives, but is only that one Inftance of our Chrillianity, by which we do in efted: acknowledge our Obligation to it : That a Chriftian may receive this Sacrament worthily^ and yet afterwards contradiU the Profeflion of this Part of his Devovion, by a Vicioufnefs in the Courfe of his Life. In fhort that our 6"^/- vation mud depend upon our living as the Bifciples of Chrift •, that, we can be happy only upon his 'Terms ^ the 'Terms propofed by him^ the 'Terms of the Gofpel ; upon thofe Terms and Conditions only which God's Holinefs and Mercy have laid down in the Gofpel , upon our a5fual Amendment^ and endeavour after Fer- feElion ixrui Conformity to the Will of God." This Do^rine our Author labours^ upon every Occafion^ from the Beginning to the End, But what -is here new? Why muft fo much Trains te- taken (1 mean in a Jeejning polemical TVay) about what 710 one [that I know of) in the Church of England ever denied ? Why^ be fiire, that his Reader may imagine that this Sacrament is ge- nerally preached up by other 'Divines as fufficient of itfelf {thro' a bare Opus operatum) to make a Man a Saint, though in PraAice he be a Devil. But^ candid and impartial Reader^ let me ask you^ where did you ever hear or read any fuch things either faid or fuppofed^ by any Church of England Divine ? IVho ever taught you that Sa- craments alone will carry you to Heaven ? Or where have you been inftru^ed that any Bleffing is to be expelled fro?n them without jyoz/r Endeavours after a fuitable and \\o\y Life ? Our Author's in- fifting therefore fo continually and perpetually on this JDotfrine^ as if it were neglected or held of no Account by others y is aJfumAng to himfelf a Merit, PREFACE. xi Merit, which is by no 7neans peculiar to hi?n^ For all this every Preacher of the Church of England teaches^ and inculcates^ and infifts on^ as much^ and as often^ and as ftremwufy as he does : We are all^ I hope ^ as willing^ and as ready ^ and as induJtriGUS as himfelf^ " to remove any Error orprgf. << Superftition from this Part of Chriftianity -, and p. viii. *' as cautious of annexing to this one "Duty fuchp- vi. " Bleffings and Privileges^ as belong only to the <* whole Syftem of Chriftian Pradlice." The Point we difpute with him is, whether when Men do adually amend and fmcerely endeavour to he^ have themfelves as the Diiciples of Jefus Chrift^ to live according to the Terms of his Gofpe], and conformahly to the Laws and Will of God ; zohether^ J fay, when Men fmcerely and ardently ai7n at this Perfedion, they do not, in the Sacrame?it of the Lord's Supper, piirfuant to the Nature and End of its tnftitution, receive a Co^mminication of fpiritual Grace and Strength from Chrift, to enable and forward them in fuch their Endeavours. This we acknowledge to he what mofi other Divines of the Church of England affirm •, though it is what our Author profejfedly denies : Though that he might have done, as often as he had plea fed, without in- finuating, that the reft of us preach up this Sacra- ment as a Charm, Juficient of itfelf (as I hinted before) to carry Men to Heaven. For this, let me repeat it to you over again, is what no Divine of the Church of England, that keeps true to his Subfcriptions and Declarations (and we hope there are not many who ufe the La- titude of our Author) can ever inculcate. And therefore as to one half of our Author'' s Book, he might have fpared his Pains : Or at leaf, if he had a Mind to expatiate upon that Suhjeoi^ he Jhould have apprized his Readers^ that he was . a 2 not xii PREFACE. not deltvenng his own private Judgment, hut the Judgment of our Church. As to the other Half of his Performance^ (fo far as the Nature, the End, and the Benefit of the Lord's Supper, and the Examination and Preparation neceffary to it^ are concerned *, ) I take every good Expofition of our Church Catechifm, and every good Book written upon that Sacra- ment (of which there are Multitudes) to he a very good Anfwer, Not hut perhaps it may now he of fome ufe^ in order to compofe and fettle again the Minds of his zv ell-meanings hut unlearned Readers^ to review this Sacrament in fome fuch Method as 1 have propofed at the End of the following PaperSy with an Eye all along kept fixed upon our Author* s Account : For this will he the heft Way to refcue once more the Scriptures difputed from the Socinian Comments^ which our Author has done little more than tranfcribed •, and once again to ohviate the fair and open {tho* Heretical) Gloffes of that Se5fy which our Author would chndQUinely, (under Ca- ver and Guard) revive as his own. And I have had Intimations that fomething of this kind may he expected from an ahle and learned Hand, And if fo •, this may ferve /^j ^Preface to fuch a Work ; as indeed it was defigned hy my f elf to he^ to the Scheme I have laid down^ had I perfu^d it, as at firft I defigned. But upon the Intimations I have received s I ft op my Pen. Tho' if no fuch Work, ds I expels appears *, let the Author hut condefcend to fignify whether in the following Pages I have taken hi7n right, or, if I have not, to i^tt me right-, andlpromife, with God's Help., to fhow him and the World where, and how far, / think him miftaken. But if he fhall refufe me this Sa^ tisfa5fion, it cannot he expe^ed, that a fair and open; PREFACE. xiii ppen Enquirer after Truths and one wholly indiffer- ent (provided it he hut cleared) on which Side it /hall he founds Jhould engage with a Writer fo deep- ly intrenched under Fences and Guards, with one who will neither plainly fpeak out his Mind him- felf, nor fay whether others apprehend his Meaning. In fuch a Cafe^ the Reader^ it is to he hoped ^ will at leafi maintain the fame Reverence and facred Regard, he has formerly home, to the DoSfrines, and Inftitutions of his only Saviour ; and not he foothed out of his Religion and Faith hy the foft Words of a Man that has not Courage or Inge- nuity enough to ft and the Teft of folid Reafoning and a thorough Enquiry, Jan. 26. I73I-, POST- POSTSCRIPT. TO the Note (c) in p. ig. I defire to add the following Confejjion of Socinus'; Faith relating to the Effcacy of our Saviour's Sufferings. " Fateor— -Jefum Chriftum Dei Filium, "«« propter Iniquitates noftras, & pro Peccatis *' noftris, ut univerfa facra Scriptura teftatur, *^ mortuum efie. Sed inde tamen confequi, con- '« ftanter nego, ipfum Chriftum alicui divinjE " Juftitiae pro Peccatis noftris iLitisfecifTe, five " illi \di folviffe, quod nos propter Peccata noftra '^ folvere debuiffemus. Mori enim propter Pec- *' cata, feu pro Peccaris alicujus, ut Verba ipfa «' fatis indicant, nihil aliud eft, quam Caula, five *' Occafione, Peccatorum illius mori. Caufa " autem, five Occafione, Peccatorum alicujus is *' certe moritur, qui ideo moritur, ut^quis a '' Peccatis fuis retrahatur, utque illi Fides fiat, *' Peccata fibi, fi ab illis fe retraxerit, condona- *« turn iri, ac prseterea, ut is Fru6lum ejufmodi *' Condonationis, & ita ipfim Condonarionem, '• reipfa fentiat, & confequatur. Atqui ut nobis " hiec omnia evenirent, mortuus eft Chriftus. cc , . Ergo is jure propter Peccata noftra, *' five pro Peccatis noftris mortuus eife dicitur." Socin. Be Jefu Chrifto Servatore. Part 2. r. 7. If the Reader keep this Socinian Dijlinufion all along in his Mind^ he can't help ohferving^ what Art and Subtilty the Author hasfbew'd in the Choice of his fever al Terms and Phrafes through his whole Performance, However^ if he thinks himfelf mif- irprefented in any thing I havefaid, provided he ivillfubmit to purge himfelf of the Charge^ and de- clare his Orthodoxy, concerning this Pointy in Words open and liable to no Exceptions {as a Right Reverend and truly Orthodox Prelate of our Church has POSTSCRIPT. has done before him^ tM 'provoked to it by a very unjiift Accufation * ) we 7niift believe and own that he knows the Sentiments of his own Mind befl •, and confequently, if his Words bear a double Meanings we mtifi accept his own Interpretation of them. But fince his Exprejfions^ as they fl and at prefent^ are heterodox in foine Places^ and ambiguous in others ^ we Jhall be apt to imagine^ without fome fuch Pur- gation^ that where there is fo clofe an Agreement in Words, there is a like Harmony in Opinions; / know it has been fir enuou fly contended of late ^ that however erroneous a Man^s Opinions may be^ yet if he be fincere in his Belief and Prof effion oftljetUy they are not heretical. I fjjould be glad therefore to ask whether Honefty be included as a Part of Sincerity ? If it be •, / woidd ask again, whether a Man (however fully perfuadedof the Truth of his Notiojis) can hontkly propagate them in a Churchy to which he has folejnnly pro??iifed {and from which he probably receives ample Revenues) to banifh and drive away the Do^rincs he teaches ; and has, by Subfcriptions and Declarations {under the Obliga- tion of which he chufes to continue) bound hhnfelf to propagate and maintain the contrary ? I verily believe, that, according to the new De- finition of a Heretick, Mr. Whifton is not one: And when our Author Jhall have approved hhnfelf as lincere as Mr. Whifton has done, we may probably allow him to be as clear of Herefy as Mr, Whifton is. But till then, I doubt, even our modern Advo- cates for Liberty will be hard put to it tojuflify or defend him. For what can be f aid in Excufe of a, Man, who, having officioufly bound himfelf, by Subfcnptions, Declarations, Promifes and Vows, hy aii the Obligitions he can poffibly take on him^ so to minifter the Doctrine and Sacraments, and * Bull. Jpcl. pro Harmon, Seft. i. §.9. I the POSTSCRIPT; the bifcipline of Chrift, as the Lord hath com- manded, and AS THIS Church and Realm, HATH RECEIVED THE SAME ', /hall yet ^ mfteacL tj maintaining the DoElrines the Church teaches^ openly oppofe, or covertly betray them. Offuch a one^ furely^ the Church fnay have Leave to complain^ as David did of old. It is not an open Enemy that has done me this Bi/honour , for then I could have home it: Neither was it mine Adverfary that did magnify himfelf againft me ; for then per adventure I would have hid my f elf from him : But it was even thou ^ my Companion^ my Guide ^ and mine own familiar Friend: Tea^ even mine own familiar Friend whom I trufied^ who did alfo eat of my Breads hath laid great wait for me. E R R A t: A, Page. Line. Read. 2». i8. but which our Author, &e. 25' ^5« ftrike out the Greek Accents. 25. ao. to his own low, fife. 46. 4* It is very plain. i//«. Not, &c. ay. 7' and their Catechifm, ©*f. 36. Note (^) Pag. 197, 198. 38. 4* preferved themfelves innocent from, «< r< 4i« »3« to obierve his Laws, ^c« ( ' ) CHRISTIAN EXCEPTIONS T O T H E O F T H E Nature and End O F T H E SACRAMENT O F T H E Lord's Supper, &c. TH E Author fets out very fpeciouHy and plaufibly for the firft etgk Pages, the Subftance of which (for his Book will admit of much abridging) I {hall give in one. He well obferves, That " the Par- " taking of the Lord's Supper being not a " Duty apparent to us from the Nature of *^ Things, but made fuch by the pojitive In- ^""^ B " «c Jlitufion cc cc ( o Jlitution 0? ]dm Chrift^ the Nature, De- fign and due Manner of partaking of it, muft neceflarily depend upon the Will and " Declaration of Jefus himfelf, who alone " can direB us in the Knowledge and Pra- *^ ftice of what he himfelf alone appointed, " And as it cannot be doubted but that Jefus " Chrift did fufficiently declare to his firft " and immediate Followers, the whole of *^ what he defigned Ihould be underllood by " it, or implied in it; (fince otherwife he ^* would have inftituted a Duty, without in- ftrudling his Followers fufficiently what the Duty was to be^) fo they, be fure, who were Witnefjes the?nfehes to the Infti- tution, or were inflruBed by thofe who were " foy or afterwards received what they taught, " from Chrifl himfelf and join with the " others in delivering down one and the *^ fame Account of this religious Duty ; " muft be the heft or rather the only Writers ** for us to depend upon. Confequently, " thofe Paffages in the New ^cftamenfy *^ which are written by the immediate Fol- *^ lowers of our Lord^ relating to this Duty, " and cc cc { 3) *^ and they alone are the original Accounts of " the Nature and End of this Inftitiuion 3 " and the only authentick Declarations, upon " which we of later Ages can fafely de- " pend {a), . This, as I have picked it out and put it together, appears at firft Sight to be pretty tolerable Reafoning : And yet it carries a Fallacy with it : For the Author's Defign is plainly to infinuate, that as our Saviour* s Declaratiofts concerning this Sacranient were fufficient to the Apojiles ; io their Account of thofe Declarations, without any other Ac- count, \% fufficient to us: But if fo; what Need was there of the Plain Account ? That " we are not to add to the Words of Chrift, " nor to put any Meaning or Interpretation " upon them, but what is agreeable to the " common Rules of fpeaking in the like " Cafes, and to the declared Defign of the *' Inftitution itfelf (/^), " is agreed on both Sides : And if our Saviour's Words are fo plain of themfelves as not to need any ex- B 2 paining, ( a ) Plain Account^ Sec p, 2—8. ( d ) Preface to the Plain Mcount^ p. vL r4) plaining, (as he would have us believe;) what Occafion have we for his long Explana*" tions ? for 200 Pages (including the Preface) to clear up an Inftitution, which according to him is in itfelf " of the greateji Flaimiefs *' and Simplicity imaginable ; and of which " the original Account (which we may be ^' fure is the beft) takes up but two or three ** fmall Verfes in any one of the Evange- '' lifts, or in St. Paiil^ who yet had more " Occafion, from the Abufes of fome Chri- *^ ftians, to enlarge upon it ? Put the four *^ feveral Accounts (faith he) together, (tho* *' in Truth they are only the fame Hiftory *' repeated four Times 3) and they will all *^ united, hardly make up a few Pages *' of thofe many Treatifes, which have " been written upon this Subjedt fince the *' firft Ages [a) ." And yet our Author thought it feems another Treadfe of no lefs than 200 Pages neceffary ftill, to make this jo plain an Inditation plai?jer. But if " Chri- " ftians are to be pcrfuaded (as he tells us '' they ( a ) Plain Jccount^ p. 12. (5 ) *^ they are) to have Recourfe only to yefm " Chrift^ and to thofe to whom he himjelf ^^ declared what his Defign was in this Infti^ " tution {a)\ " why does he call us off from Chriji and his Apoftles to attend upon fo*;;/, and put us to the Trouble of reading in his Book what we can better learn from our Bi- bles ? Thus mcGnfiJlent is the Author with himfelf as to the Point at which he drives : But let us hoXvever examine how far his Reafonings will hold, and where they fail him. Whatever the Apoflles and their immediate Dijciples, the Holy Penmen of the New Te- flament, tell us is to be believed or done with relation to this Sacrament ; That, wx agree with him, every Chriftian fhould be careful both to believe and do» And whatever is faid by later Writers (of what venerable An- tiquity, or how great Name or Charafter, foever) contrary tOy or inconfijlent withy any one of thofe Accounts which the New Te- ftament relates ^ This again every one, who takes ( a ) Tlaln Account^ p. 6. ( o takes the Rule of his Faith and Worjlnp from the iiifpired Writers^ will rejedl and con-- demn. But what does this avail to our Author's Deiign ? Who, becaufe the Apoftolick Ac- counts of this Sacrament are of the higheji Authority and greateji Ufe^ would therefore perfuade us, That no fubfequent Account is of any Authority or life at all. Whereas if we can gain any Affiftance or Light from any other Writers either before, contemporary with, or even after, the Evangelifts and A- poftles, that will help us better to come at the Evangelifts and Apoftles Meaning ; Then, tho' their Accounts be ftill the original and only authent ickDtchvztions of the Inftitution; yet it is poflible we may better underftand them with fuch Affiftances, than we fhould without them. All other Accounts therefore are not to be laid afide, only becaufe they are not Originals. We find by Experience in temporal hSsSx^ that the jirjl or original Accounts of Things are for the moft part exprefled in very concife ^ViA, general T^tvc\%\ And in fuch Cafes we have always Recourfe, for fuller Information, to (7 ) to fuch other Accounts as come neareft in Antiquity to the Originals themfelves. Nor are fuch Originals ever accounted the lefs au- thentickj becaufe it may happen that fome Jubfeqiient Relations may make them plainer : No furely ; On the Origiiiah themfelves we ftill rely for the Truth and Authority of the Fafts recorded, or Privileges conveyed ; and only m.ake ufe of other Writings, when Doubts arife, to fix their Meanifig, And whoever fhould refufe to admit fuch Helps, or even to feek and call them in, where his own temporal Privileges and Rights are the Things in Queftion, would be thought, I believe, to be very indolent^ or elfe to have but little Va^ he for them. It is juft the fame in the Cafe before us : The Apofiles Accounts of what Jefus did or jaid at the Inftitution of the Eucharift, are the original Accounts of that Inftitution. And no other Relations of the fame Inftitu- tion are to be heeded any further than they illufirate^ or agree ijoiihy thofe Originals: But yet furely we are not reftrained from inform- ing ourfelves, as far as we are able, of all our 2, Saviour ( 8 ) Saviour faid and did on this Occafion, and what the ABiom and T!erms he made ufe of, were really intended by himfelf to import. And yet this is confefledly more than either of the Apoflle's original Accounts, feparately taken, will fully inform us. For the Author tells us, that " the Apoftles and Evangelifts *' in /^^/V Accounts of the Inftitution (tho' ^' it depended entirely upon our Lord's own " Declarations, and was to be a ftanding Rite in the Chriftian Church, yet) were not fuperftitioufly fcrupulous in numbering his JVordSy nay not follicitous to relate the very Words and thoje only^ which he made ufe " of: But fome record y^w^r Words and " fome more ', and all plainly think itTuffi- " cient to reprefent exa6lly the Intent of the " Whole. Infomuch that tho' it was enough *^ to record thefe Words concerning the ^' Bread, T^ake^ Eat, T'his is 7ny Body, at a " Time when all Chriftians could not but *' know from the Mouths of the Apollles *' themfelves, that this Rite was to be con- " tinu'd in the Church, as a Memorial of [[ Chrift; yet it feems, St. LukeSind St. Paul " were 8 ), '' in this Cafe is alone to be depended uportj '' and from which we ought with the great- '' eft Care and Honefty to take all our No- " tions of this Duty (a) ; " fo are thofe Writers, who Uv'd neareft to the Times in which the New Teftament was endited, to be received as the bejl Expofitors of it : Efpeci- ally when the Pradice oi 2.Fofitive Injlitution^ or the manner of performing a Cd?r^;;^o;?/^/i?//^, i.e. when Af^//^r ofFaB is the thing difputed. For they who faw the Apojlles celebrate the Lord's Supper, may reafonably be fuppos'd to have celebrated it in much the fame man- ner themfelves. And therefore if we can find (as I think we may) how the Difciples and Followers of the Apojlles pradis'd it, together with their Notions of the Nature^ and EW, and Benefits of it, I fhould think it would be a better Rubrick, or Rule of Direction for us, and a better Inftrudlion what Advantages may be hop'd for by it, than any that can be invented at this Time of Day : Efpecially fhould the Author of it fet afide, and ex- plode, all former Expofitions (how aftcienfy (a) Pag. 8. and ( 19 ) and ve?ierable, and iiniverfally recelv'd foever they may be) purely that he may have his Collediions from Scripture relating to this Du- ty, all to himfelf, to interpret to his own Sentiments juft as he pleafes ; and this with no other View, as appears, than to invalid date this holy and principal Ordinance of our Bleffed Saviour, to diveji it of all its Spirit and Life^ and to render it a meer empty and ufelejs Inftitution. For furely fuch a one may be caird io^ as is exprefsly de?tyd to communicate or con- vey any Privileges or Benefits whatever (a)y not one of all the Benefits of Chrifi's Deaths for the Remembrance only of which it was appointed, an,d not for our actual partaking of them (b) : It neither peculiarly implies, nor obtains, any particular Union or Fellow/hip with God or Angels (c) ; gives no Claim to Pardon or Remijion of Sins paft even to the Penitent (d) -, mim^.s not fo much as the Grace of Gods Affiflance in the Performance of our Duty, even to the due and worthy Par- {^) Pag. 39 -47- and 143, ^c, (b) Pag. 158, 159^ {c) Pag. 173. id) Pag. i44> H5^ D 2 taker: ( 20 ) taker (a) : Altho* we partake of it as wor- thily as pojjible, and tho* we be ever fo care- ful not to contradiB the Profeflions of our Devotions by any Vicioufnefi in the Courfe of our Lives; we yet can't fecure to ourfelves any Favour or Acceptance of God thro* Chrift, by fuch Receiving (b): It being neither the Renewal of the New Covenant on our Part, nor the Seal of it on Gods, Part (c) ; but a meer corporal eati?tg Bread and dri7iki?2g Wine without taking in any Food or Nourijhnient to the Soul^ the Suppofition of which carries with it the Notion of a Mechanical Convey- 4ince (d)\ an eating and drinking that may be properly^ and worthily^ znAJiiitably perfor- med by Perfons of very blameabie ConduB and unworthy Behaviour (e)-^ and that without any previous Preparation or Self Examination of their Life and Behaviour going before it. They may " honeftly, and with Chrifian Af- ** fcBions^ attend upon it, without fuch a •' previous Conduft (f)\' nor need they any [a) Pag. 131,132. W Pag. 175—178. (0 Pag. 164, efff. {d) Pag. 160, I 6j. [e] Pag. ^2, 83. (/) Pag. l-i-'-l^, Confe- ( tl ) Confecration of the Elements at the Time of Receiving (a), no, nor any Prayer or Praife at all, or any Form of Devotion to accom- pany it 'y " Thefe are not at all fuppos'd to " be of the EJfence of this Duty, which " ought always to be confider'd as diJiinSi " from all ExpreJJions, Prayers, or T^hankjgiv- " ingSy which are made ufe of before and " after it (h), " Even the Exercife of our Faith in Chrijl, of T'hankfulnefs to him, and of Charity to all others, tho' allowed to be proper Employments of our 'Thoughts at our Attendance upon this Rite, are yet declared " not to be Subjefts fo peculiar to it, as to " be ahjolutely necejfary to be enlarged upon, " every time we partake of it. But " the EJfence of this Duty, or what confti- " tutes the Nature of it, is comprehended '' within the Bounds of our partaking of '' the Bf^ead and Wine, and confifts [only] " in our doing it as Chrijiians, in Remem- " brance of Chrift and his Love (c). The *' whole Affair of eating and drinking [wor- [a] Pag. 121. {h) Pag. i6o, 173, i74- {c) Pag. 106, io7» " THILY ( 22 ) ^^ THiLYor] UNWORTHILY, being Confined " in [om Authors, and he fays in] St. Paul\ ^' Senfe, to the Frame of our Minds, and '^ Behaviour at the very Time [the very " precife T'ime only] of our Performance of " this Religious Duty : And had not fome *' amongft the Corinthians been guilty of great *' and criminal Indecencies, at the very *' Time of the Celebration, w^e Ihould ne- " ver (he fays) have heard of the Crime and *^ Danger of eating and drinking unworthily " (a) at all. '* From all which follows of Courfe what he afterwards infinuates, that no Chriftians, hovfQVtv fcandaloujly and 7totori- oujly immoral in the habitual and open Condudl of their Lives, ought to be excluded, (no, not even till fome good Sig?2s of Repentance ap- pear) if fuch Exclufion fhould be of any Pre- judice to them [I fuppofe he means in their Promotions and ^lalif cat ions] becaufe none ought to fuffer by Reafon of fuch Exclu- fion (b). Thisj Reader, is the Sum and Subftance {o) Pag. 76. {b) Pag, 89, of ( 23 ) of the Plain Account, fo far as it immc" diately relates to, or concerns, the Nature and End^ of the Lord's Supper, But is this, do you apprehend, the DocSrine of Scrip- ture? Do you, or, did ever any Man that read the New Teftament with a ferious In- tention, conceive any fuch Notions of the Lord's Supper as this ? Will you then believe, upon the Comment or Fidtion of any Author in the eighteenth Century, for furely that may be call'd a FiBion, which was never heard of in any Author, Chri/iian or Anti-Chriflian, till now: Will you, I fay, believe, upon fo new modelFd a Fidion, that this is all which our Saviour meant and his Apoflks taught concerning this Sacrament ? No furely : If you are either a Chrijiian, or a Man of Un- derjtanding, I dare pronounce, you will not. For do but read what they have faid, relating to this Inftitution, over again ; read only the PaiTages which our Author himfelf has thought fit to pick out\ and then think whether any Man of common Apprehenfion, can recon- cile or digeft fuch Jpurious Interpretations as he would father upon them. 1 But ( 24 ) But a Man that makes fuch Profeffions of Sincerity (efpecially fliould he be a dijiinguijh'd Advocate for Sincerity) ought not, you will think, to be fufpedled of mifmterpreting (wil- fully at leaft) any Paffages he cites. But the Sincerity of every Author is certainly to be judged of by the Truth and Sincerity that appears in his Writings, Mind then how our Author comments and paraphrafes upon our Commu?2ion Office and Catechifm, as far as they relate to the Holy Sacrament of which he treats : And if you fhall find him meanly and Jhamefiilly prevaricating there, where every common Chriftian can deted him (a) -, you may from thence take a Sample of the Sin- cerity of the Man, and judge how fit he is to be trufted or believed in his Explanations of Scripture, For, whether the Expreffions of our Litur- gy and Catechifm htjujiijiable or not, it cer- tainly concern'd our Author (if he took them under Confiderationj to give us their true [a) See from Pag. 109 to 132. and from Pag. 146 to 152, and Pag. 162. and Pag. 190 to 192. and ( J5 ) and proper Meaning : And then, if he pleafeSjn to admit what he lik'd, and to tell us how he would have the reft amended. This would have been fair and honefi Dealing. But to prefs by Violence every thing he meets with (willing or unwilling 5) and to tell us that one Ipeaks only in a Figure^ what he does In plaiji Simplicity of Speech ; is fuch an Infult upon our Underftanding, as every Man of common Senfe muft relent. For would any Man, do you think, of \\\q^ ftrcngejl Imagi-^ natio7i ; would the greateft Lover and Admi- rer of Figures and Figurative Fxprefions^ pro- vided he had no other Sentiments of the Eu- charift than our Author admits, have ever exprefs'd his Devotions and thoughts in the TCerms and Phrafes made ufe of In our Church? If not; what muft we think of the Man that would level thofe {'igurcsj as he prefumes to call them, to his low and languid Meaning; that would explain the Englifb by the Polijh Catechifm, and make it, whether it will or not, to fpeak down- right Soci?iian Senfe? Can we expert in fuch a Man the Sincerity of a Qmfian, E " or {26) or the fair Dealing of' an honejl Hea-- then ? But what then, you will ask, is his Drtff tind Defign ? It is very plain, viz. not bare- ly to depreciate and undervalue the Holy Sa^ crament he makes the Subjed: of his Dif- courfe, but chiefly to remove any Dependence you may have upon the Sacrifice it was in- ftituted to reprefent : I mean the Sacrifice of our Bleffed Lord^ the Virtue^ Merits; and Sa^- iisfaBion of which, humble Chriftians have been us*d to think they have in this Inftitu- tAon pleaded with the Father. But alas ! the Satisfadlion and Merits of Chrifl: are annultd by our Author, or at leaft forgotten by him. To do him Juflice we muft acknowledge, that he ipeaks of Chrift's dying for th (a)^ of his Bldfld JJoed for our Benefit (b), of his Body and Blood given and (l^ed for our fpiritual Advantage fcj, of his being fe?2t into the World to fave us from our Sins fdjy and of what he did and taught and fiifferd in order to {d) Pag. 1 85. {h) Pag. I U. (0 Pag. 1 90. {d) Pag. 214, 224, redeem (27) redeem Mankind fro?n the Pq^er mid PiotiJI:^^ ment of them (a)^ to reconcile them to God, and to guide them to eternal Life and Glory (b)^ But all this is no more than what you will meet with in the P clip Cat echifm fcj; or what any of the Socinian Writers will grant you : They will all acknowledge, and your Catechifm expreffes it, viz. " That Chrift " Ji^ff^^'dforour Sins^ and underwent a bloo- *' dy Death as a piacular ViBim (d) -y'' that by doing fo '' he delivered us both from [the *' Power of] our Sins, that we fliouid no ** longer ferve them, and from the Punijh- *' ment of them, that teing refcued from ** eternal Death, we fhould live for ever (e) ; *' that this Deliverance, in a 7netaphorical [a] Pag. 209. {b) Pag. 247. {c) Cat. Ec- clef. Polon. De morte Chrifli, Seft. 6. Cap. 8. Pag. 261. Iffc. Edit. Irenop. 1659. {d) Chriftus, Dei confilio & voluntate, pro peccatis noflris paflus eft, & mortem cruentam tanquam vi^lima piacularis fubiit. Cat. Ecclef. Polon. ibid. Pag. 261. Vide & Pag. 276, 277. P^«/«5 id fibi vult Chriftum ex Dei voluntate fanguinem fuum pro peccatis omnium fudifle. Ibid. Pag. 285. {e) De morte Chrifti dicitnr, quod nos per eam libera- verit, quia illius interventu liberationcm confecuti fumus, & ab ipfis peccatis, ne eis amplius ferviamus, & ab eorum Poena, ut e faucibus seternse mortis erepti,'in perpetuuin vivamus, Ibid. Pag. 280. E 3 '' Senfe, ( 28 ) ^' Senfe, may be calFd a Redemption (a) ; '^ and that in fome fuch Senfe we may alfo " be faid to be reconciled to Grod (h\ This, I fay, is what the Socinians^ as well as our Author, teach, who yet will not hear of Chrift's faying any thing to his Father for us, or of his Father -s receiving any valuable Confideraiion for our Redemption {c) : They can-t admit that his Death was any Satis- faction for our Tranfgreffions and Sins {d), or that, [a) Cur vero ea nojlri liheratio voce redemptioms exprimiiur? Propterea, quod ma?^ima interveniat fimilitudo inter li- berationern noftri & redemptionen; proprie acceptam, ^c. Ibid. (b) Ad hoc vero quod nos Deo reconciliarit quid offers ? Nufquam fcripturam aflerere Deum nobis a Chrifto re- conciiiatum, fed nos Deo reconciliatos efle. ^id vero de hac reconciliatione fentis ? Chriltum Jefum nobis, qui propter peccata nollra Dei inimici eramus, & ab eo alienati, viam oftendifle, quern • admoJum nos ad Deum converti, atque ad eurn modum ei rcconciliari oporteat, lb. Pag. 284. {c) In nqftra hac ab ipfis peccatis liberatione nemo eft, qui accipiat aliquid liberationis nomine, quod in redemp- tione proprie dida • femper inveniri neceile eft, ^c, lb. Pae. 280. {d) Scripiurae paftim, Deum peccata Jbominibus gra- tuito remitterc, teftantur : potiffimum vero fub novo Foe- dere. At rcmiffioni gratuitse nil adverfatur magis, quam ejulmodi, qualem voiunt, iatisfadio, & sequalis Pretii folutio^ ( 29) that, tho* we have Authority of Scripture for it (a)y there were any Merits in his Blood, or that, properly fpeaking, it was the Price of our Redemption {b)» This Agreement of our Author with the Polijh Fraternity in the Terms he ufes, and his cautioujly declining what they condejjin or difapprcvey has explained to me what I was at lirfl: a little ftartled at ; viz, how it came to pafs that when he had undertaken to adapt to the life of his Com mimic ant s^ that Part of the Communion Office in njohich Communicants only are concerned (cj, he fliould, in the Prayer of folutio. Cum enim creditori fatisfit, vel ab ipfo debltore, vel ab alio, debitoris nomine ; de eo vere dici non poteft pum debitum gratuito remifille. lb. Pag. 270. (a) I Cor. vi. 20. (b) Nonne — Chriftus eft mortiius ut falutem nojlram^ proprie loquendoy mereretury ^ peccatorum, nojirorujti debita^ proprie it'idem loqiiendo^ dijjolveret ? Etfi nunc vulgo ita Chriitiani fentiant, tamen ea fen- tentia fallax eft & erronea, turn admodum perniclofa, liquidem id fibivolunt: Chriftum cequivalentes pro pec- catis noftris pcenas perfolvifle, & obediential fuse pretio inobedientiam noftram exade compeniafle : Alioquin du- bium nullum eft, quin Chriftus, ita Deo obedientia fua fatisfecerit, ut univerfam ejus voluntatem plcniflime com- pleverit, & omnibus in fe credentibus obedientia fua re- miflionem peccatorum, & ftlutem aeternam nobis, ex gratia Y>€\pepererit. Cat, Pol. ibid. Pag. 26?, 269. (0 Pag. 148, 149. CoJifc-' ( 30 ) Confecration, flip all the firft Part, which I thought much to his Purpofe to have para- phrased and explained, and Ileal filently away to what he artfully tells us, is the one only Pe^ tition in it (a). It was wifely done : For in the Preamble^ which is the very Ground and Bafii of the Petition, we are taught folemnly to acknowledge, that " Jefus Chrift by fufFering *' Death upon the Crofs for our Redemption y *' made there, by his one Oblation of him- " felf once ofFer'd, a full^ perfeB^ ^xAfiiffi^ *' cient Sacrifice^ Oblation and Satisfa&ionfor " the Sins of the whole World,'' This I doubt, upon our Author's Scheme, was too knotty and entangl'd : Not, but he has un- dertaken as difficult Tasks : But this he feems to have been afraid of: With all his Skill, he knew not, I fuppofe, how well to unra* vel it, and therefore the beft way was to keep it out of Sight, and to fay nothing. He could ferve his. Purpofe, he thought, as well by infinuating, here and there, as Opportunities offer, that Chrift died and ihed his Blood " as a Seal or 'tejlimony to the . {a) Pag. 1 1 6, 117. ^' truth (31 ) " T'ruth oF his Dcxarine, and of the New '^ Covenant [a)-, as ^ Pre?)?/' that the Terms " brought by him to Mankind from God " were truly what he reprefented them to " be 5 and alfo the Jlrongeji Proof he could ** give of his own^ and of his Father s Af- " fe5lio7i towards Mankind (b). " This, (that he may be true to his Socinian Maflers [c)) is all the End and EffeB of his Death he will truft with his Readers. Not a Word does he drop of any fufficieiit SatisfaBion or Atone^ ment he made by it for our Sins. On the contrary, when paraphraiing on what our Saviour declared to his Apoftles, that his Blood of the New T^ejl anient was JJ:ied for them\ and for many, for the Remission of Sins; he correfts the laft Words, not liking them, it feems, in the manner they came from our Saviour's Mouth, but changing them for [a) Pag. 20, 21, and 120, ^V. {h) Pag. i6g. {c) Cum Chriftus appellatur Mediator^ addita voce Foederis^ intelligitur Chriftum in novo Fcedere pangendo, inter Deum & homines medium fuiile, annunciando illis perfe^lam Dei voluntatem, eamque confirmando, & tan- dem fanguine proprio fanciendo. Cat. Ecclef, PoL ut Ju- pra^ Pag. 282, 283. Morte fua, in qua tanta erga nos charitas Dei apparuit. •Ibid. Pag. 284. others ( 32 ) others he thinks more proper in ftill the fame Catechifm. *' You are to drink of " Wine, in this manner, in Remembrance *' of my Blood, after it fhall be {htdfor your " goody and the good of many others (a)'y whofe ** Sins fhall be forgiven [not in virtue of my fheddmg my Bloody but] " according to the " Terms of my Gofpel {b). " 'Tis true, in another Place, he puts thefe Words in his^ Communicant's Mouth in the fame mianner as our Saviour Ipake them ; " I drink this " Wine in a ferious and thankful Remem- *' brance of Chrift's Blood, which was Jhed *^ for nie^ and for many^ for the RemijJioJi of " Sim ; " but then he immediately fubjoins other Words to explain away the Senie. of them, and to keep his Communicant from trufting or confiding in the Blood of Chrift for any Remiffion: " That Blood which he freely *' {hed, as a Seal to the New Covenant, in " which he promifes, in the Name-of God, *' Forgivenefs and Favour, [not for the fake ^ *^ or i7i Confideration of that Bloody but] upon (a) Chriftus nolirum omnium maximo bono fit mor- tuus. Catech. Ecckf, Polon, ut rupra,Pag.2 76» f^ Pag.20. 3 *' our (33) '^ our adlual Amendment and fincere Obe- " dience to his Laws (a)^ \ For in our own aBual Repentance and Tc/-^ fonnance of the Laws and Will of God, he places all our Right and Title to his Favour here, or Happinefs hereafter. According to him, thefe are not only the Gofpel Therms and Conditions, of our Happinefs, without which we cannot expedl to be happy, (which every body allows 3) but they are alfo our Gof- f el-Claim to Happinefs: Infomuch that in virtue of thefe alone, without pleading the Merits of Jefus, we have a Right to Happi- nefs : Or rather, thefe will of themfehes be our Happinefs, and fo a Happinefs worked out by our fehes^ and of our cwn procuring. For hear . his own Words : " The higheji Good of mor- '^ tal Man is the uniform PraBice cf Mora- " lity^ chofen by our fehes^ as our Happinefs " herey and our unfpeakable Reward here- " after (b)^ The uniform Pradilce of Mo* RALiTY, you fee, which furelymufl be fome- thing different from Christianity, Is yet, ((i) Pag. 120. (h) Pag, 157. lev 'thout r 34) without Chriftianity, itfelf our Righteoufnefsy and itfelf our Reward ! How does this agree with the eleventh Ar^ tide of our Church ? For that tells us, and our Author has fubfcribed it, that " we are *^ accounted Righteous before Gody only for *' the Merit of our Lord and Saviour Jefus " Chrift, by Faith, and not for our own " Works orDefervingsy But ^^m the Chrijli an " Religion, confidered by our Author as a " Covenant between God and Us," not a Word of Jefiis Chrijl is mentioned : But on our Part this, it feems, is the whole of it: 'viz. *' That we will fincerely and uniformly " endeavour to perform God's Will : And if ** in any Inftance we neglect or tranfgrefs it, *^ we will not fuffer this to grow into an Ha- " bit of Sin, but recover oiirfelves by greater *' Watchfulnefs, and aBual Amendment of " Life (a)r But where or how are we to feek for Far don, if in any Inftance we negleB or tranfgrefs the Will of God ? Why we are inftrudled to feek it ^^ from God^s Fatherly " Goodnefs and Mercy alone (b) -, not as pro- (a) Pag. 165. {]}) Pag. 206. 5 mifed ( 35 ) mifcd /or the Sake of Jejus^ but as feparately and abfolutely in itfelf confidered : " from " the abundant Goodnefs of God's Nature" [of itfelf, we are to fuppofe, inclined, and there- fore no need of his Son's Interceffion] " to *^ overlook and fupply all the Defefts of our " Services (a)'' Certainly did the Author believe or acknow^ ledge that the Merits of Jefus are the Conf- deration! or Motive^ upon which our number- lefs Tranfgreflions are pardoned and forgiven, and the imperfedl Services of the bejl of Men fo gracioujly accepted and rewarded by his Fa- ther 3 he would not have failed fomewhere or other, in his Book or his Prayers, to have concluded fome of his Petitions, with the uliial Forms, of — for the Sake^ or through the Merits of Jefus Chriji our Mediator and Advocate, Neither, when he was warning his Readers not to expe(5l the Pardon of their Sins '' meerly upon their entreating it for the '' Sake of Jefus Chriji-,'' would he have for- got to have guarded them againfl their exped:- ing it merely " upon the forfaking their Sins (a) Pag. 2 2 2. F z " and ( 36) " and the adual Amendment of their Lives " (a),'' Whoever thought the one to be neceffary to qualify the otler.^ would not have failed to have infifted on both (b): But, what is ftill more difcouraging in our Author, this Recovery of ourfehes^ if in any Inftance we negleB or tranfgrefs the Will of God, as well as our foicere and ujiiform En- deavour to perform his Will, which together are the whole of our Part of the Chriftian Covenant \ muft be done, as far as appears from him, not by the Help oi 2iny fupernatu-- ral Grace of God, but by our own innate A- bilities and Strength. No where does he en- courage us to hope for any Affiftanceyr^;;/ above : Rather he feems to think 7ione Jieedfidy or indeed attainable. Our Church, 'tis true, tells us again, (in her loth Article which he has fubfcribed alfo to (n) Pag. 297, 298. (h) The Author, it muft be owned, has twice, if not oftener, the ExprelTion through thy Son^ J ejus Chrifi, [pag. 125, and 24S.] But this he plainly enough gives us to underftand is, afking as his IJifcipleSi and upon his Conditions only, p. 198. be (37) be agreeable to the Word of God,) that " the " Condition of Man after the Fall of Adam *' is fuch, that he cannot turn or prepare " himfelf by his own natural Strength and " good Works to Faith and calling upon God : " and therefore that we have no Power to do '^ ^ood Works pleafant and acceptable to God, " without the Grace of God by Chrijl preventing " us, that we may have a good Will ; and • ' working with us when we have that good • ' Will." But where do you find any fuch Dodrine, or any thing like it, in the plain Account ? I believe the Reader, when he has gone thro' the whole, will feel no Impreflions left upon his Mind of the Corruption of his Nature, and its Weaknefe of itfelf to perform any thing good : But will be apt to imagine that as he is left to himfelf-, fo of hi?nfelfhe is able, to work oiit his own Salvation, by his own Power, without expedling any fuperna- tural Affiftance from God thro' Chrift, or his Spirit, or any Principle not originally planted in him, to enable him to perform it. He will find indeed a Recognition or Ac- knowledgment of the " kind Difpofitions of ^'Providence' ( 38 ) ^' Providence,'* [I fuppofc he means in the na- tural Temper and Inclinations of fome Men] " through which they have preferved them- *^ felves from the common Vices of the World *' about them (a) :" And he will read per- haps of God's Favour and Grace in the Ac- ceptance of our Works and in rewarding them when done -, but none, as I remember, as aiJmgy or a//i/lmg, or enabli?tg us either to will or do them. Nothing will he meet with that either a Pelagian or a Socinian woujd abhor 5 nothing but what either of them would readily lubfcribe : even though they are not Mafters of our Author's Acutenefs and Knack of Ex- pofition. For his Words don't want to be forced to their Sentiments : They are coming of themfelves, and fJDeak as readily and heartily as any of them would defire. Spiritual Graces and Divine Influences, the Scoff of them both, are by our Author, under the Terms of Pri- vileges, Communications, or Imprejfions from a-- hove, laughed at and reprefented as fanciful things, *' never promifed to the Sacraments, '^ never with Certainty to be rightly judged (a) Pag. 197, 204, 209, ISc, " of (39 ) ^* of In any Cafe ; often faliacious, and always '^ leaving the Mind, in which the Images of " them have been worked up, in a State fa- *^ tisfied with v^hat carries no rational Satis- '* fadtion in it ; and too often in a Difpofi- ** tion of thinking meanly of thofe real and ^' practical Excellencies^ which are the true " Heights and exalted AccompliJJjme?its of the ^' Chriftian Life (a). This is but fuitable to what he had infinuated but a Page or two be- fore, viz, that to imagine that we receive any Privileges ov Benefits from* the Sacraments, would be the fame thing as *' to fuppofe them " to operate as Charms^ and that we ourfelves " are only Clock Work and Machines y to be " influenced and afted upon by the arbitrary " Force of a fuperior Being (b). From *' dwelling upon any fiiper natural Favour^ " and exalted Privileges he would have us dif- " engaged (c)y This is the Religion (if It may be called a Religion) which from Pelagians^ [and Soci- niansy Free-T'hinkers, and Deiftsy a Mixture (a) Pag, 1,56. (b) Pag. 154. (0 Pag. 181. of ( 40 ) of whofe Tenets it evidently contain^ 2i dif' tmguilhed Paftor of the Church of England would propagate amongft us. But till it has fomething better to recommend it, let thofe that are fond of it enjoy it to themfelves ; and not officioufly obtrude it on others. For there are many reafonable Creatures^ he may be affured, who will readily profefs themfelves not con" tented with the Benefits (a) he would give us, in the room of thofe he would take away; as not being able to fee or apprehend either that fubftcinttal or lafiing Service he fuppofes to be in thofe he leaves us. His Notions^ I am fure, are of no Manner of Service^ except it be to footh and gratify the Pride and Prefumption of fome daring Men, who will not condefcend to hear of any Methods by which God can fave the World, unlels they are fuch as they themfelves fhall approve : And approve them they will not, unlefs they appear level to their own Capaci- ties, and be in all Refpedls fuch, as they themfelves can fully fathom and comprehend. ——But a vicarious Satisfadlion^^ ■ the Dy- {a) Pag. 156, ing ( 41 ) ing of one^ in/lead of all, — and of the Sqh of God for the Sins of Men. This they know- not how to reconcile : No more than they can explain, how the fame gracious Son of God can communicate himfef to his faithful Believers , or how his Spirit can perform any inward Operations or Workings upon the Souls of Men. And therefore they make fliort Work with them all They don*t ask as Nicodemus did, with fome fliow of Mo- defty and Defire to be informed. How can thefe things be ? But they boldly, and dogma- tically, and blafphemoully pronounce, T'hefe things CANNOT be. Salvation therefore upon fuch Terms they like not to hear of: Our Author, how- ever, will fubmit, and indeed fo far his fa- vourite Catechifm teaches him, viz, to ac- cept of Chriji as one fent into the World by God {a) 'i he will receive him as his Majler, will profefs himfelf his Difciple^ and as fuch acknowledge the Obligation he is under to obferve the Laws {b). But to put in any Claim to the Merits of another, whatever he (a) Pag, uo, iiu (h) Pag. 58, S9y i^^- G has ( 42 ) has done or fuffered In their Behalf, he feems to think as much beneath the Dig7iity of Man, as he does to ask for any Strength or Ability of which he fuppofes enough to be in- hei'cnt in Mans Nature, For this Reafon the Sacraments^ thofe Signs and Conduits of Grace, muft be ftrlpp'd of all their Power and EfFe(5l : And the Eucha- rijl in the firjl Place, for it feems as if we were threatned as to Baptifm next (a)^ is al- lowed to be no otherwife a Sign of Grace y than as " it calls to mind Chrift's Body and " Blood, given and {lied for our fpiritual Ad- *^ vantage (b) \ '* It is no otherwife a mean "whereby "we receive fjch Grace, than as *Mt ** is one mean amongft many others of our ^' Improvement in the Praftice of Chrift's ''* Religion (c) -, or as it is one Inftance of '^ our Chriftianity (d) -, i, c. as his own Ca- ^^ techifm again expreiles it, " This Rite was *' hot inftituted that we fhould receive any ** Benefit by it from Chrift, any otherwife " than as, when it is duly obferv'd, it is a (a) Pag. 150. {b) Pag. 190. (c) IbiJ. P.:g. 106, 115, 147, 148. and 156, 157. CJ; Pag. 166. I '' Part ( 43 ) " Parf of Chrijlian Piety (a)/' But again, faith our Author, It is no otherwife a Plcd're on Chrift's Part, to ajjure us of fuch Grace,. than as '^ the Bread and Wine are appointed " by him to be eaten and drunk in Remem- " brance of his Death, the higheft AJjurance ^^ of Love to Mankind, and of our own Ti- " tie to the partaking of that Love upon his " own Conditions {b). Thus it feems is the Dodlrine of cur Church concerning the meaning of the Word Sacrament y explained as to the Sacrament of the Lord's Supper^ as far as our Catechifm led him to confider it. But there is another De- finition of Sacraments in general in our 25^/6 Article^ and another Declaration of the par- ticular Benefits received in the Sacrament of the Lord's Supper ^ in our Homily concerning the 'worthy receivi?tg of the Sacra??ie?it of the Body and Blood of Chrifi^ which our Author ought to have had at leaft in his Memory, whilft he was explaining them. For tho* (a) Apparet non eo inftitutum efie, ut aliquid illic Be- neficii, aliter quam quatenus, digne obfervatus, pietatis Chriftianae pars eft, a Chrifto fumamus. Se^. 6. de Fra- ^lone Panis Sacri^ Cap. 4. Pag. 230, {b) Pag. 201, . G 2 the ' ( 44 ) the Laify be concerned neither in one nor the other, and therefore he might think him- felf not oblig d to fay any thing to his Lay- CommunkanU about them ; yet the Clergy muft fubfcribe to both ; to the Articles as agreeable to the Word of God (a), and to the Homilies as containing a godly and wholefome Dodlrifie, and necejfary for theje 'times {b). And therefore our Author could not, confi- ftently with his Subfcription^ explain our Z//- tiirgy or Catechifm^ to a Senfe inconfiftent with the Dodtrine either of our Articles or Homily, Neither do I fuppofe that either of them, when paraphrased or explained by our Author, would appear inconfiftent with his Paraphrafe or Expofition of the others : However, permit me to tranfcribe and pro- duce them for the Satisfadlion of fuch as may defire to fee them in their plain, and ob- vious, and natural Senfe. " Sacraments ordain'd of Chrift, faith the " Article, be not only Badges or Tokens of *' Chriftian Mens Profeflion : But rather ^' they be certain fure Witneffes, and ^ (a) Can. 3$. (h) ^l 25. t' feSiual ( 45 ) ^^ feBual Signs of Grace, and God*s o-ood " Will toward us ? by the which he doth ^^ work invijibly in us, and doth 7iot only ^^ quicken^ but alfo Jlrengfhen and confirm our " Faith in him, — " And, ^^ Thus much, *^ faith the Homily, we muft be fure to " hold, that in the Supper of the Lord there ^^ is no vain Ceremony^ no bare Sign^ no iin- " true Figure of a T'hing abfent : But, as the ^' Scripture faith, the T'able of the Lord, the '^ Bread and Cup of the Lord, the Anmmci- " ation oj his Death, yea, the Communion of ^^ the Body and Blood cj the Lord, in a mar^ " vellous Incorporation, which by the Opera- " tion of the Holy Ghoji, the very Bond of " our Conjunftion with Chrift, is through *' Faith wrought /;; the Souls of the Faith- ^' ful, whereby not only their Souls live to '^ eternal Life, but they furely truft to win " their Bodies a RefurreBion to Immortal The firft of thefe Paffages, when view'd in its plain and native Drefs, one would think could not be eafily reconcil'd to an Inftitution, which, according to our Author's Sentiments, ( 4<^ ) Sentiments, never of itfelf effects any thing, nor quickens, nox jirengthens, nor confirms any thing in us, any more than the due and re- ligious Performance of any other Duty of Chriftianity does : Nor would one think the other reconcileable with a Rite, in which according to him again, there is ?iothing pre- fenf, excepting the bare Elements of Bread and Wine : Every thing elfe in the World, he tells us over and over again, is ahjenf, which the Rite either Jignifies, or calk to mind, or refers to. For with him it is no more than a bare fociable Ceremony of eating Bread and drink- ing Wine, to the Honour and Memory of Je- fus Chrift, our abfent Friend, " that we may *^ be in perfed: Friendjhip and Union toge- " ther : We partaking of the good Spirit of '^ his Gofpel, and he doing all good Offices " to us, as his true Difciples and Folio w- '' ers (a)r Tho' don t miftake him : This Friendfhip is not to be cultivated by the Ob- fervance of this Rite, any more than by any (a) Pag, III, and 115, other (47 ) Other Duty of Religion : For confider'd bare- ly in itfelf, however well prepared Men may come to it, and how duly and worthily foe- ver they may perform it, it is yet a Com- munion without any Benefit or Advantage ac- cruing to the Communicants ? A Ceremony to be performed for no Ufe^ and for no other Reajbny as appears, than becaufe J ejus would have it perform' d, A Reafon which, altho* it would of itfelf have been fufficient, had Jefus been pleased to affign no other, yet ought not to be alledg'd as the only one, if others may be given. " For if there be any ^^ exprefs Promife annex'd by God to this *' Duty, which implies more in it than our " Author has faid^" he grants, that " when " it is produced, every Chriftian ought to re- '^ ceive it with Joy, and form his Expedla- " tions upon it [a). And upon what is our Author's Denial of any fuch Promife founded ? Upon the Scriptures as underjlood by thofe who liv*d (a)?^%. 157. when ( 48 ) when the Scriptures were written ? No : Baf upon the Scriptures as mifreprejented and per- verted by the Socinian Catechifm^ and bur- lejqitd by the Rights of the Chriftia?! Church (^). Thefe are the Treafuries from whence his Dodrine feems to be drawn : And what authentick Interpreters of Scripture thefe are. (a) " Does not every ** cne^ ?.s well as the Mi- *' rii/fer, equally apply the *' Bread and Wine to the *' fame holy and fpiritual *' Ufe, in commemorating *' the Benefits receiv'd by ** our Saviour, and in of- *' fering up the fame Pray- *' ers, and defiring the fame •' Bleffings ? And whoever *' does this with a due Ap- *' plication of Mind, right- '' ly confecrates the Ele- *' ments for himfelf, fince •* this is the only Confecra- *' tion they are capable of, " Rightly Pag. 1 08. " This is that Per final " Appropriation oli^cvt^x^'sA " and Wine to the ferious " and religious Remem- " brance of the Body and '' Blood of Chrift, which '' alone can make this Rite " of ahy Benefit to a Be- " liever, by making it ac- " ceptable to God. It is, " if I may ufe the Word, " a jort of Confecration of " them, which is the Duty '^ of every Communicant '^ himfelf : And without '' which all other Confecra- " tions, that have gone he- *' fore^ will do him no Ser- *' vice at all It is he alone^ *' who muft, by his own *' inward Thought, and " Application of his Mind *' to the Remembrance of " Chrift, make this Bread *' and this Wine different *' to himfelf from Bread *' and Wine taken at a *' common Meal. Plain *' AccQUnti Pag. 121. I fhall I (49) I iliall leave thofe that have read them to judge. Bat would our Author have given us a juji as w^ell as a plain Account of the Nature and End of the Lords Supper ; he fhould have gone higher for his Materials : And as he had Recourfe to the Apojiles and Evange- lijis for the Words and Form of the Injiifution ; fo fhould he have gone to their immediate Difciples for the beft Comfnent and ExpoJitio?i upon them» He fhould not have given us the Sophijiical EvaJioHs of Hereticks and 7/2- Jidels^ broached at almofl 2000 Years Diflance from the firfl Inflitution ; but he fhould have told us how the earlieji Writers^ thofe that writ fooneft after the Canon of the New Teflament was fettled j he fhould have told us, I fay, how they underflood it. For they who had conversed with, and heard the A^ pofiles and their Difciples preach and difcoiirfe on the Point, and had feen them celebrate this holy Inflitution, could certainly befl tell us, what they apprehended to be the Nature and End of it, and in ijohat Manner, and with le^to i?//^j they were us'd to perform H it. (so) it. This had been fair and honeft Dealing,^ let the Iffue have been what it would. But to pretend to dip at the Fountain Head, and then to adulterate what he draws from thence, with impure Streams that fall into the Current from other foul and corrupt Springs at a vaft Diftance below y what is it, but under the Appearance of wholefome Food, or a falutary Medicine, to give us Poifon ? But fince the beft Prefervative a- galnft the Infection is to return to the Foun- tain Head again, and from the pure Streams, whilfl they are manifeftly unfuUied and clear, to feek a Remedy ; thither by all means let us with unanimous Confent repair. With the ylpoflles and Evangelijls original and ojily au- thcntick Account of the Words of Inftitu- tion, let us lay before us what will beft ena- ble us rightly to underftand them : Let us, on the one hand, fee how the Jenios cele- brated the PaJJbver^ when our Lord was on Earth; and, on the other hand, how the Apcfl/cs and their Difciples celebrated the Lords Supper^ and what they and . the Pri- mitive Chrijlians have Jaid micerning it^ for the ( 50 the firft hundred Years or two after the Iii- jftitution. Let thefe be our Authorities, and then let us review the Nature and End of this holy Sacrament, in this regular and eafy Method following. Let us enquire, I. What our Lord had been doing, juji before he inftituted this holy Sacrament ; II. What hey^/^and did, at or in thelnfti- tution : And to what his Wordi and A^tion^ might allude, III. What he commanded the Apojlki to do. IV. What they and the Jirjl Chrijiiam did in Obedience to his Command. V. What Benefits and Privileges they ap- prehended or expefted from it. VI. What Preparations they thought ne- ceflary or fit to precede it. Taking this Method, as " we fhall have *' 710 Authority [fo neither (hall we have any *' "temptation or Opportunity^ to add to the " Words of Chrift and his Apoftles upon " this Subjedt -, nor to put any Meaning or *^ Interpretation upon thofe Words, but " what is agreeable to the common Rules of '^ H2 ^fpeakmg ( 52) '' fpeaking in like Cafes, and to the declared " Defign of the Inftltution itfelf (a). " But let us remember that the Words of Chrifi and his Apofilcs will be beft explained by the Cu-r ftoms and Pradices in ufe in their 'Tune ; and that they were beft underftood by thofe who liv'd the neareft to them ; and that the com-' mon Rules of /peaking by which we muft in- terpret them, muft be the common Rules of fpeaking us*d in their Days, and not in ours. This would be a proper Method to be purfu'd, and the beft Way " to reprefent the *' Inftitution in its origijial Si^nplicity (b),'' And as the Nature and End of it, the Bene- fits and Advantages^ and every thing elfe that concerns it, fhall appear from hence ; fo let them ftand and be received. For " as it *' would be in him [or in any Man] a fin" *^ fid Frefumpticn to amufe Chriftians with " greater and higher Expedations, than they, *' who alone can be depended on, as far as *' we can judge, have given them any Rea- {a) Pre/, Pag. vi, • (h) Pre/, Pag. viii. (53 ) " fon to entertain -, — and tho' we defire to " be no wifer about Chrift's Appointments " than Chrift bimfelf v/d.s, and are content " to exped: 720 more from his Inftitution, " than he himjelf put into it 5 yet to arrive " at the full meaning of what our Lord and " his Apoftles taught about it, is what he " ought to aim at {a) : " For he himfelf ac- knowledges, that '' it ought certainly to be " far from the Thoughts of every Chriftian, *' to le/fen any Privileges, or undervalue any ^' Promifes annex'd by Chrift to any Duty " or Inftitution of his Religion. It is an " inexcufable Fault wilfully to attempt it j ^' and an inexcujable CareleJJhefs to do it for •' want of due Confideration (b), {a) Prtf. Pag. vii. (b) Pref, Pag. v. FINIS. THE SACRAMENT O F T H E LORD'S SUPPER C O N S I D E R;D : Or the BISHOPS of L'-d'-n and W-"h—r COMPARED. W I T H A POSTSCRIPT. OccafionM by a late Pamphlet intituled, ChriJlianExceptiom to the Plai?i Account^ &c. — vet ere s avtas tibi de pulmone revello. P e R s. LONDON: t'rinted for J. R o b e R t s, near the Oxford- Arms in Warwick-Lane. ly^d. [Price One Shilling.] PREFACE. S there is no point of Chrijlian Duty, 'on which more, if fo many, books have been written, as on that of receiving the Holy Sacrament of the Lord's Supper -, fo, among the many Treatifes, that have appear d on this SubjeB, none has more engaged the attention of the Pub- lick than a late celebrated Ferformajice, intitu^ led A Plain Account of the Nature and End of the Sacrament of the Lord's Supper. The diflinguifSd Kank and Character of the fuppojed Author, and the difagreemeiit of his Opinions with thofe generally received, has greatly alarmed the Orthodox, and we fee the Prefs daily teeming with Anfwers to, and Remarks on, his Performance, Orthodoxy and Heterodoxy, // is well hiown, are but other words for Opinions publickly received, or not publickly received, and are mutually bejlowed, by the Parties in Religion^ on each other, as One or Another of ■ A 2 them PREFACE. Ibem happen to be iippermojl. Arlanifni and Athanafianirm ^dcere alternately Orthodox and Keterodox, as the Prince on the throne hap- pened to fide with the 0}ie, or the Other. This I ciferve, in order to caution the Reader againjl being infinencd by the Outcry of Heterodoxy,* and to prevail upon him 7iot to prejudge the Canfc, but candidly and impartially to bring it to the 'tef of Reafon alone. In all controverted points^ it is of great ufe^ in order to come at the truths to compare together what is advanced by~ the raofi confide- rable Writers on both fides of the qtieftion : aJid if u'e could confront their very words^ and manner of exprefion^ i?i handling one and the fame pointy We fimild fill have the greater chance of difcovering the true Merits of the Caufcj and bringing it to a determination. It was this corfideration induced me to draw up the following Papers^ in which I have com- pared the DoBrine^ advanced in the Plain Account, with Ihat laid down by another Right Reverend Ailthor , oj unquefiiona- ble Orthodoxy, on the fa?ne SubjeS, If thi$ contributes in the leaf towards putting an end to the Controverfy^ I foall think ?ny time and Pains well befiow'd ; if not, I fall fijll have the JiztisfaBion of having endeavoured tO CQntribute towards it. Feb. 7.1. . "7- .. THE THE. SACRAMENT O F T H E LORD'S SUPPER. CONSIDER'D, &c. E F O R E I enter direftly upon my prefent defign, which is to compare the dod:rines advanced by two Right Reverend Authors in relation to the Sacrament of the Lord's Supper ; I think it proper to con- fider, how far they are agreed as to the Au- thority, by which their Opinions are to be tried. This will prefently appear to be a material Enquiry. B And [2] And, firfl-, the author of the Sacrameit^ explain d '^'' expreffes himfelf upon this head as follows. ' The Sacrament of the Lord's Supper * being an inftitution of our Saviour Chrift, * the true knowledge thereof muft be fought * for in the Holy Scriptures, efpecially in the * New Teftameht, which contains the Hi- * ftory of our Saviour's Sufferings, and of the * Covenant, that God made with mankind * in his blood/ {P^ge 13.) At firfl view, one wou'd be tempted to afk, why the words efpecially in the New ^ejiament are inferted here, fince one wou'd fcarce expedt to be refer'd to the Old T^ejia- ment for a true knowledge of any Inftitution of Jefus Chrifl. But the marginal Summary lets us immediately into the reafon of this claufe, by telling us, that T^he Infiitution of this Sacrament is heji explain d by the hfiitu- tion of the Pafjover j to gain a true knov/ledge of which, it is necefTary, that we confult the books of MofeSy which contain the Hiflory of that Infiitution. How far the Analogy between the Jewifh Paffbver^ and the Chri- fiian Sacrament of the Lord's Supper^ may juflly be carried, we fliall have occafion to confider, as we go on. I fhall only remark here, that the latter being fuppofed to be * Dr G ;/, now Lord B---pofi---»- built [3 ] built upon, and fubftimted in the room of the former, we are naturally led to expedl a very near refemblance between them, and that every circumftance in the T'ype has fome- thing correfpondent to it in the Aiiti-type. And this may have occafioned fome errors in the accounts of the Inftitution of the Lord's. Supper, But, to return, The Author of the Flain Account \ de- livers his opinion of the point, we are upon, in the following terms. ' The. nature, the defign, and the due ' manner of partaking of the Lord's Supper^ ' muft of neceffity depend upon what Jefus * Chrift, who inftituted it, hath declared ' about it/ {Fage 4.) To which he adds, that * It cannot be ^ doubted, that He himfelf fufficiently de- ' clared, to his fir ft and immediate followers, * the whole of what he defigned fhou'd be * underftood by it, or implied in it/ (jhid) From whence he draws the following, confequential, Propofition. ^ It is of fmall * importance, therefore, to Chriftians, to * know what the many Writers upon this * Subjedl, fince the time of the Evangehfts ^ and Apoftles, have affirmed : Much lefs can ^ it be the duty of Chriftians to be guided by \ what any perfons, by their own Authority, t Dr U J> now Lord B ^i W r. B a ! or [4] or from their own imaginations, may teach concerning this Duty/ (P^^^ 5.) * The reafon (he tells us) is plain : Be- caufe — no one can be a judge, but the In- ftitutor himfelf, of his defign/ ( ibid, ). And he is ' the more follicitous to obferve this — becaufe it is the only thing, that can either prevent, or cure, the miftakes, and unealineffes of many fincere Chriftians, upon this Subjeft :* And he wou'd perfuade Chriftians, ' for the future, to have reccurfe ojily to Jefus Chrift, and to Thbfei'to whom he himfelf declared what his delign was in this Inftitution/ {Page 6.) It is obfervable, that their L— ps are, in general, agreed, that the true hiowledge of this Holy Ordinance is to be fetdSd from the Scripture, and jniifi (ulti?nately) de- fend on "what Jefus Chrift who inflituted it^ bath declared about it. But the B — p of W — r adds a reftridtive propofition, not to be met with in my Lord q{ L — n\ namely, that it is of fmall importance to Chriftians to know what the many Writers upon this Sub- jeB^ fince the time of the Evangelifts and Apoftles^ have affirm' d. He refers us, you fee, to the Scriptures^ as the only competent judge in this matter, and affirms it to be of little confequence to us, to acquaint ourfelves with the opinions of men upon this Subjedt. Whether his L — ^p, by the phrafe of fmall importance^ [5] importance^ really meant of no importance^ (as perhaps he did) I will not pretend to de- termine : but, as the manner of expreffion will allow us to fuppofe the opinions of men in this matter to be oi jbme importance, to be of fome, tho' fmall^ weight, in fettling the true notion of this religious Duty, I flmll take cccafion from hence to confider, what deference is due to the opinions of men, and how far we may depend upon human autho- rity in a point of this nature. Now, that the Evaiigelifis and Apofiles have given us, in their Writings, a full and compleat, as well as a true account of this Religious Inftitution, cannot be doubted ; lince every Pojitive Duty^ depending upon a Revelation, muft be fully deliver'd in that Revelation, and it is certain, that the Gofpel Revelation, upon which alone the inftitution of the Eucharift is founded, ends with the Writings of the Evangelifts and Apoftles, all beyond them being of meer human au- thority. But, tho' the Writers, who im- mediately followed the Apojlolic age, cou*d not pretend to divine infpiration, and confe- quently cou'd not be infallible in what they deliver'd about Religion, may they not be fuppofed to have been better qualified to un- derfland the true fenfeand meaning of a Re- velation, written in a language, with which they were more intimately and jFamiliarly ac- quainted, [6] quainted, than thofe of fucceeding Ages can be fuppofed to be ? I anfwer in the affirma- tive, and readily grant the Writers of the firft Ages of the Church to have underflood Greekhcttcr^ and to have been (fome of them at leaft) better Critics in the language of the New Teftament, than we, at this diftance of time, can be fuppofed to be. But, in return, I ask, whether this nearer and more familiar acquaintance with the language was fufficient to fecure them from all miftakes in interpreting of Scripture ? whether even thofe early Writers did not ibmetimes difagree in explaining Texts ? and whether, in fac5l, foir.e errors did not ftart up immediately af- ter the publication of the Evangelical Wri- tings, and even during the lives of it's au- thors ? witnefs the herefies of El?ion and CeripJbuSy again ft which it is faid one of the Evangelifts themfelves, I mean St John^ wrote his Gofpel. If all this be true, will it jiot reduce the authority of the primitive Chriftian Writers to that of meer Commenta- tors y whofe Writings it may be of fome ufe to confult, but whofe authority we are at liberty to admJt, or rejedt, as their notions &all appear to us, upon the carefulleft exa- mination, to be well or ill grounded ? The diftindion of heretical and orthodox Writers can have no place here -, nor will it avail to fay, that the latter only are of authority in points [7] ■ points of do£lrine : for how are we to judge which Writers are heretical, and which or- thodox, but by bringing their opinions to the teft of Scripture? And if Scripture he the teft of herefy and orthodoxy, muft it not be the fole, and ultimate, authority in Mat- ters of docftrine ? With good reafon, there- fore, does the Author of the Plahi Account refer us, for a true notion of the Sacrament of the Lord's Supper^ to Jefiis Chrifi, and to T'hofe (the Apoftles and Evangelifts) to 'who7n he himjelf declared what his dejign was in this Injlitzition, Thus, you fee, by the Phrafe of fraall Importance^ it is not neceflary to fuppole our author meant of no Importance (tho', as I before obferved, that might poffibly be his meaning) \ fince, in order to come at the true Senfe of Scripture, a Ufe may be made of the Primitive Writers, w^hich is very con- fiftent with that exchifve authority he af- cribes to the infpired Pen -men. If, in reality, he meant to exclude all authority^. but that of the Scripture^ not excepting even the Writers immediately following the Apo- ftolic age, the reafon poffibly may be, left; thro' too great a veneration for their anti- quity, and refpefl: for their piety, we {hou'd be led to adopt their very errors. As to Writers, upon this fubjed, of much later date, I think he has very juft reafon to enter his • [8] his Caveat againft their authority m deciding points of this nature, if it were but for this fingle reafon, that, by excluding all pre- carious proofs, and infifting upon arguments fetch'd from Scripture alo7ie^ the Caufe is likely to be brought to a more fpeedy iflue, which otherwife might be ipun out to as great a length, as the famed Bangorian Controverfy. Having thus prepared the way, I now en- ter upon my prefent defign ; which is, briefly to examine, and compare, what our two Right Reverend Authors have advanced on the fubjed: of the Eiicharijl, or Sacrameiit of the Lord's Supper : in doing which, for the fake of Method, I Ihall confine myfelf to the three following heads of Enquiry. Firft"; What was the Original Inftitution, cr End ^W Defign, of this Holy Ordinance. Secondly, Whether any particular Benefits are promijed in Scripture, and annex d to the due performance of this Religious Duty. And Thirdly, What it is that qualifies a man to to be a worthy Communicant; or, in other words ^ what is the proper Preparation for the receiving of this Holy Sacrament, Thefe are the points, to which moft of what has been faid upon this Subjed: may, I think, be reduced. I fliall therefore briefly ejcamine^ [9] examine, and confront, our two authors on each of thefe heads, and fliew both v/here they agree, and where they difagree ; after which, I ihall, with all due deference to thefe learned and ingenious Writers, offer my own Sentiments, and fubmit the whole to the judgment of the candid and impartial Reader. To begin, then, with the firft Enquiry; namely, What was the Original Inftitution, or End a72d Defign, of this Holy Ordinance. Upon this head, w^e find the Author of the Sacramejit of the Lord's Supper explain d thus deckring himfelf. ^ This Ordinance of the Chrlftian Reli- * gion was not only inftituted at the time of * holding the Jewijh PaJJover^ but was in * fome meafure taken from it, and doth * in many refpeds bear a relation to it^* {Page 14.) Again, Our ' Redemption was not only ^ wrought for us by Chrift, at the time of * the Jewijh Pafjover^ but the Memorial of * it, which he then inftituted, was the very * bread and wine^ which were ordinarily ufed * in the celebration of the Pajfover : Only, * they were confecrated by him to be Memo- * rials of a far greater deliverance and blef- * fmg ; the bread, and the diftribution of it, ' to reprefent his body broken ; and the ' Wine^ as diftinft from it, to reprefent his C blood [ 10 ] ' blocdihcd^ for the deliverance of mankind ' from the dominion of Satan. As for the ' Lanib^ he himfelf was now to be (lain in ' thefteadcf it/ {Fage 21.) As to this analogy between the Jeivifj Pajj}rce7\ and the ChriJIian Sacrament of the Lords Slipper^ the Author of the Flain Ac- count mentions it only occafionally^ in order to f])ew tlie impropriety of calling the Commii- nion-'Table by the name of an Altar '^, He obferves, upon this occafion, that, ' As the ' Lor as Supper itfelf anfwers to, and takes ' its name from, the Pafckal Supper ; fo, the ' Lord's 'Table anfwers to the table that was * fpread for the partaking of that Supper. ' That, which anfwers, in the Chriftian dif- ' pen fat ion, to the Pajchal Lamb — is Chrift ' himfelf; {Page 49.) — ' St Paul, in his ' account of this Inftituticn, introduces our * Lord, after the pafckal Supper^ vtc^mng * his Difciples, in times to come, — to ce- * lebrate another Sort of a Feaft, in honour ' to a greater deliverance, by eating and drinking in a ferious and thankful re?nem- ^ bra?ice of him ; plainly fubftituting this ' Supper, and this table, in the place of the ' J^'^^J^^ Supper^ and the Jewifi tabled (Page p.) * See the appendix. Their [ II] Their L — ps, you fee, are agreed in this point, that the Cbriftian Sacrame?2t of the Eiicharifi was takeji from the Jewifi PaJJovei\ and fubjiitiited in the room of it. That the Inftitution of this Holy Ordi- nance was at the time of the celebration of the JewiJJ: Paffover^ and that the Memorial of it was the very bread and V)ine^ which were ordinarily ufed in the celebration of that Feftival, cannot be denied by any one, who is the leaf! converfant in the Gofpel-Hiilory : and the firft, and mod obvious, reafon of this feems to be, that the time of the cele- bration of that Feftival happen d to be the iaft opportunity our Saviour had of conver- fing with his difciples, and confequently the fitteft time for the inftituting of a Rite, which they were to continue, and tranfmit to fucceeding Chriftians, after his death ; lince the conlideration alone of it's being the laji command of their dying Mafler muft affedl them in the ftrongeft manner, and imprint the moft lading remembrance of it on their minds. So that there is an apparent Jitnefs of time^ ariiing from the circumflance of our Lord's approaching death, which furnifhes us with a fufficient reafon, why the Eucharijt was inftituted at the time of the Pajover^ without the neceffity of fup- poling our Saviour intended it fhould in many reJpeSs hear a relation to it^ and the C % Lord's r 12 ] Lord's Supper and Table be fubjlittited in the place of the Jewijh Supper -and 'Table *. But, tho' there be no very material dif- ference between our two authors, as to the hypothefis of the Eiicharijl being originally inftituted with a view to the Jewtjl? Pajfover^ * The Words of tlie Inftitution, recorded by St PauU Tkto -TTonlrz Hi rtiv i{j.i]v clva,y.vti(nVy Do this in remem- hrance of me^ and T«to to/s7ts, oa-ctKH av 7r/j'»Te, iii rnv i[j.m' dvei[xVi](TtVj Do this as oft as ye /hall drink it, in remembrance of me ; are capable of a fenfe, whichj perhaps, neither of our Right Reverend Authors will admit : namely, Do this^ as oft as ye jhall cele- brate THE Passover, in remembrance of me, from which, if it w^ere the true fenfe, it would follow, that our Saviour, by inftituting the Eucharift, did not abolifh the Jewijh Paffover^ but that his difciples were to join with it, for the future, the commemoration of their deceafed Mafler : and if fo, this Sacrament, with re- gard to the Jpojlles^ who were Jews^ could not be faid to be fubftituted in the room of the Paffover -, and •with much lefs reafon, fure, upon this fuppofition, can it be faid to take place of that Ordinance, with re- fped to the Gentile World, and fucceeding Chriftians, who cannot, with any propriety, be faid to have re- ceived a Rite, in the place of one, to which they were ricver fubjc(St. The author of the Plain Account interprets the words Jl)o this^ as oft as, ye Jhall drink it^ in remembrance of Tne^ by Js often as ye Jhall meet^ to drink Wine^ profeffed- ly for this purpofe; take care that ye always do it, not cs drinking at a common Meal, but in a religious remeni- hrance of me \ ("Page zi.j making it to be no more than a Caution of our blcfled Saviour's againft fuch an abufc of liis Inftitution. Let it be carefully obferved, that I propofe this fenfe of the words only problematically^ 3 *^y [ 13 1 they feem to be not fo well agreed as to another point, which One of them (the Author of the S>acrament explain d) draws, as a kind of confequence, or rather by way of Analogy^ from that hypothefis ; namely, that the Iloly Sacramefit is a Covenant^ as the Pajfover was. His Words are thefe. ' As the Pajjover was — a perpetual de- * claration of goodnefs on God's part^ and of * Duty and Obedience on theirs^ and was * therefore in the nature of a Covenant be- * tween them ; fo — the Loris Supper — * was intended to be the Memorial of the * Covena?it, which was eftablifh'd in his * ^/W between God zndi Man, {Page 24.) * On God's part, it is a perpetual pledge * and affurance to Men, of all that he has * promifed them thro' Chrift ; and on Man^ *■ part, it is a folemn projejion of obedience^ * and a pleading of the merits of Chrift in * the prefence of God/ (ibid) Again, ' Our receiving the Sacrament of * Chrift's body and blood is a folemn Renewing ^ of that Covenant, On our part, it is a * pleading before God the merits and efficacy ' of Chrift*s death — and, on God's part, ^ it is a conveying and fealing the benefits of ^ it to every penitent and faithful Receiver/ {Page 29). TJie Dodtrine, contained in thefe paflages, yery evidently expofes the author to the cen- fure [ 14 J fuie of the Plain Account in the following Words. ^ The fame Sort of miftake feenis to lie * in calling it The Renewal oi tht New Co- *- tenant on our part, and the Seal of it on * God's part : the former of v/hich is a very * improper Defcription of this Duty, as * diftinguiili'd from ail others ; and the ' latter feems to me to have no founda- ' tion, in any fenfe. As to the former, he fays, that * We ' may, indeed, be faid to acknowledge and ^ ov^n our Covenant v^ith God^ thro' Chrift, * by the virtual profefling ourfelves to be * Chriftians, implied in our remembering ' him as our Lord, in this Rite. But the fame ' (he tells us) may be faid of any other ^ even * verbal^ Profeffion of our Faith in Chrift ; * which is equally an acknowledgment of * the fame Covenant. But the repeated Ac- * hiowledgment of our being enter'd mto fuch * a Covenant is by no means, nor in any * proper fenfe , the Renewal of That ^ Covenant. They are two very different *■ Ideas, and ought always to be kept fo.' {Page 164.) He then proceeds to ftate the tme notion of the Chrijiian Covenant^ or in what fenfe the Chriftian Religion is confider'd as a Covs- nant between God and Vs, The Compadl he makes to be,, that \ We will fmcerely ' and 1 15] ^ and uniformly endeavour to perform his ' Wilh, and, if, in any inftance, we negledl ' or tranfgrefs it, we will recover our- ' felves by greater Watchfulnefs, and actual ' Amendment of Life. Keeping thercf:3re to ' this Notion of a Covenant, Every indivi- ^ dual Sin — cannot be faid to be a breach of ' the V/hole Covenant, — becaufe there is * Another part of it, in which ASlital Amend- ^ ment is ftipulated ; and the Event of this * muft be feen, before judgment can be * pafs'd,' whether we have totally forfeited the covenanted Favour of God. [Page 165.) But, granting, that One^ or any number of Sins^ were fufRcient to diffolve this Covenant between God and Man, in fuch a manner as to ftand in need of being renew d^ before the offending Chriftian can be re-inftated in his Maker's favour ; The Author of the Plain Accoimt will not alldw, that the par- taki?2g of the Lord's Supper can thus reneid it. Upon which he asks ; ' Is there one * fuch word of promife, or privilege, mea- * tioned, in the New Tejiament^ as peculiarly * relating to this Duty ? Nothing of this * kind (he affures us) appears there.' (P. 166.) As to the notion of the Holy Sacra??2enfs being a Seal of the Chrijlian Covenant on God's part, he thinks the impropriety of fuppofing it to be fo is fufficiently inferr'd from it's not being ci Renewal of it on our part. [ i6 ] part. ' Chrift's Death (he tells us) is the ' only Seal of the Covenant — confider'd as * the proof he voluntarily gave, that the * terms, brought by him to mankind from * God^ v^ere truly what he had reprefented ' them to be *'. {Page i68.) Again, ' He may be faid to have y?<3:/^i /^ * ivithhis blood, as his Death v^as the ftrong- * eft proof he could give of the reality of * his ov^n, and of his Father's affedion to- * wards mankind. This is the Seal of the * Covenant — Chrift himfelf put this Seal to it ^ once ; and but once ; and it cannot be fup- * pofed to be fet again to it, without great * impropriety and abfurdity' {ibid.) The queftion here, you fee, is, whether the Sacrament of the Lord's Supper be a Feeder al Rite^ i. e. carries with it the nature of a Covenant between God and Man : a notion, which, I think. The Author of the Plain Account very juftly oppofes. For if no fuch privilege be promifed, or annexed * His L . . . p, In thefe words, as well as upon many other occafions, plainly enough difcovers his Sentiments concerning the merits of Chrift's death, which he feems to confider meerly as a teftimony given by him of the truth of thofe dodrines, which he came into the world to reveal : and from hence may be collected his L . . . p's fenfe of the Dodrine of The Satisfa5iion made by Chrift for the ^in$ of the TVhole World, But, this being a point, which has nothing to do with the prefent En- quiry, I content myfeif witli juft HientioGing it. to ['7 1 to it in Scripture (us it do2s not appear there is) there can be no other ground for fiich a notion, than this 7nifiakcn Principk^ that every tranfgreflion of the Laws of God is a total infradion of the Covenant between God and Man ; and confequently that Man, being a finful Creature, ftands in perpetual need of a rencv:al of That Covenant with his Maker j which cannot reafonably be af- firmed, if what the B > p of TV r, fays be true \ that, in the Chriflian Covenajit, we ftipulate, not only obedience to the Laws of God, but, in cafe of tranfgrejjion^ Re^ pentance^ and Amendment : So that the Co- .torta voluptas^ Et demptus per vim ment\^ gratijjimus error. But tho' the miftake my flatter the mind of xht Enthufiafl, and fill it with delight; as there is a pleafure (they fay) in Madnejs^ which none but Madmen know ; yet a rea- finable Men would not chufe to part with his Se7ijes for the fake of fo irrational 'Sl pleafure : and, if there be any Criterion of the Spirit of God^ any way to judge who are the happy Subjects of Divi?ie Grace^ we may venture to pronounce thofe, and thofe only, to be afluated by it, who lead a ftridly vir^ tuous [33 ] tuous Life, attended with a ccnjlant, fedate^ and rational piety, I ihall conclude this head with the follow- ing Paffiige of the Plain Account. * If any perfons think this a /jji^; Charader of fuch a Rite, inliituted by our Lord himfelf, upon fo great and remarkable an occafion ; This muft arife either from the Low opinion they have conceiv'd of the higheft Good of Mortal Man; which is the uniform practice of Morality — or from the Notion they have entertained of fome exprcfs Promifc of God annex'd to this Duty When fuch Promife is produced. Every Chriftian ought to re- ceive it with Joy, and form his expedta- tions upon it. But, 'till he can find this Promife , he ought not to deceive his own Soul, or fuffer it to be deceiv'd by others, into fond and groundlefs imagi- nations of things never included in this Rite by it's great and good Founder ; when at the fame time, after all our Searches, nothing more truly great or good can be found out, or faid, of fuch an Inftitution, defigned for the advantage of Free Agents, than that it will help us, if we be not wanting to ourfehes^ in our 'voluntary and Jincere Endeavours of reforming all our vices, and increafng in all Virtue, which F ' is [34] ' is our Likenefs to God himfelf* {Page 158) * 1 come now, in the laft place, to enquire. What it is, that qualifies a man to be a worthy Communicant \ or, in other Words, What is the proper Preparation for the receiving of this Holy Sacrament : Concerning which point, I find the Author of The Sacrament explained dehvering his Sentiments in the fol- lowing Paffages. I. ' There are two kinds of Preparation ' required of Thofe, who come to the ' Holy Sacrament ; but thefe two not equally ' necefiary. The firft is, The Preparation V of an Honefi and upright Heart' {Page 54.) * Mr Hales cf Eaton^ whofe great abilities gain'd him the appellation of Ever-meinorahle^ fpeaking, in his Tra£i on the Sacrament, of the VJes and Benefits of re- ceiving, has the following words. ' We teach, that * it confirms our Faith in Chrijf ; whereas indeed the * receiving of it is a fign of Faith confirm'd, and ' men come to it, to teltify, that they do believe, not ' to procure, that they may believe. Again, « I will be bold to inform you, what it Is, ' Vv'hich is the t^^tqv 4si^c^(^s the main fundamental ' fallacy, whence all thefe abufes have fprung. There * hath been a fancy of long fubfiftence in the churches, ' that in the Communion there is fomeihing given befides ' bread and Wine .... fome tell us, that a farther ' degree of Faith is fupplied us ; others, that fome * degree of God's Grace, whatever it be, is exhibited, ' which othcrwife would be wanting ; which Conceits ' mvift needs fall, as having no Other ground, but con- * jefture weakly founded. He [35] He acknowledges this to be ^ a Frame and * Difpofition of mind in which every Chrl- * ilian is bound conflantly to live/ It is therefore not a Preparation peculiar to this Duty. 2. ' The Sacrament of Chrift's Body and * iBlood being the vno^Jblemn Ordinance of ' our Religion — the guilt of Unworthy receiv- ' ing muft be^r^^^^r in proportion, than the ' undue performance of any other Religious Ofiice/ (P.56.) I entirely affent to this Pro- pofition, and add, in confirmation of it, that, as there is greater treachery in violating a Pro- mife^ confirm'd with the folemnity of an Oath ; fo the willful perfifting in Sin, after Prcfeffions of obedience in receiving the Sa^ cr anient^ is greatly aggravated by the greater Solemnity attending the performance of that Rite. 3. ' The other Sort of Preparation, is, ' The 'Examination of our paft Lives, and * the humbling our Souls before God.' {Page bo.) But neither is this peculiar toiht duty of receiving the holy Sacrament , it being neceflary for the government of our adions in general, and therefore incumbent on us at all times. I would not be thought, here, to difcou- rage any fuch kinds of Preparation : my de- fign is only to diflinguifh what is peculiar to this Rite, from what is common to it with F 2 the ['36] the performance of all other religious Duties. 4. ' As to the Space or I'ime^ required for * fuch a Preparation ; that depends upon the ^ clrcumftances of particular perfons, and * the temporal as well as Spiritual condition ' of each.' {Ibid.) If this be true (as it unqueftionably is^, what fliall we fay to the indifcreet Zeal of thofe, who have fill'd the world with Week's Preparations^ and there- by led thoufands of injudicious Chriftians to fancy themfelves unqualified to receive the Sacrament, unlefs they have gone thro' a re- gular courfe of thefe religious exercifes from Monday to Saturday * "i 5. To fettle the true notion of Unworthy Receivi?2g, his L- — p obferves, that ' as the * CorinthiaJis eat the Supper of the Lord un- * v/orthily, when they celebrated it as an t?r- * dinary Feajl^ and did not difcern the Lord's * Bcdy^ that is, did not diftinguifh this from I other comm.on Feafts— the Rich (hutting * As thefe fort of Books prefcribe likewife a Me- thod of Devotion at the time of receiving, as well as before and after, it is a very common thing for the Communicant, at the very inftant the Minifter is repeating to him thofe folemn Words : The Body or the Blood of our Lord Jefus Chriji^ &c. to be mut- tering over to himfelf fome form of words prefcribed •to him by fuch books, not confidering that his at- tentioji cannot well be divided between what the Minifter is faying, and what himfelf is repeating. ' QUt [ 37 T ^ out the Poor, and feeding {on the Lord's * Supper) by themfelves, with the Freedoms * and Excefles pradifed at their Common ' Feafts* ; and as ' the Ground and Reafon of * his condemning thofe practices, was the * Unjiiitabknefs of them to the nature and * end of That Holy Inftitution there * can be no doubt, but any other defed or ' irregularity would have been equally ' condemned by him. From whence it fol- * lows, that St Pauh Cenfure of iinv:orthy *• receiving is by no means to be re- * flrain'd to thofe Defeds (of the Corinthians) ' but to be equally extended to all others, * which are not agreeable to the nature and ^ end of the Inftitution/ (P(^ge 80.) Let us now compare with this the Dodrine of The Plain Account on the Head of Preparation^ as laid down in the following PafTages. I. ' The Examination^ mentioned by * SiPaid^ as regarding the Lord's Supper, * is, ftridly fpeaking, a Chriftian's Exami- ' nation of his own heart and difpofition, * by the Inftitution of this Holy Rite, in * order to aiTure himfelf, that he comes to * the Lord's Supper, and will behave himfelf * at it, not as a Common- Meal — but as a * particular Rite appointed by Chrift 5 viz. * that he comes to it, in order to eat this I Bread and drink this Wine, in a ferious * and [38] and religious Rejyiemhrmice of him, and of his Death; {Fage-ji) 2. ' The Duty of Preparation for the Holy Communion being entirely founded upon thefe few words of St Faul^ Let a Man examine himfelf, it is evident, — that the Preparation implied in thefe words — is fuch a confideration of the Inftitution itfelf, as may fatisfy and affure us, that we come to the Lord's Supper, as his fincere Difciples, refolved to eat and drink in a Religious Re?nembrance of him ; Or, with Difpofitions and a Behaviour worthy of, that is, fuitable to, the Defign of This Holy Rite; (Page j^) 3. '^ It is evident, that the v/hole Afrair of eating and drink U?iwortkily, in St Paul's Senfe, is confined to the frame of our minds, and our behaviour at the very time of our performance of this Religious Duty; (Pagej6.) 4. ' I do not confine the guilt of eating and drinking unworthily tQ the ftrid; imi- tation of the Corinthian Chrijiians^ in the particular inftance of their indecency; but think it ought to be extended to all cafes, to which the Apollle's argument, drawn from the Inftitution itfelf, by parity of reafon, can reach; {Page 80J 5. ' But (his L — p tells us) it will not follow from a Chriftian's doing this one- t Duty [ 39] Duty njDorthil)\ that he is that Good Chri- flian, ill all refpeds, whom his Lord will reward at the laft day : nor will it follow from a perfon's pajl failures m other points of Duty, that he partakes of the- Lord's Supper iinworthilyy in St Paul's Senfe/ (Page 83.) And, to the fame purpofe 3 ' A profefled Chriftian, tho' very blame able in fome parts of the condud: of his paft Life; yet, coming to the Lord's Table with a ferious Fram.e of mind, and on purpofe to remember Chrifl: as his Lord and Mailer — cannot juftly be faid to do th\s particular a6lion in an improper way, or to commu- nicate unworthily ^ tho* he may, in other reipedls, have behaved himfelf unworthily^ or unfuitably to fo holy a Pveligion/ And, to fhew, that, tho' in St Pauh fenfe, eating ^ and drinking unworthily^ or unprepared^ is confined to cur behaviour at the time of receiving the Holy Communion, he does not therefore entirely fhut out, or difcourage, all previous Pixamination or Pre- paration, he cautions the Reader, that he is fpeaking only of Vv^hat is abjblutely necejjary-y not defigning * to infinuate, that Chnftians * may not wifely chufe to fpend a longer * time in religious Confideration and Prayer, * juft before their coming to the Commu- * nion 5 if they have Icifure, and think it ' of [40] * of more advantage to them to do it upon * this occafion, than upon any other. But * this ought not to be inculcated upon them * as a Preparation neceffary before their com- * ing to this Holy Rite/ This is the Dodrine of the Tlain Account in relation to that examination and prepara- tion of ourfelves, which is neceflary to ac- company our performance of this Holy Rite. And upon a review of it, it appears to differ very little, if at all, from That laid down by the other Right Reverend Au- thor. Both found the Duty of Preparation on the Precept of St Faiil: Both refer That Precept to the irregularities of the Corinthian Chrijlians at the celebration of the Euchariji : Both extend the Precept to all other in- ftances of misbehaviour, which may accom- pany the performance of That Rite : and Both recommend a farther Preparation, when it may be conveniently done ; but neither of them infift upon fuch Prepara- tion as abfoliitely necejfary. It is objeded, I know, to the latter of our two authors, that his Doctrine tends to perfuade us, that an Habitual Sinner may be a Worthy Communicant , that is, that a Man may come to the Holy Sacrament, with a fix'd defign of returning to his Sins, and yet partake of the Lord's Snpip^r worthily : for, fay thefe Objeflors, if the whole notion of worthy t 41 ] worthy receiving be confined to our behavi- our, when at the Lord's Table, it fignifies nothing what fort of Life we lead before and after receiving. To this Objedlion I reply, that it is a meet Calumny, and Mifreprefentation of our Au- thor. I have read his book over with care, and folemnly proteft, that I can find no- thing that in the leaft countenances fuch an opinion. On the contrary, when he fpeaks of a Sinner s coming to the Holy Commu- nion, he confiders him as fuch, only with regard to his past Life. Does he not fay, that ' it will not follow from a perfon's pafi * failures y that he partakes of the Lord's * Supper unworthily?' {Page 83.J Again, when he fays, that a Chriftian, tho' very blameable in his condu6t,may yet be a Worthy Communicant, the expreflTion is, the conduct of his pafi Life, {Page 18.) The moft there- fore that can be made of this dod:rine, is, that a Man may have been a Wilful Sinner to the very time of his receiving the Holy Sa- crament, and yet perform that Religious Adion Worthily, And, why not, if he re- folves to forfake his Sins ? In the perfor- mance of the adion, he acknowledges him- felf a difciple of Chrift ; he profeffes obedience to his Laws ; and he behaves himfelf in a manner fii table to the end and defignof the Inftitution. What then is there wanting to G render [42] render him a Worthy Communicant^ except it be that previous Examination and Prepara- tion^ that Week's Exercife, for which there is no foundation in Reafon or Scripture, and which therefore cannot be necejjary to the due performance of this religious Duty ? I have now gone thro* the feveral Heads of Enquiry concerning the Dodlrine of the Holy Sacrament^ and compared the Senti- ments of two the moft eminent Writers on the Subjed:. I have endeavour'd to judge between them without prejudice or partiality ; but the decifion of the Caufe mull be left to the Reader. In the mean time, I fhall clofe what I have to fay on this fabjedt with the following brief account of the Sacrament of the Lords Supper^ as drawn up by the Great Mr Hales of Eaton^ and which needs no Comment. ' ' Firji^ In the Communion, there is no- ' thing given but bread and wiiie. ' Secondly^ The bread and wine are Signs * indeed, but not of any thing there exhi- * bited^ but of fomewhat given long Jincey ^ even of Chrift given for us upon the Crofs. ' Thirdlyy Jefus Chrift is eaten at the * Communion-Table in no Senje, neither * fpiritually by virtue of any thing done ^ there, nor really ; neither met aphor ic ally ^ / nor literally. Indeed, that which is eaten ^ (I mean the bread) is caird Chrift by a ' Metaphor-, [43 ] Metaphor y but it is eaten truly and pro- perly. ' Fourthly, The Spiritual eating of^ Chnd is common to all places as well as the Lord's Table. * Laft of all, the Ufes and Ends of the Lord's Supper, can be no more than fuch as are mentioned in the Scriptures, and they are but two : 1 . ^ The Commemoration of the death and pajjion of the Son of God, fpecified by him- felf at the Inftitution of the Ceremony. 2. ' To teftify our Union with Chrijl, and Communion one with another ; which end St Paul has taught us. ' In thefe few Conclufions the whole Dodtrine and Ufe of the Lord's Supper is fully fet down, and whofo leadeth you beyond this, doth but abufe you. ^lic- quid ultra quaritur, non intelligitur. Hales, jTr^^^ on the Sacrament. G 2 A P P E N^ [44] APPENDIX. TH E R E is a point or two, relating to the Dodrine of the Eucharift, laid down in the Plain Account^ which could not properly be confider'd, in a Comparifon between the B — ps of L — d- — n and W-^ch—r on that fubjed, becaufe the former of thofe two Authors is entirely filent about them. I have therefore refer ved the confideration of them for this place, in order to give the Reader as compleat a view, as can be given in the ihort compafs of a Pamphlet, of the Dodrine advanced by the Right Reverend and Learned Author of T^he Plain Account of the Nature and End of the Sacrament of the Lord's Supper, The firft of thefe points relates to the Confecration of the Elements^ or Blefing the Bread and V/ine 5 which is founded upon the account St Matthew^ and the other E- vangelifts, give us of the Original Inftitution of This Rite. f^Jus took Breads anh hleffed it. Matth. xxvi. zb, J ejus took Bread, and [45] hlejfed, and brake it, Mark xiv. 22. And, He took Bread, and gave thanks, and brake it, Luke xxii. 19. Upon the expreffions, made ufe of in thefe Paffages, our Author remarks, ' That, in the Words of St Matthew, the ^ word it (after blejfed) is added by our * Tranflators, without any thing in the * Original to anfwer to it, or to require it.* CPage II.) This, he tells us, ' may have ' been the occafion of fome groundlefs No- * tions/ (Ibid) What thefe groundlefs No- tions are, his L — p does not inform us : but he means, no doubt, the fancying fome, I know not what. Change or Alteration pro- y{)(rcL^ and ^t^x^-P^* * ^mcL<;^ are applied, and deligned to ifignify * one and the fame particular Adion of our * Saviour, the word, ufed by St Matthew * and St Mark^ mull fignify havifig blejfed ' Gody in the fenfe of giving thanks and * praife to him ; and not having blejfed the ^ bread, in any other fenfe than that of * fpeaking over it words of praife and thankf- * giving to God/ {Page 12). To which let me add, in confirmation of this Dodrine, that, tho' the word Ivhoy^a.^, ufed by St Matthew and St Marky may poffibly bear the Signification of having bleffed the breads the word ivxa-^t^ixTcf;* ufed by St Luke and St Pauly never can ; and that it is highly im- probable, the two latter fliould omit giving us an account of fo material a part of our Saviour's Inftitution, as that of blejji?2g the bready had it really been a part of it. Another point, which it may be proper to take notice of here, relates to the Impro- priety of calling the Commmiion-'T'able by the name of Altar, The Notion of an Altar is ftridlly connedled with that of a Sacrifice^ and accordingly we find the Holy Sacra??je?jt [ 4^ ] Bacrament of the Lord's /S^/^/^r often defcrlbed under the charader of lHoe Sacrifice of th^ Altar. But the Author of the Plain Ac^ cou?jt endeavours to remove this Miftake, by obferving, that ' tho' St Paul^ (i Cor. * ch. X.) fpeaks exprefsly of Offerings and J Sacrifices rnade to Idols^ and of the Altar * in the Jewijh Temple ; yet, v^hen he * comes to fpeak of the Lord's Supper^ he * does not once reprefent the Bread and * v/ine, as things offered or facrificed to God * upon an Altar -, but, in the plaineft words, * fpeaks of the Supper of the Lord^ and the * "Table of the Lord: {Page 48.) This, he thinks, will be found to be a good Argument againft the Things themfelves. He obferves farther, that, ' as the Lord's * Stopper itfelf anfwers to, and takes it name * from the Pafchal Supper -, fo the Lord's Table * anfwers to the Table that was fpread for * the partaking of That Supper. That, * which anfwers to the Pafchal Lamb * (which v/as an Euchariflical, or Thankf- * giving, Sacrifice ofFer'd to God) is Chrifh * himfelf, ofFer'd by himfelf upon the * Crofs; {Page 49.) Laftiy, he remarks, that the notion of an Altar is quite foreign to the bufinefs of eating and drinking in remembrance of pafi Fads, in which alone confifts the true no- tion of partaking of the Lord's Supper, Nay, [ 49 ] Nay, a 'fable itfelf is not abfolutely necefiary for the due performance of this religious Rite; and his L — p prelbmes, ' No one of ' common underftanding will fay, that, in * thofe Countries, where all are known to ' eat their Meals upon the Floor, or a Carpet ' fpread upon it, the Lord*s Supper would * not be duly celebrated, without either * fable or Altar, or the leaft refemblance of * either of them.' {Page 53.) It is certain, that the antient Writers of the Church, when they have occafion to Ipeak of the Sacrament of the Lord's Supper, ufe the names of fable and Altar promifcu- oufly. Mr Mede, in his Difcourfe of Altars (P, 386.) is of opinion, the Communion- fable was ufually call'd by the name of Altar for the two firfl Ages, and that the name fable is not to be found in any Author of thofe Ages now remaining. IgnathisJrenauSy and Origen ufe the fame Word in fpeaking of the Co?nmunion-fable : and fei^tullian frequently applies to it the name of Ara Dei and Altare, We know likewife, that tho' the Primitive Chriftians denied, they had any Altar, in the Heathen or Jewijh Senfe of the Word, yet they always declar- ed they had one for their own Myjiical Un- bloody Sacrifice, as they calFd the Euchariji ; ^nd SynefmSy fpeaking gf the Holy Table^ H expiefsly [50] exprefsly ftyles it dvAiy^ctzrov ^^y,lv^ the Unhkody Altar, But the mod that can be learnt from thefe Authorities, is, the very early Abufe ftnd 7nifapplication of the Word. VOST' POSTSCRIPT. s I N C E the foregoing Sheets were fent 1^^ to the Prefs, I have met with a Pam- phlet, intituled Chrijiian Exceptions to the Plain Account^ Sec. upon which I beg leave to beflow a Remark or two. The Author fets out, with charo^ino- So^ cinianifm on the Plain Account^ and yet, in the fame breath, tells us, that his L — p interprets the Pafiages of Scripture relating to the Eucharijt^ particularly that of St Paid, (i Cor, X. 16.) on which the main Strefs of the Controverfy refts, in a manner quite dif- ferent from the moil noted Socinian Writers. Methinks, this is to Jliunble at the threjJ:old, Another Charge again ft our Author is^ that, in truth, he has advanced nothing new ; that ' every thing in his book has * been faid a hundred times over ; fome by ' Pelagians^ others by Socinians, and others * by downright profefs'd Unbelievers;' and H 2 therefore. [51] therefore, that * it favours of Vanity in ' him to cifliime an Air of faying what no * body has faid before him/ If his L — p, in no part of his book, pretends to have advanced a dodrine entirely new, (as I defy him to prove that he h.as) I leave it to the impartial Reader to judge, what it favours of, to cafi: fuch an Afperfion on him ; and let me add, that, while the fame errors, and miilaken notions, continue to prevail, it will be neceilary to employ the fame argu- ments, to refute and expofe them. This would be a fafficient juftification of his L p's undertaking, fuppofing there were really nothing new in what he has faid on this fubjedl -, but I doubt not, it will be found, that the Author of the Plai?i Account has not only fet the Old Arguments in a- ftronser Li2:ht, but has even carried them farther, and thrown a great deal of new light upon the Subjed:. As to fome part of his L p's reafoning having been former- ly eiTiploy'd by FeJagians^ Socinians^ and even Infuiels^ I muft tell this Writer, iirft, that we can hardly fuppofe any man fo heretical^ as to be miilaken in every opinion he advances -, but, fecondly, that the prefent Age is not to be frighten'd by 7iamcs, but will judge of the force of every argument, not from the charader of him, who ad- vances it, but from it's agreement or dif- agrve- [52] agreement with the Principles of found Reafon. But, indeed, I might have fpared my felf the trouble of vindicating his L- — p on this Head, fmce this Writer himfelf, v^ho charges him with Sociniaiiifm^ Pelagianifm^ and fuch Herefies, has, by a ftrange piece of Self-^Con^ tradidtion^ fully clear'd him of the Charge : for, after giving his Reader a general View of the Do&ine, laid down in the Plain Account J he calls it the Fi5iion of an Author^ in the eighteenth Century : for^ jiirely^ fays he, that may be caWd a FiSiion, ivhich was never heard of in any Author^ Chrijiian or Anti-chriftian, till now (Page 33). What, I pray, is become of his Lordfhip's Pelagi- anifm and Socinianifm ? Again, This Writer, having abridged the the firft eight Pages of the Plain Account^ confefTes, that they appear at firft fght to be pretty tolerable Reafonirig : but it feems this Reafon ing carries with it a Fallacy ; and what is this Fallacy ? Why, ' The Author's * defign is plainly to inHnuate, that, as our * Saviour's Declarations concerning this Sa- ' crament were Jujjcient to the Apoftles ; ib ^ their Account of thofe Declarations, with- * out any other account, is Jujficient to us : ,* But, if fo, what need was there of the ' Plain [ 53 ] * Plain Account ? — Why does he call u§ off * from Chri/i, and his Jpojlles, to attend ' hi?n r Were it to be fairly determined, who they are that have call'd Chriftians off from ChriJ} and \\\^ Apojlles, t6 attend on their Accounts of this Inftitution, I believe the Charge would hardly fall on his L — p, whofe fole defign is to call off out* attention from the Authority of Men, and dired: it to That of Our Saviour and his Immediate Fol- lowers : nor does he undertake (as this Wri- ter w^ould infinuate) to make the Plaiitejl Inftitution ft ill Plainer -, but he undertakes to remove the fa IJe notions, that have been, from time to time, built on this Inftitution, and to prefent it to the World in it's Original Simplicity : and this is what has been often, and very properly, done, by the moft pious and learned Divines, with refped to the Plainejl Dodrines of Chriftianity, without incurring the Cenfure of endeavouring to make the pkwieji Dodrines ftill plainer, I think, the Liturgy of the Church of Ejig- land is very plain and intelligible ; but what would this Writer fay, if I ftiould cenfui-e thofe, who have commented on it, and charge them with endeavouring to make a very plain Book ftill plainer'? If lam not out in my guefs. He is too much con- cern'd in the Parallel, not to feel the force of it. Ifhall [ 54] I fhall not take into confideration the Ar- gumentative Part of this Writer's Perfor- mance, becaufe it would be repeatins; what I have already faid on the prefent fubjed : and therefore I leave that to the Examination and Correction of fome other hand. F J N I S. A T R U E A C C O LINT O F T H E Nature^ End and Efficacy OF T H F SACRAMENT O F T H E LO RD's-SUP PER; OF THE Great Duty oi Frequetiting, and of the Ne- cessity and Right Method of Pr^^^nVz^ for the worthy Farticipation of It. In which is contained. An Answer to a Book, entitled, A Plain Account of this SACRAMENT, With a Preface, ihtwing the Jgree?nent oi this Plain Account with the Notions of the Socinians ; and its Dif- agreement with the Doctrine of the Church of England, Dicam bre-ozus, ^ forte ritdius, fed apertiui^facr amentum fine faiut'u protnif/ione ejje nunquo.Tn pctej}. Calv. Inltit, Hb. iv c. 17. § 19 By r HO MAS BOWTER, M.A. Vicar of Martock, Somerfetfliire. LONDON: Printed for C. Rivington, at the Bible and Croiun in St> Paul's Church-yard ; a'.id J. Leake, Book- feller at Bath, AI d c c x x x v i . PREFACE. IN nothing more than in this Sacra}?ie?2f^ is •^ the common Obfervation verified ; that we are apt to run from one Extreme to another^ — and that Truth lies in the Mean betwixt both, Thiis^ whilfi they of the Church of Rome have too high, the Socinians, ajid they whofa- vour thejn^ have too low Notions of it, — Whiljl the former e fie em it to be the very Body a7id Blood of Chrift, the latter wont allow it to be any thing elfe^ but mere Bread aiid Wine : Thofe hold it to be the felf-fame Sacrifice, that was offered upon the Crofs ; thefe will not ac^ knowledge it^ in any refpeB^ to be a Sacrifice : Whilfi fome among the former may afcribe too much ; the latter afiribe too little, no Efiicacy at all, to it : — Whilfi the one idolize and adore ity the other defpife this Blood of the Covenant, as if it was a common Thing, a?2d approach it without a?iy Awe and Reverence, This Au^ thor has taken fuffcient Care to avoid one of thefe Extremes \ it were to be wifoed^ that he had equally avoided the other aljb : Buty infiead of this^ it is to be feared, he has run into it: For how exaBly his Plain Ac- count ii PREFACE. count of the Lord's Supper, tallies with the Account, which the Socinians give of it^ ap- pears from thefe oppojite Columns. Extradls from Sochilan Wri- tcrs. Anuria dvert ere enhn opor- tet^ ncn jolnm mlraculis con- firmajje Chrijlum v'lam falu- iis^ quam annuntiaverat ; fed vel maxime fid fangu'inis ef- fufione. Socinus de Servatore, par. i. c. iii. p. 127- Nobis in Ccenci nihil con- fer ri. Smalcius de Ccena Domini, p. 347. Non lit aliquid nobis divi- niius detur j — non proprie ad all quam fingularem utili- tatem faci-am ilhm ceremoni- am omnino pertinere. Soci- nus in Panenefi, c. 4. IntelligenduTn ejl Ccenam Domini niliilaliud efle, qiiam facrarn aSfionem ; qu^-e fra£ii- one l^ comeflicne panis ^ pot i one epoculoj Chrifli fidelibus per'fi- citur ; ab ipfo Chrijio hiflitu- iam^ in folcnnem perpetuamque ipfius mortis commemoratio- ne?n, Volkelius, p. 313. Folunt eni?n i/ii, qui facra ■ menti nomine abufi^ ad ritiis quofdam facros id tranjiule- runt\ facramenta non figna Extvaols from the Plain Ac- count. Upon this Account I now take this Cup, /. e. this Wine ; my Blood of the new Covenant^ as it is to be drunk by you hereafter ; in Re- membrance of my Blood fhed by me, in teftimony to the Truth of all that I Jiave declared as the Will or Co- venant of God, p. 20. That the Lord's Supper confers no grace, or that there are no peculiar Privi- leges, or Benefits in exprefs Words annexed to the Par- taking worthily : The Pur- port of Prop, via, and his arguing under it . The eflence of this Duty, we fee, confifts in the Re- membrance of Chrift, pi 103. — A Remembrance, for which only it was command- ed. Prep. xvi. The fame fort of Miftakc fcems to lie, in calling it the Renewal of the Covenant on our Part 3 and the Seal. iantummgdo j PREFACE. Ill Socman Writers. ianiuynmodo^ fed et'iam ohfig- jiatio'tcs^ conf.rmationes Dhi- ncv Gratics^ atque adeo ejuf- dem in nos conjerendcs inflru- menta qucedam efp : id quod a vero Coen^e Dominicae ufu plane abhorret ; quippe qucc vcc uUam Dei gratiain nobis donet nee ohfignet. Vol- kelius, lib. iv. c. 1 2. p. 303. Hcec Ccena Domini nufpi^ am fcedus appellatur. Smal- cius, Difp. V. de Mjn. Ec- clef. p. 159. Nee ullum ad banc cere- moniam requiratur altare. Volkel. lib. iv. c. 12. p. 303- Panem ilium edendo, atque poeulmn bibendo^ palam pro- fit emur^ non quod in hac tan- tum facrd a^ione^ Chrijli carnem ^ fanguinem fpiritii- dliter edamus^ ac bihamus ; multo minus^ quod id fiat eo- 7'u?n w", qui^ in hoc facro ritu nobis exhibentur ; fed quod pia mortis Chrifii meditatione, i^ vera in eum fide id perficia- iur, ac porro etiam^ extra hunc ritum a nobis fiat. — Volkel. lib. iv. c. 32. p. 310- Chrijli carnem a fidelibus comedi —figurato loquendi mo- do^ qui non magis in ipsa Coe- na Domini^ qiiam extra earn i6.|. Plain Account, of it on God's, p Where in nine Pazes he contends that this is a Mif- take. There is no need of an Al- tar for this fort of comme- morative Eating and Drink- ing, p. 52. Jnd here he takes up ele- ven Pages in arguing agauifi the Word, Altar. If we come — - with a true Faith (or Belief) m him, as fent into the World by God, p. no. Chriftians eating Bread and drinking Wine in Re- membrance of Chrifl's Bo- dy and Blood, do hereby ac- knowledge Him to be their Mailer, ^c. Prop, xi. This Bread and Wine ta- ken as Memorials of the Bo- dy and Blood of Chrift, lead us by their peculiar Tenden- locum IV PREFACE. Socinian Writers, locum habeat — in eoque co- gitatlones omnes noftras, ^ 7nentem dcfigentes^ ejus doc- trina h" promifTis penitus paf- cimur, eaque ijubibimus. Siichting. de Coena Domini, p. 707. Nonne Commtinio Sangui- nis Chr'ifti ejl ? i. e. Nonne ejl caufafacietatis. Sec. Slich. in locum. Com?nunicaiionem Chrijii Corporis, hoc ejfy inquit, pro- feffionem hujus communicati- cnis. Vide Racov. Cat. p. 127. Nonfecus de illorum fenten- tia judicandum ejl, qui ideo Coenam Donimicam injiitu tarn effe perfuafum hahent, ut ex ipfius ufu condonationem peccatorum conjequamur , Volk. lib. iv. c. 32. p. 321. Plerique credunt, fe ilia digne obcundo peccatorum Juorum vcniam confequi, Soc. in Paraenefi, c. 4. Vide Rac. Cat. p. 123. — 126. Exultat enim quifpiam a fa era Coena veniens, Sc fibi luavifTima fpe blanditur, pcc- Plain Account , cy to all fuch 'Thoughts and P radices, as are indeed the Improvement and Health of our Souls, p. 162. A Verbal Profeffton of our Faith in Chrift, is equally an Acknowledgment of the fame Covenant, p, 164. Repeating our Promifes of Obedience, and acknow- ledging what our own Obli- gations are ; are not Things peculiar to the Holy Commu- nion ; but may be done every Day, every Hour^ p. 176. A Joint-partaking, p. 33, Is it not the Com?nunion of the Body of Chriji f muft be fuppofed to mean. Is it not a Rife, by which we profefi to honour Chrift as our Lord and Mafter .•* />. 44. If it be asked, — Do we not partake of the Benefit of RemiiTion of our paft Sins, through Jefus Chrift, by our partaking o{ the Lord's Sup- per worthily ? I mull an- fwer. No. p. 144. Fancying to himfclf Pr'i* vileges, Cojnmunications — ♦, from above, p, 156. catoruOT PREFACE. Socinlan Writers. catorum remlilioncm in ani- 7710 fuo firmiter obfignatam ; .^aro unde id noverit P yam nift fefe folius fidei^ qua cre- dat omnia^ l^ omnibus ratio- nibus^ omnibus fir ipturte tejii- moniis meram pertinaciam op- ponat, ilUcojacebit confolatio. Et corpore l^ fanguine ChriJIi nequicquampajius^ omnes illas fuperbas fpes, quae tantopere mentem illius demulferunt, fruPra mifcr requiret. Sllch. de Coena Dom. p. 792. ^iomodo fi ipfa Chrifti mors ea ejl^ qua: nobis pecca- torum remilTionern obiigiiat, id ab eo effici potefi^ quod ad ipfam mortem commemoran- dam ufiirpatur ? imo quan- tum abeft rei commemoratio ab ipfa re, tantum necejp eft^ ut hujus effetSlus ab ilia ab- fit : ac pr opt ere a cum Coena Domini celebratur^ non qui- de?n obfignatur peccatorum remiilio, — fed illam oli?n fuijfe obfignatam commemora- tur^ Soc. de Coena Domini. Citationes prcecedentes in- veniendcs fiunt apud Hoorn- heek. Soc. Conf. torn. iii. de facram. c. i. 11, ^c Plain Account, Let them remember, that all beyond (his Notions of what is written) is no better than a Dream^ pleafiing per- haps at prefent, but in the end hurtful to thofe who in- fufc it into others, and to thofe who will find them- ftlves difappointed when they are awaked out of it, />. 181. Chrijl's Death, or Chrifi's Blood, confide red as a Proofs he voluntarily gave, that the Terms brought by him to Mankind, were truly what He reprefented them to be j— this is the Seal of the Coz>e- nani j that is, it is to this Covenant what a Seal is to Human Covenants. — The Partaking of the Lord's Sup- per is the Remembrance of that Seal which Chrifl fit to the New Covenant ; and therefore cannot be the Recei- ving the Seal it f elf p. 168. I beg leave to give Hoornbeek'^ Anfiver to this Argument^ trayijlated into Engllfb. " // he means the facramental Sealing o?ilyy IVi cc (C n PREFACE. *^ we do not deny, that we attribute it to the *' Bread and Wine\ but not in like manner *' as it is attributed to the Body and Blood of ** Chriji, His Death does not properly feal the *' Remijpon of Sins ^ but merits ^;?^eiFed:s it-, " and if this be what he means by fealing, we *^ do not dijpute it : But the Sacraments do not " merit and effedt it ; they only feal and con- *' firm // to the Faithful. — 2. The Lawful Vfe of the Sacrament was injlituted of God^ 7iot only to commemorate and celebrate the Death of Chrijl -, but alfo to confirm that Remiffton of Sins tq the Faithful^ which was " gotten for them by the Death of Chrijl, If '^ is a Confeque?2ce ofitj — it feals to us all " the Benefits of His Death'' — Hoornbeek " Soc. Conf. de Sacram. c. i. p. 246. Socinian Writers, Plain Account, ^I'ld vera Jiatuendum eft This PafTage of St. John\ dc Corporis ^ Sanguinis Gofpel, I purpofely omit, Chrifti cfu, iff pot u ? Joh. vi. as not relating to the prefent Non agit eo loco Chrijius de Subje6l, />. 103. hoc rifu^ &c. Rac. Cat. de fradtione panis facrl, p. 126. ^ndnam vero eft indigne Ke only,, who does not eat idere de illo pane ? this Bread, and drink this ^y?, non ed,, qua par ejf,, Cup, in a ferious and reli- RA'jbrentia ac Religione, fiu gious Remembrance of. Htm lion ita tit decet,, atque infti- and His Death — or with tuti hujus poftulat ratio ^ ri- Thoughts and Behaviour,, turn hunc ebire^ Rac. Cat. p. utterly inconfiftent with the 129. PRE Socinlan M^riters. 129. Ecdem modo SJich. in locum. Non eo inflitutum ejfe^ ut a liquid hie heneficii^ aliter quam quatenus digne obferva- tus^ pietatis Chrijiianis pars eft^ a Chri/io fwmamus^ Rac. Cat. p. 124. — Et henedixijfet\ nihil aliud fignlficat, quam ujtta- tam illam gratiarum adio- Yizm^feu confecrationem panis^ -— qua omnia contra eos mili- tauty qui fentiunt Chrijium hac benedihione pant & vino vtrtutem indidijje^ &c. Wol- zogen. in Matth. p. 408. — Illud verbis fit y hocfac- tis aliquibus externis — illud Ccena non eft proprium^ fed alias fapiffime^ cum publice tum privatim faciendum eji ; hoc vero quod peragitur ritu externa y —~ hujus ipfius Eu- charijlia:^ — ejl vere propri- um ; ita ut^ etiamft nemo prorfus in ijiius ceremonies ce- lebratione^ verbis conceptis Deo iff Chrijio gratias ageret^ (quod tamen neque fieri filet ^ neque etiam decct) tamen Eu- FACE. vii Plain Account. DeHgn of this Holy Rhe^ can be faid to cat and drink unworthily^ Prop. xii. xvi. It was far from my De- fign to exclude — any of thofe Promifes, which attend upon all Duties of the like fort, ~ may be fure we are pleafing to Almighty God, whilft we are obeying the Command of His Son, />. I53> 154. -- Muft fignify having blejfed God^ in the Scnfe of giving Thanks and Praife to Him ; and not having blef- fed the Bread in any other Senfe, but that of fpeaking over it good Words of Praife ^ and Thankf giving to God, p. 12. — The Duty itrelf(ftria. ly taken) is comprehended within the Limits of Eating and Drinking^ with a due Remembrance of Ch rift's Death, — which ought al- ways to be confldered as di- Jiina from ALL EXPRES- SIONS, PRAYERS, or THANKSGIVINGS, which are made ufe oi before and after it, p. 174, fecond Edition,- which is ufed in all my Citaiions. chariftia haec eft dicenda ; ft Chrijli Difcipuli ex ipfius in- Jiituto, panem fra^fum una comedereiit, & ex poculo bibe- rent ; modo eorum intent io U' confjiiim alias fere t manife^ Jiuwy Crell. Ethic, p. 366. b 2 In vJli PREFACE. In this fame Chapter^ Crelllus, in confidering the different Acceptation of the Words — Let a Man examine himfelf, not only allows but contends^ that they rather fignify the examin- ing our whole Life and Converlation, and ap- proving ourfehes afterwards^ than only exa- mi?iifig^ — '' Whether we come in order to eat '' and drink in a ferious and Religious Remem- '' brance, &c. So that in this Article, / cannot find the Agreement of this Author and the Socinians ; but that he rather goes lower than they in his Notions of Preparation. It were eafy to run the Parallel much far- ther ; but this is fuffcient to fhew, that the Fratres Poloni are of more Authority with this Author^ or at leaf more agreeable to his Ac. count of the Lord's Supper, than the Patres A- poftolici : — 7hat whilfi he has kept himfelf clear of the Errors of the Church of Rome, he has fplit on the Socinian Rocks : Having the fame Notions, ufng the fa?ne Arguments, Interpretations of Scripture, and Forms of Ex- preflion. And the Reader being fhewn from what Quivers thefe Arrows are drawn^ will take the more Care to avoid them. And PREFACE. ix And as it thus appears, that there is a cloj'e Agreement betwixt his Notions, and thofe of the Socinians ; fo will it be equally evident , hcnv great a Difagreement there is betwixt his Doc- trine, and the Doftrine of the Church of Eng- land, concerning this Sacrament, upon a Fieiif of the Doffrifje of the Church of England. This Sacrament h not only a Badge or Token of a Chr'ijlian Man's ProfefTion, Art. 25. They he certain fure Wit- nejfes, and effeSiuat Signs of Grace^ and God's good Will towards us, by the which he doth work invifibly in us. Art. 25. Thus much ive muji be fure to hold, that in the Supper of the Lord, there is no vain Ceremony, no bare Sign, no untrue Figure of a Thing Plain Account, Whoever in a ferious and Religious Senfe of his Rela- tion to Chrid-, as His Dif- ciple, performing thefe Ac- tions of eating Bread and drinking Wine — in Re- membrance of Chrift (for which only it was command- ed) performs them agreeable to the End of the Inftitution, Frop, ix. xii. He every where calls them [mere] Bread and Wine, or Memorials of Chrift's Body. He took Bread and Blejfed it : The Word // — perhaps may have been the Occafion of groundlefs 'Notions, p. 11, To fay that this Sacra- ment is defigned or ordained peculiarly for the obtaining of God's Holy Spirit, is, I think, to forget and contra- b 3 abfent PREFACE, Church of England, abfent. Homily concerning the Sacrament y Part i. Grant that by the Merits and Death of thy Son Jefus Chriji^ and through Faith /« i//j Blood, We, d5fr. I ft. Prayer after all have com- municated. They be effectual Signs of Grace, and God's Good-will towards iis^ by the which — He doth not only quicken, but alfo ftrengthen and confirm our Faith in him, Art. 25. Infuch as worthily receive the fame, they have a whole- fome EffeSi and Operation,— to fuch as rightly, worthily, and with Faith receive the fame -, the Bread vjhich we break is a Partaking of the Body of Chrift, and like- wife the Cup of BleiTmg, is a Partaking of the Blood of Chrift, Art. 25, 28. Plain Account, di6t the Words of our SavI-» our, p. 159. The Promife of Chrift be- ing in the miuft of us, is not peculiar to our Attendance upon this Rite, /). 160. See p. 20. no. already cited. By our Faith and fincere accepting him as our Mafler^ we fnall, ^c. p. in. Faith in Chrift, as fent into the World by God, is the Ground of this Remem- brance, p. 104. Our Faith in Chrift can- not be improved ; but either by G^^i giving us neu^ Evi- dences of the Truth of his Pretenfions {which we cannot expe^) or bj our own ferious Review, and repeated Con- fideration of all the old ones, p. 106. The Cup, over which we fpeak good Words of Praife, -~ Is it not the Joint-par- taking of that which brings to Remembrance, and in His Inftitution is called His Blood ? When we in the fame Solem- nity break and eat Bread, is not this the Joint-partaking of that which is appointed for the Remembrance of his Body [that is Bread] and is there- fore by Him called His Body, P- And he labours, p. 39. and again, p, 143. to fhew. The PREFACE. Church cf England. The Mtntfter Jhall always give JVarning for the Cele- bration of the Holy Cormnu- nion, upon the Sunday or feme Holiday immediately prece- ding. — And then fay, The Way and Means thereunto^ is firfi to examine your LiveSy Sec. They who eat and drink to their Condemnation (i. e. un- worthily ) are the wicked^ and fuch as are void of a Lively Faith, Art. 29. fVj)ich being fo divine.^ t<.c. my Duty is to exhort you^ in the mean feafon^ to confidcr the Dignity of that Holy My- Jiery — and to examine — (and that not lightly) — fo that ye may come holy and clean, iffc. i Exhortation, ^c. See the whole of it. JVe ought to purge our Soul from all Uncleannefs — left Plain Account. that the Apoftlc does not fpeak here of the Benefits of Chriil's Body broken and Blood (lied : — that they do not, cannot admit of this Senfe. My Defign is only to cb- ferve, that Examination of a Man's wliole Life, is not a Duty neceffaiily previous to tlic Lord's Suppsr. In the piihlick Ollice of our Chi;rch, it h obfervable, that the Duty of Examina- tion is propofed to them, who are at that very time fuppofcd to remain in the Church as Communicants, -- all which is perfcclly agree- able to what I have been now faying, p. 72, 73, 74. See the Difagreement in this Article further proved, ^ 253. The whole Affau" of eat- ing and drinking unworthily^ is confined to the f>ame of our Minds, and our Behavi* our at the very time of our Pcrform.ance of this Religi- ous Duty, Prop. xiv. The Cuftom of our Church, b'^.. of the Minifler delivering, ^'c. guards it al- moft againft the PofUbility of any ferious Chriftian's eating or drinkuig unwor- thily^ p. gi. It does not appear to have ari(en from any thing pecu- b 4 ' we acu PREFACE. Church of England. we eat it with a Soul polluted and defiled with Sin, Horn. Sacr. 2d Part. They be fiire certain JVh- neffes and effe6lual Signs of Grace, &c. Art. 25. J Sacrament is a Vifible Sign of an Invifible Grace ; that is to fayy that fetteih forth to the Eyes and outward Senfes, the inward Workings of God's free Mercy ', atid doth [as it were) fcal in our Hearts the Pro?nifes of God^ Horn, of Common Prayer and Sacraments. Thus much more the Faith- ful fee, hear, a::d know the favourable Mercies of God fealed, Horn. Sacr. Part i. The jlrengthening and re- frejhing of our Souls, — as &c. Church Cat. The Cominunion of the Bo- dy and Blood of the Lord, in a marvellous Incorporation, which, by tlie Operation of the Holy Ghoft, is through Faith wrought in the Souls of the Faithful, where- by, not otily their Souls live to eternal Life, but they furely trufl to win their Bodies a Rcfurredlion to Immortali- ty. — The true Vnderfiand- ing of this, — Fruition and Union, — the ancient Catho- li(k Fathers were not afraid to call this Supper — the Salve, the Food of Immortality, Plain Account, liar to the Lord*s Supper it- kM, nor from any Opinion that fuch Perfons (as were fcandaloujly and notorioufy im- moral) could not pofiibly come to it with good Difpo- fitions ; and eat and drink in fuch a manner as not to fall under St. Paul's Denunciati- ons, p. 89, 90. The fame fort of Miftake feems to lie in calling it ; — the Seal of it on God's Part, p. 164. , To call it the Food of our Souls, is not to give it a Name peculiarly proper to this [Sacrament] as diftin(5l from all other Points in which we are equally con- cerned. — The Notion that it is Food to the Soul, as Bread eaten is to the Body, is a Miflake, — an Error, — to be eaten in a figurative Senfe — Only, as it leads to all fuch Thoughts and Pradices, as arc the Improvement and Health of our Souls, />. i6o. 161, 162. mi- PREFACE. xiu Church of England. Plain Account, and foveraign Prefervative againft Death, iffc. M which Sayings ere TRULY attributed to this CeUjVial Ba?iquet^ Horn. Part i. And as for the Number of If it be a^ked, Do we ihe??i, if they Jhould he conji- not partake of this Benefit of dered according to the Sig?ii- RemiJJionofpaJl Sins, by our fication of a Sacra??ient, Partakingof the Lord's'Sup- namely for the Vifehle Signs, per zuorthily F I muft an- — wbereunto is annexed th.e fwer, no, if the Gofpel be Promile of Forgivenefs of true, f, 144. Sins, and of our Hoh'nefs, and Joining in Chrift, there are hut two. Homily on Prayer and Sacr. See further in the follow'mg Difcourfe, in many Places, the D'tfagreenient proved. T!here is no Occafion to prove ^ that it is a very great Fault to leffen a?iy Privileges, or to undervalue any Promifes annexed to this Inftitution : // is owned, " That it is an in- " excufable Faulty wilfully to attempt it 5 and '^ an inexcufable Carelefnefs, to do it for want " of due Confideration, But theny in Mitigation of this Faulty our Author thinks^ " That it may with Truth be ^' faid^ that an Error of this Sort^ does not '' really hurt any Chrijtian^ nor alter the Ef- ^' f€6i of the Duty at alh xiv PREFACE. Ifwejhould grant this^ yet Jiill the ^ejlion is^ — Whether y if God has declared, that Ob- latio Farrea, Jhould every where be offered up to Him, a?id Chrift has commanded us, to of- fer this as a Memorial of Himfelf to the Fa- ther^ we are not obliged to do this, tho* no Benefits were annexed to the Performance of it ; whether he can be faid to partake of this Holy Sacrament worthily, who has fuch unwor- thy Notions of it ? Whether^ if God has ap- pointed it as a Means o/' conferring Grace ^ and we will not accept of it as fuch -^ if by his A^- pointment and Bleffing, it be the Method of applying unto God for ^ and the Inflrument of conveying to Man^ all the Benefits of Chrifl's Death and Paffion ; and we will not obferve it as fuch ; we can be faid to have a cove Jt anted Right to them ; and this Error will fiot hurt us ? I think I may venture to fay, that he cannot tell, God knows, and God only knows. May not the. fame Plea be made for the Socini- an, who has fo low, fo mean Thoughts of the T>o5trine of Satisfad;ion itfelf and thinks that Chriji did not offer Himfelf a Propitiation for our Sins ? Ajid will this be thought fufficient Excufe ? I cannot tell, God knows. The Suejtion further isy whether he who has fuch low and mean Notions of Examination and PREFACE. XV and Worthinefs, as are here laid down ; and cBs according to them^ can be faid to receive worthily ? Or to receive io much^ {/^«y Bene^ Jit at all^ from the Performance of this Duty ? On the other fide ^ this Author fays^ ** T^'o " annex to this one Duty^ fuch Blefjings and " Privileges^ as belong only to the whole Syjiern ** of Chrijiian Pra^ice^ is an Error {fuppo- *' fng it to be an Error) of quite another Na- *' tare. Andfo ijideed it is^ to annex the Bleflings and Privileges of the Gofpel^ to this Duty alone, exclufive of all, or 2iny of the ref : — But who is there fo annexing them ? Not the Church of England ; not the Divines of it, whom he would be thought here to oppofe ; for they dijiin- guifj rightly between the Conditions, and the Mc3,ns of the Chrijiian Covenant-, (a Diflinc- tion^ which thofo obvious, fo iiecejjary, 1 do not fnd inffed on, Jcarce cbjerved by our Author) und malie the Sacrament the Means oj convey- ing Grace and Forgivenefs to thoje only who per- form the Conditions, viz. Faith a?id Repen- tanccj what Occajion then of Jo reprejenting them^ " as ij they perverted the Defign oj the " GoJpeU Nay, the Church of Rome herjelj (to do her Jujiice) does not Jo ajcribe Grace and Forgive- ncjs xvl PREFACE. nefs to this Sacrament^ ex operc operate ; as not to require Faith and Repentance in the Recipient, as appears from the Citations in the Margin,^ To remove Superflition, to preferve againft the Attempts of Unbelievers, is the declared (and in Charity we ought to think it the real) Defign of this Author. ^ A great and good Defgn -, and I heartily wijh good Succefs to it : But I atn afraid (and Jh all be glady if I fear where no Fear is 3) that inflead of fucceeding in his Defgn^ what he has written will rather (tho contrary to his Defgn) ferve the Caufe of Superftition and Infidelity. * Expofitlo falfa eft, quod conferre gratiam, ex opere operatG^ fit conferre gratiam i^cczion fine fide ^ & bono nio^ iu cordis ejufdem peccator'is^ Bellarm. de effecStu Sacramen- torum, lib. ii. cap. i. p. 108. Probandum jam fupereft Sacramenta cfle veras canfas inji rumentale s gxditix^ ibid. p. 114. Eftius — gratiam ex opere operato conferre, non fignlfi- cari quod Sacramenta ex natura & conditione operis, fe- clufa divina inftitutione, efFe£tum aliquem (piritualem pro- ducunt — ut in fufciplente nullam praparationem — reqm- rant; ut habeant rationem caufa fine qua non. Ex quibus omnibus patet, apud Dodtores ecclefiae Romance Sacramenta dici conferre gratiam ex opere operatOy non quod — vel quod ad pro duSiiotiem gratia y fiufficiat in tpfis adultis fiola Sa- cramenti fiuficeptio, abfque pcenitentia & fidt fiuficipientis^ Le Blank's Thefes, p. 667, 669. PREFACE. xvii To tell the Superftitious Romanift:, that the Bread which we break, ^;2^the Cup which we drink, are nothing elfe but common Bread and Wine ', mere empty Signs, which confer, com- municate no Grace at all ; when he himfelf can fee with his Eyes^ that they are f aid to be the Communication of the Body and Blood of Chrift; and therefore are more than mere empty Memorials^ Signs, Types or Figures ; when he hears with his Ears, and his Priejts tell him, that many great and very excellent Things are fpoken of this Sacrameyit by the Primitive Fathers : — To tell him^ that it is in no refpeB a Sacrifice, when be is told again^ by thofe whom he will believCy that it is exprejly jo called by the moft early Fathers ; what is this but to harden him in his fuperjlitious No- tions of Tranfiibftantiation, and the Sacrifice of the Mafs? To tell the Scoffing Deift, (as he is here in effedi told) that not only the Church of Rome, but the Church of England, yea all Chriflian Churches that ever were^ and now are in the World y have erred in maintaining^ " That " this Holy Sacrament confers Grace, (the Af " fiftance of God's Holy Spirit) that tho* a " Pofitive Inftitution, it is of 7io real Value, ♦* and no VvWiX^^QSy no Promifes are anfjexed-," and xvlil PREFACE. a72d yet it is made a Part of Chrijlian TVor^ fiip^ and joified with thofe Things^ that are of moral and eternal Obligation ; what is this but to harden him (who is already fufficiaitly preju^ diced againjl all Pofitive Duties) in the Con- tempt of it^ and make himjlill more to difbelieve and ridicule ? In my humble Opinion^ the moft efFedlual, if not the only Method, we can take with Succefs^ to wrejt out of the Papijls Hands thofe plaufible Arguments which they urge from Scripture and Antiquity, /;2yi7'U(?^r ^ Tranfubftantiation and /y&6' Sacrifice of theMafs ; is to allow ^ to contend for thefe Primitive Dodrines, — *' "That the " Bread and Wine are^ tho* not in Sub fiance " or Nature^ yet in Power and Efficacy ^ the *' Body and Blood of Chrijl-, and a Commemo- " rative Reprefentative Sacrifice, The mojl effeSluaU if not the only Method^ to a?fwer the Ohjc6:ions of ^ the Deifts, andfore^ move their Prejudices againft this Pofitive Du- ty, is to Jl:ew the Reafonablenefs of it -^ which can no otherwife fo well be done, but by fi:ew- ing that there are Benefits annexed to it -, -7- that it is a confiant Check to Sin \ and Incite- ment to a pious Life, Therefore, and becaufe I thought it would be of little Service to difprove a falfe^ if I did not PREFACE. xiK not at the fame time endeavour to give a true Account of the Lord's Supper, have I laboured thefe Points^ with all the plainnefs I could, for the life of the common Chriflian. This Author fays rightly^ ** That all Per- ^^ fons^ who love our Lord Jefus Chrifl in Sin. " cerity, will be candid in judging another^ " evenfuppofng him to be in an Error, I grant it ; and ofily defire that the fame Meafure which I mete to him, may be mea- fured to me again ; efpeciallyy '' when it is fo " plain in this Cafe^ that nothing could lead me *' into it y but afmcere Defre^ that the Doc^ *' trifle of Chriji might prevail. Great is the Truth and will prevail, maugre all the Force of Oppofition , yea, be more mani- feft, and fnne the brighter for it. He is fo good in the lafi place as to fay^ *' That it will be a SatisfaBion to him, to be " fet right in any Pointy fmall or great^ in " which he may have judged amifs, I have fincerely attempted it -, and if I fail in my Attempt ^ yet I hope I Jhall 7iot offend him^ being refolved to give no Occafon of Of-- fence ^ but telling the Truth, and earneftly con- tending for the Faith, in this Article^ which I am verily perfuaded, was at firfl delivered to the Saints. And XX PREFACE. j4?id would he be fo good as to forgive mey yet IJJjould not eafily forgive myfef^ if whilji I a??2 ^writing upon the Lord's Supper, Ifould fay or do any T'hing inconfiflent with that Peace and Good-will, which Chrift came to eflablifh amojigji Men, or contrary to that Love and Charity, which it was the great Dejign of this very Injlitution, to promote amongfl Chriftians. / make no Apology^ for moflly making ife of the fame Arguments with a late learned and excellent Divine of our Church ^^ more efpeci al- ly in Proof of my firfi and fecond Propojitions, It is allowed on all Hands^ that he hath ex- haufled the Subjecfl ; and that little or nothing new can eafily be faid of it, — // were to be wiped that this learned Author^ when he preached the Sermons {of which he tells us this Treatife is the Subjiance) had thought fit then to puhlifd them \ and have chofen rather then to have e?tgaged in this Controverfy^ whiljl he was livings who was beji able to oppofe him : But Jiill it is to he hoped^ that there will never be wanti7ig thofCy who will be able and willing to defend thefe Primitive Do6lrines» * Mr. Johnfon. Mr. Nelfon in his Chnjiian Sacrifice defends the fame Dodtrine. I N, THE INTRODUCTION |T were to be wifhed, that in a Chriftian Country there were no wicked Attacks made upon the Chriftian Religio7i : But, \^ Scof- fers will labour to undermine the very Foundations of it, and to caft them down % whatyZw// the Righteous do^ but, with all their might, endeavour to fupport them ? It were tobewifhed, that, at leaft, Chrilli- ans were at Unity amongjl themfhes, and had no Divifons among ft them ; that as they have but c?2e Faith^ fo they were of o?ie Miiid^ concerning it : But, confidering the Weak- nefs, and Corruption of Human Nature ; and how difficult it is to fearch, and to find out the Truth \ there mifi be Herefies^ as well as other Sins : Nay, the Minifters of Chrift are forewarned, that even of themfelves, ft:a!i Men arife fpeaking perverfe Thijigs^ endea- vouring to draw away Dij'ciples after the?n ; B ' and 2 INTRODUCTION. and are cautioned, are commanded to watch^ and to warn every one ; and accordingly, have engaged thcmfelves, to be ready with all faith- ful Diligence^ to ba?iijh and drive away all erroneous and Jirange DoBrine^ contrary to God's Word, But, above all, it wer^ to be wifhed, that Chriftians had no Difputes about the Sacra- ment of the Lord's Supper ; that the Feaji of Love were not an Occafion of Strife and Divifon ; and yet it is one of the ^reatcft Subjects of Controverfy ; and Chriftians dif- pute not only about the Siibflantial^ but C/r- ciimftantial Parts of it ; differ not only in Opinion^ but in PraBice ; and even from hence take Occafion to feparate themfelves. We may difer^ without making our Dif- ferences an Excufe for Divifions. We may dilpute about the Way that leadeth unto Lfe, (it is the only thing worth difputing about) without falling out by the Way 5 and {o let us dilpute in the Spirit of Meeknefs, I agree with this Author in his four firft Propofitions : — *' That the Partaking of the *' Lord's Supper is not a Duty of itfelf, but *^ made fuch, by the pofitive Inftitution of ^' Chrift :" — " That all pofitive Duties de- *^ pend entirely upon the Declaration of the " Perfon who inftitutes them, with reipcdl " to the real End and Defign of them ; and " confequendy, to the due Manner of per- " forming:" — " That thcfe therefore mull " of INTRODUCTION. 3 '^ of neceffity depend upon what Jcfus Chriil " hath declared about the Lord's Supper : " " That he himfelf fufficiently declared to his '' firft Followers, the whole of what he de- ** figned fhould be underiftood by it, or im- *' plied in it. But then, whereas it is propofcd in the next place 3 — • " That it is of fmall Impor- '* tance to Chrillians, to know what the ir.a- ** ny Writers upon this Subject, iince the " Time of the Evangelifts and ApoftlcSj have " affirmed :- " This' I diffent from. The Reafon is plain : Becaufe in the Mat- ter of an injtitiited Duty ; where we can have no Light from Realbn ; the Cnjlofjis and Ma?!- ners and Way of fpeaking, of thofe Vv'ho lived about the Time of the firft Injiitutton of it ; the Authority of thofe who lived after it, are the beft Guides^ the only Helps we can have, to lead us into the true Senfe and Meaning of it ; It is fo in all Human Laws ; which, as they are often capable of different Senfes, fo, that is allowed generally to be the true one^ which is moft agreeable to the "Judgment and Pra^ice of thofe who have gone before us, and lived neareft to the Time of making them. The Reafon is the fame in Divine Lares, particularly in this Divine poftive Law. Eve- ry Word of it almoll: is capable of, and taken *■ Prop. V^. unto p. 7. B 2 in 4 INTRODUCTION. in a different Senfe ; this Author takes it in one Scnfe i the Many and the Great ^ in another. Nay, not only all the Words of the Law arc varioufly underftood : But the Law itfelf is queftioned ; whether it be a ftanding Law or not, of perpetual Force and Obligation, And there are many amongfl: us, who name the?7ijehes after the Name of Chriji ; and yet do not think this Law a Law unto them* fehes to oblige their Praftice : — Nay, and they cite Scripture, the Words of our Savi- our himfclf, in Proof cf their vain Opinion : When urged with thefe Words, — Do this in Remejiibrance of me \ In Anfwer, fay they * Our Saviour, after he had wafjed the Dif ciples Feet, laid, Te ought alfo to wajh one another s Feet, For I have given you an ex- ample, that ye jJdould do as I have done unto %'OU,'^ Here, fay they, is a plain Command, Te ought y — / have given you an Exa?nple ; — 7'e JJjouId do y — as plain as that relating to the Lord's Supper ; — Do this in Remembrance of me. Here alfo is an outward Sign, fVaJJdi7tg the Feet ; an inward Grace, — If I "wafj thee not, thou haft no Part with me. Why then, if you are for adhering fo clofe to the Words of our Bleifed Saviour, and for being determined by them alone -, do you not alfo wafl^ one a?iother'^s Feet ? You do not thx one ; why therefore do you the other f * John xiil. 14, 15. Now^ INTRODUCTION. 5 Now, fhould any one urge this Argument ( as jR. Barclay hath actually urged it ) a- gainft the (landing Force of this politive Law relating to the Lor^cPs Supper ; il:iould another urge, as he might urge the fame, to prove the equal Obligation of both Com- mands ; and that we ought to receive or to reje^ both ;* That one as well as the other is Jacramc7ital: I plainly con feis, I know not io well how to anfwer it, without having Re- courfe to the judgment and PraBice of the Primitive Church ; which alofie plainly puts the Matter out of Difpute, and determines the one to be, and the other not to be, of perpe- tual Obligation. II It is therefore di great Importance to Chrifli- ans, to know what the Many Writers upon this Subjed:, immediately after " the Time " of the Eva?2gelijls and Apojlles^ have af- " firmed : '*— Not that they have a Power to add to ChrijV% Inftitution : All that is added, ought indeed to be efteemed only as the In- njention of thofe who add it : The only Ufe of them, is to inform us, by their Judgment and PraBice^ what is the true Meaning of it : And in this refpedl, as it appears, efpecially, where their Confent from the Beginning is univerfal, they are of great Ufe and Benefit, * The SGcinians favour the perpetual Obh'gation of this Command, of'u;aJ})ingone(imiher's Feet. W^c Racovuin Catechifm, fed. 6. de fiaiVwie panii facr'i., p. I^O. II Bingham, Rook xii. c. 4. lecl ic, B ^ and 6 INTRODUCTION. and we ought to pay a great Regard to them. According to the Diredion of our Church, " Before all Things, this we mufl be fure " of, efpecially that this Supper be in fuch '' w^ife done and miniftred, as our Lord and '' Saviour did, and commanded to be done, *' as his Holy Apoffles ufed it, and the Good *' Fathers in the Primitive Church frequent^ '' ed it:^ I am the more follicitous to obfcrve this, and to imprefs it upon the Minds of Chrifti- ans ^ — becaufe it is the only thing that can cither prevent or cure the many Miftakes and Difputes upon this Subjedl ; — And nothing, I am perlliaded, can remedy this Evil for the future, but perfoading them to have re- courfe to Jejiis Cbrijl and his Apojlles^ and the Good Fathers in the Primitive Church, during the firft three or four Centuries. — Let Chrijtians believe as they believed ; frequent as they frequented it ; and then all their un- happy Difputes upon this Subjed: would quick- ly be ended, and we fliould, as we ought, with one Mind and 072e Mouth glorify God at the Lord's Table, But, notwithftanding the great Ulefixlneis of the Fathers ; as this Author has not, fo neither fhall I make much Ufe of them ; nor endeavour to prove, as I might, all my Points by Citations from them -, my prefent Dcfign - Ho!r:i]y on the Sacrament, Part i. p. 282. *' being. INTRODUCTION. 7 being, to give " as good Inflrudiions as I can " to common and honed Chriflians," — That tliey may perform rightly the great Duty of receiving the Holy Sacrament ; neither snaking light of it J on the one fide ; nor too highly ejleerning it on the other, equally abhorrir.g Propha7je?ieJs and Siiperjiitioii, And, in order to this End, I ihall endea- vour to covvQdi falfe^ and to give them right and true Notions of the Lord's Supper : And then to convince them of the grand Neceffi- ty ; to inftrud: them in the due Manner of worthily receiving it. My Propofitions I fliall draw from the Words of the Lijiitutiofi ; and other Paflages of Holy Scripture relating to it. They are thefe that follow, and they natu- rally follow one another. L That the Bread and Wine in the Lord's Supper, are the Body and Blood of Chrift, in Power and Effecft. II. That the great End of this InfHtution, is not only to put us in mind of Chrift and his Death ; but to put God in mind ; to offer a Memorial before him : or that this is a Commemorative and Reprefentative Sacrifice. III. That it is a Covenanting Rite, and an Ad of Communicating with God. B 4 IV. That 8 INTRODUCTION. I IV. That there are Promifes made, and Privileges annexed to the worthy Re- ceiving of it* and what thefe are, V. That it is a Duty of grand Impor- tance, of equal Obligation with any Moral Duty ; and which ought fre- quently to be performed, W. That a previous 'Examination^ and Holy Preparation is requifite ^ and wherein confills that Worthinefs, or Unworthinefs, with which it may be received , And in my proceeding under each Pro- pofition, I fhall endeavour to prove, firft, the. Truth of it ; and then, to anfwer the Ob- jeftionsmade by this Author againft it. 1. That the outv/ard Elements are not mere Bread and Wine, only empty Signs ; but the Body and Blood of Chrift, though not in Subftance, yet in Power and Efficacy; or that they, are the Means of conveying (whether pbyfically or morally I do not pre- tend to determine) all the Benefits of Chrift^s Paffion, is evident, I. From the Titles with which they are dignified and diflinguilhed. For Chrift fays without any Rejiri^lion^ without any Limita- tion^ INTRODUCTION. 9 tioji^ — This is my Body — This is viy Blood — His Apoftle fays, that it is the Comminiion of the Body and Blood of Chrijl—th^it not difcerniiig the Lord's Body in this Sacrament, is eating and drinking unworthily : And that hC) who thus eats and drinks, is guilty of the Body and Blood of the Lord \ and eateth and drinketh Dam?2ation to hinfef — But why all this, if the Bread and Wine are no more than mere e?npty Signs, nothing elfc but Rememl?ra?iceSj without any Life and Spirit in them ? Let our Saviour explain himfelf; let the Primitive Church exphin our Saviour's Words, and they are not carnally, but fpiritually to be underftood. They are Spirit y and they are Life, And accordingly the leaft, the loweft Senfe that can be put upon thefe Words of our Saviour, — This is my Body —This is my Blood of the New Tejla- me?2ty is, That this is my Body and Blood in Efficacy, /. e. they are Injlriujients or Means of conveying the Benefits of his Body given, and his Blood (hed for us. They are not only reprejentative, but exhibitive : Tliey are not only the Type or Image ; as the Figure of a Man may be faid to be the Man whom it reprefents^ but the hijlrii- ments of conveying the Be?iefts of Chrift s Body and Blood, broken and flied for us : And upon this account dignified and dif- tinguifhed with the honourable Titles of the Body and Blood of Clirifl. — As a Man may fay lo INTRODUCTION. fay of the Writings of his Eflate — Hhis is my EJiate^ as they convey and fecure it to him. — And fo they are faid to be the Body and Blood of Chrift, becaufe they are bleft with the fame Spirit that adluated his na- tural Body 3 and as the Church is faid to be the Body of Chrijl^ becaufe the Members of it have the Spirit of Chriji, And Joh?t the Baptijl is faid to be Elias^ becaufe he came in the Spirit and Power of Elias. 2. A 2d Argument in proof of this Truth, may be taken from the Account which is here given of what our bleffed Saviour did to this Bread and this Cup : He Eucharijiized ; he bleffed them ; and then pronounced them to be his Body and Blood. But now to what purpofe did he blefs them, or pray for a Divine Bleffing upon them? but that they might be ufefiil and ferviceable to us, and anfw^er the Title that was given them, the End propofed ; to convey to, or to confer upon us the Benefit of his Body broken, and his Blood ihed for us. No, fays our Author ; This is a groiindlefi Notion^ and the Occafion of it perhaps is, *^ That our Tranflators in thefe words, he *' took Bread and blefl'ed it, added the Word " it, without any thing in the Original to ** anfwer to it, or to require it.-f- t Page II. And INTRODUCTION. n And yet he is for adding the Word Gody without any thing in the Original to anjhver to ity or to require it ; which has not, that I know of, any Tranjlation, ancient or modern, to juftify it * whereas ours is juili- iied by the Arabic Verjion. Here this Author fays, that '^.uyocpiqi^i can lignify nothing but having given Thanks to God. \iyujiin Martyr^ Vv^ho perhaps is the moft early Interpreter of it, may be allow- ed to underftand it, he feems to think that it may fignify fomething elfe, when he calls ifc^Tjv — k^e/^oymXei Kj t^ iuo-^at Koifu- /;« t5 *-pTK Ta'Ts irfcV-ti^rt. Point blank againftTranfubftan- tiation. C Here 1 8 The Bread and Wine^ Here is a plain Difference betwixt that which communicates y and that which is com- municated \\ What is it that here com- municates ? the Bread which we break. What is here faid to be communicated ? the Body and Blood of Chrift : And what can thele mean, but the Benefits of Chrift's Death ? — See this Text further confidered, p. This fcems plain and evident. And yet this Author has explained this all away 5 and won't allow that they contain any Benefit or Privilege^ not the Benefits of Chrift's Body Broken, and Blood Shed for us ; that the Words neither require, nor admit of this Signification, p. 39 — 43. What then do they fignify ? Little or no- thing at all, according to him ; if I do not mifunderftand him. For thus he paraphrafes them. *' When we partake in common of '' the Cup of Blefling ; is it not in its plain " Defign the Joint Partaking (or Commu- *' nion) of that which brings to Remem- *' brance, and in his Inflitution is called his '' Blood ? [Now, how it can be faid of the Cup which we partake, that it is the ^oint Partakings I cannot underftand.] ** when '* in the fame Solemnity, we break, and eat '* Bread ? Is not this the Joint partaking of ** that which is appointed for the Remem- " brance of his Body ; and is therefore by '' Him called His Body?" p. 33. -f- Ti Si xo;r«vi^ i'Tt^iv «s-?; Jdo^ 4. The the Body and Blood in Efficacy, 2 i 4. The next Text I fliall urge to prove, That the Bread and Wine are fpiritually the Body and Blood of Chrlfb, and convey to the worthy Receivers of them the Gift of the Holy Spirit, is : For by one Spirit we ere all baptized into one Bod)\ and ha^ic been all made to drink into one Spirit, i Cor. xii. The Words are fpoken as a Reafon for thofe that go before : For ai the Body is oJiCy dfid hath many Members^ and all the Members of that one Body^ being many^ are one Bod)\ Jo alfo is Chrift, i. e. the Church of Chrifl, which as it is elfewhere called the Bodv of Chriji^ fo it is here called Chrijl Himfelf. In this Verfe the Apoffle is proving, «' That " as the natural Body is one -, fo alfo is the " myjlical : Now the natural Body is one, '^ by being informed by one Soul and one " Spirit, united to it, and animating all the ^' Parts of it:"^ So alfo he tells us is the myjlical Body ; as having the Spirit rciling upon it, which acftuated the Body ofChrirt". — The Apoffle does not only inform us, that the Church has the Spirit of Chrijl^ but what are the {landing Means of receiving it ; B^.p- tifm, and the Lord's Supper. For tlie Moft and Befl Interpreters refer the former Part of the Words to Baptifm, the latter to the Lord's Supper, EJlius thus notes upon tlicm, ^' Oecum. — uno 'vetere Jiiffragajite codice^ * Dr. JFhithfs Note upon ibis Place. C 3 *' locum a 1 'The Bread and Wine^ " locum hum legit (as in Mills:) videtiir enim " apojlolus loqui de poculo menfce Dominicce^ *' [uti Theophylacftus a?inotat) ex quo lihe?7ter *' haitriiint gratiajn Spiritus Sancii ; ficut *^ ill prior e parte meminit baptijhii^ per que tn '^ jideles SpiritU7n JanBificationis accipiunt -y '' lit mens apojiolijit^ omnes fi deles velut iini^ ^^ us corporis membra^ quern adjnodum rege- " nerationem habcnt per Baptifmum^ it a nu-^ '' tritionern qiioque com?7mnem — per eucha^ '' rijlice Jdcr amentum. And yet after he adds, becaufe he could not well anfwer the Argument hence for the Lai- ty s Right to the Cup^ — " *SV cut magispla- " cet juxta leBio?iem commune m interpretari '^ de — potione donor um Spiritus^ quce in *^ Scriptur a fra minibus & aquis comparantur^ *^ If. xii. Ez. xlvii. Jo. vii. hand reludiabor. The late learned Mr. Peirce^ from thefe Words, as well as from many other Texts, argues the neceffity of Infant-Communion.* That the latter Part of the Words are not to be undcrftood of Baptifm^ feems evident, in that they are diftinguifhed from the for- mer, by the Conjundion a?idy He had be- fore afcribed the receiving the Spirit to Bap- tifm ; by one Spirit we are all baptized into &c. They therefore are moft probably to be underitood of the other Sacrament of the * See his Efl'iy in favour of the ancient Pra6lice of giving the Euclifliili: unto Children. Printed for 7. Noon 1728. Lord's the Body and Blood in Efficacy. i ^ Lord's Supper ; for In this Sacrament we drink^ and only drink in this Sacrament. Agreeable are the Words of the fame Apoflle. And were all baptized^ — aiid did all dri?ik the fame Spiritual Drink ; for they drank of that Spiritual Rock that fol- lowed them^ and that Rock was Chriji.^ Thefe he makes to anfwer to that Spiritual Meat and Drink^ which Chriflians receive in the Lord's Supper 3 why therefore fhould not Drinking into one Spirit be underflood of Sacramental Drinkijig ? and if the Manna which came down from Heave?T^ and Water out of the Rbck^ were faid to be Spiritual Meat and Drink ; may not that which is called the Body and Blood of Chrift be faid to be fo ? and therefore faid to be fo, becauie it is blefs'd by the Holy Spirit^ and by Him, made our Spiritual Food : At the fame time that we drink this Cupy we being 7nade to drink i?2to one Spirit, Againft this Interpretation it is urged : — - ^^ That this Rite was never reprefcnled by '^ that one particular Part of it, which con- <* fifls in drinking: — That Drinking at the *' Lord's Table, was never expreffed by Him, *^ by being made to drink i?2to the Spirit y\\ — This Objeftion is obviated, by the lall Obfervation j and this way of ipeaking ac- counted for, by the parallel Texts taken no- * I Cor. X. 2—4. See John vii. 38, 39. 11 P-ge 134, 135- C 4 ticc a 4- 72?^ Bread a7td Wine^ tice of. — But fuppofe this was the only Place, wherein this Rite is thus reprefented; Why fhould not the whole be reprelented by the one Part of it, Drifiking -, as it is in other Places, only by Eating ? And why may we not fuppofe this defignedly done by the Holy Spi- rit, to prevent Cotnmvjiion in one Kind ? And do not they endeavour to wrefl ^isjlrong Reafon out of our Hands, for adminiftring the Cup to the Laity 3 and deprive us of the Beft x4nfwer to the Romajitjis Argument, taken from the Whole of the Duty being ex- prefs'd by Breaking Bread ; who contend, that this Text is not to be underflood of the Lord's Supper ? Be it fo, " That the Rite of Baptifm is in '* every other Paffage of the New Teftament '' mentioned alone ;"^ — Does it therefore fol- low, that Drinking here, does not fignify Drifzking in the Lord's Supper ? — When the Apoffle was difcourfmg of Spiritual Gifts ^ if he thought fit to take notice of 072e of the ordinary Means of receiving the Gifts of the Spirit 5 why fhould he not take notice of the other alfo ? — If the Apoftle's Expreffion had siny Allufion to the Irapofition of Hajids ufed in Confirmation -, which was alfo a Means of conveying the Holy Spirit, and is by the Apoflle to the Hebrews reckon 'd amongft the Fundamentals -, it might have been allowed to fignify this Religious Rite, and not the Lord's Supper. * Fagc 135. Our the Body and Blood in Efficacy, a 5 Our Author argues, " That no Great and ^' Wonderful Favours can well be fuppoled " to have been fpoken of by St. Paul to the *^ Corinthiam — after the very different Lan- "-^ guage concerning this Rite, — and die lliarp *' Reproofs, Gfc* And does he then fuppofe, that all the Co- rinthians were guilty of unworthily receiving ? It is not to be fuppofed : For at the En- trance of his Epiftle, he fays unto them ; I thank God on your behalf ^ fo7' the Grace of God^ 'which is given you — fo that ye come be- hind in no Gft 3 ■ ivaitiJig for the Comijig if our Lord^ — ^who Jl:)all confirra you unto the End — blamelefs.\\ — It is cuftomary with St. Paul to blame fome, and to commend others ; and to fpeak that to all, which on- ly belongs to fome of thofe to whom he writes. -f- Befides, the Apoftle is here ipeaking of the ordinary Eifedls of the Sacraments, without confidering the Cafe of particular Perfons: And were not the extraordinary Gifts of the Holy Ghoft, Great and ivoyiderful Favours ? Were not thefe in Fa6l beflowed upon the Corinthians ? And if they had the extraor- dinary Gifts of the Holy Ghofi conferred upon them, and the ExprelTion of the Text allowed * Page 137. II I Cor. i. 4—9. t Sciendum efl, banc q.^c Scriptura.' confuetudincm, lit fepe quod omnibus dicere videtur, iion omnibus di- cat, fed — ut docct Aug. &c. Ribera in Apoc. i. 6. to 2 6 The Bread and TVine^ to fignify thefe Gifts ; why fhould they not be fuppofed to have received the ordinary Gifts \ and thefe Words to mean them alfo ? And this is an Anfwer to another Argu- ment made ufe of: " That the Apoftle is «' not here ipeaking of Moral Virtues^ which " are called the Fruits of the Spirit y but of " Extraordinary Graces and Favours^ be- *' flowed upon fome, and not common to all *' even in thofe Days." And this very Con- ceflion which is here made, and muft be al- lowed;— '' That ^//were not Partakers of " thefe Spiritual Gifts/' — is a plain Proof, that the Apoftle in thefe Words does not ipeak of the Extraordinary Gifts of the Holy Spirit only 'y becaufe the fame all drank into one Spirit^ who were by one Spirit baptized into one Body ; but now all that were baptized, did not partake of the Extraordinary^ only of the Ordinary Gifts ; and therefore the Apoftle cannot mean here only the Extraor- dinary Gifts of the Holy Spirit, — And whereas it is further urged, that, according to thisScnfe, the Apoftle ftiould have ufed the Word [ 7roTi(;ciotg6a ] the Tenfes are pro- mifcuoufly ufed often ; and as they then re- ceived the Sacrament of the Lord's Supper, foon after they were baptized y the Apoftle might properly fay [ gTroii'o-S'wiwgi'] We have been made to drink into it, St, Chryfofom in- terprets thefe Words, of drinking the Eucha- riftical Cup : Aia t/ |u« uirfy li dvii ozof/.(z the Body and Blood in Efficacy, a 7 SiTToOry (ZU(VoT€Pj;i lSr>?(£cfy &€. in locum. In defending this Text, I have not made ufe of the various Readings in it, particularly that of Oeciimenius and fome MSS. — 072e drink^ i?ito one Spirit ;* which makes it ftill more plain, that the Apoftle here has a Re- ference to the Sacrament of the Lord's Sup- per, and the Spiritual EfeB of it. 5. The la ft Text I fhall take notice of, to prove that the Euchariftical Bread mid Wine^ are the Spiritual Body and Blood of Chrift, or convey the Gift of the Holy Spirit^ to the worthy Receivers of them ; are thofe Words of our Saviour. It is the Spirit that qiiickeneth ; the Flejh profiteth mtbiJig ; the Words that I /peak unto you -, they are Spi- rit^ and they are Llfe.'f But before thefe Words can be made ufe of, in Proof of this Dod:rine; it is ncceffary to prove that they, and the Words that go before them, of which they are the Expli- cation given by our Saviour, are to be under- ftood of the Sacrament of the Lord's Sup- per. Mr. John/on hath already done this to our Hands , and anfwered all that Dr. Clagget and Dr. Whitby had urged to the contrary : To '^ "Ev TTijuA i7raria9)»y.iY s/- nions to the Holy Scriptures ? And after all, the Docftrine of T^rajifub- fiantiation is no more favoured by thefe Words of our Saviour, underflood of the Sacrament, than the Words of hijlitiition. Nay, they are fo far from favouring this abilird Dod:rine, that they feem rather to overthrow it. For do not thefe Words,:}: // is the Spirit^ &c, * Utrunque juxta varias Sandlorum Patrum h Doc- torum interpretationes inteliigatur. Cone. Trid. '^(:i^. xxi. c. I. X Ver. 63. (wherein ^ o "The Bread and t'Vme^ (wherein our Saviour explains himfelf ) lliew, that Eating Chrift's FleJ}:> is not Carnally^ but Spiritually to be underftood ? But let us conlider what this Author fays, in Oppofition to this Senfe of the Words. And firft, he fays, " That there is no Ap- " pearance that this Paifage was underftood ** in the firft Days of the Church, to concern " this Rite."^ — Suppofe there is no Appear- ance of it ; what is that to Him, who pro- ' feffes to pay no Regard to any of the Fathers, no, not to ma?2y of them ? Can he produce any of them, in the firft or later Ages of the Church, who underftood our Saviour's Infti- tution of the Lord's Supper as he does, and had the fame Notions of it with Him ? Not one : And does he think this any Argument, that he has not right Notions concerning it ? And yet unluckily, as it happens, for Him -, Mr. yobifon hath produced the Confentienf Teftimony of the Primitive Fathers in the firft Centuries, even up to Irenceus and St. Igna- tius^ (who lived in the Time of St. Johji) in Proof of this Paflage being underftood of the Eucharijiy (which with me is a ftrong Proof) and Mr. Peirce -f* himfelf, is fo ingenuous as to own, that all the Fathers (even Origen) ex- plained it to this Senfe. Another Argument offered againft this In- terpretation is, " That it could not relate to ** a Duty which was not then inftituted^ not *' fo much as hinted at, to his Difciples.|| * Page 100. t Ellay, ^f. || Page lOO. How the Body and Blood in Efficacy, ^ i How could he fay, not fo much as hinted at ; when our Saviour exprefly declares, that what he then ipoke of, was not then to be done, but to be done hereafter. The Meat which the Son of Man Jhall give you ; * — the Flefh which I will give ; this was the Flefj they were to Eat^ and not to Eat be- fore it was Given. Farther, it will not be denied, I fuppofe, that our Saviour's Words to Nicodemus are to be underftood of Baptifm. Except any one be born of Water and of the Spirit :\\ And yet our Saviour's Baptifm, in the Name of the Father^ Son and Holy Ghoji, was not then in- ftituted ; no, not till . after the Sacrament of the Lord's Supper. And it is obfervable, that our Saviour ipoke thefe Words, not unto his Apojiles, only to Nicodemus -, whereas the Difcourfe in John vi. is made before his Dif- ciples : — Yea, He fpeaks not in the Future^ but in the Prefent Tenfe : Except a Man be born^ &c. The Difference of Expreffion is further urged. -— From the Likenefs of Expreffion, Mr. Johnfon hath, in my Opinion, offered an unanfwerable Argument for their fignifying the fame Thing : They are fo like, that they could not well be liker. The only Difference in Words is, — Flejh — Body -, — which is none in reality. Eat the Flep of the Son of Man y — Eat — my Body ; — Dri?ik his * Ver. 27. B John iii. 5. Blood ; ^ 1 The Bread and Wine^ Blcod ', — Dri?ik^ — this is my Blood, And why fhould we fuppofe, that when they fo well agree in ExpreJJion^ they Ihould differ fo much in Signification ? Laftly, Jejus feems to put the Matter out of Difpute, when he interprets His Difcourfe, at the Conclufion of it. Upon the grols Mil- apprehenfion of his Followers, he does not cxprels himfelf thus to them : I mean no more by thefe Sayings, which fome of you think fo hard, than your Belie'-jing on me, or Re^ £eivi?2g my DoBrine : Which I won't fay, *' He would unavoidably have done, had this *' been his Meaning j'' — yet I hum.bly pre- iiime He might. — The Jews were mightily offended at what he faid : * Inftead of re- moving the Offence, He with the mofl fb- lemn i^ffeveration repeats His Words, and in- creafes it : Upon this, not only the JewSy but fome of his Difciples faid, This is an hard Sayings &:c.|| — Tho' not to the Jews before, yet to His Difciples he condefcended to ex- plain Himfelf, "f* where he fhews them what He did not m.ean — that He did not mean His Natural Fkjh \ becaufe He was to afi cend up^ where he was before ; and then more pofitively, as far as there was occafion for them to know at preient, — that his Words were not carnally, hMt. /pir it u ally to be underflood. The Difciples themfelves, then^ could not fpiritiially dijcern them 5 and from that tim.e^ * Ver, 51. !| Ver. 60, 61.. f Vcr. 62. Man) the Body and Blood m Efficacy. 5 ^ Many of them we?if back^ a?id walked 7to more ivith Him. It is certain therefore, that they did not underfland Him, as many do now, to mean no more than Believi?2g the Do^ri?ie he taught ; becaufe then they could have had no Reafon to walk no more with Him : And we may humbly prefume, that tho* to the hard-hearted Jews he did not, yet to his Difciples he would hxvtjpoken more plainly, had he meant no more than Bclievi?ig i?i Him, — I fhall only add the Words of Baron Puffendorf, — " Neither is the whole Force " of the Difcourfe exhaufted, if it be faid, ^' that to eat the Flefli of Chrift, and drink ^^ his Blood, is the fame thing, as to believe *^ in Chrift ; or to place our Hope, and Trufl " for Salvation, in the Satisfacftion of Chrift.- *^ And I fuppofe there cannot be found in all *^ the Holy Writers, or profane, a Tranfla- ** tion oi this fort : Therefore it feems to me, " that the Sacrament of the Lord's Supper, " is alfo comprehended.* The true Meaning therefore of the Words (j feems to be this, as the Primitive Fathers un- derftood them The Holy Spirit accompa- nies the Symbols of Chrift's Flefli and Blood ; which are therefore faid to be Spirit and Life. * A View of the Principles of tlie Lutheran Churches, page 141. jl Ver. 63. D Thus 54 T^^^ Bf^ead and Wine^ ' Thus I have endeavoured to explain the Nature of this Sacrament 3 fhewn what it is not, and what it is, that we receive. I am now to confider the End of this In- ftitution, and to ihew, PROP. II. That the great End of this Inftitution, is not only to put us in mind of Chrift and his Death ; but to put God in mind ; to offer a Memorial before him ". or that this is a Commemorative and Reprefentative Sacrifice; The Do6lrine of the Primitive Churchy which has been of late fo well defended, and fliewn to be not difagreeable to the Dodlrine of our ow?iy makes the Eucharijlical Sacri- jice to confift, not of the Body and Blood of Chrift, but of Bread and Wine offered up as Me77ioriah of his Body and Blood ; not the felf-fame Sacrifice with that upon the Crofs, only commemorative of it : Not in it felf Propitiatory^ only reprefenting the Pro- pitiation of Chrift to the Father; deriving all its Virtue from the Grand Sacrifice ; and con- veying all the Benefits of it to us. And this Do(flrine of the Sacrificial Na- ture of the Sacrament, is grounded upon the following Texts of Scripture, ^ I. From the Body aitd Blood in Efficacy, ^ ^ I. From the Rifmg of the Sioi^ even unto the Going down of the fame^ my Name JJ^ all be great among the Gentiles^ and in every Place JJjall be offered unto tny Name Incenfe^ and a pure Offering.-^ Mr. Mede has long fince fhewn, that this Text was by the Primitive Fathers underftood as a Prophecy of the Sacrament of the Lord's Supper-*- And as hicenfe fignifies Prayers y fo alfo the original Word for pure Offerings Mincha^ fignifies a Meal-offering!^ — And here, had we not the Authority of the ear- lieft Fathers, yet the Words themfelves are ap- plicable to this Senfe, and no other : For they are fpoken, not of the Jews^ but of the Gentiles turned imto Gody — every where. And what is there in the whole Chriflia/i Dilpenfation performed by us, that can be faid to be an Oblation of Breads but that in the Eucharift ? And if that is not to be offered up by Chrifl:ians, it will become thofe who think {o^ to fhew how this Prophecy is fill- filled. — But we are not only inflrud:ed Iiere, that the Eucharif is a Sacrifice ; but alfo what the material Part of it is ; that it is not, as the Church of Rome teaches, the very Body of Chrifti but oblatio farrea^ a Meal- offering \ t Mai. i. 10. * In lege Mofis de farreo feu adorco duntaxat (acrificio dicitur. Kerch. Cone. LXX. Oi^.* v.^^^d., D 2 (for q 6 77je Bread and Wi7ie^ (for fo, as has been obferved, and is allowed, the original Word Mincha always fignifies :) So that it is real Bread, not the real Body of Chrift, which is offered up in the Holy Communion : This Text alone therefore points againft the Sacrifice of the Mafs, and againft thofe who hold, that this Sacrament is no Sacrifice at all : As alfo, the Argument drawn from Chrifl's being a Prieji for ever after the Order of Melchijedech\ becaufc He, as Melchifedechy offered iip Bread and Wine^ (as the Primitive Fathers unanimouHy affert *) plainly proves that we ought to do likewifey and that it is Bread and Wine, not the Body and Blood of Chrifl, which we offer up : So that they who deny thofe Scriptures to be un- derflood of the Euchariftical Sacrifice, deny one of the ftrongefl Arguments we have, both from Scripture and Antiquity, againfl the Rg" 7mjl:> Dod:rines of Tranjubjlantiation^ and the Sacrifice of the Mafs : And fuch is the Force of Truth, and Inconfiflency of Error, that the Church of Rojne herfelf acknowledges, Sacerdos i?i cetemum Chriftus di61uSy fecim^ * Nam quis magis facerdos fummi Dei quam Dcus nofter JcTus Chriftus, qui — • obtulit hoc idem quod Mel- chifcdcch obtulcrat, id eft, panem & vinum ; fuum fci- licet corpus & fangiiincm. S. Cypr. ad Caecilium, Ejx 63. Vide Qcm. Alex. Strom, lib. 4. pag. 539. Ed. Ciol. pa^i". 688. Euf. Dcm. Ev. lib, 5, cap. 3. S. Aug. dc Civ. Dei, lib. 6. cap. 22. Theoph. in cap. v. ad Hcbrie. Vide etiarn R. Phinec* in cap, 28. Num. duf^ the Body and Blood in Efficacy. :^ 7 dum ordinem Mdchifedech^ panem & vi titan obtulit.^ 11. The Words of Inftitution prove this Dodlrine. Ajid he took Bread and gave ThatzkSj and brake it^ and gave unto thcin^ fayingy This is my Body which is given for you. That which is here ipoken of by our Bleffed Saviour, was then given : All the Evangelifls, and St. Paul, Ipeakofit not in tht future, hui prejait Tenfe, as then aftu- ally given. That which was then Given, was Given^ not unto Man, but unto God : For when our Bleffed Saviour gave it unto the Apofllcs, faying, Take^ eat, — He at the fame time tells them, that it was Given: Now giving it unto them to eat — and giving \t for them^ are two very different Actions -, the oJie di- refted unto Man^ the other unto God: Given 72uto God for them, which is the feme as of- fered unto God, or facrificed for them. That which was thus Given unto God, was Bread , for thus thelndudlion runs. — That which our Saviour feys was then Given, He calls His Body ; that which He calls His Bod)\ He gave unto the Apoftles to eat ; that which He gave them to Eat, He Blcfcd ; that which He Bhfed, He took -, that which f In vcfperis fefti Corporis Domini. D 3 He 5 8 TToe Bread and Winej He took, was Bread : Bread therefore, con- fccratea Bread, or Bread Bleffedy was here Give?! 01 offered unto God. That which our Saviour here was pleafed to call his Body, we ail lay, and rightly fay, in Oppofition to the Ciiurch of B.ome^ in Conformity to the Pri- mitive Church, was Bieffed Bread: Now, that which he here calls his Body, he tells us, was given 3 and therefore it is plain, that Bread (and confequently Wine) was given or offered unto God. But at the fame time, our Bieffed Saviour, under the Symbols of Bread and Wine, of- fered up his own Body and Blood. -— This is my Body given; not thit fiall bcy but 710W given, or offered unto God for you; He therefore made the Oblation of Himfelf, when He inftituted the Eucharifl. The MaBation of Him, was indeed performed upon the Crofs ; (as all the Sacrifices were firfl offered, whilft alive,'* and then flain upon the Altar) but the Oblation of Him, was be- gun before, carried on, and not ended till he entered into the Holy of Holies ; and there prefented or offered up Himfelf before Cod for us. * Palam fit Chriftum tribus rebus, facrificium fuum pcrfecifle — voluntaria fui-ipfius ad mortem cruentam oblatione, — moite ipsa— & ingreflu ad coelum victimae jam maciatae nomine. Outram. de facr. Jib. 3. cap. 2, Where he largely proves thele things, particularly, that Chrift offered Himfelf before his Crucifixion. John xvii, — Sq the Body arid Blood in Efficacy, :^ 9 So that our Bleffed Saviour offered up Bread and Wine as Pledges of His Body and Blood-, and at the fame time offered up his Body and Blood, under the Pledges or Symbols of Bread and Wine 3 as according to the Levitical Law, all Bloody Sacrifices had a Meal and Drink-Offering attending them, as wc read, Numb, XV. 3 , 4. TVhen ye will make an Of- fering by Fire, then Jloall ye bring a Meat- Offering of a tenth- deal of Flour ^ — and the fourth part of an Hin of Wine for a Dri7ik'0feri?ig^ Jhalt thou prepare, with the Burnt-Offering or Sacrifice, AndVerfe24. One young Bullock for a Burnt-Offering, for afweet Sa'vour unto the Lord, with his Meat^ Offering, and his Drifik-Ojferifig, according to the Manner, (See alfo Chap, xxviii, xxix.) And yet thefe are not faid to be two, but one Sacrifice. That it is the Bread v^hich our Saviour here fpeaks of, is farther evident, in that it could not be applied fo well to his natural Body, it being prophefied of this, that a Bone of it fhould ?Jot be broken -, and accordingly, it is exprefly told us, that they broke not his Legs, And in St. Luke ftill more plainly of the Cup it is faid (not of the Blood) it isfiedforyou,"^ * 'flo-rt'Ja? k} to ;rc7/ip/ov, f-idd to S'itTfuvtti, Xt^wv, tkto to ttC]*- i^y « nmn .r/«fl;.H». «y T« «;^a7.' ^«, to C^i^ Ofxuy tK;^i/vc,a«rov. XXII. 20. Here it is obfervable, that the Article t^ is Prepofitive, whereas, if it had agreed with «'a**''j it Uiould have been Subjunctive o, D 4 And ^.o The Bread and Wine^ And that it is the Bread which is called the Body Broken (which is other wife expreffed Given) is laftly evident, in that St. Paul fays, the Bread which we break (or give.) The Papifts II indeed pretend, that St. Paul here Ipeaks not of Bread, but of the Body of Chrift ', and many Proteftants herein agree with them. But I hope it fufficiently ap-» pears, That Chrift offered up Bread and Wine in Myjler)\ tho' not in Subjiance^ with his Body and Blood 5 and that therefore we are to do the fame. Ill, But, tho' the former Words of Infti- tution were not fo to be underftood -, yet the Command that follows them, toiNo -Troi- «Tg g?$ Triy puri dvxfjivmiv^ very much favours this Notion : They are rendered in our Tran- flation. Do this in Remembrance of me : And upon this Rejidiiion^ the Plain Account of the Nature and End of the Lord's Sup^ fer^ in a great meafure, depends : Let them be rendered. Offer this for a Memorial of me ; and its Foundation is caft down : How pre- carious then this is, will be evident, if we con- fider : I. That the Word Tromi-e {ignifies offer in the LXX. when it is joined to a Thing ca- ll Pan is non fignificat panem triticcum, fed ipfum Chrifti Corpus : non enim immolamus panem triticeum ■ — fed ipfum Corpus Chrifti. BtlL de Sac. Euch. Ijb. j, capo 12. pag. 308, pabte t07iyjius of Alexandria,'^ And it is not eafily to be fuppofed, that they w^ould fo una- nimoufly have applied this Sacrificial Word to the Table, whereof they eat the Sacramen- tal Bread ; had there been no Scripture-Au- thority for it. In Oppofition to this Interpretation, it is faid, *' That not one Interpreter of great ** Note, interprets this obfcure Paffage of the *' Lord's Table, ^ What is that to him, again, who ieems to value no Interpreters ? I fuppofe our Author will allow Dr. Whit- by to have been an Interpreter of great note j and he does in effecft fo interpret it. " That ^' the AJtar here fignifies the Sacrifice offered «« upon the Altar,, is plain from this (he fays) ^^ that of this Altar they were to eat^ — and " then it muil import the Body of our Lord " offered, and broken upon the Crofs; by the *^ Partaking of the Memorials of which Body, " we teflify our Communion with Chrifl."— r * See Mr. Johnfor'i Unbloody Sacr. Part i. p. 280, 281, 282 — 288, 289, 290. 11 ib. p. 301, 302, 303. t Page 9 b.. Docs the Body and Blood in Efficacy, 5 7 Does not the Argument he here offers, to prove that the Altar properly fignifics the 6*^- crifice offered upon the Altar^ viz. that of this Altar they were to eat^ plainly prove, that by the Sacrijice of the Altar 'which we eat^ is meant the Sacramental Breads except it be faid, (v^hich no protefting Chriflian will fay) that the very Natural Body of Chrift is eaten ? And does he not allow that the Par-- taking of the Memorials of Chriffs Body^ is the means, &c. fhould not this therefore be the primary Meaning of Partaking of the Altar ? Our Author does not fay with him, that it fig- nifies the Sacrifice of the Altar^ *' but the real *^ Crofs upon which Chrift offered Himfelf; " — nothing elfe can be the Chrifiian Altar y" in his Language. And from thence con- cludes, " That the general Meaning of this *^ Paffage may be^ that no one can receive " Benefit — from the Doftrine of the Crofs, " upon which Chrift offered Himfelf, who " ©*c." And this may not be the Meaning, the primary Meaning, if, as has been fhewn,* Chrift did not offer Himfelf upon the Crojs, but before He came to it, at the liable ^ when He inftituted this Sacrament ; which there- fore may more properly be called the Chrifiian Altar, And this further proves, that by AU tar here, we arc to underftand the Lord*s * Page Table, 58 The Bread and Wine^ Tabky and that we eat thereof. It cannot fig- nify the Receiving the DoBrine of Ckriji as our Spiritual Nourijhmeftt, This, I fay, can- not be the true Senfe of thefe Words, becaufe, in this Senfe, the Words are not true. The fews having a Right to believe in Chriji^ and to receive His DoBrine -, for unto ttiem was He in the firft place fent , and wito them, and their Children^ were the Promifes made. And if this Sacrament be a Sacrifice^ it muft of confequence be attended With Prayer, (Prayer being an eflential Rite of Sacrifice *) and have a proper Perfon, or Prieji, to offer it up, to confecrate it with Prayer and Thankf- giving. — The Words of God to Job'^ Friends are exprefs Proof. — Take unto you feven Bullocks and feven Rams, and offer up for your fe Ives a Burnt-Offering, and my Serva?it fobjl all pray for you ; for him will I accept, lef I deal with you after your Folly, /;/ that ye have not fpoken of me the thing that is right. |( From this remarkable PafTagc, I might draw feveral Conclufions, not altoge- ther foreign to our Purpofe, again ft the In- nocency of Error, — the Sufficiency of Since- rity, — and the Sufficiency of Repentance alone, in order to obtain the Forgivcnefs of it ', for the Neceffity of a Mediator, — and * See this largely proved by Mr. 'Johnfon, Part li. p. 8r, l^c. Outram, De Sacr. lib. i. cap. 15. \ Chap. xUi. 8. See Chap. i. 5. of the Body and Blood in 'Efficacy, c 9 of applying unto God in the Way and Man- ner that he prefcribes : But I am only to obferve from it, — That Sacrifice from the Beginning was a Rite of invocating God ; and that Prayer is a neceffary Attendant upon Sacrifice. Our Author fays, *' That this Duty it felf " (fl:ri(5t!y taken) is comprehended within the " Limits of Eating and Drinking, with a " due Remembrance : — That it ought al- *' ways to be confidered, as diftin(fl from all " ExpreJJions^ Prayers a?id Thankfgh'mgs!^ This is a Plain Account indeed f Was ever fuch an Account given, except by tlie Soci- nians^ and the Author of the Rights^ &c. ? If this be a True Account^ there is tlicn in- deed no Occafion of a Minijter to officiate, nor of the ajj'embling of our fehes together for the Performance of it : Or if, for the greater Solemnity in Publick ; yet flill it may be done, in a filent Meeting. How contrary is this to the Scripture Ac- county and the Account which the moft early Fathers give of this Matter ? For our Saviour Himfelf BleJJ'ed the Cup ; He Eucharijiized it, by offering up Prayer and PraiJ'e -, and gave Commiflion, gave Command, to His Apoftles, and them only, to do the fame. Accordingly, the Apoflle St. Paul tells us, — the Bread which WE break, * Page 173, 174—160. — the 6o T^e Bread and Wine^ — the Cup which WE blefs. — He does not iay here, as he does when he ipeaks.to the Corinthians y — Te eat this Bread — ye drink this Cup','-' but WE break ---WE blefs, — plainly intimating hereby, that the Confecra- tion was done by the Apojiles^ and by them only, or by thofe commiffioned by them. — And accordingly he tells thefe very Corinthi- ans^ that all are not ApoJlleSy Prophet s^ Teach- ersy &c. — So little Foundation is there for that Conjecture of fome learned Men, taken notice of by EJiiuSy Dr. Whitby ^ &c. that there were no fettled Pajiors at Corinth ; ef- pecially, if it be confidered further, that it was cuftomary with St. Paid^ before he came to Corinth^ to ordain Elders in every Churchy^ even in lelTer Cities than that of Corinth^ liich as Lyjiray Iconiuniy &c. — That he continued at Corinth a Tear and fix Months-, \\ that from the Time of his being there, to the Time of his Writing his firft Epiftle, about four Years is fuppofed to have intervened.-f- To proceed : It is faid of the firft Prophets and Teachers y"^ that they did minifier to the Lord. Now, tho' the Word AarspT/fl i , does not always fignify to facrifcey (as it does Luke i. 23. Heb, X. II.) but fometimesto minifier in general, (as Dr. Whitby argues) yet they * A6ln xiv. 23, (I A£ts xviii. 10, II. t See Dr. IFhitbfs Chr. Index. :j: Ads xiii. 2, being the Body and Blood in Efficacy. 6 1 being here faid Xeirypy&p toj Kup/^-, this, I with Submiffion think, cannot fo properly bq faid of Preaching as of Prayings (which is more probable, as Fajiing is joined to it : *) and this being expreffed by a Sacrificial Word,|j fecms to intimate, that they offered up Incenfe (Prayers) and a pure Offering to- gether, according to the above-cited Prophecy of Malachi. Farther, St. Paul fays of himfelf, "That I Jhould be the Minijler of Jefus Chriji to the Gentiles, minifiring the Gojpel oj God -, [that the Offering up of the Gentiles might be ac- ceptabky being fandli fie d by the Holy Ghofl, — in thofe things which pertain to God'f Here the Apoftle calls himfelf AaTiipys s and, as if that was not«fufficient, he adds Up\/. 1. 5- then the Body and Blood m Efficacy. 6 5 then fliould not they be efleemcd Covena-nt-^ tfig Rites alfo ? Thus of Circumcilion, it is exprefly faid by God, — This is my Covenant —-itjhall be a Token of the Covenant betwixt rnc and you, —^ my CoveJiant fid all be in your Flejl:. — Thoii Jhalt keep my Covenant.^ What this Covenant it felf was, we read in the Beginning of this Chapter. / am the Almighty God^ walk before me, and be thou pefe5f, and I will make my Covenant be^ tween me and thee, — ojid thy Seed after thee \ — for an everlafting Cove?iant, to be a God unto thee^ a?id to thy feed after thee. Here are both Parts of the Covenant : God's Part, to be a God unto Abrahain, and to his Seed after him — - Abraham and his Seed's Part — to have the Lord for their God, and to walk before Him, and to be perfeB. And yet of Circumcifon it felf, it is faid afterwards, This is my Cove?2a?it ^ which is explained, — This is a Token of my Covenant. And he that was circiimcifcd^ was a Debtor to keep the whole Law. The Paffover is not, that I know of, any where called a Covenant ; but it lias been proved, that all the Pafovers were Sacrifices^ and confequently Covenanting Rites. That Baptifn anfwers to the former, is evident, in that it is fiid to be the Circum- cifon (yG The Bread and IVtJte^ cifion made without Hands y and it is allow- ed, that the Lord^s Supper anfwers to the Paffover. As the Paffovcr was an Eucha- riftic and Commemorative Sacrifice \ fo alio it appears is the Lord's Supper. — As the Jews feafted upon the one in Remembrance of their Deliverance out of Egypt y fo we keep this Feaft in Remembrance of an infinitely greater Deliverance : As the keeping the Paf- fover, did oblige the Jews to put away all Leaven^ and to JanBify themfehes ;* io the keeping the Fcaft of the Eucharifi^ in Re- membrance of Chrifi our Pajjover being fa^ crificedfor us^ obliges us to put away the old Leave?! of Malice ajid WickedneJSy and to have nothing elfe but the new Leaven of Sin- cerity and Truth, May not Chrijiians be faid to keep a Fea/i in their Eating the Lord's Supper ? And what other Feaft can they, asfuchy be faid to keep ? In this, and in this only, we remember Chrifi our Pafiover being facrificed for us, 3. The Words of Inftitution exprefly prove this Sacrament to be a Federal Rite , Take^ — Eat^ — Drink, Now, Eating and Drinking upon Bread and Wine offered unto God, is plainly Feafi- ing upon a Sacrifice ; and Feafting upon a Sa- crifice, is a Fcederal Rite, But, as if this was not fufficient, our Blef- fcd Saviour tells us ; This is my Blood of the * 2 Chron. xxxv\ 6. New the Body and Blood m Efficacy. 6 7 New Covenant ; or as St. Luke and St. Paul expreis it ; This Cup is the New Covenant in my Blood. Now it is obfei-vable, that our Saviour here ipeaks of the Cup in much the fame Form of Words, that God Himfelf ufed of Cir^ cu?nci/ion^ — Why then fliould not the fame Expreffion prove the Lord's Supper to be a Covenanting Rite alfo ? God did not mean, that Circumcifio?i was to be the Covenafit it felf^ but the Token of the Covenant : Chrifl does not mean, that the Cup is the Cove?iant itfeif ; but the Token of the Covenant: But fuch a Token as figns, feals, confirms and conti- nues it ; and makes every one who receives, a Debtor to keep the whole GofpeL But ftill more plainly ; the Apollle exprefly lays of the Sign of Cijxumcifwn^ that it is a Seal of the Righteoufnefs of Faith : '^ But now, the Cup being faid to be the Cbrifian Covena?it^ as plainly as Circumcifion was faid to be the fewijh Covenant-, may it not as properly be faid to be xkitfigning^ the Seal of the Righteoufnefs cf Faith alfo? 4. The fourth Text of Scripture I iliall urge in Proof of our holding Communion with Chriit in the Holy Sacrament, is, thefe Words of our Saviour :|| He that eateth my Flefi^ and drinketh my Blood, dwelleth in me, and I in him. * Rom. iv. II. 11 Jolm vi. 56. F 2 To 68 T'he Bread a?id W'lne^ To the Arguments already urged in favour of this Chapter's being meant of the Eucha- rifl, we may add the Authority of our Churchy which plainly {o underftands them. — We fpiritually eat the FlcJJj of Chrijl^ and drink his Blood 'y we dwell in Chrift^ and Chriji in zis.\\ And indeed, they exprefs the clofeft Union and Communion that can be, betwixt Chriil: and Man. 5. The laft Argument I fhall urge in Proof of this Do6lrine, fliall be taken from thofe Scriptures, where it is either exprelly faid, or plainly implied, that Chriflians hold Com- munion with God and with Chrift. Thus in that Paflage, which has already been fo much taken notice of, the Bread which &CC. is it not the Communion of the Body of Chriji ? — the Cup &c. is it not the Com- 7nunion of the Bloody &c.? i Cor.x, 16. It is not faid, Communion with the Body and Blood of Chrift, as we are faid to have Commiinion with the Father , and fefus Chriji y and one another ^"^ but of the Body 5 — as it is alfo iaid, the Co?nmunion of the Holy Ghofl : Which nnanner of Expreflion plainly implies a Communication of Spiritual Gifts. This is ilill more evident from the Words that follow, ver. 18. Behold IJ'rae I after the Flep -y are not they which eat of the SacrifceSy Par- takers cf the Altar ? and fo hold Commu- II Exhortation. * i "jobn i. nion the Body a7td Blood /;/ Efficacy, ^ 9 nion with Him whofe Altar it is, (as Dr. Whitby paraphrafes) and receive Influence from Him : And therefore ver 16. plainly proves, that we hold Communion with Chrift in the Holy Sacrament, and receive Benefits from Him. The Apoftle proceeds, ver. 20. I would not that yejhould have FelIo%vfhip with Devils y Whatfoever tlie Effects were, whether they received Benefits or no ; it is plain that the Heathens, by eating of the Table of Devi Is ^ and drinking oi the Cup of Devils^ did make a Co7npa5i or Covenant ^ or held Communion with them : And therefore Chriflians muft, by drinking of the Cup of the Lord^ and Partaking of the Lord'*s Table ^ Covenant or hold Cojnmunion with Chriji, and by fo doing, have the Communication of the Body and Blood, or all the Benefits of his Death com- municated to them. The laft Text I ihall take notice of to this Purpofe, is that of St. John — That ye alfo may have Fellowfiip with us, and ti^uly our Fellowfnp is with the Father, and His Son Jefus Chrift:^ Elfewhere the Fellowfliip of the Holy Ghofl is fpoken of : Chriff ians therefore have Communion with Father^ Son and Holy Ghojt, * I "John i. 3. F 3 But no T%e Bread and IVine^ But now, in what other external Acft of Re- ligion can they who are baptized (for to liich the Apoftle here fpeaks) be faid fo properly to hold Communion with Cod, and with Chrift, as in the Eucharift ? Or is it fo much as intimated, that there is any other appoint- ed Means of Covenanting or Communicating with God ? In Prayer, in Faith, in Obedi- ence, we perform our Duty; and Prayer is indeed a Means of Grace, but not an outward and vijible Sign of it, and a Fledge to afjure us thereof ', as the Sacrament of the Lord's Supper is. Befides, the Chiftians Prayer is to be offered up in the Name of Chrijl ; and offer- ing up Prayers in his Name, at the Altar, is, as Mr. fohnfon has fliewn, the mofl proper, if not the only proper Way of praying efh- cacioufly in the Name of Chrijl. And they cannot be faid to pray in his Name, who always wilfully difobey His Dying Com- mand. The Apoflle feems plainly to make the holding Communion with him, and his Bre^ thren, a neceffary Condition of holding Com- munion with God : By them is this Cove- nant tranfad:ed, this Communion confirmed — that ye may have Comimmion with us firfl, and then with the Father and the Son, He cannot therefore be fuppofed to fpeak of any Private, but of a Fublick AB of Religion : And in what Fublick A6i of Re-- ligiony the Body and Blood i7i Efficacy. 7 r Ugton^ can Chriftians be faid fo properly, if at all, to hold Commmtion with the Mlrujlers of Chrifi^ as in receiving the Holy Sacrament ? which is hence called the Holy Conunujiwiu From hence the Saying of the Primitive Fathers ; that there was no having God for our Father^ without having the Church for our Mother, But tho' the Words themfelvcs did not fo naturally and eafily lead to this Senle j yet, compared with, and explained by thofe which I have urged, eipecially i Cor, x 16. they feem neceflkrily to require it ; and all together, feem to me, to put it out of Dif- pute, that Chriftians in the Holy Commu- nion do covenant and communicate with God. Let us now confider the moft material Objections againft this Doctrine, urged by our Author. And, in the firft place, I ob- ferve in general, that if his Arguments prove any Thing, they feem to prove too much : Inftead of the Lord's Supper^ put the other Sacrament, Baptifm, then try the Argument, and it will be equally conclufive againft Bap- tilms being a Falderal Rite : And fliould a ^aker^ who makes a Verbal ProfeJJion of his Faith, and of his Atnendment of Life^ argue in the fame Words with this Author, I cannot fee how he could well convince him of the Neceflity of being baptized, in order tabe in Covenant with God, and in a State F 4 'f yi TToe Bread and Wlne^ of Salvation : Nay, of the great Neceflity of Baptifm in any refpecS, if Amendment of Life be the only Security on our Part. Nor is it fo exprefly faid of the firfl^ as of they^- cond Sacrament, Tm^ is my Covenant. Throughout his whole Difcourfe, he feems to lay the main Streis upon the Condition of the Covenant alone, without any Confidera- tion of the Means of conveying the Bene- fits of it, to thofe who perform the Condi- tion. Whereas our Performance of the Con^ dition^ Amendment of Life^ or even Obedience^ without wilful Tranfgreilion, gives us no co- venanted Right to Salvation^ if we wilfully negled the i njl it uted Means of conveying it. Even as in hunian Contrafts, the very Pay- ment of the Money, gives no legal Right to the Eftate.^ if the Writings are not figned and fealed : And if the Purchafer wilfully refufes to fign and feal on his Part, he would forfeit that which he might otherwife have had. It is faid, " The repeated Acknowledg- ^^ ment of our being entered into fuch a Co-. ** venant, is by no means the Renewal of • <* the Covenant ; — they arc two very diffe-. «' rent Ideas, Page 164. Let it be granted. What then ? Does it therefore follow, that it is, in no refpecft, with refped: to no Perfon whatfoever, a Renewal of the Cpvena^t \ There the Body and Blood iii Efficacy. 7 ^ There may be a Repeating ; and there may be a Re?iewing of the Covenant : — with refpedt to the happy Perfon who has kept his Bap- tifmal Vow^ his receiving the Lor(Ps Supper is a Repeati?ig of it y — w^ith rcfpe<5l to the wicked Chriftian, who has broken his Cove- nant ; if he is renewed again by Repentance^ and then receives the Holy Sacrament, it is the Renewal of it. For having broken the Chrijiian Covenant^ and continuing in the wilful Breach of it by Sin, he is no longer in it, has no Right to the Privileges of it 5 as a broken Covenant is no longer a Covenant, a cancelled Bond no longer in force. It is obfervable, that of the uncirciimcifed Man Child, God Himfelf fays, that he hath broken his Covenant. May he not as well fay of the Noji-communicant, that he hath broke?! my Covenant ? (fince, as it hath been fhewn, the fame Expreffion is ufed both of Circiimcijion and the Lord'^s Supper.) Why then may it not be faid of the true Penitent and worthy Com?minicant, that he hath re- newedy or made it whole ? He fays, he repeats it. — *' That the Death <^ of Chrift is the only Seal of the Covenant."* Befides what Is cited from Hooriiheek in the Preface, in anfwer to this Objed:ion (that the Blood of Chrift merits^ eifeils, not feals the * Page 167. Covenant :) y4- ^^ Bread and Wine^ Covenant:) In anfwer to this repeated Ob- jeiftion, I add, that Chrift is the Mediator of the new Covenant ; that through his Blood it is made with all Men 5 it is the Ranfom^ the Price that was paid to redeem us, and purchafe the Benefits of the Covenant to all that would comply with the Terms of it. But it is no where exprefly faid to be the Seal of the Covenant, nor we faid to ht fealed by it. — This is rather afcribcd to the Holy Spirit : Thus we are faid to be fealed by the Holy Spirit, unto the Day of Redemption,^ — to be fealed with the Holy Spirit of Promife^ after that we believed,\\ — God hath fealed U5^ andgiveji the Earnejl of the Spirit in our Hearts,-^ From whence it is evident, that Chriftians are faid to be fealed after they be^ lieved (and were baptized^ — Xki2X^\%fealing is exprefly afcribed to the Holy Spirit, — and in what other Ordinance can we more juftly fuppofe that Chriftians 2Xt fealed with the Earnejl of the Spirit, tho* we had not fuch Evidence from other Texts, that this is done in the Lord's Supper.:|: — In a word, the true State of the Cafe feems to me to ftand thus : * Eph, iv. 30. II Eph, i. 13. t 2 Cor, i. 22. X It muft be confefTed, that T^^xyk was more frequent- ly applied to Bapttjm and Confirmation in the Primitive Church. See Bingha?n, Book XI. chap. i. fed. 6. XII. chap. I . Sec alfo Suicer for the different Significations of the Word, God the Body and Blood 171 Efficacy. 7 5 Godxhz Father mzkes a new Cove?iant with all Men : — God the So7i is the Mediator of this Covenant, and through His Blood pur- chafes the Benefits of it for them : God the Holy Ghoji feals, confirms, fecures thcfe Be- nefits to thole particular Perfons who agree to, and perform the Conditions of it, in the Sacraments of Baptijm and the Lord^s Sup-^ per. Whereas it is argued, that our Saviour's Words are parallel to thofe of MofeSy This is the Blood of the Coveiiant :* He replies, " That *' the real Blood of Chrift anfwers to this ** Blood, and not the Wine in the Lord's " Supper." II Is not this to contradidl the Words of our Saviour, and his own alfo ? fince he allows, that when He fpoke thefe Words, This is my Blood of the New Cove- nant ^ '^ He did not mean that real Blood *' which was to be fhed, — but IVine to be *^ drunk in Remembrance of it ;"'f (a Concef- fion which I am glad to find, and what I ear- neftly contend for.) And fo indeed it appears to me, that the Wine in the Lord's Supper^ not the real Bloody anfwers to Mofess Blood of the Covenant : The one as prefigurative^ the other as com- memorative of the Blood of Chrijl : The 07ie as a Type^ the other as a Reprefentation of it ; * Ex. xxlv. Heb. ix. 20. II Page 171. t Page 169. and y6 7he Bread and Wine^ and both of no true Value in themfelves, but deriving all their Efficacy and Worth from the Blood of Chriji, And, as the Blood of Sprhikling engaged the Ifraelites to the Mo- fate ; fo alfo the Ciip^ the Blood of the Cove- nanty engages thofe who receive it, to the Chrijiian Covenant ; and both equally Means of conveying the Benefits of it. In Anfwer to the Argument drawn from the Pafover, he fays, " The Paffover was a *' perpetual Memorial of the one Delive^ ** ranee ^ and of the Covenant formed upon " It : So alfo is the Lord's Supper ; and nei- " ther the acftual making thofe Covenants, " which are only remembred in them.* That the Paflbver was a Commemorathe Sacrifice^ (and in this Senfe a Memorial of the one Deliverance') and confequently a Co- 'tenanting Rite, has been proved, (and this Author has fa id nothing to diiprove this Point.) Every one therefore that kept the Paffover, did thereby in effedt acknowledge the Lord^ who brought the Children of Ifrael out of the hand of Egypt, to be his God, thankfully remem- ber this Mercy; and promife to keep the Commandments which He gave them. And is it any Argument againft thefe Acknow^ ledgmentSy 2inA Renewals oi the Covenant, that this original ContraB was remembred in this Rite ? Or indeed, how could it be either * Page 172. repeated the Body and Blood i?! Efficacy. '7 n repeated or renewed, if it was not ? if fuc- ceeding Generations were not put in mind of it? He frequently makes ^verbal Profcjfions as much the Renewing of our Covenant, as the Receiving the Holy Sacrament -, faying, ** Promifes of Obedience, (^c, are not Things *' peculiar to the Holy Communion, but may " be done every Day, every Hour."* Had Chrifl faid of any Form in particu- lar, or of a verbal ProfeJJion in general, as He fays of the Cup in the Eucharijl, T^his is my Covenant^ he might with Reafon have faid, that the Renewing our Part of the Chrijiian Covenant^ is not peculiar to the Holy Communion, but what we may do every Hour. God fays oi Circumcijion^ This is my Cove^ nant. Should an uncircumcifed Ifraelite have faid, I in Words make a Covenant with God, but I will not be circumcifed , could it be faid of him, notwithftanding his verbal ProJeJJions^ that he was in Covenant with the God of Ifraely whilft he continued in the wilful Tranfgreflion of this Law ? And does not God fay of him, that he hath broken my Covenant ? Chrift fays of the Cup, Dri?ikye all of this y for this is my Covenant. And iliould a pro- fefs'd Chriftian fay (as many do in effed: fay) I * Page 176. never 78 n^e Bread and Wine^ never did, never v^ill receive this Cup^ of which Chrift iays, T^his is my Covenant. But ftill I in Words make, I renew my Covenant with God ; Is he therefore in Covenant with Him ? Has he therefore a covenanted Right to the Promifes of the Gofpel ? Is he not rather, notwithftanding all his ProfeJJions^ a Stranger to the Covejiants of Promije ? And may not Chrift fay of him, as God faid of the uncircumcifed Ifraelite^ He Jhall be cut off ; he hath broken my Cove- nant ? — If God vouchfafe to covenant with Man ', and Man is permitted to enter into Co- venant with God\ and even, upon the Breach of it, is again permitted (once again at leaft) to renew it ; may he not appoint what Way and Means Hepleafes, of Renewing it ? And is it fit for Man to lay. It may be done an- other Way^ as well as that which God Him- felf hath appointed ? In the laft place, it is urged, — " That the *' promifing to do our Parts, towards the " obtaining the Benefits of Chrift's Death, is '^ inconJiJie?it With, the Notion of our ad:ual " Participation of thofe Benefits at the fame <' time — That to fay, we fecure to our felves ** God's Acceptance through Chrift, unleis, " by any Vicioufnefs in the Courfe of our ** Lives, we contradict our Profeffions, feems '* no better than to give to this Aft, in one ** Part of this Sentence, a Privilege which is *^ taken away in another, &c. Why the Body and Blood in Efficacy. 7 9 Why fo ? Is not the Covenant conditiojial as long as we live ? Would not the fame Objection be as ftrong againft the Baptifmal Covenant ? May we not refolve to continue in Covenant^ or if we have broken^ to renew it ? And may not God confer fome Benefits upon us at prefent, and give us the AfTurancc of more hereafter ? May we not receive For- givenefs of paft Sins upon our Repentance, and the Affiftance of the Holy Spirit ; tho', whilft we are at home in the Body^ we cannot adlually receive Eternal Life ? May we not be in a State of Favour and Warfare at the fame time ^ tho* if in the Courfe of our War- fare we are overcome, we forfeit that For- giveneis and Grace which we have already received, and that eternal Life we hope for ? May we not at prefent receive the Holy Spi- rit y becaufe we may hereafter quench or grieve Him ? Where is the Inconfijlency of thefe Things ? They are plainly, according to the Rules of the Gofpel, the Method of God's Dealing with Man, and the Ter7ns of his Ac- ceptance with God, P R O P. IV. That there are Promifes made, and Pri- vileges annexed to the worthy Receiving of it; and what thefe are. That 8o The Benefits That there are Benefits annexed to the Par- taking worthily of the Lord's Supper^ evi- dently appears from the former Propofitions. For, fince the Bread and Wine^ are not mere empty Signs^ but Ipiritually the Body and Blood oi Chrift. — Since they are to be offer^ ed up unto God, and reprefent the All-fuffi- cient Sacrifice of Chrifi upon the Crofs : — Since this is a Covenanting Rite^ and an Ad: of Communicating with God-, it muft certain- ly follow, that there are Promijes made, and Privileges annexed to this Duty rightly per« formed. No, fays our Author, i. " Becaufe this " would put that upon one fingle Ad: of Re- " ligious Obedience, which, is by our Blef- " fed Lord, made to depend upon the whole " Syflem of moral Duties.^ This he frequently repeats : And yet what is there in it ? If indeed, as this Author af- ferts, the whole of this Duty confifted in the mere Eating and Drinking of common Bread and JVifie^ in our Remembrance of Chrift ; there might be fufficient Ground for this Ob- jedion. But he knows very well, that (in the Senfe of thofe who afcribe the Benefits of Chrift's Death and Paffion to the due Per- formance of this Duty) the Eating and Drink- ing, ^c, as Chrift commands us, is doing a * Page 158. great of this Sacrament. 8 i great deal more than this : — It is the Eating and Drinking in Faith^ with truly penitent and obediait Hearts : And to the doing of this, there is fomething, a great deal (as I hope to make it appear under the lafl: Propo- fition) previous and conjeque72tial required : So that it may be faid to contain the 'whole Duty of Man, the Exercife of all the Virtues of a Cbrijlian. 2dly, He urges in the laft place^ that to fayfo, — " toafcribea Benefit, &c, deflroys " the very Notion of Remembrance, which *' is the Eflence of this Rite.* Not to difpute the Propriety of the Ex- preffion -, I anfwer, I. This is fo far from being the Effence, the Whole of this Rite, that it is not the Whole of the End of it : This being, as it appears, not only to put us in mind of Chrifl, but to reprefent it, to fhew it forth unto the Father. 2* Suppofe it were; yet why it fhonld be thought abfurd to annex Benefits to it ; to hope, that whilft w^e are duly performing this Ad: of Refnembrance and Obedie?ice, God fliould pour down his Mercies and Favours upon us, I cannot underftand. 3. If this Account of the EJJhice of this Duty be true, it is no more than if our Sa- viotir had only faid. Eat Bread and drink * Page 158. G Wine 8i 7^^ Benefits Wine in Remembra?ice of 7ne, Here is no notice taken of thefe other Words, — He blef- Jcd — this is my Body given — my Blood Jhed for you : Thefe Words, with our Author, fignify nothing : But upon thefe Words of the Inftitution, is grounded the Hope of re- ceiving the Benefits of Chrift's Death, in re- ceiving worthily this Holy Sacrament. And thus having cleared the Way, I fhall endeavour to fhew more particularly, what are the Benefits annexed to the worthy Perfor- mance of this Duty. And they have always been efleemed chief- ly thefe three. 1. The Pardon of paft Sins. 2. The Affiftance of the Holy Spirit for the time to come, or an Increafe of Grace to enable us to overcome them. 3. Nourifliment unto eternal Life. That there are exceeding great and preci- ous Promifes made to us in the Go/pel. That thefe Pro?nifes are fpiritual Bkffin^ here^ as well 2iS fpiritual Blefjings in Heavenly Places hereafter-, more efpecially^ pardoning Grace, aflifcing Grace, and eternal Life. That the Conveyance of thefe Promifes is a Divine Adl, or the Ad of God towards Man, That Man of himfelf can do nothing to obtain them y nothing propitiatory : That nothing external^ no good Works ; nothing internal^ no Prayer, no Faith, no Obedience, much of this Sacrame?tt, 8 ^ much lefs adual Amendment after Adls of Difobedience, can merit, or give him a Right to them. That all our Right depends upon Cove- nant. That this Covenant is only made thro' the Blood of Chrift : Or, that all our Hopes de- pend upon our having an Intereft in the Me- rits of his Death. TheiS are Chrifiian Truths^ w^hich I hope I may take for granted. That Baptijm is an Initiating Rite into, and the Lord'^s Supper" a conjirmiiig Rite in this Covenant^ — has, I hope, been iiifficient- ly proved. With rcfped: to this particular Promifc, I premifc further. That Forgivenefs of Sins is Part of the Goipel Covenant.'* That Chrift, v^hilft on Earth, had Power to forgive Sins.|| That juft before His Afcenfion into Hea- ven, He gave this Power unto the Apoftles.-f- That others, befides the Eleven Apoftles, to whom this Power was immediately given by Him, had alfo the fame Power given unto them. J * Heh, vlii. C, TO, 12. II Murkn, lO. t John XX. 23. X A^i xxii. 1 6. 2 Cor. ii. lo. Tne fame iinplLeJ, tho' not exprcfie.i, Acis viii. 39. G 2 That 84. T'he Be7ufits That Water Baptifm is the outward Means appointed by Chrift Himfelf, as the one Me- thod His Miniflers are to make ufe of, in the Execution of this Power j a Means of conveying this Forgivenefs to all that truly re- pent and believe.* — That He only gave Com- miffion to His Apoffles to baptize, || Thefe are all "truths^ which no true Chri- ftian will deny ; and, according to them, it has always -been an Article of the Chrijlian Faith^ I believe one Baptifm for the Remif fion of Sins : And it has been believed alio, that Sins after Baptifm are remiffible. The only Queflion that remains then, is, Whether there be any outward vifible Sign^ appointed by Chrifl Himfelf as a Means to convey Forgivenefs of Sins to thofe that fin after Baptifm. And here it may prejudice us, in favour of the Affirmative Side of the ^lejlion ; if we confider that every wilful Sin is a Breach of the Baptifmal Covenant , and that there re- mains litrie or no Hopes of being favedy till we are again in Covenant with God : And there is the fame Reafon, why there fhould be a Means of conveying this Forgivenefs^ to thofe who fin after Baptifm, and truly repent of their Sin ^ why this fecond fliould be an * A£fi\\. 38. xxii. 16. I Fet. iii. 21. Tit, iii. 4, 5, I! Matth, xxviii. 19. outward of this Sacrament. 8 5 outward vijible Sign, as well as the Jirjly and a Pledge to ajfure us thereof. Lo here ! according to thefe Hopes, we have another outward vifihle Sign ordained by Chrift hijnfelf; and of which he fays, This /•s the Covenant in my Bloody which is Jl.wi for you — for many — for the Remifjion of Sins, Now, if thefe Words prove, as it has been fliewn, that this is a Covenanting Rite^ and that Remiffion of Sins is Part of this Cove- nant : If this Cup cojnmunicates to us the Blood of Chrift, i. e. all the Benefits of Chrift's Blood fhed for us, (as alfo has been fhewn) ®ne of which is For give nefs ; then the Con- fequence feems plain and undeniable, that this is a Means of conveying Remiliion of Sins to the worthy Partakers thereof. To make it ftill more plain : The Induc- tion runs thus : That which is for the Re- mifjion of Sins, is that which is fl:ed ; that which is Jlded, is that which is here called the Blood of the Covenant ; that which is here cal- led the Blood of the Coveiiant, is the Cup which Chrifl took ; the Wine in the Cup. The Wine therefore, is that which is here faid, vfdi^fiedfor the Remifjion of Sins ; that which me?''itoriouJly is to be afcribed to the Blood of Chrift, is here attributed to the Cup^ i?i>- fir iment ally, as the Means of conveying it : And what greater Evidence could Chrift give us, of his Remitting Sins in this Holy Sa- G 3 crament. 86 Tlje Benefits crament, than calling it, the Teftament for the RemiJJton of Sins ?* Our Saviour's Words here, have already been explained by thofe of God concerning Circmncif.on : They may be explained by thofe of Mojes alfo, w^ho faid, Beho/d the Blood of the Covenant^ which the Lord hath made with you. \\ And what can this lignify but a Seal and Confirmation of the Cove- nant, as Biiliop Kidder paraphrafes : or a To- ken of the Covenant.^ as God himfelf calls the Rain-bow j and fuch a Token^ as that when He faw it in the Cloud, He would remem- ber the Everlajii?2g Covejiant betwixt God and every living Creature,\ So then the Blood of the Covenant^ is iixch a Token and Confirmation of it. It is not only a Mark * Dum Calix dicitur Novum Teftamentum in Chrifti Sanguine, qui effui.clitur pro multis, in remiHionem pecca- toruin ; non poftremum hoc membrum roluin excipien- dum, vel uiveilendum a prioribus ; mentio remiflionis peccatorum ah eo qu d dicitur Novum Teftamentum : hie Cahx eft Novum Teftamentum in meo Sanguine ; & turn de Sanguine ait, quod effunditur pro peccatis niultorum. Jam quo magis teftari potuiflct, dare fe ali- quid in hoc Sacramento, & Gratias quidem fuse efficax tcftlmonium, quam qiod Teftamentum appellavit ? Ve- rum eft, quod remiiho peccatorum ad Chriiii Sanguineni referri debeat, tanquam veram Ajam & meritoriam cau- fam : Ccenas autem attribuitur ut Sacramento, in cujus legitimo ufu, de fea apud animum confirmamur. Hoornhcck. Socin. Confut, Tom. iii. p. 244. IJ Ex. xxiv, Heb. ix. 20. t Gen. ix. 13 — 16. of of this Sacrament, 87 of Di/linBio?i^ but of Confirfnation and P;v- fervatian alfo. It diftinguifhcs Chiiflians, it confirms the Covenant betwixt God and them, it preferves and fecures it to them, it is fuch a Token of the Covenant as makes God to re- member his Part, and to tliofe who truly perfoiTn theirs^ to be merciful unto their U?i- right eoiifnefs, and their Sins and Iniquities to remember no more!^ Upon thele Words of our Saviour, hath the Church always placed her Hope and fier Con- fidence, And indeed, fhould an earthly King again enter into Covenant with fome Rebellious SuhjcBs, who had broken their Oaths of Al- legiance to him ', fliould he invite them to feaft with him at his Table, this alone would be taken as an A(ft of Forgiveneis and Fa- vour: Should he further, at this Fcaft, de- liver them a Cup of Wine to drink, iliying, 7bis is my Covenant with you for Pardon ; tho* no one would hence conclude, that this was the Covenant it lelf ; yet every one would conclude, that this was a Sign or Confirma- tion of it, and that they, to whom it was de- livered, were again taken into Favour. In a word. Water, — Bread, and IVine, are outward Signs, ordained by Chrift Him- felf; and the only outward material Signs, ordained by Him : There is no more in- * Heh. viii. 8, 10, 12. G 4 tr in lie 88 Toe Be7tefits trinfic Virtue in the one than in tl:ie other', they are equally adminiftred by Man : It is allowed, that Water is a Means of Grace, an Inftrument of conveying Forgivenefs of Sins ; why fliould not the other be allowed to be a Mea?ts of equal Efficacy and Power ? the former to convey Pardon of Sins before^ the latter the Pardon of Sins after Baptifm, So that, when our Saviour fays, Whofefo-. ever Sins ye remits they are remitted \ ivhofe- Jbever Si?is ye retain^ they are retained ;"^ thefe Words being explained by the Power which he elfewhere gives unto the Apoflles, of adminiftring the Sacraments of Baptifm^ and the Lord's Supper^ and the Promifes he annexes to them, and to them only, the Mean- ing of them, I, with all due Submiffion, think to be thus. All PoiDer is given unto me in Heaven and Earth ; particularly, I have Power on Earth to forgive Sins -, as my Father hath fent 7ne^ fo fend I you^ and your lawful Suc- ceffors (whom / will be with unto the End of the World) with fo much Power, that whofe^ foever Sins, upon their Faith and Repen- tance, ye remit, in the right and due Admi- niftration of my Sacraments, (which I make the Means of conveying this Forgiyenels unto ail true Believers and tmc Penitents) they Ihall be remitted unto them 3 and whofe-^ John XX. 23. foever of this Sacrament. 8 9 Jhever Sins ye retain, after an impartial Ex* amination and Trial, by denying them the Benefit of Baptifm and the Holy Coyjimunlon^ upon Account of want of Faith, or want of Repe7itance^ for fome great Crime, or Crimes, they may have been really guilty of, they jl: all be retained. Thus they are appointed the Mi?iijiers of Chrift, and Stewards of the Myfleries of God; and it is required of them that they be found faithful in the Diftribution of them 3 fo that they neither give them to thofe whom tlicy know to be not duly qualified, nor deny them to thofe that are ; and if, through Partiality or Ignorance, they either exclude any one from thele Ordinajices of God, and deny thefe Seals of Pardon to him, who has per- formed the Conditions upon which Pardon is promifed \ or admit him to the Participa- tion of them, who is unworthy of, and not duly qualified for them y in either of thefe Cafes, their Abfolution or Excommunication is of no Force or Efficacy ; God will re- verfe their unjuft Sentence, fet to right the falfe, or the erring Judgment of His Mini- Jiers, acquit the In?20cent^ or the fincere Pe~ nitent, and condemn the Guilty ; yea, con- demn him to the feverer Funijhmcnt, for impofing upon His Minijiers, and pretending ^o be, wlien he is not, truly penitent. So that the' the Abfolution of Chriji's Mi- liifters may beiiid to t>e Authoritative^ (as tl>py 90 TI:)e Benefits they have received Authority from Chrift, to remit Sins in the right Adminiftration of the Means of Remiffion) yet it is not certain, abfolute, and infaUible. — There is ftill a der- flier Refort againft their Excommunication alfo, there lies an Appeal againft it ; and it will fignify nothing, if it be pronounced with^ out Caufey againft an innocent fubmiffive Per- fon. This is, as I humbly take it, the true No- tion of plenary Abfolution, Thefe, and thefe only, are the outward Means given and or- dained by Chriji Himfelf, for the Remijjion of Sins, Thefe two, without others, are ; all others, without thefe, are not fufScient for it. This was the Belief and Pracftice of the Pri- mitive Church. — The known Story of Sera-- pion is full to this Purpofe^ who having lap- fed in time of Perfecution, and not being ad- mitted again to the Communion^ till he lay upon his Death-bed, is faid to be abfolved * by the Receiving of the Sacrament. ■ — I ftiall only add the Authority of St. Chryfojiom : *' If none can enter into the Kingdom of " Heaven, but he who is born of Water iand " of the Spirit -, and he who Eateth not the ^' Flejh of the Son of Man ^ and Drinketh * Ka/ fAi Boirloi aT;Xt'cri.7i — di'iS-aii [ ruv Btiav Aapav ms fxiTtt- ^09im ct^na^aiy iij bT&'{ aL^'ia^m. Fiik. & Savil.J BfifXp ''"'•' Hv- ^c. Eufeb. lib. vi. c. 44. vide Valefium in locum. .i? eturoTt tm /BxTrTia/UitJi ta^'ia-i}^- QcTv, iiyi in- ITU xificrii S'turi^*. OjTto/ Ji »aVxo.7if, «'x AT^xKit thxi uiT xJ'ivui fAvg-yi^iav tois i^jua^THKoa-tv, iiyi y.ii ss-'f aftirii Jtvri^u, In Heb. X. 26. f Catech. ad Parochos de Poen. Sacr. -— ita — vcr- bum abfolutionis ad hujus Sacramenti eiTentiam pertine- re — illud enim fine dubio fignum eft Si caufa remi/Iionis. Bellar. de Pcen. lib. i. c. 15. He alfo owns Impofition of Hands here not to be an eflential Rite. X See Dr. MarJhalH Penit. Difcipline, p. 93. ^c. Appendix. cflential ^1 7^^ Benefits cffential Form confifts in thefe Words, I ab-~ folve thee^ and there was no fuch Indicative^ only Precatory Form, ufed in the Church for more than a thoufand Years -, will it not fol- low, that according to the Do(flrine of the Church of Rome^ the Church of Chrijl had not, for fo long a Time, this Sacrament of Penance, and erred greatly in not retaining an eflential Part of it ? Bellarmine himfelf, as if he was fenlible of the Infufficiency of his Authorities from Scrip- ture and the Primitive Fathers, adds at laft,* that for five hundred Years, this hath been efleemed amongft the Sacraments properly io called ; and from thence concludes, that be- caufe the Church cannot err, it really is (o. — Should it not much rather be concluded, that if it cannot be proved from the Beginnings not till a thoufand Years after the Beginningy that Penance hath been ejleenid properly a Sacrament, the Church of Pome now errs in fo ejleeming it ? In order further to eftablifli the Neceffity and Efficacy of PenaJtce^ fhe determines that * Accedit ultimo teftimonium ecclefiae Latjnae & Graecas, quae ab annis D. floruit. His enim — annis — Sacramentum Poenitentiae — fatis id conftat turn ex Pe- tro Lombardo. — aut totis quingentis annis univerfam ecclefiam in graviflimo errore efTe vcrfatam — aut verum cfTe quod ab eadem ecclcfia de Sacr. Pcen. didicimus. De Pcen. Sacr. lib. i.e. lo. ad finem. the of this Sacrament. 9^ the Remiffion of Sins is not the primary Ef- fed: of the Eiicharijl-y this he fuppofes to have been conveyed before, in that which fhc calls the other Sacrament, faying, Si quis dixerit vel prcecipuiim frii6liim SanBiJfmicB Eiicha- rijiiay ejj'e remijjtonem peccatorum ; — aiia- themafiU^ Which Bellarmine interprets and defends, as maintaining that the Eucharift does not remit known Mortal Sins ; but that they are remitted before :|| And yet when the fame Council comes to confider the Pro- pitiatory Nature of the Euchariji, fhe declares, Hujus oblatiojie placatus Domimis^ gratiam^ & domim poenitentice concedenSy crimina & peccata etiam ingentia dimittit, SefT. xxii. cap. 2. Morijms is fo ingenuous as to confefs, ." That m the moft ancient Times, Abfolu- " tion was never feparated from the Recei- " ving the Eucharift/'f And the Truth of the Cafe I take to be, as Dr. Field obferves, " That Abfolution in the Primitive Church, * Cone. Trid. SefT. xlif. can. 5. P Qiiicunque Baptifmi Gratiam mortifer^s fceleribus amifTam recuperare voluerit, ad Poenitentin? Sacramen- tum confugiat necefle eft. Cat. ad Par. p. 128. Catholic! omnes decent Euchariftiam non remittere ejiifmodi peccata, (fcilicet mortalia) quorum homo con- fcientiam habet, & ideo requiri ut antea purgentur. De Sacram. Euch. p. 650, &c. t In antiquiffimis illis temporlbus abfolutio ab Eucha- riftia non feparabatur. De Pcen. lib. x. part. i. fe(ft. i. was 94 7/^^ Be7iejit$ " was nothing elfe but a reftoring of Men, " formerly put from the Sacrament, and caft " out of the Church's Peace, to the Ufe of " the Sacraments again, as appears by Cy- " prian\ Epiftles : Neither was Abfolution *< given in thofe Times, till Penance was firft " performed ; — nor to any one but thofe " who had iirft been bound by the Cenfures " of the Church, or excommunicated/* TJp^ on the Churchy p. 338. We read indeed of Ahjhliition by the Mi- niftration of the Word, and by the Impoft- tion of Hands and Prayer :* But, as it ap- pears to me, thefe are not properly Ahjhlu- tionSy the former being only declaratory^ up- on what Conditions God will forgive us ; the latter^ tho' it may be ufeful to this End and Purpofe (as the effeBual fervent Prayer of a Righteous Man^ much more many Righte- ous Men together, with an authorifed Mini, fter, availeth much) yet is not alone fufB- cient without the Euchariji. " The Sin of *•' excommunicated Perfons (as Mr. Joh?!- " fon has obferved and proved) is ibmetimes *' faid to be loofcd, or forgiven, by means of " thefe Prayers, and therefore they are called " the Abfolution of the Prieft. But it is clear, " that the Pardon of the Penitent was not * See Bingham^ Book xix. ch, i. snd his DircouiTes on Ablolution. " thought of this Sacrament. 9 c *« thought to be perfeftly fealed and confirm- " ed by this Rite of Laying on of Hands, *' or the Prayers ufed on this Occafion -, for '^ then it had been abfurd and inconfiftent to '^ do thi& over and over again.* And, as the Romanijts have extended this Power too far, fo on the other hand, many amongft us will not allow, that Chrift has given his Minifters any Power, in any reipedV, by any means to convey the Forgivenefs of Sins. They have no Power indeed of themfelves to forgive Sins -, only, as Minifters of Chrift ^ and Stewards of the Myjleries of God^ they adminifter thefe two Sacraments, which are not only means of Forgivenefs, but Pledges to affure us thereof: So that tho' they can- not forgive Sins to thofe that are Impenitent ; yet even the Penitent has no covenanted Right without them. And if fo much Power is committed to the Minifters of Chrift, why are they fo de- fpifed ? If this be all the Power committed to them, and they only can forgive Sins, in the right and due Adminiftration of the Sacraments ; and even this depends upon the Worthinefs of the Receiver; why fo much Noife and Clamour againft them, and the Power they * Parted, p. 209. See alfo p. 107, 162, 182. claim, 5 6 7^^ Benefits claim, as if they ufurped the Prerogatives of God? This is Power enough to fcreen them from Contempt^ and to procure them EJleem with all true Chriftians for their Worlds Sake, It is not enough to make them high-minded y to make them Lords over God'^s Heritage^ and to have Dominion over their Confciences, It is enough for the Penitent to fupport and comfort him ; it is not enough for the Impenitent to encourage him to continue in . Sin. This comfortable Docftrlne being thus efta- blifhed and explained, let us fee what this Au- thor objedls againft it. " If it be alked, fays he, — Do we not " partake of this Benefit (the Remiffion of our " paft Sins) by our Partaking of the Lord's " Supper ^worthily ? I muft anlwer, no, if " the Gofpel be true * The Reafon given for this peremptory Ne- gative, is, " in thaty no Pardon of pafl Sins *' is promifed, unlefs to thofe juft cori verted, " renouncing their Sins, and baptized in- " to the Chriftian Faith -, or to thofe v/ho, «* having finned after Baptifm, adlually amend ** their Lives. The Queftion is not. Whether without Amendment, the Sacrament of the Lord's Supper conveys Forgivenefs of Sins ? This * Page 144. no of this SacramenL y 7 rio one contends for. But, Whether it is not a Means^ even a necejj'ary Means, of convey- ing it, even to thofe w^ho adually amend their Lives? This has, I think, been already proved, and is further evident from thefe Words of St. Paidy — He that eateth a?2d drinketh imwor-' thilyy is guilty of the Body and Blood of the Lord, and eateth and drinketh Damnation to hi??2felf : Of confequence, he that eateth and drinketh worthily^ is Partaker of the Body and Blood of the Lord, and fo eateth and drinketh Salvation to himfelf. And there is {o clofe a Connexion betwixt all Chnjlian Duties^ that he who performs one, may be laid to perform all ^worthily ^ and this ac- counts for Forgivenefs of Sins, being promifcd to Baptifm, — to Confeffion, — to calling upon the Name of the Lord^ — to Faith, — to Knowledge, — - to Repentance, — to Fear of God and Trull in Himj to Love of God and of our Neighbour. Suppofe the Queftion had been put by a "Jew^ — Do we not partake of the Benefit of Remiflion of Sin, by our Offering up Sa- crifice worthily ? Would he in like manner have faid, I mud anfwer, No ; if the (31d Tefla- ment be true ? — He muft, if he would be confiflent with himfelf, fince the Reafon he here gives is equally good in both Cafes : But what fays God Himfelf, in Anfwer to this Queftion ? ^ The Priefl fiall make an AtoJie-^ H vie7it 9 8 T^e Benejits ment for the Sin that he hath Qommittedj a?id itjhall be forgiven him. And why the Oblation of Bread and Wine, according to the Command of Chrift, and through virtue of his All-fufficient Sacrifice of Himfelf, fhould not be of as atojiing a Nature, as the Sacrifices of Bulls and of Goats under the Law, or like them be appointed Means of conveying Remiffion of Sins, to thofe who receive them worthily, I cannot ima- gine, nor fee any Reafon why it is fo much difputed. Again, if the Queftion be afked, — Do we not partake of the Benefit of Remiffion of Sins, by our Partaking of Baptifm worthily ? the fame Argument will again oblige him to anfwer, no ; if the Gofpel be true ; if he will be confiftent with himfelf. And I can fee no Reafon, why the Lord's Supper may not be made a Means of obtain- ing Forgivenefs of Sins committed after Bap- tifm^ as well as Baptifm is of thofe be- fore it. Laflly, he argues from the Publick Office of our Church, laying, ^^ It is not to be ** fuppofed, thzt \h^ worthy Partaking of the '' Lord^s Supper does it felf operate this For- *^ givenefs^ but it is made Part of a Prayer to ^' God, that they, who have partaken of it, ^' may obtain Remiffion of their SinSy and all " other Benefits, Gf^.* * Page 145. On of this Sacrament. 99 On the contrary, our Church, in this fame Office, plainly afcribes Forgivenefs of Sins to the worthy Partaking of this Sacrament; thus, '' For as the Benefit is great, if with a true " penitent Heart, and lively Faith, (/. e. '' worthily) we receive this Holy Sacrament , *' (for then we fpiritually eat the Flefli of *' thrift and drink his Blood ; — then we *^ dwell in Chrift, and Chrift in us ; we are <' one with Chrift, and Chrift with us) fo " is the Danger great, if we receive the fame " unworthily.^" Again, '^ Grant us therefore, Gracious Lord, *' fo to eat the Fleili of thy Dear Son Jeiiis *' Chrift, and to drink his Blood, that our *^ finful Bodies may be made clean by His " Body, and our Souls waftied through His " moft Precious Blood, (Sfr. Laftly, — " And d oft a[jure us thereby of *' thy Goodnefs and Favour towards us, and *' that we are very Members ■ and alfo ^' Heirs. Whatfoever then thefe Words cited by our Author fignify, it is plain, that the Church does not mean, that RejniJJioji of Sins is not already obtained by the worthy Communi- cants, except ftie contradids herfelf. Further, the Minifter is not fuppofed to know certainly who. have received worthily, — * pxhortation, iJc. H 2 nay, 1 CO T'he Be?2ejits nay, tho' a Man has very good Grounds thus to judge of himfelf, and a comfortable Hope that he is in a State of Forgrcenejl and Fai:our^ yet he may not know it certainly : Why then may he not ilill pray, " That he *' may obtain Forgivenefs of Sin, and all ^' other Benefits of Chrifl's Death and Paf- <' fion ? " Again, Is not the befl Chriftian required to pray, — Forgive 71 s our Trejpaps^ and has he not ftill Reafon to do fo ? for others, for himfelf alfo ? Did not Nathan lay unto David^ — The Lord hath put away thy Sin ; and yet, notwithflanding this Affu- rance, does not David as earneffly pray for Forgivenefs, as if he had not received the Promife of it ? And after all, this Petition of our Church, if rightly underftood, feems to me to be no- thing to the prefent Purpofe : Does it not plainly relate to the final Remifiion at the lall Day ? agreeable to that in our Litany — In the Flour of Death and in the Day of fudgment^ good Lord deliver us. It rather fuppofcs, than contradifls, our being in a State of Favour j and prays, that we being now admitted to, may never forfeit, but perfcvere and continue in it, — that not only we here prclcnt, being alTured of God's Favour and Goodnefs towards us ; kit all the Membe?-s of Chri/Fs Church, may at the la ft Day (when only they can) obtain not only the Re- niijfion of this Sacra7?tent. loi piijjicji of Si?2s, but all other Benefits of bis FaJfioJi, II. The next Privilege annexed to the due Performance of this Duty, is the Afiiflance of God's Holy Spirit, — the Increafe of GiuCe to enable us to overcome. That the Gift of the Holy Spirit is Part of the Goipel Covenant, God Himfelf tells us, — I will put my Laws into their Mind^ and write them in their Hearts, and I will be unto them a God^ &c. — All f^ all know me from the Leaf to the GreateJK^ I. This Privilege is already proved by the Texts of Scripture which have been uiged, particularly under the firil: and third Propo- fitions, to w^hich I beg leave to add thofe Words of the Apoftle to the Hebrews, who have tafed of the Heavenly Gift, and were made Partakers of the Holy Ghoft \\ where Partaking of the Holy Ghojl is annexed to the Tafting of the Heave?2ly Gift ; and that, by Tajli?2g of the Heavenly Gift, may be meant the Eating the Sacramental Bread and Wine, feems probable ; i. Becaufe this is expref-r ly called the Bread which cometh down fro?n Heaven.-]- (For, I hope, I may be now allowed tp fay, that thefe Words are to be underflood pf the Eucharijlical Bread.) 2. Becaufe the * Heb. vlii. 10, TI. II Hcb. vi. 4. f John vi. 50, H 3 preceding loi The Benefits •preceding Words, once enlightened^ confeffedly fignify baptized '."^ And it is realbnable to fuppofe, that the Apoftle would not omit the mention of the other Sacrament, which al- ways made a Part of the Publick Worfliip. 3. Becaufe the Guilt here exprefled, is in much the fame Words with thofe ufed of the un- worthy Communicant — T^hey crucify to them^ Jehes the Son of God afref:^ — they are guilty of the Body and Blood of the Lord, Thefe Arguments feem to me to favour this Interpretation : However, I only propofe it as probable, not as certain ; becaufe, I own, I cannot find any Interpreter ancient or modern^ w-ho fo interprets them :|| And I always fuf- pedt my felf, w^hen I am not fupported by others 5 with me it is of great Importance to differ from the Many arid the Great . 2. The Sacrament oiBaptifm is confeffedly a Means of conveying the Gift of the Holy Spirit ; fince, when w^e are born of Water^ we are alio born of the Spirit ^ and the Waflnng of Regeneration^ and Renewi?ig of the Holy Ghojl, are joined together : Why then fhould not Divine Grace accompany the Sacrament of the Lord's Supper ^ fince, as has been bc- * See Milh^ Whitlyy on the Text, Bingham s Orlg. Ec. Vol. I. p. 32. Suicer in ' reprefent the Body of Chrift, and " becaufe this Reprefentation is made, &cJ* but becaufe they are in reality more than in Appearance : So that we only know them in part\ becaufe they 2xq fpiritually to be dif cer?iedj becaufe they are to be received by Faithy as the Spiritual Body and Blood of Chriji ; becaufe they are to be looked upoii (tho' we cannot by Reafon tell how thefe "Tubings can be) as exhibiting all the Benefits of Chrift's Body and Blood broken and fhed for us. 4. Thelaflof whichis^/^r;/^/L//d'. How many times, and with what Variety of Ex- preffions, affirmatively and negatively^ does our Saviour deliver this Doftrine ? || The Bread that I will give^ is my Flejh^ which 1 will give for the Life^ — Whof eateth my Flejh^ and drinketh my Bloody hath eternal Life^ and I will raife him up at the lajt Day, * I Cor. iv. I. 11 John vi. which has been (hewn to mean Sacramen- tal Eatmg, Pag^ 27. -If of this Sac7^a?nent, 107 '■— If any Man eat of this Bread, he fl^all live ■ for ever. — Except ye eat the Flejh of the Son of Man, &c. ye have no Lfe in you, — Our BlelTed Saviour here plainly makes this Bread a Principle of an happy Rejiirre^ion i Nourifiment to eternal Life, As Man, even in Paradife^ had not only the Moral, but a Pofitive Law given him, under the Penalty of Death, that he fhould not eat of the Tree of Knowledge of Good and Evil ;* So rejiored Man, befides the moft perfedl Syjiem of Morality, hath alfo a Po- ftive Lavv^ here given him, under the Penalty of Death, Except ye eat the Flefi — ye have no Life, — As Man in Paradife, had he yielded an unfmning Obedience to the Moral Law, and not tranfgreffed the Pofitive Law that was given him, would ft ill have had no Right to Eternal Life, if he had not alfo eat of the T^ree of Life ; fo if the Chriftian fliould keep the whole Moral Law^ and believe in Chrift alfo, yet ft ill he has no Right to eter- nal Life, without eating of this Bread of Life. Notwithftanding the Weaknefe and G?r- ruption of Mankind, and the ImperfeSfion of our beft Obedience ; we fee how apt Man is to exalt himfelf, to think that he may be profitable unto God, and to merit a Reward froij) him, He would be much more apt to * Gen, ii, 17, 10 8 The Bene jits be thus puffed up in his own Conceit^ and to afcribe his Life and Immortality to the Me- rit of his own Righteoujkefs ; could he by a conftant Courfe of Obedience, without the Ufe of any external Means, have fecured it to himfelf. It is therefore Infinite Wifdom and Good- nefs in God, to make fomething elfe, befide Faith and Obedience^ a neceifary Means of eternal Life 5 that Man might not be fo apt t)S) be ivife and good in his own Conceit y nor think that eternal Life is the Wages of his own Righteoufnefs^ but the Gift of God through yejus Chriji our Lord, And upon thefe Words of Jefus^ is this Doftrine chiefly grounded ; upon thefe Words the moft Primitive Fathers^ with one Con- fcnt, do teach, that this Sacramental Meat and Drink is the Principle of an happy Refiirrcdtion, the Nouriihment to eternal Life. Our Author only takes notice " oi Jtijiin *' Martyr and Ire?iaiiSy who call the Eiicha- *^ rif by the Name of Food or Noiirijh^ *^ mentJ'^ — He might have taken notice of a great many more, whofe Authority Mr. yohnfon hath produced, to prove that the Eucharift is the Medicine of Immortality ^^^ and who grounded this Doftrine upon thef^ * Page 162. II Unbloody Sacrifice, Part 2. Page no. Word^ of this Sacrajnoit. 1C9 Words of our Saviour in the vith of St. "John^ and upon them only ; which is a ilrong Proof, that this is the true Senfe of the Words of our Saviour. But no Wonder that he can overlook the Authorities of the ancient Fathers^ or elfe ivreji their plaineft Words to his own Se?ije^ and make them lean to his own JJnderJland- ing ; when he can interpret the Commiuiion Office as moft agreeable* (tho^ in the plain obvious Senfe of the JVords^ and of the Im- pojers of them, they are moft diiagreeable) to his Notions ; when he can in particular de- clare the true Sefife of thofe Words of our Catechifm (which teach us, that the Benefits are the Strengthening and Refrejlnng of our Soidsy by the Body and Blood of Chrtjl^ as our Bodies are by Bread and Wine^ to be no more, — • " than that by their peculiar Tenden- *^ cy, they lead us to all foch Thoughts and *' Practices, as are indeed the Improvement " and Health of our Souls: — So that they '' effcB no more than our own CoJifiderationy But the Church does not only aiTert, that our Souls are ftrengthened and refreflied by them, butyi, as our Bodies are by Bread ayid Wine, There is an Analogy : As Bread and Wine are made by God, the Means of ftrengthening and refrefliing our Bodies ; fo alfo the Spiri- tual Body and Blood of Chrift are appointed * Page 108, ^V. the no ^e Benefit of the Means of ftrengthening and refrefhing our Souls. As Bread and Wine are fandliiied by the Word of God and Prayer, and then Man lives by them : So the Euchariftical Bread and Wine being confecrated by Prayer for the Defcent of the Holy Ghoft, whofoever eats and drinks them worthily, fhall live for ever. — As we cannot well acount by Reafon how the o?2e^ (o neither how the other is done : And therefore, we ought not more to dif- believe the one than the other, I proceed to P R O P. V. That it is a Duty of grand Importance, of equal Obligation with Moral Duty, to re- ceive this Holy Sacrament 5 that it ought to be frequently received. This is evident from the former Propoii- tions, and farther evident from the expreis Command of our Saviour, Do this in Re- membrance of me. Tho' this be a pofitive Command, yet we are as much obliged to obey it ; to perform this, as much as to per- form any moral Duty : For whofoever JJjall keep the whole Law^ and yet offend in o?ie point [wilfully] he is guilty of allJ^ The Reafon is the fame which the Apoftle here gives ; the * James ii. 10. Authority frequent Communion. \\\ Authority of the Law-giver : For he that faid. Do not commit Adultery^ faid alfo, Do this in Remembrance of me. Now, if thou com- mit no Adultery^ yet if thou negleft this other Command, thou art a Tranfgreffbr of the Law : which deferves ferioufly to be confidered by all thofe, who fet thefe two Laws at F^r^ anccy and feem to pay a great Regard to the one^ whilft they pay none at all to the other. Again, the Apoftle faith ; for we being maiiy are one Breads and one Body ; for we are all Partakers of that one BreadJ^ The ori- ginal Words are, 2t/ gTs apT©^, tv tTuMia ol -jtroAAoi gT/xei', &c. which, I with 'Submiffion think, fhould rather be tranflated, becaufe there is one Breads we being many are one Body ; for we are all Partakers of that 07ie Bread, For to fay, that we Chriftians are o?ie Bread, as well as o?je Body, as our Tranflation fays, is a Way of Ipeaking, no where favour- ed by any other Text, by any Analogy of Scripture : Befides, we are here faid to be Par- takers of that one Bread; and therefore can- not, fo properly, be faid to be the Bread we' partake of — And this Tranflation I find fa- voured by "various Readings-,^ the Syriac, EthiopiCy and Arabic Tranflations, and by good Interpreters alfo.|| * I Cor. X. 17. t See Milh upon the Text. II Subaudiendum eft — fupple men turn hoc necellarium, ut vis argument! — intelh'gatur, &c. Synop. Crit. Manv Ill The Benefit of Many Doftrines may be drawn from thi^ Text, tho' this Author hath not drawn one from it. — The late Mr. Pcirce concludes from hence, that the Euchariftical Bread ought to be received by all the Members of the Church; and therefore by baptized Infa7its, — I might have urged them in Proof of the Spiritual Efficacy of this Sacrament ; and of its being a Means of our holding Communion with Chriji^ and with God-y for our Partaking of this [Sacramental] Bread, is given as a Rea- fon, why we are o?ie Body [of which Chrift is the Head ;] and therefore plainly intimates, that we are not only hereby united unto Chrift, and hold the clofeft Communion with him, as Members with tJie Head of the Body ^ but alfo, that this Bread ftrengthens and re- freflies the Members of the Body. And this is another fatisfadlory Anfwer to this Au- thor's great Argument againft the preceding Words. "The Cup of Blejjingy &c. being un- derftood to fignify a Partaking of the Bene- fits of Chrift's Death, " that the Apoftle did *' not ipeak of thefe Benefits. But I am only concerned at prefent, to draw from them, the DoBrine of the grand Importance of Partaking of the Lord's Sup- per ; and a ftrong Proof of this negledied Dotlrine do they contain : For they afcribe our being 07ie Body^ to our Partaking of this c?ie Bread', or give the one^ as the Reafon of the other , and plainly inUmate, that we are frequent Communion. i i j are living Members of Chrifl, by Partaking, and only by Partaking of this one Bread ; of confequence, that they who do not par- take of this one Bread, are not living Mem- hers of Chrifl. Becaufe we are faid to be baptized liito one Bodyy we conclude, and juftly conclude, that Baptifm is neceffary to make us Members of Chrift^ or that none are true Chriflians till they are baptized, — And becaufe it is here faid, that by our Partaking ^^ c'^/*? Breads we are one Body ; is not the Conclufion equally jufl, that it is neceffiiry to be Parta- kers of this one Bread^ in order to be Mem- bers of this Body ? or that we are not true Chriflians, whillt we deny our felves the Par- taking of it, or it is juftly denied us ? This, howfocvcr Jirange and fevere Doc^ trine it may appear to many now a-days, who name themfehes after the Name of Chriji^ was plainly the T)o5irine of the Primitive Churchy and the Primitive PraBice was agreeable hereunto. For in it, none were reckoned among It the Number of the Faithful, but Communi- cants ; none elfe permitted to join in all the Prayers of it. — And he, \N\\ofeparated Ijim^ felf from his Brethren at the Lord's Table, was foon denied the Honour and the Bene- fit of being admitted to it. And where is the g7^eat Difference betw^ixt being excommu- nicated by others, and excommunicating our I felves. 114. The Benejit of fclves, as they do who never receive the Com- munion with us ? So that, as it appears, Non-com77iuntcant% are but almoji^ not altogether^ Chriftians ; and whilft they wilfully negled: to partake of that one Breads which is the Communion of the Body of Chrijl, and makes us Living Members of His Body ; they have no Com- miinion with Him \ and cannot reafonably ex- pedl any Influence, any Strength or Life from Him. And was this plain Truth ferioufly con- fidered by all thofe that fincerely believe in Chriil ; not one of them would wilfully re- fufe to partake of this Holy Communion, ofte?! to partake of it ; as often^ as he defires to increafe his Union with his Fellow-mem- bers, or to receive Influence, Affiftance, and Strength from Chrift his Head ; he would hunger and thirft, he would pant and long after this Bread of Life^ and Cup of Salva* tion. But, if none of thefe Things move us, if neither Duty nor Intereji can 5 yet, methinks. Fear fliould prevail upon every one of us : Let Fear have its perfeB Work, and it will drive every fincere Chriftian unto the Holy Altar, 2. The great Neceffity of Receiving this Holy Sacrament, of frequently Receiving it, naturally follows from the Propofitions already proved : For, if the Bread and JVine in it, are jrequent CommtcnioH, i i ^ at^ the Body and Blood of Chrifl in Effica- cy ', — if they are of a Sacrijicial Nature^ and the appointed Means of applying unto God for, and of drawing down upon us the Befiefiis of Chrifl's All-fufficient Sacrifice : -— If they, as other Sacrifices, are of a Cove- na?2tmg Nature^ and we do by them commit-- nicate with God^ call to mind, repeat or re- new our Baptifmal Covemvit \ and, on tlie other fide, receive affilling Grace and Noii- riJJoment to eternal Life^ can there be any Duty of greater Moment and Neceffity f and is it not our Interefl, as well as our Duty, fre- quently to communicate ? What tho' it be faid, that there is no Com- mand ior frequent Communion : There is no Qccafion for an exprefs Command for it. The Nature of the Duty requires it. There is no exprefs Command obliging Chriftians to pub- lick Worjhip^ throughout the whole New Teftament, mucli lefs to worfhip God every Day in publick. It is fuppofed \ and does not even the Religion of Nature it felf tell us, that we ought to frequent publick Worfliip, as often as we have Opportunity^ and in us lies^ to frequent it ? If therefore the Celebration of the Lord^s Supper be, as it appears it is, the \no&. Jblenm Part of Chriftian Worfhip, the moit pro- per Way of praying in the Name of Chrijl, we are of confequence obliged frequently to celebrate it* I a Vet 1 1 6 The Benefit of Yet after all, we are not without an impli- cit Command^ and dircd: Example in the New Tejiament^ for the frequent Performance of this Duty. The Command feems to be implied in thefe Words of our Saviour, Except ye feed upon the Flejlj of the Son of Man ^ and drink His Bloody ye have no Life i?i yoii.^ — The ori- ginal Word, II here and in other Verfes of this Chapter, is the fame with that ufed of the Ifraelites Eating Manna,^ But now the fews did not once only feed upon Ma?2?ta : They did not eat it once, twice, or thrice a Year, or at the Hour of Death y but fed upon it daily : And there- fore it is very probable, that our Saviour, by applying the fame Words to Sacramental Eat- ing, meant, that we fluould not feldom^ but oft en ^ eat this Bread. And accordingly we read, that the firft Converts cojitinued in the Apoftles DoBrifie and Fellowjljip^ and in Breaki?ig of Bread^ Old in Prayers,X Here we have the whole Chrijlian Service ; the Eucharif exprefs'd by Eati?ig of Bread^ is fa id to make a Part of it^ as conftant and itated a Part of it, as Prayers and Hearing the Word or Doctrine ; why fhould it not therefore by all Chriftians be thought as neceflary a Part of Divine Ser- * John vi. 51. . jj flyu' f Ver. 3 1. % Acli ji. 42. vice ? f frequent Com?nunion, i i n vice ? And according to the Fattcrn li^bicb was fet them^ by the firit Church at '^crii- falem, we find it was ordaijied in other Churches in the diflant Parts of the World. Thus we have the Example of St. Paul and the Difciples with him at Troas : Upon the Jirjl Day of the Week they came together to break Bread.^ And after the Difturbance which the Fall of Eutychus from the third Loft muft have given them, again it is faid, whe?i he had brolicn Bread and eaten ^ i. e, (as Dr. Whitby paraphrafes the Words) had ce- lebrated the Sacrament \ where it is wordi our notice, the T?";;;^ and the Dcfignoixki^vc Meet- ing is remarked. The Day they met on was the Lord's Day^ — the End of their Meeting was to break Bread^ upon the fir ft Day of the Week,\\ Upon this, and the Texts parallel to it, is grounded the obferving of the Lord's Day : Here is no exprefs Co?nma?id^ only the Example oiiht iirft Chriftians for the Change of the Day from Saturday to Sunday \ and yet this is thought of fufiicient Force to oblige all Chriftians to the Obfervation of the Lord's Day. Breaking of Bready it is allowed, fig- nifies. the Celebrating the Eucharifi, * A^s XX. 7, II. dvro c-jviMuffii yinl^i. Juftiii. Apol. 2. Hc gives an Ac- count of their Adminiftration of the Lord's Supper at the (lime Time. I 3 And 1 1 8 7^^ Benefit of And to eat this, is the only End and Defign of their a[fembl'mg themfches together men- tioned : They are not faid to meet together to hear a Sermon (tho* a Sermon they heard) toofferupy^'i;// Prayers^ (tho', without doubt, this they did alfo) but to break Bread, This was the main End of their Meeting ; the chief Thing done at it, tho' they did not leave the other undone. Why then, fince the Praftice of the Apo- files and firft Chriftians is thought a fuffici- ent Ground for the perpetual Obfervation of the hordes Day \ is it not equally fo, for the Adminiftration of the hordes Supper on every horis Day ? If it is faid, there is no Com- mand for the latter; may it not equally be faid, that there is no Command for the former ? and that there is equal Authority for both ? Becaufe the Apoftles are by fome amongft us, fuppoied to fit down (tho' it is more pro-^ bable that they did not fit, but flood or kneel- ed when our BlefTed Saviour gave Thanh and Blejj'ed the Bread, which was the Adlion He did immediately before the Adminiflra- tion of it:) This PraBice is thought to be of equal Force with a Divine Commaiid, to oHige them to the Poflure of Sittings and given as one great Reafon for their pot copi-^ municating with us. But to proceed. As it was at Troas^ fo ^Ifo at Corinth ; For thus we read ;* j^hen ^ I Cor. xi, 18;, 20, 33. -.-25, 26, freque7it Co7n??mnio?t. 1 1 ^ ye come together in the Church — into one Place — to eat — as oft as yc drink it — as often as ye eat this Bread, Where it is not laid, how often^ but plainly intimated, that as often as the Corinthians came together^ in the Church, they came to eat the Lord's Sup- per, — This is the only Delign of their cojnmg together^ mentioned ; and therefore it is cer- tain, that the Celebration of it made a Fart^ a chief Part of their Publick PVorflnp. Thus the Apoflles did themfclves, and ordered others, to eat Bready when they cajne together every Lord'^s Day ; and therefore we may juftly conclude, they knew it to be the Will and De- iign of their Lord, that they Hiould do it. And from thefe PafFages of the New Tefla- ment, which give an Account of the Apoflles and firfl Chriftians meeting together for Pub- lick Worfhip J and that the Eucharijl made a conflant, was the chief Part of it, we may reafonably conclude, that even in other Places they did the fame thing. The Primitive Chriflians for many Centu- ries^ we are afTured, did fo ; nay, fo great Re- gard had they to this Apoftolical Tradition^ fo obligatory did they efteem it, that for fbmc Ages, we have Evidence they received it every Day.* I would * St. Clement of Rome^ c, 40, 41. St. Cypr. de Oratione Dominica. Ep. 57. TeriulL de Orationc. " The Primitive Chriflians received the Holy Sacra- " mcnt To frequently, that, for ought appears to \ht con- 1 4 trary. no TToe Benefit of I would enforce this Argument ftill further, from the Example of the Apoftles and firft Chriflians, in favour o^ frequent^ of weekly Co7mnunio7i, This is a Duty of a pofitive Nature, of Chrift's Inftitution ; it is therefore reafonable to fuppofe, that as He gave it in Command to the Apoftles, fo alfo, that He taught them that he would not have it done by them only, but by all His Difciples ujito the End of the World j and alfo, that he did not leave it to their Difcretion^ whether they fl^ould do it often or Jeldo7n, once or twice in a Year, or once in their Life ; but gave them fome Or- ders or Diredtions concerning the Tmi\ as well as the Marnier of doing it. — ElJDecially, if we confider, that all the Pofitive Duties, given to Mofes and Abraham^ were fixed and determinate, as to the Time and Frequency of doing them,^ From his declaring to them, that it was of a Sacrificial Nature; — that all legal Sacri- " trary, they judged it as efTential and nccefTary a Part '' of their Pablick Worfhlp, as any other Part of it *' whatfoever, even as their Hymns and Prayers, and "' reading and interpreting the Word of God." Archbi- fhop Tiiloifori?, Sermons, Vol. III. Serm. vii. p. 292. * That which I have here fuppofed, I find to be Mat- ter of Fact ; St. Clement afTuring us, that he appointed the very Times. 'R-; owns, that ABs ii. 42. and ABs XX. 7. are to be underftood of the Lord's Supper ; but declares, " That ABs " ii. 46. MUST be underjtood of eating *' in commoUy in the ordinary Senje of tloe y Word. Why mufl it ? when the Word one©, does evidently fignify the Temple^ and is fo tranf- lated Luke xi. 51. And the Phrafc xar •oTxof cannot fignify from Hoife to Hmfe, as it is here in this Verfe tranflated, but may^ mufl rather fignify the Place of Religious WorJkip,\\ Again, why he fhould own that Breaking Bread does fignify the Lord's Supper, ABs XX. 7. and yet fay, " That it may perhaps <' fignify common Eating, ver. 11/* I can- not underftand. In the former Verfe it is * Page 92, 93, 94. I I Cor, xvi, 19. C^l iy, 15, Piukm. \. 2. faid. la^ ^^ Benefit of faid, that they came together to eat Bread y--^ which he allows to fignify Sacramental Rat- ing : In the latter, that St. Paul did ireak and eat. The latter therefore mu/l fignify the fame with the former, except we will fuppofe that they did not do what they defigned to do y tho' we are told they did it : Accor- dingly, Dr. Whitby paraphrafes the Words, Wheji he had broken a7id eaten, i. e. when he had celebrated the Sacrament of the Lord's Supper, But tho** this Author only takes notice of theft four Texts relating to this Subjed:, and would interpret two of them away : Yet ftill he allows two to have a Reiped: " to the *^ Pradlice (he even here does not isi^ fre- quent Pra5lice) " of this Religious Duty :'* And even thefe are fufHcient to have led him to confider the Frequency of this Duty, whe- ther we are obliged to receive it often or not. For, does he not, in the very iame Page, Ipeak of the Extent as well as Nature of this Duty, *^ as what we are to gain the Know- *' ledge of, from the PajfTages of the Tefta- " ment?" And is not tiie Time when, or how often we are to perform this Duty, in* eluded or implied in the Extent of it ? Does he not, in the very Tide Page, prornife, " to *' produce and explain ALL the Texts, and «' to draw the WHOLE Do^r ine Sihout the *' Lords Supper from them? '' And is not this of frequent Communion^ a Part of it ? Is freqm7it Communion. i a c . Is there any Part that the common Chri- ftian wants more to be inftrucfled in P Is not this holy Duty moft fcandaloufly in par t^ if not wholly^ negledled (which is the Reafon that I have, tho' this Author has not, infifted on this Head) even by thofe who who would be thought and feem to be honejl and muell" dijpojed Chrijiians ? Do not mojiy intirely ne- glect to receive this Holy Sacrament ? ma- ny never receive it till the Hour of Death ? many^ who receive, and yet never come into the Church, except it be to qualify themfelves for a Place in the State ? And even of thofe, who think it their Duty to receive it, do not many fatisfy themfelves with receiving twice or thrice a Year ; and have not an Opportu- nity offered them of receiving it oftner ? Now, what fignifies it to write an Account of the Nature and End of the Lord's Supper, and to fay nothing at all of the grand Obli- gation of Receiving, of frequently Receiving it ? — to give good InfiruBions to honejl and well'difpojed Chrijiians for the right Perfor- mance of this Duty ; and not to inflrud: them in the indiipenfable Obligation of performing it, not to fhew them that they ought to per- form It frequently'? As this Author does not at all infift upon the Duty oi frequent Commu?ilon, fo neither does he much iniifl upon the Duty of Com- municating itfelf : He does indeed own. it to be a Duty (and why elfe does he write about it?) ia6 Tloe Benefit of it ? ) a Pofithe Duty -, and he cannot hut know how much Pofitive Duties are ne- glected, — how lightly they are efteemed, even by many of thofe who perform them ? a Word or two at leaft, if not a Propofition^ w^ould have been very proper to have informed thofe who have a fincere Defire of knowing what their Duty is ; — that they are under great Obligations to perform, eften to perform this Duty, tho* it be a Pofitive Duty, — that the Pra<5tice of Moral Duties without it, will pro- fit them nothing ; — that it is of equal Obli- gation with them. Further, this Author does not only omit the infifling upon thefe Things, but the Plain Account which he gives of the Nature and End of the Lord's Supper, does, in my Opi- nion, plainly lead Men to the NegleB^ nay even to the Contempt of it. It has no Virtue (it is confefled on all Hands) in it felf : — And, if there be no Virtue with it, or annexed to it, by the Injlitutor of it, according to the Account here given ; why is it injiituted? — if the <^ only £Wof it, be " to put us in mind of Chrift, and that we *' may hereby publickly acknowledge our ^* felves to be His Difciples ; " what great Reafon is there for it ? Would not that which was pradifed by the Primitive Cbrijtians^ the Y^\ih\\cV[y figni?2g the?njelves with the Sign of the Crofs^ in the Sight of the Heathen^ have done as well ? as well^ if not better have an- fvvere4 frequent Communion. 1^7 fwered this Defign ? Nay, would not our conftant concluding our Daily Prayers^ both in private and publick, be as fignificant a Sign or Toketjy to make us remember Clirifl ? and as open and effectual an Acknowledg- ment that He is our Mafter, our Mediator^ and we his Difciples ? If it is not peculiar to the Holy Commu- nion, and we no more repeat or renew our Covenant in it, than we may by verbal Pro- feflions, and we may do the lame every Day, every Hour;* what great Occafion of doing this Duty often, nay of doing it at all ? If, laftly, there are no Privileges or Bene^ Jits^ certainly annexed to the Partaking wor- thily of the Lord's Supper ;|| what Occafion is there of receiving frequently ? what En* couxagement to receive at all ? This Author, in his Plain Account^ gives no peculiar Reafon for the Inftitution of this Duty, no Encouragement to the Performance, the frequent Performance of it, leaves it de- ftitute and unfupported ; whereas, if the Ac- count which I have given prove true, the Reafonablenefs, the Neceflity, the Excellency, the Ufefulnefs, the Advantage, and the great Benefit of the frequent Performance of it, ap- pear evidently, and are fet in a due Light : — And then the Wifdom of God^ the Power ■* Page li^-i l']b, \ Prop, xviii. and 1^8 The Necejftty and Good?teJs of Gody do all fhlne forth in this Divine Injiitution, I fhould not have taken notice of this Au- thor's onnitting to fpeak of the Duty oi fre- quent Communion^ had he not propofed to draw the whole Dodtrine about it, from the Scriptures : So that for him to omit here, is to declare, that the Duty of frequendy receiving the Lord's Supper, is nothing relating to the Docftrine about it. I fhould not have taken notice of thefe Conjeqiiences, did they not feem to me plain- ly and unavoidably to follow from this Plain Accoujit of the Lord'^s Supper-, and at the fame time to be dangerous Confequetices ; which therefore the common Readers fhould be cau- tioned againft. I proceed now to the laft Thing propofed ; to (hew, PROP. VL That there is a previous TLxaminatton, and Holy Preparation required, in order to receive the Holy Sacrament worthily 5 and wherein it confifts. I. The Trudi propofed here necefTarily, fol- lows alfo from the former Fropofitions. I. For fince the Bread and Wine are dig-, nified and diftinguiflied with the Titles of the Body and Blood of Chrifl, and fpiritually are of Exammation, ija are fo. — Since they are to be offered up unto God, as a Memorialy or a Commemorative Sacrifice of the Ali-fufKcient Sacrifice of his Son. — Since in making this Oblation unto Him, we repeat or renew our Covenant, and hold Communion with Him. — Since exceed- ing great and precious PromiJ'es are made to thofe that duly communicate : No lefs than all the Benefits of Chrifl's Death and PafTion ; in particular, Pardoiwig Grace ^ — AOll^'^^t Grace — and eternal Life ; it evidently fol- lows, that an Holy Preparation is required, in order to a right and due Performance of this moft Holy Duty. 2. We are afTured that the Prayers — the Sacrifice of the Wicked are an Abornination .unto the Lord , — that, if we regard any Ini-^ qiiity in our Hearts^ the Lord will ?2ot hear usy — that Sacrifices for Sin will not profit thofe who do not in the firfl place offer up unto God the Sacrifice of a broken and con^ trite Heart -, without this, all others will He defpife, — And God Himfelf fpoke, faying, I will befafiSfified of them that come nigh me. This is a Truth which Nature itfelf teaches, us, and the Heathens themfelves were fenfible of.* * ^^'iy'^ofAeti cTt S\/ui( W() 9J^«c <^' i7rl^iS--i i2iC«xc/f* Orpheus* — 'Exstc, 'f-Kac «V= /StCji^o*. Callim. ^ — Procul, 6 procul ite, profani, Conclamat vates. ^^^'g- Odi profanum vulgus & arceo. i/er. K There I ^ p The Neceffity There is no Occafion therefore of repeaHng any Command in the New Teftament to this Purpofe ; and yet we have it, if not in exprefi Wordsy by plain Confequence^ feveral times repeated. Thus, Chrijl our Pajfo'ver isfacrijiced for tis^ therefore let us keep the Feajl -, not with the old Leaven, neither with the Leaven of Malice and JVickedfiefs^ but with the unlea- I'encd Bread of Sincerity and Truth. This Text,, as has already been fliewn, is applicable to the Eucharifiical Feafi, Our Saviour requires, that if we rejnember at the Altar itfelf, that our Brother hath ought againfl us, — we fliould not prefume to offer our Gift, before we are reconciled to hi?n.^ This Text alfo ]:iath already been proved to have a refpecfl to the Lord'^s Table at the Lord'^s Supper. And if we are to remember there, Ihouid we not examine before we come, whe- ther cur Bi other hath ought, much more whether our God hath ought againfl us ? — And if we are to be reconciled to our Bro- ther, much more to our God, before we pre- fume to offer up any Gift to him. Upon thefe Words of the Inftitution in particular, TJ/n is the new Covenant, rightly undcrllood, the Duty of Preparation for tlie Holy Communion is founded : For if, as has been fiicwn, they plainly fignify, thaii ^ Matih, V. 23, 24.. of Exa^mnation. i t i we re?iew or repeat our Covenant with God, as often as we eat this Bread and drink this Cup ; they plainly fignify alfo, that we fhould ftridly examine, whether we have kept, whe- ther we are in a due Diipofition, fincerely refolved to keep our Baptijmal Covena?it y whether we are duly prepared to meet the Lordy to confirm our Covenant with Him. Again, if we fay we have Fellowfnp (Com- munion) with Him^ and walk in Darknefs^ we lye, and do not the Truth ;* I have al- ready fliewn, that 'the third Verfe preceding, is applicable to our having Communion with God in the Holy Eucharift ; And to the Ar- guments already urged, I might add ver. 7. if we walk in the Light ^ as he is in the Lights we have Com7nunion one with another ^ and the Blood of Jefus Chrif his Son (in the Holy Communion) cleanfeth us from all Sin-, it being certain, that we have Co?nmunion with the Minifters of Chrift, by receiving the Ho- ly Communion : And it has been proved, I hope, that receiving the Holy Communion is the Means of having the Blood of Jefus Chrijt to cleanfe us from all Sin y and there- fore thefe Words, — If we fay that we have Communion with God^ and walk in Darknefs, we lye : as they are plainly applicable to the Holy Communion, if not to this only -, {o they requii'e the mod holy Preparation for it; * I John i. 6. Z^.'.l K 2 and 1^1 The Necejfity and therefore intimate, that we fliould ftridly examine our felves, whether we are fo prepa- red j whether we w^//C' in Darknefs^ in Sin or not. Our Saviour's Words are very applicable to this Occafion : Labour not for the Meat ^Lvhich perifieth ; but for that Meat ivhich en- dureth to eternal Lfe,* That the Meat which endiireth to eternal Lifey is the Sacramental Meat, has already been proved : And we are here required to labour more for this, than perifhing Meat : Eat this Labour isfpiritual Action \ the Work of Faith, and Labour of Love : And in the taking of this Labour, we are to take more Care, and to ufe more Pains, Diligence and Application, than the Men of this World do for the periihing Tilings of it -, the Working in the Lord's Vineyard, and the abounding in the Work of the Lord in it : the Exercife of all thofe Chrillian Graces and Virtues ; the employing the whole Strength and Power, and Might of our Souls, to difpofe them for the due Reception of that Meat which endti-- rethy and maketh us to endure to eternal Life : And therefore the mo ft ftrid: Examination, and holy Preparation, is previoufly required in thofe who would worthily and efficacioufh cat of this Bread, and drink this Cup. * Jahn vi. 27. And of Exami72atio7t, 1:^0 And thus doth it appear, that, let a Man examine himjelf, &c. is not the o?ily Texf^ upon which this Duty of Preparation for the Holy Communion is founded. But fuppofe it was ; thefe Words require an holy Preparation ; — 2i previous Exa?jiination : — So much to examine ourjelves^ as to be fully perfuaded in our own Minds, that we are duly prepared. The original Word iignifies, to examine^ to make Trial, and to approve our felves. There can be no Approbation without Exa^ mination\ but there may be Examination without Approbation : In order to this, it is not only neceffary ftri(ftly to examine^ but after Examination had^ to make T^rial\ and this mull: for fome time be made, before we can approve. This alfo admits of feveral kinds or degrees : We may approve ourfelves unto our own Confciences, unto others, and unto God. That the Word here is to be taken in the fiilleft, higheft Senfe ; that we are here com- manded not only to exa?ni?2e^ but to approve ourfelves — not only to approve ourlelves unto our own Confciences, but unto God, is, I Avith Submiffion think, plainly evident from the following Confiderations. I. The original Word, J^ox/txaJ^se), general- ly fignifies to pi^ove or approve : In the New • Teftament it is frequently fo tranflated. Thus, Tba( ye may APPROVE thoje Things that K 3 are 1 5 4 ^^ Necejffity are excellent^ and be fmcere and without Of- fence till the Day of Chrijl,^ That they who are APP ROVED. '\- — And jiP PROVED of Men. X Apelles APPROVED in the Lord. II For not he that commendeth himfelf is APPROVED^ but whom the Lord commen- deth. ■** Not that we Jhould appear AP- PROVED. Study to Jhew thyfelf AP- PROVED of God. ft In feveral Places here we are commanded to approve ourfehes (not unto our own Confciences only) but un- to God. Sometimes it is tranflated ^rci;^, thus, Let thefe be firjl PROVED. WW Examine your- felves whether ye be in the Faith^ PROVE your ownfelves : Know ye noty that Chrijl Jefus is in you^ except ye be Reprobates.* Where very much to the prefent Purpofe it is obfervable, that we are required not only to examine our felves ( TTiie^'C^eiv ) but to prove, to approve (4^ox()wa^«r/) ourfelves ; the one is feparate and diftinft from, and confequential of the other : and even fet in oppofition to being Reprobates {' A^o-iti^oi) which is the original Word for Reprobates every where in the New Tefta- ment. -f* * Phil i. 10. t I Cor. xi. 19, % R. xiv. iS. jl xvi. 10. ** 2Cor.y.. 18. ff 2 T/w. ii. 15. mi I Tim. iii. 10. * 2 Ctr. xiii. 6. f 2 Cor. xiii, 6. Tit.\. 16. Hcb. \l 6, Rom. I 28. 1 Cor. ix. 27. 2 Tim. iii. 8, Once of Examination, i :^ 5 Once it is tranflated tried, Blcffcd is tb^ Man that enduretb Tcmptatiom^ for vchen he is TRIED,, he JJjall receive the Crown of Life, j: Not every one who examines him- Jelf', not every one who is tried ; not every one who is approved of his own Con- fcience; but he who \s approved of God, fliall receive a Crown of Life. Thus, the original Word in many Places is 'y and where it is not, it ought to be tranf- lated, approve. And it is obfervable, that in no other Place of the whole New Teflament, befides in this under our prefent Con fi dera- tion, is it tranflated examine : I deny not, but that in the LXX it fometimes fignifies merely to examine, * but we have not one Inflance of it in the New Teftament ; and therefore it ought to be here rendered. Let a Man approve hijnfef and Jo, &c. Efpecially if we confider, that in the Begin- ing of this Difcourfe upon the Lord's Supper, the Apoflle fays, that they who are approved (C^Uiuioi) may bemade manifcft: So that the full Scnih of this Command of the Apoflle Ao}ciua>^€T(»y feems plainly to be this ; let a Man take Care, that he manifcfl: himfelf to be ( AoKz/^A©- ) approved : And if we confi- der, that in none of the Texts above-men- tioned, it is required, that a Man approve himfelf unto his own Confcience alone -, — in if Jam. i. 12, * Vide Kerch gr. Concord, a '-"/^^T^-. K 4 fcnif. 1 :5 6 "The NeceJ^tty JomCy that he approve himfelf unto Men ; — ^ in ma7iy^ it is exprefly required, that he ap-- prove himfelf unto God. ■ And where it is not exprefly required, it is yet manifeftly included. Hence the plain and full Meaning of thefe Words of the Apoflle feems to be, X Let a Man approve himfelf 7iot only un- to Man but unto God : And fo lety &c. — Approve himfelf a true Penitent. And a Sinner may want great Length of Time thus to approve himfelf. — This will be further evident, if we confider^ 2. The Cafe of the Corinthians^ the Sins they were guilty of, and which the Apoftle cenfures in them, Tho* they were many and great ; this Author takes notice of only two ; — Intemperance^ and making little or no Differ eric e betwixt the Lord's Supper^ &c^ ^nd a common Meal. But befides thefe, the Apoftle mentions feveral others alfo ; tho' he touches them in a gentle manner. In his Entrance upon this Difcourfe, he in the firft place tells them of the Schifns (which he immediately calls Herefies) which he fays he heard i^ere amongji them, and partly be-, lievedii. This is the firft Crime they were guilty of, Schifms in^ tho^ not from the Church : He had before taken notice of their Strifes and Divifions, in faying, / ajn of Paul—liiiYxofApolloSj and declared thefe X I Cor. xi. 2,8, to of Examination. 137 to be Inftances of a carnal Mind: How much more would he have declared them fo to be, had they proceeded fo far as \o Jcparate themjelves from one another (which deferves ferioufly to be confidered by all thofe, who faftioufly prefer one Minifter before another; and, under the pretence of receiving better Edification^ make a Separation.) He here again plainly intimates, that thefe Divijions and Herefies (which moft properly here fig- nify, SeBs and Parties) were carried to the Lord's Table, And it is obfervable, that the Apoftle juft before tells us y that if any Man feem to be contentious^ we have nojuch Ciijiom^ nor the Churches of God, |[ And here he fpcaks of the Neceffity of Herefies^ and Schifms ( a Necef- fity arifing only from the Corruption of hu- man Nature) in the Beginning of his Dif- courfe upon the Lord^s Supper ; as if he had forefeen how many Divi/ions even this fliould be the Occafion of, and cautioned us againft them ; that we fhould not for the fake of differ eiit^ if not heterodox Notions^ about the Lord^s Supper, much lefs of indifferent Cere-^ monies and Pojlures, make a Separation s as we defire to be manifejtedy not to be Repro* bates^ but approved, -f* The two next Crimes which the Apoftle t^ikes notice of, were not only Uncharitable^ II I Cor. Xi. 16, \ aSUiiaos, J'oki^:!. pefs 1^8 ^e Necejftty nefs to their poor Brethren, but the Contempt cf them : * They did not only fufFer them to be hungry ; but they v/ouid not ftay for them, or fufFer them to partake with them at all ; they eat their own folely and entirely ; and Jhamed them by defpifing and overlooking them. And as they thus contemptuoufly and un- charitably treated the Poor, fo they li^xviriouf- ly treated themfelves ; not only eat and drank to the full, but ran into E>xefs and Riot, jf As they did probably whilfl: they were Hea- thenSy 2iitQr feajiing upon the Sacrifice^ they were drunken. In the laft place they defpifed the Church of Gody X ^^ P/^"^ where He was worfhipped, zndtho IFor/hip that was offered up to Him * t.ls rit ^iviiTiif— yV?fox««> St. Chryf, II Ot; xjfjyvuT«i, d>.\i /ui^i'ii, St. Chryf, X That by the Church of God is meant the Place where the Eucharifl was celebrated, and that this was ap- propriated to Divine Service^ and to that only ; fee proved by Mr. Mede m his Difcourfe upon thefe Words : And mcthinks this Author fhould have anfwercd his Argu- ments, before he had determined fo pofitively againft him ; without giving any Proof of his Determination : *' It *' was not pofliblc indeed in thofe early Days^ to have " Jiately Churches ;" but where is the ImpofTibility of ha- ving an uTfi^u.^)! appropriated ? I fhall only add the Autho- rity of St. element^ who in the above-cited Chapter not only determines the TimCy but the Place alfo ; faying, that our blcfTed Saviour hy his fupreme JVill ordered INHERE and by WHOM He would have this Duty performed, n^ v^ Si-J. thm, ' '.-0^ TJT8,. St. Chryf, in of Rxamination. i ^ n in it, by eating at the Lord's Table 3 as if they were eating at their own. Thus were there many a?id grievous Cojn- flaints againft the Corinthians laid before St. Paul^ which he partly believed, and freely ac- cufed them of If we therefore take this Command of St. Taul to mean no more than what our Eng- lijh Word fignifies, merely to examine : What Occafion of his giving or their receiving this Command, to examine them/elves^ whether they were really guilty or not of thofe things which were Jiotorious^ which he himfelf here plainly accufes them of ? He muft therefore mean fomething more than this, — that after Examination had into their inward Diipofitions, they fhould make trial of their repenting truly of thefe Sins ; till they approved themfelves, not only unto their own Confciences^ but unto others^ and unto GoddSio-y that they were truly penitent. HE in the former Part of this very Epi- ftle required the Corinthians X.o purge out from amongjl them^ him, who had been guilty cf fuch Fornication^ as &c, and is it to be fuppo- fcd, that he would admit them immediately to the Communion, who had been guilty of fo many and great, open and notorious Crimes? Crimes againft God — their Neighbour — and themfelves -, that he would admit them only upon their fhort fuperficial Examination of themfelves ; upon their being fatisfied, or ^' affured. 140 'The Necejftty '^ aflured, that they would behave themfelves ** not as at a common Meal, or an ordinary *^ Eating and Drinking ? " Would he not rather require them to teflify the Sincerity of their Repentance, before they were again re-, ceived ? 3, A third Reafon for taking the Word Aox<|Lta The Necejftty at this Time and Place were, would much more at another^ htfaBious and contentious. Now is it to be fuppofed, that the Apoftle meant no more, than that they fliould exa- mine themfelves, only whether they were dif" pojed in their Hearty not to be guilty of any lnte7nperance or Indecency in their Behaviour at the Lord's Supper -, and leave them at Li- berty to drink to Excefs, &c, at other times? 2dl)\ Be it fo : <' That the mention here *^ made of Examination was entirely owing *' to the Corinthians intemperate and inde- «' cent Behaviour at the Lord's Supper:" Yet why might not the Apoftle take occafion hence (as St. Chryjbjlom * upon the Place ob- ferves that he did) to require Chriftians to come with a pure Confcience^ not only to re^ ceive this Sacrament in a Manner worthily^ but always to live worthily of it ? And to this End and Purpofc to make it a fianding Rule to examine, to approve themfelves before they eat of this Bread and drink of this Cup. — And it is a great Inftance of the Goodnefs and Wifdom of God, to make that Self-exa^ mination, which is always of great Ufe^ at this time a neceffary Duty : Since otherwife we Ihould be too apt entirely to negled: it. hffni ; iSi^ TaTo T» Tluvf.efi — • Another of Examinat70?t, i ^n Another Argument is, — '^ That the *' Words do not appear to fignify, — Let a *^ Man examine himjelf\ and then \ — hut fo^ " or in fuch a Manner, — fuitable to the In- " ftitution, — that the Word [ h7w<; ]y3, join- *' ed to and^ often fignifies in this Manner!^ Now to this I anfwer, i. That befides the Authority of St. Chryfojlom^ who as above in- terprets 8T« by [td7t ] then ; there is not one of the Verfions that favours this Signification ^ and the Syriac Verfion underftands ^-t&'s here to fignify then. And the beft profane Au- thors ufe it as fignifying ita demiim : Thus aM.CpOTjpWf, «T&; K) ^5l T d'^OV 2^<)pv if.VCLl^ Hb. i. Xenophon alfo ufes it in the fame Senfe -, and this, I with SubmifTion think, is the beft Rendition of the Word in this Text : So at the laji, 2.. Let it be allowed that the Word fignifies, " in fuch a Manner as is fuitable to the Infti- " tution ;" what is gained by this Conceffion ? Nothing at all, fince, as has been, and as will be farther fhewn, the Injlitution requires, that the Pejjon himfelf be truly religious, as well as that it be performed in a religious Man- ner. In the laft place, he urges the Autliority of our Church, to confirm what he had juft before faid : " That the Examination of a ^ Page 64, 65. L 2 '' Man^s 148 lie Necejftty '' Man's Life and Gondii d: was not a Duty *' neceffarily previous to the Lord's Supper, *' faying,* it is obfervable, that the Duty of *' Examination is propofed to them, who are '' at that very time fuppofed to remain in the '' Church as Communicant^ — which muffc *' be fuppofed to be founded upon this ; that *' even fo fhort an Examination in the Church " itfelf, ]uft before the Partaking of the Bread '' and Wine, may be fufficient to fatisfy the " true Chriilian, whether he is at that Time *' coming to the Lord's Supper, with a Tem- '^ per and Behaviour fuitable to the Inftitution, " according to what St. Paul has faid about " it." — As if the Duty of Examination was not propofed before : — As if our Church in her very Catechiftn did not teach all her Members, that before they come to the Lord's Supper, '* they muA examine them/elves, not *' only whether they would come with a Tem- *' per and Behaviour fuitable to the Inftitu- " tion ; but whether they repent them truly " of their former Sins,'' As if fhe did not order the Curate to warn every open and 7wto^ rious Evil-liver y — " ^hat in any wife he '* prefume not to come to the hordes Table^ *^ ujitil he HATH opeiily declared himfelf to *' HAVE repented aiid amended his former '' naughty Lifey As if, laftly, fhe did not, the Sunday preceding, " exhort her Mem- " htvsjb to examine their own Conjciences (and " that 7iot lightly arid after the manner of * Page 73, 74. ^ DifJ'emblers of Examination. i ^9 ^^ Diffemblers with God, but fo) that tliey <^ may come holy and clean ; and tell them " that the Way and Means thereto, is, firft *« to examine their Lives and ConvcrJatio7is " by the Rule of God's Commandments. Thus having proved, that there is a previ- ous Examination of our Lives reqiiifite, in order to be duly prepared, and alfo anfwered the Objections of our Author j II. I am now in the laft place to fliew, wherein this due Preparation, or Partakiiig worthily does confift. And in iliort, it confifls in nothing more or leis, than in keeping our Baptijmal Cove- nant whole and undejiled, or, if we have bro- ken it^ in renewing and conjirtning it again by Repenta?2ce. This, as all my former Propofitions, is de- ducible from, and does in a great meafure depend upon, the Words of the Injiitution^ righdy underftood. For if, as has been already fliewn, our Sa- viour, in declaring this Cup to be the New Co- ve7iant^ — has declared, that they who drink it as they ought, are in Covenant with God, in a State of Communion with Him : Then of confequence, they muft either have kept their Baptifmal Covenant ; or, if they have broken it, made it whole again by Repentance ; either have kept, or fincerely refolved to keep their Part of it, Faith and Obedience, L 3 That 150 7%e Method That nothing more is required, is evident, not only from the Nature of the Thing, the Baptifnial VoWy containing the whole Duty of a Ckrijiian', but from the PraBice of the Primitive Church; which immediately ad- mitted baptized Perfons to Confirmation and to the Holy Convmmion!^ And they who perfevered in keeping of it, were always reckoned amongft the Number of the Faithful^ and nothing more required of them ; fince tliis contains both the Faith and PraBice of a Chriftian. That nothing kfs is required, is evident, in that if we wilfully break, and live in the Breach of our Baptifmal Covenant, eitlier by any Prefumptiious Sin, or affedled Habits of lef- fer Sins, we are no longer in a State of Favour and Com.munion with God : We have bro- ken the Covenant, violated our Part of it, and therefore forfeited our Right to the Promifes of God, on his Part. Here then we are to examine our felves very ftridly and particularl)^ Have I kept my Baptilmal Covenant whole and inviolable ? Have I, do I truly forfake all the Works of the Devil, all the Works of the Flejh, and all the Pomps and Vanities of the World : {o far renounce the Riches, and Honours, and good Things of it, as not to fet my affeBions upon them, not for the feke * Bingham EccL Antiq. lib. xii. c. 4. vide fedb. 9.. of of Preparatmi, i 5 i of them, either to get or to preferve them, to do any Wickednefs and Sin again fl God '^ Do I not only believe, that J ejus is the Chrift, but all the Articles of the Ch?'2jiian Faith ? and am I fufficiently infti-ud;ed in the Knowledge of this Chriftian Sacrament ? Do I not refl in a mere negative Obedi- ence, in doing no Evil, nor in Faith alone ? But have I hitherto kept, and am 1 fincerely refolved to keep all God's Commandments all the Days of my Life ? If fo, well j I am du- ly prepared for this Holy Sacrament -, if not, I am unprepared, unworthy to receive it. But here, it may be afked, what are the Sins which break ? Does every, even the leaft Sin, break the Covenaiit ofBaptifni, and make us unfit for the Lord's Supper ? I anfwer^ No : For in ma?iy Things we offend all. But for the clearer Anfwer to this Qiieftion : Sins may be confidered as of three different Kinds or Degrees. 1. Sins of Infirmity or Frailty \ which cleave to the Cormption of our Nature, and are perhaps never entirely overcome. New the Daily Prayer has always been thought fufficient to obtain Forgivenefs of thofe Daily Failings, provided we do not wilfully indulge our felves, or take Delight therein^ but con- fefs and lament them, and not only pray, but watch againft them. Thefe then do not vio- late our Vow of Baptifm ^ or make us to rc- L 4 ccive I 5 a The Method ceive the Lord's Supper unworthily : For wh then could be faved ? 2. Greater Sins, which through Care might have been avoided, but yet not prejumptuoujly or wilfully committed. Sins of Inconfidera- tion, Ignorance, Surprize, Carelefnefs and Paf- fion. Thefe Sins in the ancient Church, when Difcipline was in its full Vigour, were not thought a fufficient Reafon to deprive Men of the Holy Communion, to put them in a State of Segregation : Yet they were thought deferving of Admonition, Correction and fe- vere Reproof. Tho' they are not of fo heifious a Nature, as to break the Toke^ and to biirjl the Bonds in /under of the Chriftian Covenant ; yet they for fome time render us unworthy of the Lord's Supper : And they, who are at any time fallen into them, ought to arife again immediately ; and for fome time to deny them^ felves the Honour and Privilege of appearing before God at this heavenly Feaft, to teftify their Abhorrence of their Sin, and their Re- verence for God, to whom they draw nea^ in this moft Holy Duty.* * The known Story of St. Chryfojloins denying t» adminifter the Holy Sacrament, w\.o\\ his being difcom- pofed with Paffion, when he was going to Church, is remarkable to this Purpofe. — See alfo Bilhop Taylor\ tVorthy Communicant^ a?id Mr. Johnforis Unbl. Sacr. Part ii. Page 7b.\. 3. Prefum- of Preparation. i 5 ^ 3. Prefumptuous Sins, Sins wilfully conir mitted, one Ad: of the greater Sins, or the going on in a continued Courfe of Sin and Wickednefs, nay wilful Habits of the Leffer Sins, and daily Gommiffions of them. Thefe defile our Baptifm^ and make us altogether unworthy of, unfit for the LorcPs Supper. And they, who were thus guilty, were not immediately admitted to the Holy Commu- nion upon their open Profeffion of Repen- tance 3 much lefs was ^' fuch a Confideration ^' of the Inftitution itfelf, as might fatisfy *^ and affure themfelves, that they would come 5^ to the Lord's Supper as his fincere Dil- f^ ciples, refolved to eat and drink in a Re- ^' ligious Remembrance of Him, thought to *^ be all the Pi'eparation that was neceflary " andfufficient; all that was implied in thofe *^ Words of St. Pat(ho the Cor 2 ?2f hi a?2S,'' No : Tie Primitive Church put fuch notorious Of- fenders to open Penance, The Repentance of fuch Sinners, that Rc- fentance u?ito Sahation not to be repeiited of was thought to confift not in a few Prayers and T^ears ; not in Words \ no, not only i^ A5is of the Mind \ not in a few good Thoughts and pious Exprefjions^ and holy Refolutions ; no, not only in the Confeflion of thefe Sins unto God, in hearty Sorrow for the fame, and a fincere Refolution againfl: them, and all other Sins for the time to come : Thefe were indeed thought in the firft place ixecefjdry^ 154 ^^ Method neceffary^ but not alone fufficient : For to thefe alfo they added Fa/ling^ Abftinence^ Mortification and Self-denial^ the Denial of the innocent Pleafures and Diver/ions of Life ; — and all other Afts of Humiliation ; — Almjgiving^ and the abounding in all other expenfive good Works ; — not only private Confeffion unto thofe who were injured and offended, but publick CoJifeJjion in the Face of the Church : And all this, not for a few Days or Weeks, but Tears 5 during which, they were not admitted into the Church, on- ly unto the Entrance of it, to confefs their Sins publickly, and to delire the Prayers of the faithful for them. This is that Notion of Preparation which the Primitive Church had ; which ihe thought neceffary for, and required in great and grie- vous Sinners, before fhe admitted them to the Holy Communion : She required them by their outward Behaviour, for a confiderable time, to give a Proof of their inward Con- verfion. This is that godly Difcipline in the Primi- five Churchy which our oavn wifhes to be reftored. And were her Rubrics and Orders ftriftly obferved, Difcipline would not be at {o low an Ebb, as now it is. For (he, in the firft place, requires that fa many a$ intend to be Partakers of the Holy Communion^ Jhould Jignify their Names unto the of Preparation, \ c c the Curate ; not only ihi^jirjl^ but e'-jery time they partake, at leajl jbme Time the Day bejore. So that he is not obliged to admit thofe who do not give this Notice : And was this Rubric obferved, no unworthy Per- fon would be admit tedJ^ — " That the Cu- " rate fliould not only admonifh, but repel " open and notorious evil Livers : — Or thole " who have done any Wrong to tlieir Neigh- " hour by Word or Deed ; fo that the Con- ^' gregation be thereby offended ; — or in " whom he perceiveth Malice or Hatred to *' reign ; until they have openly declared *' themfehes, not only that they uvY/, but *' that they already HAVE truly repented, " and amended their former naughty Life, — *' or have made Satisfidlion, and are truly " deiirous of Reconciliation. And further flie exhorts her Members, the Week before the Celebration, " to examine *' their own Confciences, that they may come ^^ holy and clean to llichan heavenly Feaft." — And if this be not Jiifficient ; tho' fhe does not cemmand, yet '' {he advifes the Ex ami- *' nant^ to confult his Minijier. And if, after all, any unworthy Pcrfon fhould preiiime to come, without obferving thefe Rules and Directions, fhe at the very time of Celebration, repeats her Admonition : Jler Exhortation to Self-examination, fliews * Communion Oifice, i. 2. Rubric. — Canons. the 156 The Method the Danger of Receiving unworthily ; —^ and what it is, fo to receive, 'diz, without a true penitent Heart and lively Faith (and how can he who has long gone on in a Courfe of Sin and Wickcdnefs, have this lively Faith, without a lo72gy at IcaRjome time of Self-tryal ?) And at laft ihe does in efFecft forbid thofe to receive^ require them to go away from the ylltar, who have impofed upon others and themfelves alfo ; who do not thus truly and earneftly repent of their Sins, &c» Tho* my Subjed: had not neceflarily re- quired it, I fhould have thought it proper to lay before the Reader this fhort Account of that Preparation which the Primitive Churchy of that alfo which the Church of Englarid requires in the habitual Sinner^ in order to receive the Holy Sacrament worthily s that he may fee how different the Notions oi Prep a- ration and Unworthinefs contained in the Plain Accomity are from thoje of the Primitive Churchy and of our own. And from hence it appears like wife, that the Curate is not on- ly allowed, but required by the Laws of the JLand^ as well as the Orders of the Churchy (fince the latter are confirmed by xht former) to repel notorious Offenders. But perhaps it may be faid -, perhaps this Author himfe4f may lay. What is all this to us ? — By what Authority did the Primi- tive Ci lurch thefe Things ? and who gave our Chiirch Authority to repel any one, even the greateft of Preparation, i 5 y greateft of Sinners, from the Holy Commu- nion, if he was refolved within himfelf to re- ceive ferioufly ? Now in anfwer to this, it may juftly be prefumed that the Primitive Churchy even in the Apojlolical Age^ did not take too much upon her ;* iifurp Authority^ which did not belong to her : That neither would the Church have entertained fuch high Notions of Pre- paratio?2y have iniifted upon fiich fevere Dif- cipline, nor Offenders have fubmitted to it, had not the Apojiles required it, as neceffary to refit and qualify notorious Sinners for the receiving the Holy Sacrament worthily. We may prefume alfo, that Offenders, the greateft of Offender s,^ would not have fubmitted to fuch hardy fuch long Difciplhiey in order to be re-admitted to the Holy Communion, had they not been fully convinced, that the being admitted to it, was neceffary in order to their being admitted into a State of Grace, and Favour with God. And we mayjuftly prefume alfo, from this univerfal and early Pradice, that thofe Texts of Scripture upon which the Church grounds her Claim to this Power, and her ftrid No- tion of Preparation^ are rightly underftood. The Texts are chiefly thefe that follow. Befides the Words of Injlitution already taken notice of to this Purpofe 5 thofe of our Sa- * Vide St. Clement of Rorney'Ignatlus, HtrmeSy Jnfll>^ Martyr, &c. cited in the Peniteuri»l Difcipline, p. 26. 'viour ; 158 The Method viour y JVhatfoever ye foall bind on Earthy fiall be bound in Heaven^ Sec."* Whofefo^ ever Sins ye remits they are remitted ; whofe- foever Sins ye retain^ they are retai7ied,\ If he 7iegle5l to hear the Churchy let him be unto thee as an Heathen-many and a Public can.'j- The Defcription which St. Paul gives of Repentance^X very much favours this ftridl Notion of Preparation required in great and open Sinners ; for he dilHnguifhes Sorrow, Godly Sorrow^ from Repentance, Amongft other Properties of it, he reckons Indignation and Revenge : Thefe probably were applied fo the Sinners themfelves, not to others only. Dr. Ham?nond paraphrafes " Revenge to fig- " nify the denying ourfelves lawfiil Liberties, " by way of Penance for former Inordinan- " ces. . And again upon thefe Words of the Apoftle, Godly Sorrow worketh Repentance unto Sal- vation not to be repented of ; he thus para- phrafes. " That Difcipline, which Chrift " hath now ordained in his Church, is very " proper to work fuch a Change of Mind, " as fhall advance to a conftant, perfevering, " durable forfaking all known Sins. * Matth. xviii. U John xx. t Matth. xviii. 17. J 2 Cor. vii. See tlicfc Texts urged to this Purpofe, Penit. Difcipline, c. i. fc6t. 2. ^c. Upon of Preparation. i 5 ^ Upon which Words, together with others, it is probable that the Primitive Church grounded her Docftrine, of one only Repen^ tancefor great Sins committed after Baptijm^ not fufFering thofe who had been guilty of them, twice to go through a State of Penance^ in order again to be admitted to the Holy Communion, For if that Repentance^ which is unto Sal- ivation^ is not to be repented of -y how is it to be repeated ? And this fhews the great Ne- ceffity of a long Courfe of Penance in thofe who have been long accuflomed to do evil : For we all know by fad Experience, how dif- ficult it is, how much time it requires to change evil Habits, and of evil to become good. Again, in the former Epiftle to the Corin- thians^ the Apoftlc condemns him who had been guilty of Fornication^ he delivers him to Satan for the DeftruBion of the Flejh, that &c. and orders them to put away from amongft themfelves, that wicked Perfon, i. e, to excommunicate him : About a Year after, he orders them again to forgive him, to re- ceive him, * lejl hefljould be Jwallowed up with * Up:)n which Words Dr. JVhithy makes and proves this Obfervation, — " That in notorious Crimes, which " give great Caufe of Scandal to the Church, — the " Confolation of the Offender depends not only on his *' inward Grief and Repentance towards God; hut aU ** yj on the Relaxation of his Cenfures by the Church. t09 1 60 The Method too much Sorrow,^ A Year's Punifhment he underwent ; it had its Eifed: upon him ; and he was in danger of being Jwallowed up with over-much Sorrow : Upon which Paffage the Primitive Church probably grounded her Prad:ice o? JJjortening or lengthening the Time of Penance, according to the Behaviour of the Penitent. Another Paffage to the fame Purpofe, is tliat which hath already been largely conlider- ed, — het a Man examine himfelf: If he has finned, let him approve himfelf not only to his own Conjcience^ but unto others^ and unto God alfo, to be a true Penitent ; and to do this, may require long time, hard ftruggle, many and grievous Ads of Self-denial. I fhall but juft mention the Texts, upon which the particular Adls of this Penite^ice^ Fajiing^ Mortification^ Ahnfgiving^ and Pub^ lick CoTifeffion are grounded. Failing and Mortification, upon thefe Words of our Saviour. This ki?2d of Devils goeth not out^ but by Prayer and Fafiing. I keep under my Body and bring it into SubjeBion^ lefi — / become a Cafi-away, For what Conclufion more natural, more eafy, more neceffary ? than that if St. Paul did, much more ought the Penitent^ who is pre- paring himfelf for the Holy Communion, to * I Co?\ vi. ieep of Preparation, j6i kesj) his Body under, and to bring it into Stib^ jeBioUy by repeated Adls of Mortification and Self-denial, left he fliould be ' Aook.i{jl(Q^ a Reprobate. AlmJ'giving is plainly grounded upon thcfc Words of T>anieL Break off thy Si?2s by Almfgivings, and thy Iniquities by J]:ewij2g Mcj'cy to the Poor, -f- -- Gi^'oe Alms of fucb things as you have^ and all things are clean unto you, || And laftly, the Neceflity of Confcff^cn, not only unto God, but unto Man 5 upon, confefs your Si?is one to another ^^' The Church of Rome hath corrupted this as well as other Primiiiije DcBrines,, and re- quires not publick, but private auricular Con- Jeff on to be made to the Prieft. Tho' this Pradlice of the Primitive Church is not likely to be reftored ; yet it is in the Power of private Chriftians, it is their Duty, in Obedience to this Command of God, to confejs their I^aults to one another.^. And '\ Dan. \v. 27. II Lukex\. 41. * Jam. v. 6. 4. This Dodrine is To diiagrccablc to the picfcntTaftc, even of many who proi'ds thcmlclvcs Members of our Church ; which, tho' The dcci not rigoroufly infift on private Confeilion, yet recommends it ; that I think it nccciTary toy?rm2 myfelf under the Authority of the hte learned Dr. Marjhal, and thofe who are cited by him.* « Penitential Dif. p. 215. See a!fo Ch. il. Part i. Scd. i. M " It l6'i "The Method And would the true Penitent, who is pre- paring hiinfelf for the Holy Communion ; would *' It were better that the Sinner fliould take to himfelf *' the Shame of opening his Wounds to a Spiritual Phy- *' Jiciaji ; than that they fliould be fufFered to rankle^ and ** to fcj}er through an entire ncgle^ of them. — The Re- *' formed Churches abroad do generally concur with ^* ours at home^ in this Apprchenllon and in this Opi- " nion. The Auguftan Confeflion ^hath acquainted us, *' that *' fmce Conftjjlon makes ivay for pr'rjate Abfolution ; and ^^ Jince the Adrninijlration of this Rite prejerves in the *« People a juft ApprehenftoK cf the Poiuer of the Keys, <' and of the Rem'ijfvm of Sins ; a?id fince moreover that ^^ fort of Conference and Communication between Prieji " and People, dcth mightily tend to the Injlruciion of the *' latter ; therefore they of that Pcrfuafion were very care- '' ful to retain in their Churches, the Ufe of Cojfeffion^ •' tho^ they did not extend it to the Burthefiing of Confci- '* enceSy by teaching the Nectjftty of any exact or circum- ** flantial Enumeration cf their Sim, as required from ** tke^n by divine hfiitution. |j He then cites Chemnitius to the fame Purpofe — In the Cafe of Anxiety or Scruple ; Calvin hath " direSled *' an Application to the Pajl or in the it^'ay of private Con- *' pjfi^^^ > ^^^^ h^^-h commended it as a Remedy provided *' by cur Lord, and as fuch not tQ be fieglefted without <» Breach of Duty:' '- '" He then cites Zanchf% Teflimony to the Advan- tages of private Confefiion I And then adds, *' Our own Divines have fo clearly all along in this *' Point been with me, and the avowed DdiSlrine of the •* Church doth fo apparently confirm rbeir Sentiments ; " that I fnall not detain my Readers with a neediefs Rc- I Aug. Cop.f. U CcnfrfTione. *• Vita! of Preparation. 1 6 ^ would fome of thofe, who come to it, make ttiis Agreement amongfl: themfelves, to confrfs their greateft Faults o-nc to another^ and to pray one for another \ it would be a great Evidence of Repentance ; it would be the greateft Check to, the greateft Prefervative again ft Sin for the titne to come. Amongft the former Texts, upon v/hich the Authority of the Church in this Cafe is founded, I might have obferved, that Mr^ Mede makes ufe of thefe foUov/ing to the- lame Purpofe : [ Give not that Which is Holy unto Dogs] '^ neither cajl ye your Re ar Is be- *' fore Swine. || — Beware of Dogs, beware '' of Evil-workersJ' X -" Without the City of God are Dogs, Sorcerers, Whore-nrojuers^ &c. * The whole Paltage runs thus : Biefjed are they that do his Co77lma7tdments, that they tnay have a Right to the Tree of Life, end may enter in through the Gates of the City j for without are Dogs^ and Sorcerers and Vrhorc-mongcrs, and Murderers and Idolaters^ and whofoever lovcth and maketh a Lye, Dr Hammond interprets thefe Words of the Church; theje PerfonSy of thofe who ** cital of the one, or of the other : But, inftead of it, " fhall crave Leave to exprefs my Wonder, that fucb <* loud Outcries; fhould be made againft thofe of our •* prefent Writers ; who have laboured to revive the Crc- *' dit of this exploded ( yet ufeful } Dodrine. ll Matth.vil X Phil. iii. 2, * Jpoc. xx'u. 15* M a live I 64. T'he Method live Chriftianly in, and the others of thoie who are to be cafl out of it. And if this be the true Meaning of 'em, which will be more probable, if we confider, that the keeping of the Comma^idments is Ipo- ken of, in order to the having a Right to the "Tree of Life ; and this, as previous to the en- tering in through the Gates into the City (of the heavenly Jenfalem) what can the Tree of Life, in the Church iignify, fo properly fig- nify at lead, as that which our Bleffed Savi- our calls the Bread of Life ? Which has been fliewn to be the Sacramental Bread, Which is the fame to Chriftians in the Church, that the Tree of Life was to jidam in Paradife^ the Means of Life and Immortality: And this Notion is further proved by fome MSS. which, inftead of -TrDibrTt? oas o^tzjAccs ajj-Td^ read Tr/jx^iorTg? Tcoc 9??Aa$ ci\} f?2cere Difciple, 3. Nor is all this fufficient ; for he muft not only affure himfelf but others alfo, who Iby his vicious Life might haije been offended y that he is now a true Penite?it and a fincere Difciple of Chrift. For thefe Words of St. Paul^ I hope, I have fliewn plainly, fliould rather be tranflated approve hi??ijelf and do .iignify fo much, that they, VN^ho have be- haved xh^vn.ik\\Qsfcandaloufyy fliould approve themfelves not only unto their own Confciences^ but unto others, unto God alfo, that they are true Penitents; they are to be made manifejl^ that they are no longer 'Ar?o';t,t approved of Men, yea approved of God. And to do all this, requires not only Confi- deration, and all other inward ABs of the Mind : of Preparation. i y y Mind ; but all the outward Ads of Humilia- tion, which have been above taken notice of, and this for a long time together. Perhaps he v^ill fay, in anfvver to theCc plai;: Truths ; that he is not fpeaking of that Pre- paration which is neceflary in an habitual no- torious Sinner, but in a true Chriflian, before he comes to the Holy Sacrament. And accordingly his Woitis immediately following the Propofition, are . " A true " Chriftian needs not any Length of Time ** to affure his Heart of this. Very true. A true Chrifbian may with a little^ nay without any further Confideration ajj'ure himfelf '' that he is a fincere Dif- " ciple of Chrift, and will eat and drink in ^' religious remembrance of him : " Who queflions it ? But this is not the Queftion. The Queftion, which St. Paul is confider- ing, is, not what a true Chrijlian^ but one that is not a true Chrijlian^ having not be- haved himfelf as fuch, fliould do, before he prefumes to eat of this Bread and drink of this Cup^ and may be faid to eat and to drink worthily ? And therefore there is no Propoli- tion to be drawn from hence, but what con- cerns him : There is a manifeft Diftind:ion or Difference to be made here -, and yet this Au- thor has made none : Nay, he has not only required no more ; no longer Preparation of the notorioufly wicked, than of the true Cbri- Jlian \ but he has manifeftly apply 'd, as far N ^% lyS The Method as I can judge, all that he has faid, unto the prophane wicked Chriliian ; and required no more, no longer Time of Trial, Examination and Preparation of him, than he has of the true Chriftian : And it is this that has given io great Occafion of Offence. And this is confirmed and increaied, by his Notion of unworthily Eating and Drink* ing. For thus he fays : '' The whole Affair of Eating and Drink- " ing icnwoj^thily in St. Pau r s Scnfe^ is co/t^ *' Ji/2ed to the Frame of our Minds, and our *' Behaviour af the very time of our Per^ ^-'formance of this Religious Duty. That this is not a True and Full Account of the Sin oi Eating and Drinking unworthily^ does appear from what has been faid con- cerning the Nature of that Preparation^ which has been fliewn to be neceffary, in order to the Receiving worthily. To make it ftill more evident, fince it is an Affair of fuch a Confequence ; let us confider this Paffage minutely. For as often as ye eat this Bread afid drink this Ciip^ ye do fie w the Lord's Death until he come : Wherefore ^ whofoever JJ:all eat this Bread and drink this Cup of the Lord unworthily .f Jhall be guilty of the Body and Blood of the Lord : But let a Man ex- amine himfelf a?id fo let him eat of that Bread and drink of 'that Cup ; for he that eateth of Preparatio7j. \ n ^ eaieth and drinkcth tmwortbily^ eatcth a?id drinketh Da?727iatio?i to hi?nlelf\ not dijcern- ing the Lord's BodyJ^ I. I fhall make no great Advantage of the various Reading which is in very many MSS,|| nor of the Oriental Verjmis.-f which, if we may depend upon the Latin Tranflation of them (for I pretend not to underfland the Original) renders the Words, as applicable to the Pejjbn, and not to the Marnier of Eating and Drinking : He who eateth — being unworthy : -— But let a Man prove and purge — eatcth and drinketh Danmation to himjelfy if his Soul be not pure : Which Words plainly determine the Difpute. idly^ In order to underftand the Sin of Eatijig and Drijiking u?2Worthily ; it is ne- ceffary to confider the Character which the Apoflle here gives of the Corinthians^ — of the Guilty — and of the Punijhmejit of this Sin. The Charadler which he gives them, has been largely defcribed. — Their Guilt is ex- prefled by 7iot difcerning the Lord's Body^ and being guilty of the Body and Blood of the Lordi like unto thofe Words which are ap- * I Cor. XI. 26, 27, 2S, 29. II 'Avi^/w] TKKt^.s addunt Step. § i. i. e. Cov. 3. N. ?, Lin. Roc. 2. Mag. I. Cod. aliq. Tcile Eraf. baf. Oecum. Ambr. — [Chryf.] t Indignus exiftens, Syr. Probans k purgans — Si non fit pura anima ejus, .£lb. — Abfqac mcrito, .^rat, N 2 plied i8o TToe Method plied to the Apoftates, — ivho crucify the Son of God afrefd ;* who have trodden under foot the Son of God, and counted the Blood of the Covenant^ wherewith they were fanSlifiedy an unholy Thi?ig]\ Our Bleffed Saviour calling the Cup the Blood of the Covenant, the Apoftle may here well be fuppofed to include /V, in his Meaning ; eipecially if it be confidered, that they are faid, not to be redeemed, h\iX.fanBified by it — and this is faid of thofe who count it a com- mon Thing {y.oivov.) And the not difcerning the Lord'^s Body, but being guilty of his Body a?7d Bloody — is like unto the trampling un^ der foot the Son of God (or crucifying him afrefh) and counting the Blood of the Cove- 72a?it a common Thing, The laft Words are, — and hath dojie defpite unto the Spirit of Grace, And are not tl^efe applicable unto the wick- ed Coinmunicant 5 who doth defpite unto that Spirit of Grace, which (as has been fhewn) is to be received at the Lord's liable ? St. Chry^ fofom applies this Paffage to him, " And how <* doth he trample under foot the Son of *' God ; when he is a Partaker of thefe My- ** fteries, and a Worker of Iniquity? — They " that fm, make no Account of Chriftj — " thou haft been Partaker of the Body of «* Chrift, and thou giveft thy felf to the De- * Heb. vi. 6. II Heh. x. 29. '^ vil." of Preparation. 1 8 i " vil."* And let not the Non-communi- cant think himfelf guilty of lels Sin, and to be in lefs Danger, fince the ivilful Sin here is faid to be \\\^ foyjaking tlie aflembling of our felves together. So that the not aflem- bling mirfehes together (in the Communion^ this being, as has been fhewn, the chief Adl of Wor{hip in the Religious Ajjemblies of the firft Chriftians) is a fort of rejiouncijig ChriJH- anity. No Wonder therefore, that their PuniJJ:- mejit is faid to be equally great : — That they eat aiid drink their own Damjjatiou or "Judgment ^ for fo the Word y^pjua fignifies : But tho' it is not to be underflood, as if they who thus eat and drank once, would ine- vitably be damned y — becaufe it is faid of them, that they were chajlened of the Lord^ that they might not be co?ide?nned with the World ; yet it is equally plain, that it is a very great Sin they were guilty of j becaufe of that Sicknefs and Death^ which were in- fiifted upon it ; and if this Chajleni?ig of the Lord did not work the Amendment of //*, and make them to eat and drink worthily^ it might end in Damnation. In fhort, he who eateth and drinketh un- worthily^ is guilty of the Body and Blood of * Kit/ ?r«c KATctTralii t'r, tsv uov ri GeJ, &C. ill locum. See alfo the PaiTage of St. Chryfofiom cited in the Juthori- tia, p. N 3 ^^^^^ 1 8:: the Method the Lord: — He who is guilty of the Body and Blood of the Lord, maybe faidto crucify the Son of God afrefh, — to trajyiple him under foot : — He who tramples under foot the Son of God^ fins wilfully ; fo that he who is a wil- ful habitual Sinner^ and yet eats this Bread and drinks this Cup, eats and drinks unworthily : Not he only therefore, who does not perform this Duty after a ferious Religious Manner, has Reafon to be affrighted at thefe Words of St. Pai^l. 3. To m.ake this more evident from the Caie of Prayer, which this Author inftance^ in :*- We are affured, that if we regard any Ini- quity in our Hearts, the Lord will not hear us : Now fuppole (if it be not to fuppofe a Contradid:ion) fuch a one, in a Religious Mood J to perform this Duty with his " U?i- " derfanding, and with AfFed:ions fuitably *« di^Jofed for it :" — Nay, with the greateft Earnejinefs and Veheme?ice : But if he be flili a wilful habitual Sinner ; can it be faid of him, as this Author lays of him,|| " who re- '' ceives the Holy Sacrament with a finccre ^^ and ferious Remembrance of Chrift, and *' yet is a wilful habitual Sinner (which two Things togetlier I cannot reconcile) " that *' he does not appear to have prayed unwor- *^ thily, and may not be condemned for it? * Page 86, [j Page 87, 88. He of Preparation. i S ^ He who dares to come to afk Favours of God, who is flill a wilful habitual Sinner, tho' he prays never fo reverently and never fo earnejlly^ yet his very Ad: of Prayer is Ahoiniriation unto the Lord : So he who comes to the Holy Sacrament, without repenting of every Sin he knows himfelf guilty of, tho* he comes " with a ferious Frame of Mind, " and behaves fuitably to the Nature of the *' Inftittitio7i^' yet he eats a?jd drinks unwor- thily^ and this very Adt of Receiving is an AbomiJiation ujito the Lord. 4. This is evident further from the Account which the Apoflle here gives of the In/litu- tion^ fuitably to which it is confefTed they were to regulate their Difpojition and Beha- 'viour. Now, amongfl other Things, he tells them, that the Cup which they drank was the Blood of the 7iew Covenant ; which fignifies, as has been fhewn, that they ratified and con- firmed the A^fw Covenant ^\i^n they drank this Cup, But now, IS there any one a greater Sin- ner than a Covenant-breaker ? St. Paul reckons them as fuch, even amongft the Hea- thens. To break one's Covenant with Man, even after we have made it, tho' we did not defign to break it when we made it, is reckoned one of the bafefl Crimes that Man can be guil- ty of; but to break his Covenant with God^ N 4 at 184 7">^^ Method at the very time he would be thought to make it, (as he does, who comes to the Holy Sa- crament, with even one known Sin unrepent- ed of,) to pretend to 7nakc ; and at the very feme time really to break it ; how exceeding finful is this Sin ? The very coming to the Sacrament, in the wilful Sinner, tho' in all appearance he comes \Yi\hJerioiif?ieJs^ and behaves not iinjuitably to the E7id of the Injlitution^ is an Adl of the greatefl Hypocrijy and Deceit ; it is an Af- front to God^ rather than an ylB of WorjJnp to him ; a Denial of his T^riith and Holinefs^ and a Contempt of his Jujiice and Power : It is, m iliort, a lying not only unto Man^ but unto God. Should a King invite fome of thofe Sub- ledts, who had rebelled againft him, to make a New Covenant with him at his own Table : Should they accept of the Invitation, and pretend to make, to renew it with him ; tho' they fliould be guilty of no Irregularities or Diforders in his Prelence, but behave decent- ly in it ; yet if they fhould come whilfl they arc at league with his Enemies^ and ftill would not willingly have him to rule over them^ but continued in a State of wilful Difobedience to him i would they not be faid to come un- worthily, and be juftly condemned as fuch ? Unto the wicked and wngodly Communi- cant, well may God fay, God will fay, Why dofi thou take my Covenant in thy Mouth ; whereas of Preparation, 1 8 5 whereas thou hatejl to be reformed^ a?id haji cajl my Words behind thee : — Thot^ thought^ ejl wickedly^ that I amfuch a one as thyj'elf\ but I will reprove thee^ and Jet before thee the Things that thou haft done,^ — O confider this, ye that forget God^ and break his Co- venant. 5. The Words Eati?ig and Drinki?ig un- worthily ^ are twice repeated before and after thefe ; — But let a Man exami?ie himfelf and Jo, — They are given as a Reafon why a Man fhould approve himfelf But now, it is certain, that a Man can never do this whilfl: he is a willing Slave to one Sin ; and therefore, whilfl he is fuch, ought not to eat of this Bread and drink of this Cup ; or if he does, eats and drinks mrworthilyy and Damnatio?i to himjelf 6. To make this Matter ftill more plain, St. Paul himfelf does in efFe(ft declare, that no Man cau worthily eat the Lord's Supper, whilft he allows himfelf in any one known Sin ; when he fays to thefe very Co- rinthians y -— Te cannot partake of the Lord's Table and of the Table of Devils^ i. e. eat Things offered to Idols -, Now this the Chriftian Converts at Corinth thought they might law- fully doj whilft they did it not, as an A51 of Worjhip to the Idol (whom they efteemed as nothing in the World) but only as an AB * Pfnl. 1. 16, 17, -- 21. i86 The Method of Compliance with their old Friends, their Heathen Neighbours^ for fear of being perfe- cuted by them for Non-compliance, And if Chriftians may not infuch a Cafe^ with fuch a Dejign^ make fiich a Compliajice^ and come to the hordes Table -^ how much !efs may they allow themfelves in any known Sin, which they are not tempted to, through Hopes oipleajing^ or Fear of difpleafmg Men, and being perfecuted by them ? They cannot partake of the Lords Table ^ and eat and drink luxurioiijly and to excefs at their oijon ^ or wil- fully do a?iy other Wickednefs^ and Sin againjl God, Thus doth it appear, even in St. Paiil\ Senfe, that he who receives this Sacrament, and is ftill a wilful habitual Sinner^ receives unworthily^ and will moft certainly be con- demned for fo receiving, if he does not by timely Repentance prevent his Damnation. St. ChryfoJiom''sl^ oi'ion of Eating and Drink- ing unworthily^ is agreeable hereunto. " He ^' that eateth and drinketh ^//xie^^r/i?//)', isguiU " O' ^f ^^^ ^^^y ^^^ Blood of the Lord. '' Why fo ? Becaufe he hath poured it out, '^ and fhews plainly that he efteems it a mere *' M act at ion ^ not a Sacrifice \ — if they who " are about fo to drink (as to receive no Be- *^ nefit from it) do eat and drink unworthily ; " how does not he partake unworthily^ who '' defpiles the Poor, and makes him afhamed ? *' For if not to give to the Poor, not to cc give of Preparation, 1 8 7 '^^ give bountifully to them according to our " Ability (which was the Cafe of the yi^j/Z/Z^ cc yirgins^ who had Lamps but no 0^7 in ^'' them) will iliut the Kingdom of Heaven \ " to be guilty of fo great Diforders, how great «« a Sin is it ? Thou partakeft of the Lord's «' Table, and ougliteft to be moft meek and " humble, and equal to Angels, and thou art " moil fierce and cruel. — Thou haft taftcd '« of the Blood of the Lord^ and thou doft ^f not vouchfafe to know thy Brother ; what " can be faid in thy Excufe ? If thou did ft " not know him before thou cameft to this " Table; yet henceforth thou ftiouldeft " defpife him no more :■ — But now thou de- " fpifeft the T^ahle of the Lord itfelf, which ^"^ admits him to be a Foj^taker of it, v/hom ^« thou thinkeft unworthy to partake with ff thee, of thine. Haft thou not heard how 5' he, who exacfted an fo/z^^rd^i P^;2<:^, loft that «' Forgivenefs and Favour which he had <^ found ? — Thou art poorer in good Works, '' than he whom thou defpifeft, is in Riches ; " thou waft full of many Sins ; thou cameft " to xkiQ Lord's Table ^ and the ho\\\ forgave " thee : Thou again becomeft cruel to thy " poor Brother ; what remaineth but that «^ thou be delivered to the Tormentors ? But tho' this did not appear fo evident, as it does, from the Words of St. Paul himfelf^ yet fince, as I obferved at firft, the Holy Spi- rit was the fole Inditer of the Sacred Writ, and i88 The Method and Holy Men were only Injlruments in his Hands of conveying it to us, it is the fame Thing, if this Truth appears from any other Portion of it. It appears from innumerabk; many of which have already been taken notice of. ' I fliall only confirm it further by the flua- liJicatio?is which God Himfelf exprefly re- quired, and the pious Ifraelites thought ne- ceffary in order to the eating the Paflbver worthily. Thus we read : In the tenth Day of this Months they Jhall take to them every Man a Lamb — without Blemijh^ — and keep it until the fourteenth Day.^ So that there was a Four-day *s Preparation required. — And upon the Queftion occafioned by fome who had defied themfehes by the dead Body of a Man — the Lord Jpake unto Mofes — if any Man of your Pojterity Jloall be U N-- CLEAN^ — by reajbn of a dead Body^ or be in a Journey afar off\ he was not there- fore altogether excufed from keeping the year- ly Fafjover^ but to defer it a Month ; and, in- ftead of \ht fourteenth Day ofthefirji^ to keep it the fourteenth Day oithtfecond Month ^-^^ according to all the RITES of it^ and to all the CEREMONIES of it, — according to the Ordinance of the Pajfover^ and ac^ cording to the Manner thereof, ^ * Exod, xii. 3, — 6. f Num. ix. Here of Preparation. 1 89 Here is a plain Diftindtion made betwixt the previous Salifications required, and the Mangier in which it was to be performed ; and to be deficient in either^ was to eat un^ ivorthily. Let us fee how the Jews themfelves in- terpreted this Command of God. King Hezekiah — ordered to keep the Paffover in the fecond Months for they could not keep it at that time^ for the Priejts had not fanBified themfelves fujiciently. — The Com- mandment of the King was, Te Children of IfraeU TURN AGAIN UNTO THE LORD GOD',-- and He WILL RE- TURN : (where it is obfervable, that he looks upon the Eating of the Paffover as a Renewal of the Covenant.) — Now be ye not fliff-necked^ but yield your felves unto the Lord — ferve the Lord your God, — f y^ turn again unto the Lord, — the Lord will not turn away his Face, Divers HUM- BLED themfelves: — The Hand of God was to give them one Heart : — Tlxy SANC- TIF IE D themfelves: — And after the good King prayed for all that were not legally fanBified, faying, — The good Lord pardon every one that PREPARETH HIS HEART TO SEEK GOD,'-- thd he be not cleanfed according to the Purification of the Saniluary,^ 2 Chren. xxx. Many 190 The Method Many good Ufes might be made of thefe Paffages relating to the Paffover : — Much Strength drawn hence, in Confirmation of fe- veral Notions advanced above. I fhall only obferve from them to my prefent Purpofe 3 that here is a manifcft Difference betv^ixt the Manner in v^hich the Paffover was to be eaten ; a^id the ^lalifications previoujly re- quijite to the worthy Eating thereof. — That therefore a Man miglit eat it fuitably to the Lijiitution, according to the Manner thereof — and yet not \^^ prepared ^ and if he was not, he eat it unworthily, — That the legal Defile maits and SanBifyings denoted inward Impurity and Purity : — And that thefe were chiefly regarded of God, infomuch that He would excufe the one^ in thofe who were not deficient in the other. Now, had not St. Paul juflified us, in ar- guing fi-om the Paffover^ to the Feajiing up- on the Lord's Supper : the Reafon and Nature of the Thing fufliciently fpeaxks it; — that •when we com?nemorate a7id rcprefent Chrifl our PaJJbver htmg facrificed iov us; wefliould not only keep the Feafi at his Table^ in a ferious, decent, reverent Manner ; but that al- fo, if we would keep it worthily^ and avoid that Punifhment which is threatened to thofe who partake of it unworthily^ we fliould not only put away far from us, all the old Leaven oi Malice and JVickednefs before ^ but keep our felves of Preparation, i ^ i felves clean afterwards^ and Jcrve God in Si?!" cerity and 'Truth, I have been the longer in proving this Point, becaufe it is not ^Jpeculative, but a pra^i^ <:^/ Point, a Point of great Moment and Con- cern. And, I hope, it is abundantly evident, • — - That " the whole, ylffnir of Eating and *' Drinking unworthily^ is not confined to " the Frame of our Mind and our Behavi- *' our, at the very ti?fje of our Performance '« of this Duty; and that not he only who " has not this Frame and Behaviour at the " very Time of Receiving, ought to be aff?-ight^ " ed at the Words of St. Paul:'' ~ But he alfOy who tho' he does behave ferioujly and religioujly at that trme^ yet wilfully conti^ nues in Sin at other times, and takes little or no Care to have his Converjation at all Ti?nes as becometh the Gojpel of Chrijl, I fhall only beg leave to make fome Re- marks upon the following very remarkable Paffage of our Author upon this Head. " What I have faid, does not feem to m.e ^' to imply in it, any thing contrary to the *' Difcipline of Chriflians in Juflin Marty r\ " Age ; who informs us, " That they only And it may be obferved upon it, that I, He feems to exprefs himfelf as if he would have it thought, that there were noF^- thers but ytiftin Martyr -, no other Authori- ties in \hzfirjl Ages of Chrijlianity^ but his ; to prove that the Dijcipli?te of the Primitive Church kept fuch unholy Fcrfons from the Ho- ly Sacrament. Why elfe does he take notice of him only ? when he might have cited {o many others to the fame Purpofe. Some of thofe many Authorities the Reader has at one View below in the Margin.* They are colledled for the Ufe of the Engli/l? Reader, and they are Reqfdns as well as u4uthoritie.<;. 2. This f Page 88, 89, 90. * St. Ckment lays, *' Do ve therefore, who laid the Founclation of thefe '* Divificns^ fubmit yourleivcs to your Priefls, and hd " difLipiined into Penance^ bending the Knees of your "• Hearts, and laying afidc all indecent Arrogance of ^* Speech, learn to be obedient : For it is better to be «« found in the Flock of Chrift little, io you be withal O *' well 194 ^^ Method 2. This only Paflage which he does bring, he would take away again ; and interpret it not to *' well approved there, than to be caft down from the " Hope that is in him.* " If any one, after that great and holy Calling, fhall " be tempted by the Devil, and fo fall into Sin, he haih " hut one Repentance. \ " Who are they, who are rejecSted from the Tower *•' (which in that V'tfion fignifies the Church) and are '' placed near it, but not in it ? Anfwer. They are " fuch as have fmned, and would afterwards do Penance " for their f^ault ; they are therefore not put far out, " becaufe upon their Penitence^ they may be ufeful in " the Fabrick. Again, " Do you think, that thofe who do Penance^ '* are prefently forgiven ? No ; for fuch muft affli6i " their Souh^ and humble ihemfehes, and go through *<• many Severities ; and when they have fubmitted to " every thing appointed for them ( by the Governors of " the Church) then perhaps He who made and fafliioned " them, will have Mercy upon them. |f Ignatius fays, " God extends his Pardon to all Peni- *' tents, if they come with one accord into the Unity " of Chrift, and into the fame Confiftory with the Bi- '' fhop ; for whoever do really belong to Chrift, arc in *' Communion with the Bifhop.:|: St. Irenam — " Some of them performed publich Pe- ** nance, whilft others, not abiding the Shame of it, and " def pairing of Mercy ^ have revolted. 4. * 1 Ep. ad Cor. cap. Ivii. p. 217. Ed. Wot. See this CiUtion and Tmnllation of it vindicated in Dr. Marjhal\ Penitential Difcipline, p. 26. only v/iicreas he fuppofes tlie orii^inal Reading to be K/^>,(J"©- vel eTati/X/- J(?>V ct't/Tx, I have followed the learned IVottons Reading, and his Opinion of the Genuinencfs of h Tr/cTfSw ttvri. f Hcrmas Paltor lib. ii. Maud. 4. See alfo this PajTage vindicated and illuftrJtcd, ib. p. 26. 11 lb. L. 1. Vif. 3. lib. 3. Simil. 7. I Ig. ad Philad. ad Sm^rn. Sc£t. S. 4 It. Lib. i. c 9. The of Prepa7^ation. j ^ 5 to be contrary to his Notion of unwortliy Per- fons being not forbid the Holy Sacrament . faying The Sanction annexed to almoft every Apoftolical Canon, is Segregation : I {hall only take notice of one. *' Whofoever of the Faithful comes to Church, and only *' hears the Scriptures, and does not join in Prayer and *' in the Holy Co?nmunion^ let him be fegregated.* Where it is obfcrvable, that the Admim/hation of the Communmi^ was as frequent as their ajfemhllng themfelves together : — that there are no Prayers mentioned as of- fered up without the Holy Com?nunion^ nor Ccnununion without Prayers. Origen fays, " Flow fevcre is the Difcipline of Chri- *' flians againft Offenders-— who are expelled from all '' Communion with us? — - We lament and mourn for *' them, — as lofl: and dead to God. And upon Proof *' of their Change for the better, we receive them again " likePerfons arlfen from the Dead; tho' not till after a *' longer Time cfTvial^ than that which preceded their " fi^'J^ Admifp-on into the Chrijlian Cornmunion. f " Are you not afraid to come to the EuchariJ}^ and to " communicate of the Body and Blood., as if you were clean " and pure., [and are not] as if there v/as no umvorthy " thing in thee ; and info doing, doft thou think that " thou fhalt efcape the "Judgment o'i Gcd? Do you not " remember what is faid ? For this Caufe ?nany^ tffc. " IVhy are many weak ? becaufe they do not judge them- " fehes^ and examine themfclvesy nor underftand what it " is to ^(^ww/'^??/^*^/*? with the Church, and to come to fo '« great and excellent a Sacrament ; they fuffer what *' they who are fick of a Fever fuffer: Venturing to eat '^ t\\-2itJ}rong Adeat., which is fit only for them that are " in Health., they bring upon themfelves Dcjlrudion. Orig. in Pf. 37. Horn. 2. St. Cyprian is every where full to this purpofe. " Sin- *' ncrs, fays he, for much leffer Crimes, take a jufl time * Can. IX. B.,'.!. t Org. contrj Cf!!'. !ib. iii. O 2 <« to 196 The Method fiiying " that this did not arile from any thing " peculiar to the Lord's Supper, That ** to do Penance^ and, according to the Orders ^f^'^f' '' cipl'nit\ come to Confcjjion ; and^ by the Impoftiion of *' Holds given them by the Bljhop and Clergy^ receive a *' Right to arnmunicate \ now thev are very haftily (he is here fpcaking oi thz Lapfi) " admitted to Com- *•' munion ( by feme of the Clergy upon the Interceflion of the Martyrs in Prifon) tho' it be faid, that luhofoever eats the Breads ayid drinks the Cup of the Lord unworthi- ly^ is guilty of the Body and Blood of the Lord.^ " The Saciaments, with rcfpet^ to themfelvcs, cannot '' be, without their proper Virtue; nor does the divine *' Majefty by any means abfent itfelf from thefe My- *■' fterics : But tho' the Sacraments fuftcr themfelves to *' be touched and con fumed by unworthy Perfons ; yet *' they whofe Infidelity or Thnvorthtuejs contradicts fo *' great Holinels, cannot be Partakers of the Spirit : *' And therefore to fome are thefe Gifts the Savour ef '' Life unto Life^ to others oi' Death unto Death : Be- ** caufe it is altogether right, that they who are Defpi- *' fcrs of Gr^tv, fhould be deprived of fo great a Bene- *' fit ; and that the Purity of fo great Grace fliould *' not take up its abode in tl)ofe that are unworthy. Jd. de Ca:na Dom, *' IJewho ir, wounded and fidlen, threatens thofe that ** ftand, and are whole; and becaufe he is not permitted ** to receive the Lord's Body with unclean Hands^ or with ■ *■* a defied Mouth to drink the Blood of the Lord ; he, fa- ** crilcgious Wretch, is angry with the Pricjls : But ** oh the unaccountable A^Iadnefs of the furious Man! ** Thou art angiy with him, who endeavours to avert ** the jjnger of God from thee ; who perceives t\\y " IVound^ which thou thyfelf jx^rceivcft not ; ^\\o%vecps " for thee, when tliou perhaps rvc/'^/ not for thyfelf. Ldc7n dc Lapfis, * Cyrr. Kp. 10. al. 16. ad Cicr. p. 1,'], It of Preparation, \ 5 7 That the Reader may the better judge for himfelf, it is fit that he fliould have the Paf- iage laid before him, J^ifl^^^ It is a remarkable Saying^ of St. Amhrofe upon this Occa- fion,— " "Fhofe (Sinners) who would prefently be r ec e i- *' VED TO THE Communion AGAIN, do not fo much ^* defire to be absolved thrfjifehes^ as to bind the " Priest : For they do not put off their own evil Con- ^' fcience; fuch arafli AcSl in a Prieft in receiving a no- " torious Criminal without anv clear Evidences, and *' Fruits of Repentance, puts hhn in the Sinner's Con- '' dition, and makes him a Criminal before GW, for " the jfbufe of the Authority committed to him. Conformable to his Principle was his Praclice in repel- ling the Emperor Theodofius: And, accoiding to his No- tion, receiving the Comrnunlon is Abfolution. St. Chryfojlom fay?, " Let no cruel Perfon, no unmer- <' ciful, no impure Soul come near this Table : I fpcak " this as well to you, who receive the Eucharijl^ as to *' you that minifter. — There is no fmall Punifhment ^' hanging over your Head, if ye give the Euchar'tji to *' any wicked Perfon : His Blood fhall be required at your '' Hands: Tho' he be a General, tho' he be a Conful, '^ tho' he wears the Crown, li he cQ?nes unworthily^ re- " flraia him. — I will fay a fearful Word : It is not fo '' bad to admit Perfons poflefTed with a Devil to this *' holy Place; as thofe Men, who, as St. Paul (Ins, '' tra7ripU under foot the Son of God j and count the Blood " of the Covenant an unholy Thin^^ and do defpite to the '' Spirit of Grace. To name no more. St. Aujlin fays — . " But rather « eateth and drinketh the Sacrament of fo great a thing " to his "Judgiaent ; becaufe being unclean^ he prefumcs ^' to copie to the Sacrament 0*1 Chrijl \ which no one-, " hut he zvho is clear}, can receive worthily. In Joan. Tracl. 26. I might have produced an innumerable Company of Others 3 but thcfcare fufficient toflicw, how different thjs O 3 Author'i 198 The Method Jujtin Martyr, having given an Account to the Emperor of the Eiicharijly adds, It is not la%vful for any one to partake of it J but for him that be- lieveth ; — and is bap- tized for the RemiJJion ofSin',andWHOLl' FETH AS CHRIST HATH COMMAN- DED : for the Apoftles have declared, that Chrijl gave it to them ALONE, The Chara6ierhtxQ given oiCommunica?2ts^ that they lived as Chriji commanded ; this Au- thor is pleafed to call <' a general and loofe " Expreffion — and " that there are per- *' nicious Confequen- " ces of interpreting *^' it rigoroufly accor- <^' ding to the Words. c^7v '<52ji' ^''•'^ ^ TZtf OT.- (THJOVTI O-Awfijl tl) ^HL S)' n, 6)5 0 X^tgcj ryvpid^- y^t — :/ y^ 'Atto^o^/ — • SpiShrJ'ij — r l^o-fay — • y^ Movo'.^ cwTiT^ fjjem- iv^cf'. Apol. II. p. 97- Upon v^hich, Kor- holt thus comments. " Indicat hie Jufi- " mis ad facram fyna- '' xim — nuUispecca- " toribus manifeftis '' patuiffe aditum ; " quod quidem ex '' aliis fcriptoribus ec- '' clefiafticisnotumla- " tiseft. Author' s< Doctrine Is, from that of the Primitive Churchy in the very fir fl and pure/i Ages of it. How different his Notion of eating and drinking unworthily is, from that of the Fathers ; particularly St. Cyprian, St. Chryfojiom and tX.. Auflin. Did of Preparation, i 99 Did he confider, that thefe Words of "Juf^ tin are exa(5lly parallel to thofe of our Savi- our? Teaching them to obfer^ve all thi?jgs iiohatjoeijer I have commanded you, And to thefe of St. Faul : Only let your Co?iverJd' tion be, as becometh the Go/pel of Chrijt. A?2d walk worthy of the Vocation wherewith ye are called. And whereas he fays farther, *^ that the " moft learned Writers declare it to be meant " of an imperfeB Obediejice : I wirti he had declared, what learned Writers he means : Korho/t'^s Note is cited above, and he expref- ly contradicfls this Author *s Notion. I wifh alfo he had declared what he means by imperfeSi Obedience : Who but Rnthifiafls pre- tend to that which is ftriftly perfcdl ? I hope that he will not deny, it tipn^t^ fmcere Obe- dience ; and that he will not fay, — Pernici^ ous Conjequefices attend the interpreting it rigo- roufly . But that which is moft to be obferved is, • — that Juflin Martyr fays, that it is not lawful for a?iy one to partake of the Eucharift ; — who does not live as Chrifi commanded : — As unlawful as it is for Unbelievers, and un- baptized Perfons, to partake of it : — And he grounds this Unlawfuhiefs upon the Com- mand of Chrifi', who only gave it to his Apojlles, How then could this Author fay, as he does fey, " that it does not appear from any thing pe- O 4 " culiar ^oo I'he Method «^ cnUar to the Lord's Supper ifjelf, that profefi. ^' fed Chriftians, who even were fcandaloiijly ?' and notorioiifi^y Imf?wral in the habitual and ^^ open Condu5l of their Lives^ were not permit- ^' ted, before fome good Signs of Repentance y appeared, to partake of this religious Rite, How could he fay in fuch a ?nanner as he does fay ? '' In Times and Places where this .<^ can be certainly judged of; and the Rule ^' put in Practice, without Prejudice to any " Perfons, who ought not to fuffer by it^ it "■■' MAY be a very good Rule ftill. And cannot we in this T^ime and Place certainly judge thofe who ^x^fcajidaloujly and notoricu/ly Immoral in the habitual and open Condu5l of their Lives ^ to be fuch? — And Xvas it not always a facred and inviolable Rule in the Church, not to admit fuch to the Ho- ly Communion, till they had given fome good Signs of Repentance ? Were not great Sinners, tho' the greateft of Men, nay tho* they were not habitually fcandalous^ only guilty of one Overt-aft of a great Sin, obliged to fdbmit to it ? Did not ^i.Amb-rcJe oblige the Emperor Theodofus^ for one cruel Ad:, to fubmit to Pe- nance, before he would admit him to the Holy Communion ? And did not the Em- peror himfelf commend him for the fame ? Was it not always cried by the Deacons juft before the Communion, iyict dyioi<> ? Nay, dic^ not the very Heathens obfcrve this Rule ; and drive of Preparation. ooi drive away the P?'ofane from their religious Rites ? And now at the lad, is this a pru- dential Rule " which MAY (or may not) be '' a good Ride Jlill? Why fliould it be fo much as fuppofed that this Divine Injlitution cannot be obfer- ved and kept from Profanation^ without " Prejudice to any Perfons in this World ''^ who ought not to fufFcr by it?'* — Or, if it cannot, that therefore it muft be negledied and profaned ? Muft the Minijlers of Chriji give the Holy Sacrament even to thofe, who are ^^^ fcandaloujly and notorioujly Immoral i?i ^' the habitual and open Condu5i of their '' Lives^"*^ for fear of prejudicing them in this World, or others, who ought not to fuf- fer by it ; if they rejeft them ? What is this, but to difobey the Orders of our Churchy and the Laws of the Land, by which thefe Orders are enforced ? What is this, but to difobey the Commaiids of Chrift^ and to profit lit e^ to profane his moft Holy Sacrament^? What is this, but to count the Blood of the Covenant a conunon thi?2g ? and tocaf down the very Foundations of Difcipline^ and to make the Houfe of Prayer a Recep- tacle for S corners^ and a Den of Thieves ? What is this, laftly, but to encreafe the Guilt, and the Punifiment of the Sinner himfelf in the other World ? And to endan- ger their own Sculs. ? §Q :>02 T^e Method So far I will allow him, — " that as he '^ himfelf obferves, what he has faid, cannot *^ encourage Sinners of any fort, to place the '^ leaft Hope in the partaking of the Lord's ^^ Supper, whilft they continue in the Prac- *' tice of their Sins : * (And indeed, by what he has faid, he does not encourage, even Pe- nitents, to place the leaft Hope in partaking of the Lord^s Supper) becaufe he every where tells them '^ they will be condemned for their *^ Sins, tho' they are not condemned for the ** receiving unworthily. But the Queftion is ; whether his Notions of Preparation and Worthinefs^ may not tend to the hardening of Sinners in their Sin 3 by taking away the greateft Rejiraint to it ? i\nd alfo encreafe their Guilty and their Punijhmenty by making them guilty of the Body and Blood of Chrifi, and to eat and drink their own Damnation ? Whether they do not tend to the Prophanation, to the Proflitiition of the Holy Sacrament it- felf : And to take off the Edge^ yea utterly to deftroy that little Difcipline that is left amongft us ? — Whether, laflly, even the honeji and well-difpofed Chriftians ( to whom he propofes to give good Inflru5liom) mayn't abate, not of x\\2Xfupcrflitious^ but deferved Awe and Reverence, which they ufed to have for this moft Holy Ordinance; and grow * Page 84. more of Preparation. ao^ more remifs and carelefs in their Preparation for it ? Do not his other mean Notions of the Lord^s Supper^ encourage unbelieving Fools, ftill more to make a Mock of this pojitive Holy hijlitution ? When they are told there is Httle or no Reafon for it, no peculiar Be- nefits annexed to the Performance of it ? Will not the fakers be hardened in their Contempt of this moft Holy Ordinance^ when they fee it reduced to nothing elfe, to nothing more than tlie filent eating a mere Piece of Bread^ and drinking Wine in Remembrance of Chrift 'y without any ExpreJJions, Thankfi givings, or Prayers ? Will not the Socinians plume themfelves, when they fee their No- tions revived? And our Communion Office itfelf made agreeable to them ? Nay, will not the common Papijls be hardened in their fuperflitioiis Notions, when they fee fo plain ^ nay fo low and mean an Account given in the Church of England, of that Bread and Wine^ which they find called by no lefs Ti- tles than the Body and Blood of Chrifi, in Scripture -, and are told by their Guides, that they are every where fo called, without any Diminution by the mojl early Fathers ; yea, iaid to be the very Body and Blood of Chrifl facrificed upon the Crofs ? Will not their Priefis alfo make a great Advantage of it, amongft their own People ; and make great Ufe of it, as an Argument amongft ours, that a 04 The Method that the T>oBrine of the Church of Englaitd^ with reiped: to this Sacrament^ with relped: to its Efficacy^ and the Worthinefs required of the Receivers of it, is taught to be fo contra- ry to that, which is fo plainly the Dodlrine of the Primitive Churchy nay taught to be 5^?^/- nian^ and her Communion-office SociniansiKof Will not the Non-communicant be encou- raged in his continued Negledt of this moil holy Duty, when he is told, that it fignifies no more than what he can do without it, merely to call Chrijl to Remembrajice^ and that there are no peculiar Promifes made to it ? Nay, will not the Communicant, laftly, be difcouraged from taking fo much Care, be lefs zealous to prepare himfelf to meet the Lord^ in this holy Ordinance ; and fo receive lefs Be^ nejit from it, even in the natural l'e?2de?2cy of it ; as leading to pious Thoughts and Refo- lutions, to praying more earneftly, and keep- ing Accounts more regularly -, when he is taught fuch low^ fuch loofe Notions of the Lord's Supper^ and of the Preparation re- quired in order to receive it worthily ? Tell it not at Rome^ neither publijl:) it in the Streets of Racovia,* Tell it not to the Deijl^ to the Liberti?ie and prophane j to the * Racovia, a City of Poland. It was formerly a famous Retreat for the Socinians ^ and had an Univerftiy belonging to it. Collier^ DicSl. Hence their Catechifin called the Racovian Catechifm. They were expelled not only hence, but from all Ptf/u/J^, 1658. Sociniam of Preparation. 305 SuciJiians and ^takers ; neither publifli it amongfl the profeffed Chriftians, who never communicate, left they rejoice and triumph,-^ Tell it not to thofe who are in a State of Ca- techufnem ; neither publifh it amongft the very Commimica?its themfelves, left they alfo grow more remifs and carekjs^ or be grieved and lament. " Thus have I endeavoured to guard myfelf " and others againft all fuch Dod:rines and «* Ways of Expreflion concerning this Duty, *^ as appeared to carry along with them, any " Notions^ which might prove of bad Con- " fequence to Chrijiians^ or give the Deijh " a greater Handle to ridicule this pojitive " hiftitutioji : And at the fame time, that I " have offered a Prejervative againft thofe " that are bad^ to eftablifli good and true " Notions of the Lord's Supper, And from what I have laid down and de- fended, I think it very evident, that we are neither with the Papijls on the one Side^ to think the Eucharijlical Bread and IVine^ to be the very Body and Blood of Chrijl^ and the very fame Sacrifice with that upon the Crofs ; — nor with the Sociniajis on the other ^ that it is nothing elfe, but 77iere Bread and Wine^ to be eaten only to put us in mind of Chrift : But that it is the Body and Bkod of Chrift in Efficacy^ tho' not in Subftafjce-, and that it is offered up unto God, as a Means of drawing down upon us^ all the Bcmfts of Chrift's 2o6 Conclujion. Chrifl's All-fufficient Sacrifice upon the Crofi : — That Chrift hath not impofed this Pofi- the Duty upon us, merely to fhew his Au- thorityy and to try our Obedience^ without 2iny great Reafon for it, without zny pecu- liar Promifes annexed to it j but that it is an Ad: of Covenanting and holding Communion with God. — That he, on His Part^ affures us of all the Benefits of Chrifih Death ; and we, on our Party engage ourfelves to, and af- fure Him of our moft fincere Obedience ; and that therefore it is a Duty which wc not only ought to perform, hvx frequently to per- form it 5 yea as often as we can^ weekly^ if fojfible^ to do this in Remembrance of Chrift^ with holy Difpofitions of Soul, as well as after a Religious Manner. To conclude : Let Chriftians believe what their Mafier and His Apofiles have taught them concerning this Duty ; and believe the moft Primitive Fathers^ rather than thofe that contradidl Them, in thofe Cafes where it is difputed, v/hat their Mafier and his Apofiles taught them. — Let them come with boldnefs to this T.hrone of Grace^ and humbly expedl that which Chrifi and His Apofiles have given them Reafon to expedl from it. — Since very excellent Things arefpoken ^this Infiitution-, let them not h^vQ fiiperfiitious, yet awful and reverend, high a?id exalted Notions concerning it ; and not depreciate it, into what he never defigned it, a ?nere empty Sign Conclujion. 207 Sign or Symbol, Let them not efteem that, as a low Difpenfatioriy which Chrifl hath made His Highejl Ordinance^ tlie moft fo- lemn AB of Chriftian Worfhip. — Let them not think below what is written of it^ be- caufe it is above their Reafon^ or they cannot account for it, in a reajonable Way, — Let them, as Chrijlians^ hope iox Jiiper natural Fa- vours and exalted Privileges^ as well knowing, and being alTured, that without them the na^ tural Man cannot difcern nor obtain the ^Things of God : But then, as ChriJtianSy let them hope for them in, and only in the Way and Manner that Chrifi hath ordained : -— Let them remember, that to hope for them, with- out the due ufe of thefe Means, is firojig De- lujion and high Prefumption, " is no better *' than a Dream-, pleafing perhaps at pre- *^ lent, but in the End hurtful unto thofc " who infufe it into others, and to thofe who *' will find themfelves difappointed when " they are waked out of it." Let them think it a Duty of grand Importance in iff If of equal Obligation with any moral Duty, as being equally commanded of God -, in its Confeque?2ce, of the greateft Moment, as ha- ving fuch exceeding great and precious Pro- mifeSy exceeding great and terrible Threatnings annexed to the due Performance, and unwor- thy or Non-performance of it. < Let them think therefore, that the Danger is great in neglefting the Lords Supper ; and equally great ^o8 Condiijlon. great in receiving unworthily ; that in both CSite they forfeit their Right to the Kingdom of Heaven. Let them rightly diftinguiih be- twixt the Conditions and the Means of Salva- tion ; — the Conditions, Faith and Obedience \ and the Holy Sacraments the Mi?^;zj of convey- ing Forgivenefs of Sifts and eternal Lijl\ to thofe who perform thefe Conditions : And let them not think, that Obedience, or the Practice of the whole Syjlem of Moral Du- ties^ and Faith in Chrtji alfo, added to it, will be fufficient to Salvation, if they negledt this Holy Sacrament -, nor that the Receiving the Holy Sacrament WiW prof t them any Thifigy without the Pradlice of all Virtue and Faith added to it, Confidering who it is that coin* 7na?idsy and what it is that He promifes \ as the Hart panteth after the Water-brooks, Jo let their Souls pant and lo?tg after Chrif in this holy Ordinafice j and as oft as they ha'ue Opp07'tu7iity^ frequent it. But then let them not dare to bring fo much as one known Sin, unrepented of, to it. — Let them know, and be affured, that an holy Life is the only Pre- paration fufficient for the Holy Sacrament , but flill, that tho' they have Oyl in their Vejjels, they fliould a rife ajid trim their Lamps, when they go to meet the Bridegroo?n in it. Thus living holily, and receiving this Holy Sacrament worthily \ then, and then on- ly, will they, at the laft, have a Co^'cenantcd Right, to live happily for ever in Heaven. APPEN- APPENDIX. Part of the Prayer 5/* Confecration, tahe?i out of the Clementine Liturgy : Of which Mr. ]ohniQ\\fays^ *' That he " "Was pe-rfiiadcd in his 010 n Mind-, that " if we had the very Words in which " St, Peter and St. Paul confecrated the " Eiicharifi, it would ?iot differ in Sub- *' Jiajice from it. After the Words of Inflitution. WHerefore, remenAring Chrifl's Paf- fion and Death, and Refurredlion from the Dead, and to recompenfe every Man according to his Works 5 we offer to thee, our King and our God, according to His Appointment, this Bread and this Cup; giving thee Thanks through Him, that thou haft vouchfafed us to ftand before thee, and to facrifce to thee : And we befeech thee to look favourably on thefe thy Gifts, which are fet before thee, O thou Self-fufficient God : And do thou accept them, to the Honour of thy Chrift, and fend down thine Holy Spi^ rit^ the Witnefs of the Lord Jefus's Paffion ; that He may make this Breads the Body of thy Chrijl^ and this Cup^ the Blood of thy Chriji : That they who are Partakers there- of, may be confirmed in Godlinefs, 7nay ob- tain Remijfion of their Sins ; may be delivered P from 0, 1 o appendix. from the Devil and his Snares, may be r^- flenijhed with the Holy Ghoji^ may be made worthy of thy Chrift, may obtain everlajling Life^ thou being reconciled to them, Q Lord Almighty. In this fhort Prayer are contained the chief Doftrines which I have endeavoured to de- fend. The O Mat ion y — the Invocation of the Holy Ghoft, ~ the Bread and Wine the Body and Blood of Chrift in Power and Effeft ; — lUid the Benefits, Remiffion of Sins, — the Gift of the Holy Spirit^ — and eternal Life. FINIS. Jdl Publifhed, by the fame Author, ^H E Meafure of Christian Beneficence, and the IJfefulnefs and Necefif^ o/'Commiffions o/" Charitable Ufes : In a Sermon preached in the Abbey- Church ^X. Bath, Ma^ 1 8, 1735. Before the Commiffioners for Charitable Ufes for the CouiUy of Somer/et, Publifhed at their Requcfl. Price 6 di THE CONTENTS. The INTRODUCTION, p. i r> Hewing the Ufefuhicfs of the Fathers to underf.and the O Scrrpiures ; particularly the JVonls of Inflitution. 4 and to prove that thofe Words of our Saviour^ Ye ought to wafh one a;iother*s feet, ore not of Jlanding Force \ in Anfwer to Prop. V. in the Plain Account, ib, T7;^ Defign of this True Account laid down in fix Pro- pofitions, 7 PROP. 1. That the Bread and Wine are the Body and Blood of Chrift in Efficacy. 8 Proved 1. From the Titles given them. ^^'' 2. The Words of the InflitutioHy HeblefTedit. 10 This Tranfiation vindicated. ^ ^ ^vx^^i'^Y'rai; and luhcywa.; largely explained. ^b. The Holy Spirit the Inditer of all the Scnptures ; the Apo- • Jlles only as it were Amanucnfcs. i ^ 3. Frofn I Cor. x. 16. Largely explained. ^J Defended. ^^ P 2 4- ^^^^ The CONTENTS. 4. From I Cor. xii. 13. p. 21 Largely explained. ib. Defended. 23 5. From John vi. 63. 27 John vi. proved to he meant of the Encharifi. ib. Tranfuhflantian not favoured in this Chapter fo underjiood. Ohje£iions aufwer^d. 30 Puffendorf cited in Favour of this Senfe. 33 Farther proved. ib. PROP. II. That it is a Commemorative Sacrifice. 34 The Difference of this Notion fro?n that of the Church of Rome provd. ib. 1. From Mai. i. 11. 35 2. From the Words^ This is my Body given for you. 37 •2. From rSro irotiiTi m Tiiv i^uh uvauvfiiriv.. AO I ft Argument. ib. 2d 41 'Av<«v»t;c largely explained. ib, il/r. Pierce'y Authority cited. 42 4. ir^;;z //?(?/^ Places of Scripture^ which plainly intimate., that Chriftians have an Altar. 43 1. From Mat. v. 23, 24. ib. 2, Fro7n I Cor. X. 20, 21. 44 Ohjcclions anfuuered. 46 77;^ Pafchal Supper not diflinSf from the Sacrifice of the Lamh. 47 Madation tiot neceffarily done by the Priejl, 49 Chriji offered hi?nfelf before he was upon the Crofs. ib. Jn Objedion fro?n St. Chrylbftom again/l the facrificial Nature of the Eucharift^ anfivered. 5 2 Tide Rubrics of the Communion Office vindicated, 53 The IVord^ Communion Table, never ufed, ib. Lord's Table, mojlly ufed. ib. Firfi Reformers believed the Lord's Supper to be a Sa- crifice. 54 This Do^rine not altered by the Alterations fines made, ib. 1, From The C O N T E N T Sr 3. From Heb. xiil. 10. p. S ' Three Arguments offered, i^ Objeffions anfwered. ^5 The NeceJJity of Confecration^ Prayers^ and of a Miniffer to confeerate, ^g PROP. III. That it is a Covenanting Rite, ^c, 64 Proved 1. From the former Propofttions. Jb. 2. Fro?n Circumcifion and the Paffover being Co- venanting Rites. it). 3. Frofn the Words of Injiitution. 66 4. From John vi. 56. Sy 5. From thofe Texts in which Chrijiians are f aid to hold Co?nmunion with God, 68 OhjeSfions anfwered. n j The Death of Chrifi not the o?jly Seal of the Covenant. 73 Our being fealed afcribed to the Holy Spirit. ja Verbal Profeffions^ not fo properly renewing the Covenant ^ as the partaking of the Euchariji. 77 PROP. IV. That there are Promifes made to the worthy Re- ceiving j and what they are. 79 P A R T I. Proved from for?ner Propofttions ^o from the Text already urged. ib. Obje£lions. I. That to afcribe the Benefits of ChrijV s Deaths to the worthy receiving the Sacra- menty is to put that upon one Act of Obe- dienccy which depends upon Univerfal. Anfwered. 80 II. That it defiroys the Notion of Rsmcyn- brance. Anfwered. ib. Part The CONTENT Si P A R T II. The particular Benefits, S3 I. Pardon «f Sin, 83 Proved in general. 84 i more particularly from the Words of Inftltutlon. 85 The true Notion of Ahfolution Jlated, 88 The Church of Rome corrupted it. 9 1 ObjeSfions : The negative Anfwer to this ^uejlion in the Plain Account, Do we not partake of Forgivenefs of Sins in the zvorthy partaking of the Lord's Supper — proved csntrary 1. To Scripture. 97 2. To the Judgment of our Church. 98 JI. The 2d Benefit, The Gift of the Holy Spirit^ ib. Proved I. Frotn the Texts already urged, &c. 10 1 2. From Baptifm^s conferring this Gift, I02 3. From its being afcribed to Prayer. 1 o 3 Ohje^ions anfwer ed. ib. &c. Why the outward Signs called Myjieries by the Church ; and truly fo called, io6 III. — Eternal Life, ib. Proved from John vi. ib. The Reafon why this Sacrament made neceffary to eternal Life ^ that we might not afcribe it to our own Merit, lOJ PROP. V. The Duty of Communicating of equal Obligation with moral Duty *, and of frequent Communi-* cation. no Part I. Proved from Pfalm ii. 6. ib. I Cor. X. 17. Ill John vi. 56. ib* Part IL 77;f NeceJJity of frequent Communion, 1 14 Anfvuer to the Qibje^ion, that it is not exprefly commanded. 116 Weekly The CONTENTS. Weehly Communions upon the fame Footing with the JVedh Obfervation cf the Lord's Day. j ^q A6ls ii. 46. and xx. 7. vindicated againjl the Excep- tions in the Plain Account. j2? PROP. VI. That there is a previous Examination, a holy Preparation required, and wherein they con- filt. 12S Part I. Previous Examination proved necejfary. Jb. 1. From the fortner Heads. fb^ 2. From the general Declarations of Scripture. 129 3. From particular Texts, ib, 4. From thofe J/ords; Let a Man examine, &c. 133 Thefe Words proved to require a previous Exainination^ and Approbation of ourf elves. ib, 1. From the Ufe of the Word t^^y-iui^jt throughout the New Teilairient. ib^ 2. From the Cafe of the Corinthians. 136 3. Fro7n the Permijfion given to Eat upon this Exa?r.i- nation. i^_q 4. From the mention of the Words of Infiitution. ib. 5 . From the following Words^ if we would judge our felv^s, he i^i 5/. Chryfoftcm'j Interpretation. 143 ObjeSiian frojn the Word Ourux, anfwered. 147 Our Church vindicated from favouring the Notion of this Author. ib. Part II. Shewing wherein the Nature of Worthinefs does confyl In nothing more — in nothing lefs^ than in keeping the Baptifmal Covenant. 14^ Proved from the Words of Infiitution. ib. In Anfiuer to the ^teflion^ What Sins break this Cove-* nant, ib. I. Sim The CONTENTS. 1. ^ins of Infir7n'ity do not. 15 1 2. Sins^ tho* not of Infirmity^ yet not wilfully committed^ for fome time unfit for the Holy Com?7iunion. 152 TVhat Preparation here required, lb. 3. Prefumptaous Sin altogether unfit. 153 What Preparation here required hy the Primitive Church. ib. By our own, 154 Upon what Texts grounded, 157 JJpon zvhat Reafons. 165 No fuch Preparation required of him^ zvho is free front prefianpiuQus Sin. 167 JVhat is required of him. 1 70 The true Notion of Preparation in different Perfons^ dif- ferent. 172 This Notion fecures the Sacrament from Prophanation and Coyitempt, 1 7 3 The Notion of Preparation in the Plain Account, con- futed, 174 M and of Eating unworthily. 179 This difproved by many Arguments. ib. Thofe confir7ned by St. Chryfoftom'/ Authority. j86 hy the ^lalifications required in thofe who eat the Pajfcve-r^ Numbers ix. and 2 Chron. xxx. 188 Juftin Martyr'i Account — largely vindicated. 193 — confirmed Iry other Authorities. ib. /// Effects of the Notions in the Plain Account to be feared, 202 Recapitulation, 205 Conclufon, 206 Appendix. 209 m^ ERRATA, E K R A T A. Page i-j. Be 2 J. read unto. />. 40. /. 10. r. in Subflnncp the f^rrr. /. 90. margin I. l, 2. r. «?«sr&a/. p. ni. w;jr(r/« /. i. r. ^7? in Itiilic. p. 151. /. 26. r. thefe, p. 157. w^r^/w, r. Dr. MarfKar.--. /. 192. /, -c. dele ''./>. 193. /. 24. r. Authorities, p. 19'i. /. j -. ^JtcClarj^er icre given, iEfc. not againft the other Column, but the Bcginnijig of anoth-r Paragraph. Appendix, tbe Prayer dotted. The IN TRODUCTION to /. 7. . from page 7 top. 34, The Bread and Mine the Body and Blood hi Efficacy. > from/>. 34 1064, ^'^'^ Sacra?nent a Cornmcmo- rati've Sacrifice. . from p. 64 to 79, 7»^ Eucharijl a Co- tvenanting Rite. from p. 79 to no, The Benefits cf this Sacrament. > from p. no to 114, The great Duty of Communicating. from /». 114 to 128, The Duty of frequent Communion.' p. 205, 206, Recapitulation. ADDENDA. Page 114. 1. 28. jind it ivill dri've e^jery f.nccrc Chi iflian to the Holy Altar. "l For thus faith our Saviour unto the Non- communicants ; and He docs not fpeak with greater Vehe- mence and Peremptorinefs againft any Sinners whatloevcr, — Except ye eat of the Elejh of the Son cf Man, and drink his Blood, ye hafve no Life in you, * Upon which Words the Prir mitive Fathers grounded their Opinion, that the Ncgkdl of this Sacrament was P enal E'uerlafiingly ; and fo far Qjd they, particularly St. y^?^/>, and Innocent i. extend, that they groun- ded the Neceffity of admitting Infants to the Holy Comnni- nion upon them. * Johnvi. 56. P. 147. So at the laji. a^uc has plainly a reference to th.e Word immediately preceding, — as if the Apollles h?d faid Juft PubliihU, The Christian's Pattern : Or, A Treatife of the Imitation of CHRIST. Written originally in latin, by Thomas a Kempis, Compar'd with the Original, and Corrcdkd through- out, by John IVefey, M. A. Fellow of Lincoln College, Own. With a new Preface, containing an Account of the Lleliilncfs of this Treatife; Diredlions for Reading it with Advantage ; and likewife an Account of this Edition, • Adorn'd with n beautiful Set of Cuts, curioufly engraven from new Deiign . In OiianjQ. Price 4 ;. bd. PHILEMON T O HYDASPES; RELATING A CONVERSATION with Hortensius, upon the Subjedl of Falfe Religion. Sermo oritur, non de villis, domibufve alienis t Nee, male necnc, Lepos laltet : fed quod mngis ad nos Pertinet, &; nelcirc malum eft, agitamus — > HoR. Sat. Lib. II. Sat. 6. ver. 71, :■/../ /}'t/r.,A/'. ,w/ LONDON: Printed for J. Roberts, in iVafwick^Lane: MDCXXXXVT i->/-w, the ill Succefs they have met with in their Attempt, is to them at leaft a very convin- cing proof how imprsBicahle fudh an Ex- pUcation really is. And thus, by pretend- ing to undermine a/c/^z/fcr Superftition about a Deity, they have laid the Ground and Foundation of a rational V^rivm^ion oi him -, and fhewn juft enough of the Nature and Powers o(JecondCau{cs, to eftablifli beyond all polTible doubt the Neceffity and Reality of a^r/?. But this is wandering too far from our prefent purpofe. I am not, (you know) undertaking to deted and expofc every Er- * 'Newtoni 0/)//Vf, P- 373- Trm, Tbil. Schoi gen. fub finem, />. '^.14. E ^^c)r ( 26 ) for and Inconfiftency in the Epicurean Sy- ftem ; my Quarrel at prefent being only with one particular Circumilance of it, the refolving the Belief of a fiiperintending Deity into a Principle oi Fear, And this, as I faid, feems to me a very iinnatural^o- hition of this Matter. For allowing the general Conftitution of Nature to proclaim never {o loudly the infinite Power of its al- mighty ArchiteB^ yet the manifold traces of kind and good intention * which run e- very where thro' it, do at leaft as ftrongly evidence an infinite Goodneji to have been concerned in its Contrivance. And there- fore, fuppofing Men to be never fo fenfible of the Power of their Maker, yet they muft at the fame time difcern it to be a Power guided and directed by a Principle oi Kind- nefs and Be?2evolence towards theniy and con- fequently an Objed: of Hope and Confidence^ much rather than of Fear^ or D if qui etude. Who fees not that a great part of Nature minifters dire6tly to our JJfe^ A much greater to owxPleafure ?in&E?itertainment '\'? If * See this Thought finely enlarg'd upon in Hutch. Nat. andCond. of the FaJJio7is^ p. 1803 1 81. Sec alio ibid. p. 182, to 189. + See rhisThought beautifully purfucd in :heSpe^afory vol. V. No. 387. The tbllow'ing PalTage is Co appofite to our pur pole, that 1 cannot forbear tranfcribing ir— To confider farther this douh/e E?idin thcWcrks of Na- ture, and how they are at the fame time both t^fifu/, and e?iterta'mi?j^y wc find the moil iT/j^ortant Pares in the ( 27 ) Iffomcfew particulars have a different Af- ped:, ftill the Balajice upon comparifon turns evidently in our favour-, and ^fcw con- trary Inftances rather confirm than weaken a general Rule. Befides, that thefe fcem- tngly natural EviU upon a more accurate inquiry into Nature, appear to have, even in them/elves J a beneficial Tendency upon the whole, or at leaft to be the ncceffary Confeqiiences of fome general Principles that evidently have "*. As to what you was obferving, {Phile- mo?2) that fome of the more extraordhiary Appearances in Nature have a kind of na- tural Terror in them, it may, I think, be juflly queftioned whether Cjuilt or ^iiperfli- tion have not been the chief O^vS-fb of this. At leaft, even by your own account, the the vegetable World are thofe w'nich are the moft beau- tiful. Thefe are the Seeds by which the fcveral Races of Plants are propagaced and continued, and which are always lodged in' Floavers, or BloJfoT?Js. Nature feems to hide her prtjicipal Dellgn, and to be iuduflrious in makino; the Earth ^^/, ^nd delightful, whilft ihe is car- rying on htx great IVork, and intent upon her own ?re- fervation. p. 274> 275. See alfo, N". 395- * Sec Archbilhop Ki?jg, of the Origin ofEi'i/y trandated by LaiVj With the Trandaior's excellent Notes Rei. of Nat. de/in. under the Art. oi part. Prov. — Effay on Man, 4. 109. The Vraine o^ Nature fcems, as far as we know, plainly contriv'd for the good o\ the lP7:>oie;^ and the cafual Eviis feem the neceffary Concotnitavts of fome Mechanifm, defign'd for y^iiWy prepol/e7it Good.— - llmch.I?:qufrj, p. 275. E 2 Inftances ( 28 ) Inftances 6i thk kind are unufual mA ex- traordifiary^ and therefore RGt :o be ttg2LvA- edin a^677 Fra7ne of the World ^ives us Ideas of hou'ridlefs Wifdomj and Pciier in its Author ; fucii a Beh.'g vve cannot conceive Ivd:ge77tj and muft conclude happy -i and in the hcjl ft ate poiTiblc, fince he can ftiil gratify hirnfelf: the heft fiat e of rational Ageyits^ and fheir ?.reateft-^ and moil: i^orthy Hanp'mefs^ we are ne- ceHiiily led to imagine mull: conlili in uuiverfal ejfica- iious Benevolence ^ and hence we conclude the Deity Be-iievolcnt^ in the moft univsrfal-, ivipartial manner. Hutch. Inquiry J p. ult. \ This way of thinking is much the fame with that o^ I he ir.p,enious Travfator of Archbifhop K?;/^, and other Writers, who derive the moral Attributes of the Deity by way of Confequence from his natural ones. !{ Char ad. vol. I. p. 39. The ( 31 ) The Notion, (returned he, with fomc warmth,) is as full of Contradi5lion and Abfurdity as it is of Horror *. But how think you, (fiiid I) as to our own Species ? does not Hiftory furnilh us with fome Charadlers thorowly and de- liberately evil and malicious ? I think, (replied he) the incomparably ingenious Mr. Hiitche/b?i'f has gone a great way towards proving that Human Nature admits not fo detejlable a Principle as 2i fettled dijintere/led Malice :, and that thofe A(ftions which have the worj} afpetl this way are to be refolved only into the irre- gular and miftake?i Application of fome jiijiijiable AfFecftion ||. However, allowing there * If all Malice be, as is here afTerted, Weahiefs^ in- finite Malice is Weakness heightened to an i'/if.nite De- greey that is, an infinite Privatio?iy an infinite Nothittg. + Vide Nature and Conduct of the Paj]io?Js. inijuirvj &t. Faftm. II Spe6tators may think we have pure difintcrelled MalicBj when it is really only the o'vergro'-juth of a jult natural Affedion, upon falfe Opinions, or conruied Ideas, Hutch. Ivquiry^ p. 99. Hu7na7i Nature feems fcarce capable of malicious^ difititereflcd IJatredy or a fedate Delight in the Mifiry of others, &c. Hurch. Inquiry^ p. 132, 133, 134. It is very probable rhac there is no fuch Degree of Wickcdncls in Human Na- ture^ as, in cold Blood to be pleas'd with the Mifery or others, when it is conceived to be no way iikhil 10 our Inter e [Is J 6cc. Ihid. p. 157, to 159, & Vnffwi.— Thij ( 32 ) there might be fome monftrous Produdiions in the moral World, as well as there are in the natural^ yet there is a common Stan- dard oitrue Formation in both : and what- ever may be faid of Particulars^ the gene- ral Qonh^iXM^ion of Human Nature is plain- ly a Benevolent one. And hence again riiibs a iferther very convincing Argument for the great Truth we are contending for ; fmce a Being, not himfelf the moft difin- terejledly Benevolent^ would never of his own free motion have given fuch a henevO'- lent Biafs to a whole Species of his Crea- tures, as fhould in a manner necejfarily in- gagc them in OiEces of mutual kindnefs and indea?ynent : and which is fo deeply rooted in their very Make and Conftitu- tion, that Humanity^ a Term expreffive of it's Influence, is by common Language appropriated to the peculiar DiJlinBion of the Ki?2d^, MORE- This partial Imagination of fome gooci moral ^alities in Adions which have many cruelj inbumariy and de- firutii've Confequences toward others^ is what has kept Vice niore in countenance than any other Confidera- tion, Ibid. p. 228. Vid. etiam Nature and CorJuti of the F^fjiOTJSy p. 104, 138, to 141 J & pajjim. ''^ Jt is not material to our purpofe here-, whether thefe benevolent htflin^s be fuppofed, as fome would have ir, ii27iate ^ or, as others^ only naturally acquired. Either way, this 'Reafo'dijig is equally concltsjive. This moral Seufe., implanted in rational Agents^ to de- light in, and admire whatever Adlions flow from a fludy of the good of others ^ is one of the ftrongeft Evi- dences ( 33 ) Moreover, Philemon^ for to you I may well appeal in this Affair, (fo hepar- tialiy addrefs'd himfelf to me) who have fo often made the Experiment 3 as the having thefe benevolent Affedions is the very Badge and CharaBer of our Nature, fo from the cherifhing, and improving thefe natural Seeds of Virtue, refults the PerfeBion and Happinefs of it. The higheji and moft exalted Plea fares we are at any time con- fcious of, arife from a Senfe of our having adled in confeqiience of kirid, and good Af- fection. Whenever we do fo, we feel a fecret Joy and Tfanfport difFufmg itfelf thro* our Breafls; and the State of our Souls, like that of a well-tiiii d Inftrument, is all over Harmony, S\veetnefs, and Co?n^ dences of Good?iep in the Author of Nature. Inquiryj p. 275. Would v/e allow room to our Invcndon, to conceive what Co7?fiitutio77s of Seilfes or Affections a malicious fo-jjerfiA Beivg might have formed, we ll-.ould foon fee how few Evidences there are for any fuch Ap- prehenhon concerning the Author of this World. • Human Society might have been made as uneafy to U2 as the Company of Enemies, and yet a perpetual more violent Motive of ^ear might have forced us to leaT it. Malice, V^ancour, Diftrufl-, might have been our tiatural Temper. Our Honour and Self- Approbation might have depended upon Injuries ; and the Torments of others might have been made our Delight, which yet we could nor have enjoy'd thro' perpetual Fear. Many fuch Contrivances we may ealily conceive, whereby an evil Mind could have gratified his Maine by our Mifery : but how unlike, (^c ? Nat. and Cond. p. 180, i8l» F pojure- ( 34 ) pofuj-e. Now what is this but thtfilenf Teftimony of our own Hearts that we are then in the beji^ the moft perfeB ftate of Being, of which our Nature is made capa- ble ? And £!:iall we (Fhilemon) refufe that to the Creator^ which we own ^nd feel to be the higheji Excellency, Perfe(!3:ion, and En- noblement of the Creature? Or fliall we not rather acknowledge, that as it is the Jlronger or weaker ftate of this benevolejit Principle in oiirfehes that varies xhtfeveral Degrees of Worth and Efteem amongft Men, fo it is the i?2tire pre valency, and un- allay edVcY^Q^^ion of it in th^ fupre^ne Being, that conftitutes a truly divine Charadier, gives Grace and Luftre to every <9/&rof his Attributes, and makes Deity itfelf properly God4ike? ' It is upon thefe grounds, (faid I,) as I fuppofe, that the 7ioble Author, you have more than once hinted at, makes it a Queftion, '' Whether any thing befides III " Humour can be the Caufe of Atheifm * f There is fomething fo comfortable, lo every way agreeable to the Interejls of Mankind in general, and of each individual Man in particular, in the notion of a common Pa- rent, 2inA Jbvereign ProteBor of the Uni- verfe, that an ordinarily good-7iatured Man would be tempted to wifh there might be * Chara^. vol. I. p. 23. ( 35 ) a God, even tho' he fliould not be able to prove there ^ivas one. His 'Ajf'eSlions would evidently lean this way, whatever might be the Decifion of his "Judgment in the Gafe. And therefore it muft argue a very high Degree of Perverfenefs and Depravity^ a State of the moft inveno?ndS^htn and Morofenefs, to ftand out agalnft fo Jalu- tary a Truth, in the midfl: of that abun- dant Evidence with which it is at prefcnt furrounded. And yet, (replied Hortenfius,) as love- ly and beneficial as the Notion oi ifiiper- intending Deify is in itTelf, the fame 7ioble Author will tell you, that, (unhappily for the World !) it has been fo difguifed and tampered with, " that as Religion (lands '' amongft us^^there are many good People " who wGtild be eafier in their' minds if they *' were affured they had only mere Chance to " trujiio: V/ho rather tremble to think " there Jhould he a God, than that there ^' jJdoiild not be one-f!' A fad State of Things indeed (return- ed I,) when Men entertain fuch hard T\\o\x^X.s oi 2i Jupreme Manager, as would almoft drive them, if they dur/l, to take refuge in Forlorn Nature as the more com- fortable Opinion ! t Characf. vol L r>. 40. F 2 Wretch- ( 36 ) Wretched enough! (refumed Hor^ tevjius) but 'tis an evil for which there can be no Remedy, 'till Men can be prevail- ed upon to liften more to Reafon in their Religion^ than, as their too general practice is at prelent, to the Suggeflions of natU7'al Temper, For this, Philemon^ is the very cafe in the Inftance v^e are complaining of. Men of dark and gloomy Complexions in- vent a Deity ^ like thejnfehes^ fullof5/fe;?, Sournefs^ and Severity. They bring their III Humour with them into their Religion^ and from the aBual Feeling of thefe evil Difpofitions in their cwit Breafts, are led to make them the Qhara^ers of their D/- vijiity. That was meafuring, (I fald,) by a very partial and falje Standard ^ and one could not wonder at any Errors they fell into, who fet out with no better a Guide. A s Irrational a Proceedure, (replied he) as you may efteem it to be, believe me, 'tis a very coinmon one. Serioully, Philemon, to one who has not well and often coniidered this Subject, 'tis fcarce poflible to imagine how large a Part of what moil: People mifcall Religion^ is but the prevailing Biafs of their natural D'jpofition, fcreening itfelf under thatyi^- cred ( 37 ) crcd Characfler, and Appearance. And the Misfortune is the greater, as 'tis hardly poffibie to undeceive tlieni. Errors in Religion, when once thoroughly imbi- bed, are the moHJiiMorn things in Na- ture. Nothing fo inflexible as Confcience, when once it is fet wrong. It darkens the mind to fuch ^ fatal degree, that Convic- tion comes to be dreaded as a Crime, and even Blindnefs itfelf is efleemedy^Vr/'Yv/. If you go about to JJ:ew thefe deluded People to themjehes, they cannot endure the paiji of the Reprefentation. They have been fo long ufed to confound their own P;r- judices about Religion with Religion iffelf\ that if you do but touch them in thofe tender Points, immediately they raife a cry and an alarm againft you, as if you was crazing the very Foundations of all Reli- gion, and common Morality. And it were^ to be wifli'd, there were not fome ijoifl^r heads, who tho' they have dijcern- ment enough to fee thro' the Cheat, can yet bring themfelves for interefl: fake to countenance it, and artfully endeavour to fupport and keep up 2i falfe Confcicnce in the dehided Multitude, the better to in- flave them in ^fervile dcpendance upon themfehes, I have never (faid I, interrupting Tlor- tcnflus) been ufed to confider this : natter 2 in ( 38 ) in the light you have now placed it in. I wifh you would inlarge a little upon it. It promifes a good in fight into the various *Turm of religions Charadlers ; a Point, I muft own, I have always been at a lofs to account for to myfelf. For Religion is doubtlefs in it's ow?i Nature fimple and uniform : and as it is a Rule of A6lion e- qually refped:ing all Men, muft befuch an one as is fuited to the general State and Condition of ^// Men. But view it in the feveral Parties that make equal Profeflion of it, in fome it (hall feem to confift wholly in a reclufe^nA abJlraBed Devotion, altogether incompatible with the Duties of Jocial Life : in others in a frequent and un- relenting exercife oi Self-Difcipli?ie and Au- Jierit)\ as intirely inconfijient with all Re- lifh and Enjoyment of private Life. A third fort fhall lay all the ftrefs upon hold- ing a particular Set of Opinions, with a fierce Zeal againft all who happen to dif- fer from them ; a Notion this, again, fo re- pugnant to the very Nature of focial Be- ings, that it has in facft done more than any other towards eradicating in feveral Lnftances the very focial InfinB out of Men's Hearts, and turn'd them loofe up- on one another to acfi: fome of the blackefl ^Tragedies in Hiftory*, as it is even at this Inftant * The mofl: pcrnicio'js Terverfions of this Defire (of Vircuc) are iome partial Adi?itratio?is of certain moral Species, { 39 ) Inftant perhaps doing in fome Bigotted Coimtries, There are others who are fcru- puloufly exaB in all the outward Ceremo- nials of Rehgion, at the fame time that they are neglecting Duties of much higher Importance in Life, upon the account of fuch an external Compliance. Others a- gain, place all Sandity in a contraBed BroWy and a morofe Behaviour, in reprov- ing you for any little Levities of deport- ment, without any regard to Times, or Places, or Perfons y as if the want of Spi- rit, or Politenefs, or Difcretion, was any part of religious Obligation ; or the Jbur^ ing and fpoiling Company, inftead of im- proving or entertainijig it, could be a Duty upon Creatures evidently formed and defigned for all the Benefits of ?nutual Converje and Friendly Intercourfe. Species, fuch as Vropagation of true Religioji, Zeal for a ?arty j whillt other Virtues are overlook'dj and the very End to which the admired Qualities are fubier- vieat is forgotten. Nat. andCond.p. 38. This (viz. faife Opinions of [he Will and Laws of the Deity) isfo abundantly known to have produced Follies, Superfi- tions. Murders, Devafiati07is of Kingdoms, from a fcnfe of V^ircue and Dury, that it is needlcfs to mendon par- ticular Inftances. Inq. p. 190. Terfecutioii appears to the Agejit a Zeal for the Truth, and For \\\t eternal Happinejs of Men, which Heretics oppofe. In fuch In- ftances Men a6t upon very narrosv Syfrems form'd by foolilli Opinions. It is not a Delight in the Mife- ry of others, or Malice, which occafions the horrid Crimes Vv^hich fill our Hillories; but generally an /«- judicious, u7zreafonable Enthufafui for fomc fore of li- mi:ed Virtue. Ibid. p. 1%^. Mean ( 40 j Mean while, (interrupted Ho?'tenfius) amidft all thefe Extravagancies and Incon^ liftencies of its deluded Votaries, Religion itjelfh quite another thing from what any of them mi (lake for it. It is a liberal, 7na?2l)\ rational^ andySaWInftitution; and fuch as, confider'd in its own genuine ten^ dency\ is calculated as well to promote our common Inter eft, and Happinejs in \ht pre^ J'ent Life, as it is to fit us for that better ft ate of 'Being which is promifed as its reward in xkit future, 'Tis fach a fervice as \s, worthy of that great an.d good Being, who is the Obied of it, to enjoin; and of the reafon- able Nature of Man, the Subjeft of it, to perform 1 will explain to you the whole Sec?'et of thefe manifold Inconfiftencies. You, Philemon, (continued he) are too well acquainted with human Nature, not to fee how infinitely the /^;;;^ Pa ffions which belong in the grojs to the whole Species are diverjified in each Individual of it. Every Man has his particular ruling PaJJicn -, dif- ferent in fome refpedl or other from that of every other Man living. 'Tis a great mif- take to imagine even his Religion itfelf is VjhoWy p7^ivileged from the Injluence of this Maftcr Principle. Whatever the Advocates of fevere Mortifaation may fay of the Ne- celTity of fubduing our reigning Paflion, I have [ 41 ) have fcldom obferved any one fo fuccefsful in this SeIf-Co??fiB as to come ofF with a compkat Viftory. Religion itklf is gene- rally fo far from controuling this M.ificr Paffion, that it even takes its civn Turn and Denomination from it. At the utmolt, it only eiiverts it from one Channel to another, varying the Injlances perhaps, but nor at all the Degree of its Indulgence. 1 could illn- ftrate this Remark by numberlefs Exam- ples You know the general Characflcr of Scbajiiiis, He is certainly, (fiid I) a Man of great Parts and Genius, but he has unfortunate- ly taken a icrong Turn. He is in a great meafure loft to the World in a Reclufj Monajlic Life 5 and his natural Good Senfe^ by having been unhappily nnfapplied, does but add new Fuel to his Diftemper, and eftablifh him in a more confirm d State of Rnthujiafm, Did you never hear, (fa id Hortenfiw,) how he fir ft fell into this Religious Mad^ 7iefs? An old Acquaintance of his has told me, that tho' he was always a Man of a grave regular Difpofition, even in his yoinigejl days, yet he did not take this Re- 'dujeTm\\ till after a Difappointment he met with in Love, G How ( 42 ) How, (faid I, interrupting him, with fome ilirprize) Was he then ever in Love ? He is the laft Man in the World I fliould have fufpedted to have been pf an amorous Difpofition. Yet (repHed he) his prefent ^urn of Chara6lery which you, I fuppofe, look upon as an Argument of the contrary^ gives me the ftrongeft proof and convidion of it imaginable. What he might once have been, (re- turned I,) I cannot fay; but certainly he has long fince got the better of himfelf in this point. Why he has ;7^^r///?^ J himfelf, almofi: into the Condition of a Skeleton- That mzy he Pbllemon, (faid he) and yet his natural DKpofiiion isjuft where it was, he has only ihifted the OAJe^ of his Paffion. 'TwAS ridiculous, (I could not help interpoling) to fuppofe the tender Paffion could have any hold upon /;/w, who was all over Morojenejs and Severity, All you can fay to bring him off, (re- plied he) does but confirm me the more in the Opinion I have of him. The Cir- cumftanct' (43 ) cumftance you havelafl mention VI, in par- ticular evidences beyond all otlicrs tlic Strength of his Attachment to his beloved ObjeSi. Can any thing (liew a greater Ex- travagancy of Paffion, than to fee him/^- crifice^ as he does, all the Comforts of Life to the Idol of his captivated Affeciiom ? I could not but wonder, (I ohferved to him) where this Idol was to be found, I was fure not in this World ; for as to eve- ry thing here below ^ it had long fince ceaf- - tue, Goodnefs^ and Benevolence, I am entirely, (returned he,) of your -opinion, Philemon \ the only ratio?uil WTny of recommending ourfelves to the Deity, is by imitating him as far as we are able ; and there is nothing by which we approach to a 7iearer Kcjcmhlance of him, than by an a^i^'cc. (46j ^^i'dCy and diffufive Goodnefs. But the fober Purfuits of an tinaffeBedVinu^ are too re?mjs and lifelefs an Employment for fuch warm and Janguine Tempers as w^ have been fpeaking of. To Jerve God by doing good to Men^ will not anfwer their Purpofe : Their Paffion is towards an ec^ Jiatic Species of Religion, a Religion, hke jbemfelveSy made up of Heat and Flame, Here I could not forbear expreffing to Hortevjius how much pleafed I was with the Account he had been giving me of this amorous Turn in Religion. I had often^ (I obferved to him) met with People of a religious CharaSier^ who feemed to place all Religion in a particular Warmth^ and . StriBnefs of Devotion \ but I never yet had traced this over-devout Hujnour to it*s true Source, I never thought of refolving it into a Cofijiitutional Prejudice, into the particular Make and Caft of their natural Temper. Believe me Philemon^ (refumed he) the more you refled; upon thefe Devotee CharaBers, the more you will be inclined to do fo Do but confult your own Ob- . fervation and Experience, I dare be confi- dent you never knew an Inftance of a tborow Devotee in Religion, whom yoii had not great reafon to fufpedl to be in other { 4-7 ) Other refpeBi a Perfon of a war77i and pojfi^ onate Dilpolition. For my part, (faidi) Horienfius, I have always avoided, as much as poffiblc, enter^ ing into the Familiarities of People of this ftamp. They are generally fpeakinga mo^ rofe untr arable Set of Mortals, and 'tis vi^cll for the refi of the World that their Princi- ple leads them to have but little to do with it. But now that you have fuggefted the Obfervation to me, amongfl yi/r^ as I have ever had an Opportunity of knowing any- thing of, I really think I have difcoveied the greatejl part to be People oijirong Paf- Jions, 'Tis a Charadter one does not often meet with in Mcn-y it prevails, I have ob- ferved, much more generally in the Female World. It does fo, Philemon, (fald he) and from the Principles we have laid down, you cannot but be fenfible, if you will re- fied a little, how natural it is that it jhoulJ. Women, you know, 'tis generally agreed, exceed us in the Strength of their PaJJious, What wonder is it then that they are more inclined to the pafmate Species of Pvcli- gion ? That they furpafs us particularly in the fofter Paffions is fo notorious, that the Epithet foft is from thence frequently made ufe of in common Language as Ckaradie^ rifiical oi the very Sex. It (48 ) I T is fo, (laid I) and it is remarkable, that this Softnefs is fo effential an Ingredient in the Female Conftitution, that if at any- time we difcover an undue Prevalency of the rougher Pajjhm in any particular In- ftance, we are naturally led to take the Odium of it to cr/rfehes-, endeavouring to dlfguife, as it were, the Truth of the Sex, and ftiling fuch Charadters Majcidine, This is a piece of Complaiiance, (faid Mortenjius) for which the Fair Sex is obliged to us ; but it evidently proceeds upon this fettled Acknowledgment on our parts, that the moil: iiatural and approved ftate of Fe- 7nale Minds is to abound with the tenderer Paffions. Now this Point being once ad- mitted, 'tis but to give a Religious T^urn to this 7iatural Softnefs^ and you have the com- pleat Image of a Female Devotionalijl. It is well (I obferved) that you have fe- cured the fofter Paflions their Proportion in this fort of Charaders, by ailigning them their Office in Religio?i. If you had not contrived them an Exiftence there^ it would be difficult for the moil part to find any other Salvo for them. I am pretty much of your opinion, (re- turned he) but 'tis no wonder they who • arc { 49 ) are fo thoroidy enamoured of Heavc7h fliould elteem it a kind of Profanation to admit any mere earthly Objed into a Fart- nerjloip in the tender AfFecflions. But how, (I interpofed) do you ac- count, Hortenfim, for the/^^^r Paflions firft taking this Religious ^urn'? You cannot always refolve it, as you did juft now in the Inftance oi Sebajlius ^ into a Difappoint" ment in Love, I atn fure I could mention fome Female Devotees of my Acquaintance who never can have experienced a Difap- fointment of this fort. I am flrangely miflaken if ever they had an Application oi this nature made to them. The Man miifi have had Farts, as Dr. Toung expreifes it, who could find Dejiru^ion there *. In ftating your Queflion, (replied he) Philemon, you have unawares fuggefted the Anfwer to it — ^that very Circumftance you but now hinted at, the want of timely Ap- plication from eicr Sex, unravels the whole Myftery of the matter at once. 'Tis all one as to the Point I am concerned to main- tain j whether the tender Pailions have ne- ver had an Opportunity to hx themlelves, or have been violently torn from the be- loved Objed after they had once been fixed there. Either way they v/ill be alike re. * Univerfal Padion. ^ . - J I ftramed ( 50 ) ftrained from their due Scope and Exercife. And if no natural Objedl prefents itfelf at a proper Seafon, they will be apt to carve out for themfelves an imaginary and artificial one. This feems to account (faid I) for a Re- mark I have fometimes made, that the moft fianch Female Devotees are to be met with in xh^fingle State, and that too after fome moderate Advancement in Life. It did fo, (he allowed) and it would ac- count likewife for another thing which I might poffibly have had occafion to ob- ferve, that where this Turn of Mind hap- pens to prevail y as \tfometi?nes does, in the conjugal Eftate, 'tis generally after that State has proved imhappy, A repeated Series of Injuries and ill Treatment weans the Affec- tions of the Fair-0?ie from an ObjeB ihe has experieiicd io be fo undeferving of them -, and when once the natural Engagement is thus forcibly deftroy 'd, 'tis odds but fome aniorous Species of a higher kind flrikes in at this rr/V/V^/Conjundture^ the Flame breaks out ane'-dJ at fome more hallowed Shrine, and mere human Love refines itielf inio Jeraphic Rapture, I believe, (replied I) in the general you may be in the right. Yc^c I have known Jbme IVomen ftrongly additlcd to tliis devout Pafl.on, ( 51 ) Paflion, who have never been driven to take refuge in it by any ///Ufage from the part of their Husbands, The natural Oh- jedl, to life your ExprefTion, has been faf- ficiently worthy of their tender eji AfFedions, and yet they have thought fit wholly to bc- ftow them upon the artiflciaL Infomuch that their time has been in a manner divi- ded betw^een the alternate Returns of De'-co- tion tow3.vds Heave n^ and of a general Z)//- plicence and Peevijhnefs towards every thi?ig befides. They have been for ever in ay^/ of Prayer^ or of III- Humour. I am aware, (refumed Horfenfms) this is a Cafe that does fometimes happen, tho* not fo frequently as thofe others we have mentioned. One may not always be able to diftinguifli particularly from whence the amorous Paffion took the Religious Turn we have been fpeaking of 3 yet from the gene- ral Reajbn of the thing one may be very con- fident, thzt^hy fome means or other ^ it mulT: have done fo. Perhaps in the particular Ciit lall: given \h.z fair-Inamorato might have imbibed the devout Pafjion as it were v/ith her very Mother's Milk. She was bred up to it from her Infancy. The Turn of her Li/lru^ion, her Reading, her Con- verfation lay all this way. She was fo early accuftomed to fee 'Devotion fubilituted for Religion^ that fhe has infenfibly catchcd the H 2 fame ( 52 )' J a me Spirit and Tiitit of T'hi^tking, She, h'2i^ praBifed this devotional Habit fo long^ till (he is become thorowly inamouredoi it,. it is wrought into her very A/^/^^, and na- tural Conflitution, At leaft' it may he af- firmed in general, that the Partiality and inconfjlent. Turn of fuch devotionaliJi^Cha^ racers as we hzwc been dsfcribing, cannot be any-wije accounted for upon a ratio- nal fooling. The true Rife and Source of them lies in the Paj/tvm : They are refol- vihle pnly into the prevaih)ig Influence of the natural Ternper injiniiating itfelf, to the deception of the very Parties tbewjehes^ into the Make and Complexion of their Re- hgipn. Infomuch that w^hilft thefe rap- turd Liamoratos imagine they are paying. homage, to the Divi?iity^ they are in realityi but worffApping the Idol of their own In-' clinations. They are a fort of religious, Debauchees^ if one may be pardoned fuch an Exprefficn, who have found out the Art of reconciling Grace ^nd Nature, Piety and Serifuality, In the midft of all their Pretcn- fions to an itncommon StriB^nefs and Sanc- tity^ xhzy are only exercifing a more r^- ji?ied^ and dtfgiiifed fort oi Self-indulgence. Their Religion is only amore]/^fa^?/^ Pre- text for ih^ fuller Gratification oi fome of tlicir warmefl Appetites^ their Devotion but a more exqiiifte and Jpiritu/ilized Coficupi- (cence. To confirm this Account to you. yet { 53 ) yet farther, Philemon^ do but confidcr with your felf in how amorous a Stile moft of our Books of Devotion^ as- they are called, are written *. I had often (I faid) obferved it, and had been extremely fhocked at it. It was a mamier of Addt'efs, I thought, much Jitter for a dijfolute Lover ^ than for a religious. Worjhipper, They are, (returned he) for the moft part the Compolitions oi that fort of People we * Upi ray Sovl^ become an humble Spcvfe of the Lardy^y^y^ feed thy felf with \\\^. Beauty^ make him thy D.^.rling^ receive him into ihy Bofuviy quench ihy Thirfi wirh his Bloody hold him faftj do nor Jet him go — Horneck'^ Fire of the Altar^ P- 33- O lovely Bridegroom oi my Soul^ ij^oundmy Heart j that it may be Tick of 'Lo've. ib. p. 34, Let me ftay and entertain my Jovging Soul with the Conremplaiion of thy Beauty ^ till thou fhalc condefcend to kifs 7t2e lijith the Kiffes of thy Mouthy till thou llialc bring me into thy Banquet i?i^-houfe. NorrisV Mipel. 12'^. p. 358. My God, my Happinels, who art fairer thajt the Childre?i of Men j draiv Tne-^ and I lai/l run af^ ter thee Wound me deep, and ilrike rr^ctkro' with the Arrows of a divine Pajjion. ibid. p. 261. O Baj7quet of LcjCj heavenly fwecr, let my Botveh he refrefbed by thee^ my in'UJard Vans overfio'u) \v'\i\{ the Ne^ar of thy Love. St. AuftinV Aledit. trandatcd by Stanhope^ p. 258. &C paflim. My dearef} Lordy when lliall I e7ijoy and talk wich thee alone, in Lan^ua^e foft and tender, f'vseet and charming^ as the unrcferved Retirements, and endearing Whifpers o^ \.\\Q'VCio[\ pajji^ onate Lovers ? Thomas a Kempis, tranllatcd by Stan- hope, p. 32^. & paflim Billiop r/T^/or'i Devotional Works, pallim; &c. (54) we have been defcribing ; and indeed they carry in them too evident Indications of the Temper and Chara^er of their Authors^ to be fuppofed to come from any other quar^ ter. What elfe are they, but the wanton Exercijes of a warm Imagination^ and a lufciotis Fancy? Such as evidence beyond ail other Proofs the Genius and Complexion of that Species of Religion, where Warmth of Conjiitution, not Reajhn^ has the chief and fovereign Influence, Inflead of fpeak- ing the Language of a /?nW, rational, U7i- affeBedVitiy, they abound wholly with rapturous Flights of unhallowd Love, and Strains of myjiical Diffolute?2efs, They pol- kite the Soul with lufcious Images, warm it into irregular Ferments, and fire it with a falfe Paffion ; diffipating all due Compofure, and Recolledlion of Mind, and laying open the Heart to all the wild Extravagances of frantic Enthufiafm, 'Tis for this Rea- fon, Philemon, that Women in general are fo much taken with this kind of Writings, that the far greateft part oi female Religion is nothing elfe but the multiplied UJe of thefe devout Formularies -, theyyi/ifi^,beyond all others, their natural Warmth of Tem- per, and ConJUtution, '^ riT is this way of thinking and talking in Religion (faid I,) that, I fuppofe, has given rife to what is called Myjlical Fheo- ( 55 ) hg)\ the Teachers whereof have accord- ingly been ftiled Myjiics. It is fo, (repHed Hortenfim) the more modern Platonifis *, and fome fanciful Schoolmen feem to have led the way in this Myjlical Syftem -, in which they have been fince followed by too many whimfi- cal enthufiajiic Writers of later times, as well in our own^ as foreign Communions, Papifts, and Protejlants^ Churchmen^ and DiJJenters, A Syftem it is, Phile?non, of the mod lufcious and unintelligihk Jargon that even the Wildnefe of E?ithujia)m itfclf could ever devife -f*. The true Spirit of ac- ceptable * Did. de Monf Bayle.Tom. '>. p. 7(^0. Arc K. quat. 'Ed.d.Awfterdam. Ne voila-t'il pas la Voie un> tive dont les Myftiques nous parlenc rant ? ne peuc-on pas les accufer d'etre plagiaries des Phtoniciens ? t The following Scale of the Afcenc of the Soul to God, given us from the myftic Writers by no lefs a Perfonthan Mr. Norris-^xs well worth tranfcribing. It confifts of 15 Degrees. The firft is Intuition of Truth. The 2d a Retirement of ail the Vigor and Strength of the Faculties into the innermoft Parts of the Soul ; the 3d is fpiritual Silence^ 4 is Reil:j 5 is Union; 6 is hearing of the ftiU Voice of God ; 7 is fpiritual Slumber; SisExtafy; 9 is Rapture; 10 is the corporeal Appearance of Chrill and the Saints ^ 1 1 is the imagina- ry Appearance of the fame ; 12 is the inrelledlual Viiion of God j 13 is the Vifionof God in Oofcurity; 14 is an admirable Manifeilation of God ; 15 is a clear and intuitive V^ifion of him, fuch as St. ^//j^////, and Thnmas Aquinas attribute toSt. P^^/, when he was rapt up into the third tleaven. — Others of them reckon 7 Degrees only, I'iz, Taile, Defiic, Satiety, Emiety, Security, Tran- ( 56 } ceptable Religion, which is in its oWn nature a liberal and reafonable Service^ Is here made wholly to evaporate in unna- tural Heats, and extatic Fervors, fuch ^sfoberer Minds are altogether Strangers to; and which are indeed a Dijgrace and Reproach to the Dignity of a Rational Kature. And yet Philemon^ fo intoxica-- ting are thefe fanciful Refinements^ that when ivarm Heads have once given throw- ly into them, they fondly delude themfelves^ that they are arrived at the very highefi Degrees of fpiritual Improve^nent^ have reached the R erf e^ ion and Heroifm^ as it were, of Piety ; and are in a manner al- ready inflated in the Joys and Privileges of the Heavenly State, by a kind of prefent Senfe, and Anticipation of them upon Earth *. That Tranquillity; but tile name of the 7th, they fay, is known only to God. N«7rr.Mifcel. l^°.p. 3333334. Ab- llird and fenielefs! — The fame Myftic Stateis thus repre- fen ted by Bifhop Taylor— li'x?,^ fays he, a Prayer of Quiet- nefs and Silence, and a Medication extraordinary ; a Dif- courfe without V^ariety, a Vifion and Intuition of Divine Excellencies, an immediate E.ntry into an Orb of Light, and a Refolution of all our Faculties into S• 33I) 332. So alfo, p. 339. a certain Pres:ufiation of Glory y zn AntepafiofPelicity^ the Mount of God's Prefence, the Privilege of angelical Difpoii- tion.s and an excellent Religion, a divine Rcpajlj a Feafi of Love * Norr. Mifcel. p. 323, . 60.— — I pearancc. { 58 ) pearanee as it carries with it at firfl fight, it is in reality a very ferious Evil at the bot- tom. For it tends to millead Men's Minds from the true Point both of their Duty, and Happincfs, when they bring them- felves to acquicfce in {wq\\ falfe and mifla^ ken Subftitutes of them. And accordingly this we have more than once obferved to be the Cafe in Faol of thefe Inamorato s in R.eligion, that they are fo much taken up with their own fanciful Abftracliom^ as to \regard the whole Circle of civil and focial Duties with great 'Coolnejs\ and Indifferency, .Thefe are iW, and^Tf^'w//;^^ Purfuits ; un- worthy the Attention of People fo much better employ 'd as they are '* ! And indeed how * As to the focial Duties, 'tis an Obfervation too common in Experience, that the for^-a^ardefi Fietifis are very often People of the iveakefl and moil 7iarro-u:' ed Benevolence. A Foreign Author ^ fpeaking of certain Ketigious Perf77js who aiTecled a more than ordinary fi:rid:nefs ^nd warmth ot DevotioT/, tells us that, among many other ahfurd and unnatural Refinements they boafted of in their devout Varoxyfms^ one was the feel- ing of certain Afpirationes Mifa7ithropicas : by which-, I fuppofe, we arc to underftand a certain difdain of the lovj Vto-fuits and Offices of a 7^iere binr.an mortal Condition. But I am afraid it would hzequally true in another Senfe, that their Fi/^/^i*/ cA di-^ine liapttire were attended with ihciQ Afpirationes Mifwthropiras'^ meaning thereby a certain Weaknefs of natural Affe&icjt^ a Coohefsj and T>if licence of Mind towards their Fellow-^CrcatureSy wliich Pretences of fuperior Piety do too often betray Men into. See Bayle's Did. p. 95'. under Art. Rovemus Letter A. vol. IV. See aUb Letters between Mr. Norrjf^ I and ( 59 ) IOj how can it be expected, th^tjhcb wh< fond Imaginations have already exalted them to FIeavc'?2, fhould condefcend to- ad: their Part with any tolerable ;>^//V/^r:^. upon fo much lower a Scene as this of Earth? What Motive can fbey have who are al- ready in fome degree admitted to the Bea- tific Prefence of their Maker ^^ to endea- vour after any farther ^lalifications for that purpofe ? at leaf):, if any jiearcr Ad- vances were to be made this way, yet how much jiohler a Field of Exercife to the devout and a/pi ring Soul are vhQ fera^ phic Entertainments of Myfilclfm and Ex- tafy than the ineari and ordinary Practice of a mere earthly and common Virtue -l^. These and a L^^, concerning the 'Lo'vs ofGod^ where Ws a Principle on both fides agreed to, thac the Love Oi God Du^hc to exclude all other inferior Complacencies. Now where a Love oi Complaceiicy I'i, quite exclud>:d^ Love o't Be7ievo!ence feidoni operates vt\y firongly. See this Notion well expofcd in Hut che fins Illuttrations, &c. p. :^29. to the end. * Perfons emintmtly Religious are divina patientcs^ Fathics in Devotion^ fufifering Ttdvilbments of Sevfisj tfanfported beyond the Ul'es ot" H////?^v//y into the Sub- urbs 'of beatifical Apprcheniions. " Great Exewplar. p. 6i. t This is whatBifliop Taylor calls dcgradi72gly Virtue a::d precife Duty^ as if thofe Ecfcatic and Devotional Traniports of Zeal v/ere a kind of Supererogation in pie^y and yet tho' this Author Teems willing enough to give thcfe Utter the preference in point ol Excel- fence and Dignity^ he owns at the fame time that thq greater fafety lies on the fide of a more common and 12 ordinal j f 60 ) These are glaring Pretences, Phik". mon ', and 'tis no wonder they fliould pafs current with People of weaker Judgments under the facred Stamp of true Piety. But that Men oijuperior Senfe and Difcern-r ment in all other refped:s, fhould fo far impofe upon themfelves by a Set oi fom-^, foils and empty Sounds, would really be unaccountable, but that we have before pbferved, that the ground of this Delufwn lies not originally in Men's Vnderjlandings^ but in their PaJJions-, which caft a ftrange Suffufion over the plameji Truths, and keep them in an intire Ignorance of tbemjelves^ and of the true Motives of their own AB ions. For whence elfe can it proceed, that thefe tnyjiical Refiners do not fee thro' the Cheat they are in vtdiYitj praBifpjg upon themjehes ? Whence elfe do they not difcern, that their boajled Exercifes of a more exalted Piety are but the artful Difguifes of their natural Temper^ which indulges it's ow?i War?nth under the pretext of devout Fer- vours ? Whence elfe fhould they not be fenfible, that their Prayers are the very ordhiary Vir!ue. P'or that " many llhijlovs have come " in the Likcnefs of Vifwns-^ and abfurd Fancies under ^^ the pretence o^ Rafitures^Szc^ And again, '^ So un- " fif'^^fyiyg a thing is Rapture and Trarif^ortation to the " Souli ic often d'lfir^^s the Faculties, but feldom ^' does advantage Pieryj and is full of Davger in the ^« -greatejl cf its Li^firs." Great Exgmp. p- 61. Language cc ( 6i ) Language of their wantoneft Appetites and JVifiesf theEfFufions of a Breafl heated with extravagant Paflion, and giving vent to Fires of a grojfer kind in fancied purer Flames of divine Love^ and fpiritual Rap- ture, And indeed upon better Refledlon, confidering from what Caufes the Diftem^ per of Mind we are here fpeaking of, takes it's rife, Men oijiiperior Parts, a livelier Imagination^ and more refined Genius^ feem of all others to be moji in danger of it. For they^ 'tis well known, are generally ob- ferved to be of that Sort of Temperament which is the moft natural Soil for Enthu^ fiajin to fpring up in. Thefuperiori^/;z^;7fy$ and Delicacy of their Make gives a more than ordinary 'Edge and Keennefs to all their PaJJions^ thofe efpecially of the tender a^ morons kind. Now the ecfiatic Habit is in a peculiar degree infeBious to this /?r^ oi Confiitution, Devotion, according to the myfiic Notion of it, is a kind of natural Relief to the Cravings znd Impoj'tunities of fome of thefe Men's eagercfi Defires, which they may indulge in the frcefi manner without Limit or ReluBa?icy -, not only with no Danger to their Innocence, but even with confiderable Advayitage, as is imagined, to their fpiritual EJlate. It does, as ;i certain Author we were men- tioning ( 62 ) tioning laft Night ipeaks upon another Occafion, Relieve their Wants, and /pare their BluJJies too *. It is admirably contriv'd to allay certain irregular and imeafy Ferments in the Blood and animal Spirits to which this Sort of T^emperament is peculiarly fobjed:, which might otherwife Jhllicite a Remedy of a coarfer kind. Thofe Heats ofPaJ/ion which in an inferior Clafs of Senjiialijls would ex- cite to Amours of a more humble znd ordi^ nary ftrain, in thefe 777yjiic Lovers are thrown off infer aphic Ardors, and break- out in ihcfe Jpiritual Debaucheries 'f, A * Univerfal TaJJton, Sat. 6. t Such certainly we rnuft efleem their Uniones cum Deo, (of which we are told by Rovenius they arc ufed to boaft) cum uniantur proprio, li non pejori fpi- ritui; their Tranflibftantiationes myilicas: Cordis con- centra'tiones : Potenriarum, imo omois fui elle, anni- hilationem ; Connubium cfTentix creatac &c diviniratis : ipiriruale Sacramentum infeparabilitaris : Somnium omnium atfedionum': Abibrpiionem & liquefaclionem in amplcxu fponfi : Triplicem animre hierarchiam : Ora- tfnnem in quietc pafTiva: Ebrietatem ipiritualem : cor- dis nientium : Mcditationes negativas: Uniones fu- pereilentiales : Putcum & gurgitcm annihilatjonis : At morem deificum, transtormantem, unientem, ilrinr genrem, amplcxantem j Suavicarem cor auferenrem, fugencem fponfi ubcra, ruminanrem collum : Abfor- benrem enthunafmum; Infcnfibilicatem & oblivionem omnium induccntem : AbyffilcmcumDcoidentificatio- ftem : Confricationcm dcificam, inccndentcm, & coii- fumcntctn (63 ) A Debauch in Religion, • (fliid I) is ?t Paradox I never before heard of; and yet methinks by the help of your Preparations^ Hortenfms, I begin to digeji it pretty rea- dily. You have taught me, that it is not merely pcjible in Idea, but that in FaB there is as great a Biafs this way in Spirituals in the Conftitutions o? fome Peo^ pie, as in others there is obferved to be in €omj7ion Life. But after all, if this ??iyjlt" cal kind of 'Debauchery be rather the more abjiird and extravagant, it is certainly the fumentem Cor : Elevationem ad fuavicatem ccclelleni ex infernali latif^uore: Introverfioncm faper-ca'leftem : Caliginem &: umbram Dei: Allocutiones incernas, E- levationes incognitas, Excenfioncs &: Applicationes a- YfWrofas: Animae fufpenfiones, delicjuium, fufpiria: Mortem fenfuum &: onnnium affediLrum, ecflafim continuam, juftitium ratiocinii: Cordis contadum &: pateFadionem : liquefactionem, influxum, inflamma- tionem: Affultus qui ferri neqiieant: Penecrationes ad intima : Vulnerationes, conliridiones, alligationes i^ifeparabiles : Afpedus penetrances (Scobledlantcs, Vo- ■ces tremulas, Alurmura columbina : Guilus fuaviffi- mos, Odores graridimos, Audirus melodiie ccelcftis, ■Hypermyllicas Dei & Animx perichorefes : Impiidcn- tiam fpiritualem, afpirationes mifanthropicis. igncm fine carbone, flammam line corpore: Holocaullum meridianum in Vifcerali & medulKiri nenctrabilitacc : Conractum mirabiiem & faavirTimum, obfcurje noflW gaudia, & calioinem : — hcec & limiiia felquipedalii verba in nova Pieracis fchola inter fponre cleftos Ma- giftros, & Difcipulas curiofas, adeo frequenter rencro proferunrur palato, ut intimis in vifceribus fentiannir. ilovejiiui de Repub. Chriftiana Lib. I. cap. 43. p. 2-8, B^y/s Did. p. 95. Letter A. under Art. Rove;.'iufy Tom. IV. lef^ (64) lefs criminal than that which is more brdi- narily praBifed in the World *. And to fay the truth, confidering that it takes oif the Mind fiom much wbrje Purfuits, which the fame natural Warmth of Tem- per and Conftitution would in all proba- biUty betray thefe amorous Devotees into, were it not for fuch ^ijpiritual Application ; I do not fee but it might pafs without much Cenfure, as rather a WeaknefSy than a Fault in them ; but that, as you have obferved, whilft it reftrains them from fome more vicious ExceJfeSy it is too apt * It has fotnetimes been fo contrived by the more expert Matters in the my flic Science^ that both forts have been pra6ticed at i\itfame time, the one being made ufe of to hitroduce ox facilitate the Execution of the other. Thofe who have been moft forward to propagate thefe myflical Dodrines, have riot always been themfelves the moft fpiritually minded. The pre- tences of ^ietifm^ and of a more juhlime and ah flr acted Devotion^ have fometimes been employ'd to very grofi and carnal Purpofes, and the my flic Union has brought about a Union not altogether fo myflerioui. See Mon- fieur Bayk's Did. pag. 300. vol. 3. who there re- lates at large an Adventure much to our purpofe , irt conclufion he has this Refledion — ^Je me contentc d'allurer qu'il y a beaucoup d'apparence, que quel- ques-uns de ces devots fi fpirituels, qui font efperer qu'une forte Meditation, ravira TAme, & Temper chera de s'appercevoir des Adions du Corps, fe prb- pofent de patiner impunement leurs. devotes, & de fairc encore pis C'eft de quoi I'on accufe les Moli- nofiftes. En general, il n'y a rien de plus dangereux pour I'efprit,, que les devotions trop mylliqucs, 6c trop quintcffcnciees, 6c fans doute le Corps y court quel- ques rifques, 6c pleulieurs y veulent bieti etre rrompe?.. to { 65 ) to divert their Attention from many more mile ^nd iifeful Vert lies which are the pro- per Bufvnejs^ and I may add, the muft diftinguifhing Ornaments too, of their prc- fent State. This is one of its tc'^;)^ EfFeds, (re- turned Hortcnfius) but 1. has fcvcrpi otl.er very mijchievous ones. Particularly, it gives great and fignal Dif:ouragcmc7it to the general PraEllce of i'iety in the ^ Vorld, by expofing it to Ridicule ^ and theC.aargc of affeBed Singularity. On the one !iand, it throv^s many honcfh -..nd well-meaning, but weaker Minds into a Defpair of ever fucceeding in the Bufinefs of Religion, be- caufe upon Examination they difcover in themfelves little or no Acquaintance with thofe tumultuous Heats, and ungo^jcrncd Sallies of Paffion, upon which fo great a Strefs is laid by thefe religious Inamorato's : And on the other, it hardens the dijjohite and unthinking Part of Mankind into an obftinate ReluElance towards the v^xyfrjl Efforts of Reformation, by confirming them in a Prejudice they are of thcmjchcs too willing to entertain againft Religion^ that it is a rigorous impraBicable Service -, a State of unnatural Refinement, altogether incompatible with the common Meaj'i'res of human Life. And after all, PiSilemon, fuppofino; this devotional and ecjiatic Habit { 66 ) were in it(k\( /?areiy iiuiocejtt^ (which yet I dare fay you are convinced from what has been iuft now faid of it, that it \sfar from being) ftill it muft be remembered, that there is a much greater Degree oiRefolution Ihewn in overcoming Temptations, than in meanly deferting our Poft, ^iVidi flying from them. The true Heroifm of Rehgion con- lifts in lii)i/:g and acting our part well in the Worlds not in any fanciful Ahjlradiion of our fches from it. It argues a much greater Strength^ and Firmnefs of Mind, a more ^^^fc^^ Pitch oi Self-Government^ to be able to keep a diWz guard upon our Fafjions^ at the fame time that we leave them to their natural ObjeBs and Exerci/es^ within the facred Verge of Reafon and Religion, tha'n to be driven to take Refuge from their na- tural Exorbitancies in the Invention of a feccndary and artificial Method of ifidulg- ing them ; and that too in a Matter where the Application of them, to fay no worfe oi it, feems beyond all others improper. Would you then, (faid I, interrupting him,) allow no Scope to the Pajfions in Re- ligion ? I'hat will indeed effeBually purge it of it's unnatural HePJs ; but will it not be running too far back into the chilling Extreme'? Our Faffions are the Springs of Atftion in our ordinary Concerns, without which Life itfelf would be apt io fiagnate ; may (67) may not fome fuch quickening Infuc?icc be equally necejfury in our religious ones ? Our Praye?^s particularly, if they be not ^-jjannd und inlivcni with fome Degrees of Fcr- n)e?2cy and Intenjhiefi^ (the Helps towards which feem to me to lie moflly \\\ the Paf- Jfions,) will they not degenerate into a mere lifelefs Indifferency^ a cold and for?nal Lip- Service ? You know a certain gj^eat Man was once pretty Jeverely treated for defi- ning Prayer to be a calm, ufidi/lurbed. Ad- drefs to God. A DoBri?ie^ it fliould feem, very near of kin to your's in what youjuft now advanced *". I F thiSy (replied Hortenfiu^^) had been the 07ily Offence of that Gentleman in the Difcourfe you refer to, I am apt to be- lieve his Adverfaries had afforded him bet^ ter ^larter. But the main Qn^arrel againft him fprung, as I take it, from other Mo- tives ; and this Circumflance came in chiefly to aggravate and inflame the ^t'wr^/ Charge. And indeed the Rancour of Contrccerly ttjelfdmd not attack him upon ibis Arti- cle, till, by an Artifice very familiar to expert Dijputants^ it had firft dijguifed'^W'ii thrown afide it's natural ^.nd obvious Mean- ing; explaining away r^//;;, 'im<^undillurb-^ ed, into cold, and unconcerned, contrary to all Rules of common La?iguage, Whereas, * Biihop of Bargor's Sermon before the King in 1 7 1 -• K z take ( 68 ) take the Paflage in the plain received Senfc and Intention of it, and it is (o far from ininiftring any reajonable grounds of excep- tion, that for my part, I cannot conceive, how a jiijier or truer Accoutit of Frayer^ within the compafsof fo /^'i^; Words, could poffibly have been devifed. This, I think, muft appear to any one, who, difliking the Definition here given of Prayer, fliall be pleafed, for experiment Jake^ to reverfe it; ilibftituting the contrary Epithets bf troubled, and tiunultiious, inftead of calm and iindijlurbed. Such a Dejcription would, I imagine, have a pretty odd Sound in the Ears of moll: People; and hardly be thought to convey a vtryjuji Idea of the Nature and Genius of it's SiihjeB, That, (faid I,) would be running out oione Extreme into another. But certainly fome Degrees of Warmth and Earneftnefs, beyond what is exprefled by the Words calm^ and undiftiirbed, feem neceffary to give lAfe and spirit to our Devotions. Such 2l feeble Attack as this amounts to, can ne- ver be called with any tolerable Propriety of Speech a taking the Kingdom of Heaven by Violence * ; a Notion under which, if I miftake not, our Divines do not unfre- quentiy reprefent this Duty of Prayer, * St. Mat. xi. ver. iz. •'You ( 69 ) You miftake the Point, (returned he) Philemon, Warmth and Earneftncfs in any good fenfe are by no means inconfiflcnt with being calm, and undijiurbcd ; which is op- pofedj not to having a fixed rational Jnten- tion of Mind in our Rehgious Excrcifes, a ferious recolleBed Frame of Spirit; but to the artificial Heats and T^ranfports of a wanton Imagination, and an Enthtfiafiic Fa?2cyy ihd,t gro/s yZnd mecha72ical fort of De- votion, which Writers of the myjlic Clafs, who no doubt are thcmjelves well acquainted with it, defer ibe as accompanied with '' a " fenfible Commotion of the Spirits, and £- *^ /iuation of the Blood^ :'' An excellent ^ and doubtlefs an indijpenfable. Ingredient this, in the Service of hijn who has de- clared, he is to be worfiipped by all true Worjhippers inspirit and in Truth "f* / Thofe who think calm and undifturbed in Prayer to mean the fame with lifelejs, and indiffe- rent, feem to me to forget that there are any fuch Principles in human Nature as pure Affe6lionSy diftindl from thofe y/////f- * NorrisV Mifcel 12°. p. 3^^. 'Tis faid alfo to be fafjionate^ and even 'wonderfully A?, and exceediJig the Love of Women. And accordingly Men of the molt 'Warm and pathetic Tempers, and r-f'-^'ionate Com' plexions, (provided they have but Conliderarion enough withal to fix upon the right Objcfl) prove the grcateji Votaries in Religion, ibid. 335, 35^. t St. John iv. ver. 23. 2 mental ( 70) mental Forces which they may fometlmes receive from certain Ferme7its in the animal Oeconom)\ defign'd by the Wifdom of Providence to excite or quicken their Influ- ence upon emergent Occq/ions, and which are, properly [peaking^ Fajfions *. And in- deed thefe latter have fo plain a reference to the JJfes of the animal Life, that were not the Fa5l too common^ one would wonder how they fliould ever get footing in Spiri- tuals, to which they feem not to have the leajl Relation, In our ordinary Concerns the Connexion between the Affections and Paffions is often toojecret, the mutual Tran- fitions from one to the other, often too quick and fudden to admit of an accurate Dijiindiion, And here the Mifchief of con- * When the word Paffion is imagin'd to denote any thino; diftindt from the AfeBio72s^ it includes a confufed Senfation either of Pleafure or Pain, occafion'd or at- tended by fome violent bodily MotmtSy which keeps the Mind much employed upon the prefent Affair, to the exclufion of every thing elfe. Nat. and Condu^ of the Tajjions. p. 2^,29. The Author of Nature has probably formed many ^^ii'^ Beings, Vv'hofe Defres are not attended with fo«- fufed SenfatioiiSj railing them into Fajftoiis like to ours, ibid. p. 50. Beings of fuch Degrees oiUiiderftaiidhtg^ and fuch Avenues to Knowledge, as we have, mult need thefe additional ForceSj which we aW PaJJioJis^Scc. ib. p. 51. and to the end of the Sed. When more violent confufcd Senfations arife with the yijf^&iou^ and are attended with, or prolonged by hodily Motions-, we call the whole by the Name of P<«j^ fion. ibid. Sed. 3. p. 60. founding ( 71 ) founding them is not great. But in Reli- gion 'tis far otherwife: there, however ^^^ an Application there may be for our pure rational Affedlions, the Subjed; is too [acred for our PaJJions to intrude, without profa- ning it. No one will imagine our Affec- tions are lefs real for being purged of all grofs and corporeal W\x\x\x^^\ and certain it is, they are hereby rendered much more pure, and confequently more futahle to a Jpiritual and divine Objed:. Now this Di- jlinBion being kept in view, 'tis eafy to fee, how needlefs it is to have recourfe to our PaJJions in order to give life and vigor to our religious Exercifes, when our cahn ra- tional AffeBions^ a much fiobler Part of our Co?npofition, are abundantly fufficient to all *wi/e ^ndgood Pu?-po/es of doing this. Thefe will infpire JVarmth without Fhwie^ and Strength without Page and Violence, So that we fhall be able to pray at once w/VA the Spirit, with all the earneftnefs of a de- vout RecoUedlion, and as the fame iiifpircd Perfon fpeaks, with the JJnderJlanding alfo *5 with a due Senfe of that awcJulPrc- Jence we are at fuch Seafons more immedi- ately furrounded with, and which we may * I Cor. xiv. ver. 15, &<:. How diflcrcnc this from what C.^jJ^aji reports of \Antony the Hermit, who ufed, it feems, to lay, ikat is not a perfeH Prayer, in lohich the Votary does either u?2derfla?zd hhfjfelf or the Prayer ! See Great Exemplar, p. 60. This is being, as the lame Author has ir, Pathia ill VevotioTi with a wimefs. ' be ( 72 ) be very fure Is much better pleafed with the Worjhip of 2ifiire Heart, and of well-order^ ed Affedions, than with all the wild and wanto7i Ecjlafies that even the moft lufcious Enthufiajl can boaft of. In fhort, PaJJion is but the mere Mecha7ttfm of Devotio?z; and in proportion as that prevails, it lofes Jo far its true Nature and Dignity, and ceafes to be a reafonable Service ^". This we may fafely affirm, Philemon 3 that the facred Scriptures know nothing of thofe fajfionate Heats^ and Paroxyfms of devout Phrenzy which fome Men are fo fond of. Thefe myjlical Pejinements owe not their birth to the rational Simplicity of the Gofpel^ but to the fond Conceits of Men in After- Ages departing from thence^ to introduce their owfi vain Imaginations^ and Syftems oi Will-Worjhip in, its ftead. Where do we read of Ecjiafies^ Raptures^ SuJpenfonSy oifarings upon the divine Beauty^ expiring in the Embraces of our Maker -f^ and I know not what other Flights of enthufaftic y argon, in thtinj^ir ed Pages? What men- tion is there ever made of the refined TranC- ports of feraphic Love, the myjiic Union, and all the other fanciful AbJiraBions of Monajlic, and Reclufe Pietifts ? Thefe are the Dreams and Inventions oi Men, not the * Rom. xii. ver. i. t TaylorV Great Exemplar, p. 60. Norris'^ Mifcel. Doarmes : -- ( 73 ) Boftrines of Chriji and his Apoftic^. Re- ligion in the New Teflament is often ix- prefented as the proper Dijcipline of the Paffions, but nev.v c^iicc, riiat I know of, as the Bufinefs, and Exercife of them. Pr'ayer is often iiiention'd, and command- ed j but not a word is faid of thofe ecjlatk znd artificial Con\motions which the my- Jiical jDivinity is fo full of. When thou p7'ayej}^ fays our Lord, e?iter into thy Clojky and when thou hafi Jhut thy Dcer^ to avoid .^11 vain Often tat ion ) pray to thy Father which is ill fecret. And after this manner pray ye. Our Father, 6^c'^, Words of fuch amazing Force, and Co?nprehenfon, and at the fame time of iuch a wonderful, and inartificial Simplicity,^ as mu ft convince the moft harden d Infidel, would he give himfelf leave thoroughly to attend to them, of that divine Spirit and IVifdom by which the Author of them moft unqueftionabl)^ Jpcike, This excellent Form of Prayer, Phi- lemon, was, we know, intended as di Model for all fucceeding Ages to copy after in their devotional Com^poiAtxon^y and how little does it favour of thofe afi'cBed Strains witli which later Compilers of deycut Formula- ries fo generally abound ? The truth is, it^ is not, Uke theirs, conceived \x\ the Heat ot an enthufiaftic Fancy, or let off with xh^falfi Glare oi human Eloquc?ice, but with a 6/;- * Mat. vi. vcr. 6. and 9 L rit ( H ) rit and Language much fuperior to both ; even with that powerful Energy of Thought y and that affeBmg Plainnefs oi Expreffion^^iS fhews Devotion^ in the Intention of that fare 2indi fpiritual Being who is the great ObjeB of it, to be a very different thing from 'K.'/?^^^ thefe Men's mijlaken Zeal would reprefent it. An Exercife of our rational Nature^ not oi onv Jhijitive', the dutiful Homage of intelligent Spirits^ not the ':£;^;/- ^<9;2 Careffmgs of amorous Voluptuaries \ a kind of myjiical Intriguing^ zndJanStified Gallantry, There is certainly, (faid I) nothing of this kind appears in the admirable Form of Prayer you have been fpeaking of. It is compofed in a quite different Stile^ and gives one a very 7iob!e and exalted Idea of the rational znd majily Genius of trueZ)^i;o- tion. It is ftrange the devotional Writers of later times fhould have fo generally a- greed to deviate from the Simplicity of fo divine and excellent a Models but Men have a nvonderful Aptnefs to refine upon plain In- Jii tut ions ^ and in nothing more than in the Bufmefs of Religion, When one confiders, (interrupted Hortenfius^) how ftrongly this over-refining Biafs operates in moft other devotional Com- pofitionSj it rnuft greatly recommend the public r 75 ) public Offices of our Church, that they are fo iinexcept'ronahle upon this Article. No- thing can equal the Wonder that they JJjould ^o intirely efcape a Contagion o{{o infmuating a nature, except the PleaJ'ure it muftgive every rational Worjhippcr that they have done it. For fuch, it miifl: be confefs'd, was the judgment and Temper of the firfl Compilers of our public LA- iurgy, our never to be forgotten Reformers, that in the juft and beautiful Defcription which the reverend Ilijlorlan of the Re- formation gives of it, // has brought our Worfhip to a fit Mean betiveen the Pomp of Superjiition, and naked Flat72cfs^, Here, Philemon, are none of thofe Flights and Extravagances which fo much abound in more private Formularies -, all is grave, manh, and rational. I was of his Opinion in the main, (I own'd) but at the fame time I could not but think there was room for feveral Amend- ments in our public Service, which I wijhed the Wifdom of our Governors would take into thciiferious Conf deration. Was there ever any mere human Com- polition (anfwer'd Horten/ius) ^wholly free from Faults ? Certainly our Church Liturgy is as much, or more fo, than any other ; efpecially coniidering how long a time it * Bp. Burnet's Abr. of the Hill, of the Rcf. iivo. p 59- L 2 1^^^ (76 ) has now flood without undergoing any Alteration, as Occafiom and Ci?'cumftances may have requird *. For my part, I am much more inclined to rejoice that it is no worfe, than to complain that it is no bet- ter, I wifli our private Forms, were but half as unex€eptioniable as ouv public ones. What think you, (fa id I) of thofe Heads of private Prayer which the excel- lent Author of the Religion of Nature de- lineated his offered, under the Article of T'ruths relating to the Deity -f} I do not remember to have met' with any private Form that has pleafe^ me fo well, or which I have thought fo every way con- formable to that divine Standard of Devo-^ tion we were mentioning juft nov/. • ' I am glad, (replied He^) Philemon^ you arefo 'miich a Friend to this Author s Me- thod of Devotion, which certainly is al- together of the caljn^ and undijlurb d kind ; tho' at the fame time it is fo far from being lifetefs, and indifferent, that on the contrary \t\swarnid Sind a?2imated with '- ■■ every * The hii public Revifal of our Liturgy was made and fubfcribed by the Convocation on Fridny the 20th rt^ December 1661, and pafled both Houfes of Parlia- ment the March following. IVhealf/s Append, to incrod. to rational lUutlration of the Book of Cotj;!- mon Prayer, p. o^i. ■■ t See Zi5//j/?o//5P.el ofNat.del. p. 120, 121. ( 77 ) every rational and aff'e5lionate Sentiment.^ that can awaken a dt'-oout Attention; fuffi- cientjOne wou'd imagine,to infpire Thought- fulnefs into the mofl diffolute Breaft, 'and awe even the Wildnefs of Enthiifuifni itfelf into fome Degrees of rational Compojure. 'Tis true, this excellent Writer rather fug- gefts to his Readers feveral Articles, as Heads ^ or Hints of Devotion, as you rightly term'd them, than gives them the direB Form of a Prayer. But 'tis eafy to re- duce them to a dire^ and regular Form, by a f^w llight Alterations ^ and that too conformably to the Chri/lian Sy/lem, tho' at prefent they are rather drawn up upon the Plan of natural Religion. To thofc who are defirous of a more lengthen d, or more explicite KituaU I iliould recom- mend thofe admirable Forms of Prayer which have been lately made public at the end of a celebrated Treatile upon the 5.^- crament, fuppofed to have come from the fame vjorthy Hand with the Dodrinc of the calm and undijlur bed. Add refs"^. They are indeed drav/n up with an excellent Spi- rit, and great Judgement -, full of u'arm and animated Sentiments of Fiety tou'ards God, expreiling \\.{di chiejly ^i^i prificipally, (as true Piety will always do) in Strains of mofl inlargd and affe^ionate Charity, and Benevolence * Plain Account of the Narure and End of tijo Sacrament, ^c. ( 78 ) ^encvolence towards Men. A Devotion thus temper d,, and ccjiduBed, is certainly one of the noblejl Employ ments of a rational^ and focial Nature. It is not to be con- lid er'd as a /^^r^ Difcharge oi 07ie AB of our Duty, hut as an excellent Means of form- ing our Minds to Habits of iinroerfal Vir- tue^ and Gcodnefs, For it calls forth e- vcry 7iohler and more geiterous Principle within us, cultivates and cheriihes thefe ;j^- iiiral Seeds of Worth and Excellency in our Hearts wliich will gradually ripen into Aulion^ and lay the jure Foundations of a virtuous and exemplary Character, In a word, Philemon, it r^:?//!^^ and ^x^//i the Soul far above the utmoil Reji?iements of the .Clo\jler, or the moft ecftajyd Heats oi monajiic Vifionaries^ for it does in ;t^- ///y accGmpJijhj what //6(?/i} do but in vain pretend to, the fafhioning our Souls into ii Divine hikenefs ; by exerciling them in all thofe truly Godlike AffeBions, which r.rc the dijlinguijlnng Marks and Features c;f Divinity *. I the rather mention this Author's * When r rpeak here of the vatw'al good Tenden- cies of Prayer rightly cir cum fva7iced^\ would not be under- wood CO exclude zny Juperior Helps, and Ailillances to Virtue, which may be promifed to it in Scripture. Some- fuing of r/:>/j /'//W we are ihcre fuiiiciently irarravted ■ to expect from it. Mean while, Is to x.\\^ precife N^- /■vrp, qnd Degree of thcf':: AlTillances, thit is no where ipecially determin'd. From the Cowpari/on our Lord inaiiejj ufe of to iliujirate Lhi> matter lo us, that of rht pVmd*s ( 79 ) ' Author sVoxrci^ of Devotion, as they maf help to reconcile you to his Definition of Prayer, about which you fecm'd to liave fome Wind's hlo-^mg iDhere it liflelh, from Caufes to us p- cretj and ij/iperceptihiey we arc inlbudtcd lo think, that the Workings of the divine Spirit are by us uvdilUa- guijhable from thofe of our own prnpcr and natural Fa- culties. Sec John iii. vcr. 8 — And indeed were ihe Scripture wholly //f/// in the Cafe, the plain Re.ifon of the Thing would teach us, that the Benefits receiSd by reafo7Juble Creatures front any Verforniances^ muft, as our Author fpeaks, he received in a rcjijhnahle JKty. No Duties J hoijj -luell foever perforrnd^ can be fuppojcd to operate ai Charws^ nor to influence us as tf ive were only Clock-avorky or Machines to be a^ed upon by the arbi- trary Force of a fupnior Being. In the natural and reafonable Tendency of them "xe ouz.ht to found our ?naiy> Expe^ations. Nature and End of the Sacrament, p. 15- 4., 155. This by the way may fua;2;ciT: to us how «-•'- tejfary a thing a difcreet and well-order d Choice is in the Matter of our Devotions. The Sentiments to which wtfamiliarife our Minds by the confant Returns of our Devotional Exercifesj will not fail to have a great Influence upon the Conduct of our Lives in ge- neral'^ efpecially, as they come always ^?^pw^f^ with a religious 'irnpreffion. Particularly, we Ihould do well to felet^i for our Purpofe fich Forms chi>'fly as arc moil: apt to improve our Virtue^ and to infpire us with an inlargd^ znd a^ive Bejievolence. Thcfov/rjry where- of is fo v/fble in the narrow and contracted Setitimeuti of too miny Religionifisj that one cannot help fu'psd- ing their Devotion is formed upon quite other Frivctphi. For my parr, I am verily pcrfuadcd, that, as noLhin;^; has a better EfeB upon the n^aural Temper^ than a Tnanly^ rational^ benevolent Devotion^ fo nothing doe> fo efeSfually fourzndfpoil it, as that illiberal, nar- row, and uvgenerous fort of Devotion which is ttx> commonly taught and practifed by Feople of a Rdnhus Turn. Far from opening and inlarging the Mind to Views S}i imtyartial, and unlimited Benevolence, ic infpires in fomc Dijlruji. .For certainly if his PraBtce may be allow'd to be a good Comment upon its ftead, as 2l polite Author has well exprefs'd ic, "a *^' fort o^ fupernaittral Charity^ tohich confdning the " future LH'ei avd Happifiefs of Mankind tnflead of the " prefentj and extending it felj inholly to a?70ther PPorldy ^' haf jnade us leap the Bounds of natural Humanity in *' this'^ has rais'd Antipathies ivhich no temporal Jnterejl '' could ever do, and taught us the njoay of plaguing one «' another mo ft devoutly'. Chafad. voJ.I. p. i8. It may not be amifs to obferve here, that this way of thinking is not a lictle countenanced by the very Turn and Compoftion of that excellent Form of Prayer which was recommended to us by the divine Author of our Religion himfelf The Lord's Prayer^ 'tis well known, runs throughout in the plural Numler. We are in- ftruded to fay, O^r Father, Give C7x this day, Forgive U>, Lead Us not, Deliver t/r, &c. all of them Peti^ tions o^ univerfal Extent and Comprehenfonj to be made in the behalf of all Mankind^ as well as of ourfelves. Should not this teach us, that an inlarged^ univerfat Benevolence ought ever to accompany our religious Ad- drejfes ? And indeed, to confider a little the plain Rea- fon of the thing, when can we fo properly awaken in our Souls a ftrong Senfe and ConviSiion of our common Alliance to one another as Beings of tht fame Nature and Species J as when we are in a more efpecial Manner prefenting ourfelves before that great Being who is iHe common Parent of our Species ? who has fignified to us his good Pleafure, in a Language far more emphatic at and exprejjive than any external Declaration, even the. Language of our ovjn Hearts, that univerfal unlimited Benevolence fhould be as much the ftanding Lain of the moral World, as Gravitation is of the natural"^ and that the Body-focial fhould be as firmly knit toge~, ther in Love by the Cords of a Man, as the Scripture, elegantly fpeaks, the Ties of mutual Kii^dnefs and good AffeSlion, as natural Bodies are held together in their refpeBive Cohefions by the mutual Attra^ions of their fevcral Parts ? ( 8i ) Upon his Senthnents, they are perfeif^Iy jiifty and ratiojial in this point. Yet there are thofe^ (faid I) who find great fault with this Author's devotional Forjns, as indeed with the whole DoElrine of the Treatife to which they are anncx'd. A s to the Tr^^///?, (rephed he) no one can, I think, doubt, as well from the Nature of the Work itfelf, as from the knoijcn Cha- racter of its prcjiimed Author^ but that it Was wrote with a n.oft excellent Defign. Every body knows, who has at all confi- der'd the Subject, or made any Obfervation upon the Condu(ft of 7nojl People in ordi- nary Life in relation to the Affair of the Sacrament^ with what a multitude of ah- jurd SuperJ{itio72S this Injlitntion of our Lord's, originally plain ^ and Jim pie in it- felf, has been incmnberd by the Weaknefs^ or Corruption oi fucc ceding Ages of Chrifli- ans. Sometimes it has been let forth to view with fo thoroughly forbidding an AfpeSfy as a matter of fuch infinite Hazard, and Difficulty , that irak and borttfi Minds have been dijcouraged from it by the unnatural terror of its Appearance -, and fo a plain Command has been negle^ed, for fear of an unworthy Performance of it. At others, it has been reprefented fo much in the nature of a religious Charm, that many hav-e been M brought ( 82 ) brought to lay an umvarranted ^trefs upon this one jiB of Religion, to the prejudice of allbejides', and {o ^ punBual Dijcharge oi their Duty in this one refpedi has been abufed into a liberty oi ^violating it in evej^y other. Now the undeceiving People of both thefe Prejudices is certainly a Deiign which every good Man muft rejoice to fee well executed. And this is the very Point our Author la-^ hours in the Perfor?na?ice we are ipeaking of. And indeed as he undertook it with a traely Rational and Chriftian intention, he feems to me to have difcharged it with admirable Succefs. Thus much, I think, muft be faid ; that fo long as Men are con- tent to take their Notions of this hiflitution from the Injlitutor himfelj] and not from the Comments of Men in after-times pre- tending to be wife above that which is wj^itten^ our Author'^ general DoBri?ie at leaft muft ftand clear of all reafonabk Ex- ception. i\.nd as to any other Points of Controverfy^ lying out of the Compafs of his general Defign, v/hich he may have i?tci- dentally touched upon in the Courfe of his Writing, he has delivered his Senti7nents of them iofparingly, and in fo general a way, that the ?noft that can be made out of theni will amount to nothing more than Cotijec- ture. And therefore it fhould feem, that the attacking him in this indireB Method iiivours a little of a Dilpofition iofupply the DefeSl ( S3 ) DcfcB of a more explicitc Charge againfl: the main Body of tlie I'Vork, by blowing up Prejudices aganift the pcrfonal Reputation of the Author ; an Artifice certainly mod ungenerous^ however common with th.c//^//- ters in religious Controverjies ! The /o/te/f that can be faid of/ucb fort of Attacks upon him, is, that they are wholly foreign to the Pur- pojh And as the Difiike which /ome People have fnewn to the 'Treatife itfelf\ feems to have arifen rather from uncertain SuJ'picicns of the Autlior'^ general ivay of thinking, than from any fuppofed faife Do5lrines he has direBly aflerted in it; fo I am inclined to think, this has been fall as much the Cafe in refpedt to the devotional Forms, This I am pretty fure of, Pbiletnon ; that if tliey difcover lefs of partial Regards to parti^ cular Syftems, than futes the 7iarroii'ed Ge- nius oi fome Men's Religion, they breath a much diviner Spirit, even that of univer-- fal Charity, and Forbearance. If they af- ford lefs Scope to the irregular Sallies of tlic Pafions in Religion, than lutes \\\zWarmth oijome Men's tempers, they give abundant Exercife to the nobler Principles of Reapn^ and Social' Affeclioru And let Men refine as much as they pleafe, whatever goes be- yond thefe, under the Pretext of a more rx- '/xlted Devotion, it is not, as we Iiave Icen, M 2 -P/''0'> (H) Piety^ but EnthufaCm, of which, I hope, you are by this time made fufficiently ac- quainted with the true Original^ and Li- neage, I was fo, (I confefs'd) and I thought myfelf much obliged to him for leading me fo agreeably into the Difcovery of it. You liave (faid 1) abundantly c-nvinced me of what I did not jufpecl before, that it has ics Foiindaiion in a certain Make and Corifittiitioit oiy[tn\ Bodies, and after all the pompous things that are faid of it by Men of Fancy and Imagiiiation^ is at the bottom only a more difguifed way of Indul- ging 2l very ordinary natural PaJJion. 'Tis in ihort little elfe but being very religioujly in love^ a fort oi hot Devotion, refiding, as a lively Writer exprelTes it, altogether in the Blood *. After you have given up this devotio-^ nal Habit, (interrupted Horteitfius) to be nothing more than a particular EffeB of a Reigning PaJJion, need I put you in mind of purfuing the Jame Pri?iciple throughout^ in order to account for thofe other religious JL^travagancies you was complaining of feme time ago ? * Independent Whig. ( 85 ) I fee what you are driving at, (returned I:) As I agreed to rcfolve the devotee Cha^ radler in Religion into an amorom Conllitw tion, fo you would have me relblvc the hermetic al and auflere Char at I er into a ti?norou5, gloomy^ and phlegmatic one. When Calidtis^ in the Violence of his At- tachment to particular Modes of Opinion, is denouncing Wrath and Dejlru^icn a- gainft all who have the misfortune to dif- fer from him, and with a kind of mali- cious Pleafure hurling the Thunderbolts of divine Vejigeance upon many 'wifer and fob ever Heads than his own \ his exceflive Zeal^ you would have me helieve, is no- thing elfe but a vnovQ fajiBified fort ofCho- ler. Pride, Spleen, Lufl of Power and Do- minion, with all the blacker Tribe of Pa/- fons, are the Springs that fct his orthodox Refntme?2ts at work. The Reverend Fu- riojb would, as a ludicrous Author has it, " be as peevijlj at his Table, as in his Pul- ^^pit" and *' would certainly quarrel, and ^' kick over his Claret, as well as over his '' Cufion'^r When Flavia betrays fuch an intem- perate Fondnefs for all the outward Cere- 'monials of Religion, that Ihc will needs praftife the?n over with a niofl frupuloui ^ KxaSi- * Indep. Whig. ( 86 ) ExaBnefs, tho* at the cxpence of many vjeightier Duties ; I am to look upon her Religio/i as one Species of her natural Pre- cifenefs. She has an iyifignijicant PwiBua^ Uty in her T^emper^ which enters into her religious O economy She is in fliort tlie fame 'Trifcr^ and Formallji in her (pi ritual Concerns^ that fhe is in tkofe of her ordina- ry Life. SEFERUS therefore places all Sa?7u'fity in a contra^ed Brow, and a morofeBehavioiiri, becaufe he has a natural Referve, and SuU lennej's in his Temper, When Sempronia darts about her in- iifcreet Reproofs, and Lectures, and 7nora- lizes upon the moft improper OccaftoJis, without any regard to Times, Places^ or Perfons , llie is only proving how fecret- ly and fecurely a moil inordinate Vanity and AffeBation can rz/;2 /V'i utmofl lengths, un- der the ^r//2^/ Co^v^ of religious Pretences. In fhort, wherever there is any thing overftrairid, unnatural, or extra.vaga7it m Religious Life, the true Ground of it always lies in the prevailing Biafs of Men's i2atu- ral Tempers, difguiling itfelf, as you ob- ferved at our firft Entrance upon this Topic, imder a Religious Appearance, and Appli- cation. You ( 87 ) You take my meaning pcrfcdly right, (replied Hortcnjliis -J and llic natural Coji- clulion which ariles from the ^holc is //;/>, That Religion itjelf ^\OM\di ever be carefully diJlingiiijlS d from the Condutl o{ particu- lar Religionifls -, and not reproaclSd^ as it too often happens, witli thofc adulterous 2.nd foreign Mixtures wliicli have fo large a fliare in vn-iny Juppo/id Religious Charac- ters. T^hefe are Matter oi private and per- Jbfial C\i2irgc only, which it lies upon the feveral inter cjled Parties to anfwer to. Mean while, how nearly it concerns thofe who have any r^^/ Regard for the Interejh of Religion^ to wipe oft' any iinjujl ylfperjions to which it may have been expofcd upon their account^ let thej?ijehes be Judges. And thus, Philemon, I have complied with your Requeft, in laying before you my laft Night's I'rain of thought, By this time, I dare fay, you have enough of an out-of-the-way Speculation let us now break loofe from ^\^k ferious Ingagc- ments, and return to the ordinary Affairs of Life. FINIS. '■^^