A Perswasive to frequent communion

by John Tillotson

A

PERSWASIVE

To frequent

COMMUNION.

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By

John Tillotſon, D.D.

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Edinburgh, Printed by the Heir of Andrew Anderſon, Printer to the King's moſt Sacred Majeſty,

Anno Dom. 1688.

Perſwaſive to frequent Communion.

Cor. 11. 26, 27, 28.

⟨For⟩ as oft as ye eat this bread, and drunk this cup, ye do ſhew the Lord's death till he come.

⟨Wherefore⟩ whoſoever shall eat this bread, and drink this cup of the Lord unworthily, is guilty of the body and blood of the Lord.

But let a man examine himſelf, and ſo let him of that bread, and drink of that cup.

MY deſign in this Argument is, from the conſideration of the Nature of this Sacrament of the Lord's Supper, and of the perpetual Uſe of it to the end of the world, to awaken men to a ſenſe of their Duty, and the great obligation which lyes upon them to the more frequent receiving of it. And there is the ⟨greater⟩ need to make men ſenſible of their duty in ⟨this⟩ particular, becauſe in this laſt Age by the ⟨unwarry⟩ diſcourſes of ſome, concerning the nature of this Sacrament, and the danger of receiving it unworthily, ſuch doubts and fears have ⟨been⟩ raiſed in the minds of men as utterly to deterr many, and in a great meaſure to diſcourage ⟨almoſt⟩ the generality of Chriſtians from the uſe ⟨of⟩ it; to the great prejudice and danger of mens ⟨souls⟩, and the viſible abatement of piety by the ⟨groſs⟩ neglect of ſo excellent a means of our grouth ⟨and⟩ Improvment in it; and to the mighty ſcandal of our Religion, by the general diſuſe and ⟨contempt⟩ of ſo plain and ſolemn an Inſtitution of our bleſſed Lord and Saviour.

Therefore I ſhal take occaſion as briefly & clearly ⟨as⟩ I can to treat of theſe Four points.

Firſt, of the Perpetuity of this Inſtitution;
this the Apoſtle ſignifies
I Cor. II. 26. when he ſaith, that by eating
this bread, and drinking this
cup, we do ſhew the Lord's death till he come.

Secondly, Of the Obligation that lyes upon ⟨all⟩ Chriſtians to a frequent obſervance of this Inſtitution; this is ſignified in that expreſſion ⟨of⟩ the Apoſtle, as often as ye eat this bread, ⟨and⟩ drink this cup ; Which expreſſion conſidered and compared together with the practice of the Primitive Church, does imply an obligation upon Chriſtians to the frequent recelving of this Sacrament.

Thirdly , I ſhal endeavour to ſatisfie the Objections and Scruples, which have been raiſed in the minds of men; and particularly of many devout and ſincere Chriſtians, to their great discouragement from their receiving this Sacrament, at leaſt ſo frequently as they oughtː Which Objections are chiefly grounded upon what the Apoſtle ſays, Wherefore whoſoever ſhal eat ⟨this⟩ bread, and drink this cup of the Lord unworthily is guilty of the body and blood of the Lord: and doth eat and drink damnation to himſelf.

Fourthly, What Preparation of our ſelves is neceſſary in order to our worthy receiving of this Sacrament: which will give me occaſion to explain the Apoſtle's meaning in theſe words Ver. 28. But let a man examine himſelf, and ⟨ſo⟩ let him eat of that bread, and drink of that cup.

1. For the Perpetuity of this Inſtitution, implyed in thoſe words, For as often as ye eat this bread, and drink this cup, ye do ſhew forth the Lord's death till he come; or the Words may be read imperatively, and by way of precept, Shew ⟨ye⟩ forth the Lord's death till he come. In the three verſes immediatly before, the Apoſtle particularly declares the Inſtitution of this Sacrament, with the manner and circumſtances of it, as he had received it, not only by the hands of the Apoſtles, but, as the Words ſeem rather to intimate, by immediate Revelation from our Lord himſelf, Ver. 23. For I have received of the Lord that which I alſo delivered unto you; that the Lord Jeſus in the ſame night that he was betrayed, took bread, and when he had given thanks he brake it, and ſaid, take, eat, this is my body which is broken for you; this do in remembrance of me. After the ſame manner alſo he took the cup when he had supped, ſaying, this cup is the new Teſtament in my bloud: this do as often as ye ſhal drink it in remembrance of me. So that the Inſtitution is in theſe Words, This do in remembrance of me. In which words our Lord commands his Diſciples after his Death, to repeat theſe occaſions, of taking and breaking and eating the Bread, and of drinking of the cup, by way of ſolemn Commemoration of Him. Now whether this was to be done by them once only, or oftner; and whether by the Diſciples only, during their lives, or by all Chriſtians afterwards in all ſucceſſive Ages of the church, is not ſo certain, merely from the force of theſe words, Do this is remembrance of me: But what the Apoſtle adds, puts the matter out of all doubt, that the Inſtitution of this Sacrament was intended, not only for the Apoſtles, and for that Age, bur for all Chriſtians, and for ⟨all⟩ Ages of the Chriſtian Church; For as often ⟨as⟩ ye eat this bread, and drink this cup, ye do ſhew the Lord's death till he come; that is, until ⟨the⟩ time of his ſecond coming, which will be at the end of the World. So that this Sacrament was deſigned to be a ſtanding Commemoration of the Death and Paſſion of our Lord ⟨till⟩ he ſhould come to Judgement; and conſequently the Obligation that lyes upon Chriſtians ⟨to⟩ the obſervation of it is perpetual, and ſhal never ceaſe to the end of the World.

So that it is a vain conceit and meer dream ⟨of⟩ the Enthuſiaſts , concerning the ſeculum ſpiritus ſancti, the Age and diſpenſation of the holy Ghoſt, when, as they ſuppoſe, all humane teaching ⟨ſhal⟩ ceaſe, and all external Ordinances and Inſtitutions in Religion ſhal vaniſh, and there ſhal be ⟨no⟩ further uſe of them: whereas it is very plain from the New Teſtament, that Prayer, and outward Teaching, and the uſe of the two Sacraments, were intended to continue among Chriſtians in all Ages, As for Prayer, (beſides ⟨our⟩ natural obligation to this duty, if there were ⟨no⟩ revealed Religion) we are by our Saviour particularly exhorted to Watch and Pray, with regard to the day of Judgment, and in conſideration of the uncertainty of the time when it ⟨ſhal⟩ be: And therefore this will always be a Duty incumbent upon Chriſtians till the day of Judgment, becauſe it is preſcribed as one of the ⟨beſt⟩ ways of preparation for it. That Outward Teaching likewiſe and Baptiſm were intended ⟨to⟩ be perpetual, is no leſs plain, becauſe Chriſt hath expreſly promiſed to be with the Teachers of his Church in the uſe of theſe Ordinances to the end of the World. (Matth. 28. 19, 20. Go and Diſciple all Nations, baptizing them in the Name of the Father, and of the Son, and of the ⟨holy⟩ Ghoſt: and lo, I am with you always to the end of the World.) Not only to the end of that particular Age, but to the end of the Goſpel-Age, and the conſummation of all Ages, as the phraſe ⟨clearly⟩ imports. And it is as plain from this Text, ⟨that⟩ the Sacrament of the Lord's Supper was intended for a perpetual Inſtitution in the Chriſtian Church, till the ſecond coming of Chriſt, viz. his coming to judgment: Becauſe St. Paul tells us, ⟨that⟩ by theſe Sacramental Signs the Death of Chriſt is to be repreſented, and commemorated till he come. Do this is remembrance of me, ⟨for⟩ as oft as ye eat this Bread, and drink this Cup, he do ſhew the Lord's Death till he come.

And if this be the End and Uſe of this Sacrament, to be a ſolemn remembrance of the Death and Sufferings of our Lord, during his abſence ⟨from⟩ us; that is, till his coming to Judgement, ⟨then⟩ this Sacrament will never be out of date till the ſecond coming of our Lord. The conſideration whereof ſhould mightily ſtrengthen and encourage our Faith, in the hope of Eternal Life, ⟨ſo⟩ often as we partake of this Sacrament; ſince our Lord hath left it to us as a memorial of himſelf till he come, to tranſlate his Church into Heaven, and as a ſure pledge that he will come again at the end of the World, and inveſt us in ⟨that⟩ Glory, which he is now gone before to prepare for us. So that as often as we approach the Table of the Lord, we ſhould comfort our ſelves with the thoughts of that bleſſed time, when ⟨we⟩ ſhall eat and drink with him in his Kingdom, and ſhall be admitted to the great Feaſt of the Lamb, and to eternal Communion with God, the ⟨Judge⟩ of all, and with our bleſſed and glorified Redeemer, and the holy Angels, and the Spirits ⟨of⟩ Juſt men made perfect.

And the ſame conſideration ſhould likewiſe make us afraid to receive this Sacrament unworthily, without due Preparation for it, and without worthy effects of it upon our Hearts and Lives. Becauſe of that dreadfull ſentence ⟨of⟩ condemnation, which at the ſecond coming of our Lord ſhall be paſt upon thoſe, who by the profanation of this ſolemn Inſtitution trample under foot the Son of God, and contemn the bloud of the Covenant; that Covenant of Grace and Mercy, which God hath ratified with Mankind by the Bloud of his Son. The Apoſtle tells us, that he that eateth and drinketh unworthily, ⟨is⟩ guilty of the body and bloud of the Lord, and eateth and drinketh damnation to himſelf. This indeed is ſpoken of temporal Judgment (as I ſhall ſhew in the latter part of this Diſcourſe) but the Apoſtle likewiſe ſuppoſeth, that if theſe temporal Judgments had not their effect, to bring men to repentance, but they ſtill perſiſted in the profanation of this holy Sacrament, they ſhould at laſt be condemned with the world. For as he that partaketh worthily of this Sacrament, confirms his intereſt in the promiſes of the Goſpel, and his Title to eternal life; ſo he that receives this Sacrament unworthily, that is, without due reverence, and without fruits meet for it; nay on the contrary, continues to live in ſin whilſt he commemorats the death of Chriſt, who gave himſelf for us, that he might redeem us from all iniquity, this man aggravats and ſeals his own damnation, becauſe he is guilty of the body and bloud of Chriſt, not only by the contempt of it, but by renewing in ſome ſort the cauſe of his ſufferings, and as it were Crucifieing to himſelf afreſh the Lord of life and glory, and putting him to an open ſhame, And when the great Judge of the World ⟨ſhall⟩ appear, and paſs final ſentence upon men, ⟨ſuch⟩ obſtinate and impenitent Wretches as could ⟨not⟩ be wrought upon, by the remembrance of ⟨the⟩ deareſt love of their dying Lord, nor be engaged to leave their ſins by all the eyes and obligations of this holy Sacrament, ſhall have their ⟨portion⟩ with Pilate and Judas, with the chief ⟨Prieſts⟩ and Souldiers, who were the betrayers and ⟨murtherers⟩ of the Lord of life and glory; and ſhall ⟨be⟩ dealt withal as thoſe who are in ſome ſort guilty ⟨of⟩ the body and bloud of the Lord. Which ſevere ⟨threatning⟩ ought not to diſcourage men from the ⟨Sacrament⟩, but to deterr all thoſe from their ſins, who think of engaging themſelves to God by ſo ⟨ſolemn⟩ and holy a Covenant. It is by no means ⟨a⟩ ſufficient reaſon to make men to fly from the Sacrament, but certainly one of the moſt powerful ⟨arguments⟩ in the world, to make men forſake their ⟨ſins⟩; as I ſhall ſhew more fully in the third head ⟨of⟩ this Diſcourſe.

11. The Obligation that lyes upon all Chriſtians to the frequent obſervance and practice of this Inſtitution. For though it be not neceſſarily ⟨implyed⟩ in theſe words, as oft as ye eat this bread and drink this cup; yet if we compare theſe words of the Apoſtle with the uſage and practice of Chriſtians at that time, which was to communicate in this holy Sacrament, ſo often as they ſolemnly met together to worſhip God, they plainly ſuppoſe and recommend to us the frequent uſe of this Sacrament, or rather imply an obligation upon Chriſtians to embrace all opportunities of receiving it. For the ſenſe and meaning of any Law or Inſtitution is beſt underſtood by the general practiſe, which follows immediatly upon it.

And to convince men of their obligation hereunto, and to engage them to a ſuitable practice, I ſhall now endeavour with all plainneſs and force of perſwaſion I can: And ſo much the more, becauſe the neglect of it among Chriſtians is grown ſo general, and a great many perſons from a ſuperſtitous awe and reverence of this Sacrament, are by degrees fallen into a profane neglect and contempt of it.

I ſhall briefly mention a threefold Obligation lying upon all Chriſtians to frequent Communion in this holy Sacrament, each of them ſufficient of itſelf, but all of them together of the greateſt force imaginable, to engage us hereunto.

1. We are obliged in point of indiſpenſable duty, and in obedience to a plain precept, and moſt ſolemn inſtitution of our bleſſed Saviour, that great Lawgiver, who is able to ſave and to deſtroy, as St. James calls him: He hath bid us, Do this. And Saint Paul who declares nothing in this matter, but what he tells us he received from the Lord, admoniſheth us to do it often. Now for any man that profeſſeth himſelf a Chriſtian, to live in the open and continued contempt or neglect of plain Law and Inſtitution of Chriſt is utterly inconſiſtent with ſuch a profeſſion. To ſuch our Lord may ſay as he did to the Jews, why call ye me Lord, Lord, and do not the things which I ſay. How far the ignorance of this inſtitution, or the miſtakes which men have been led into about it, may extenuate this neglect is another conſideration. But after we knew our Lord's will in this particular, and have the Law plainly laid before us, there is no cloak for our ſin. For nothing can excuſe the wilfull neglect of a plain Inſtitution from a downright contempt of our Saviour's Authority.

2. We are likewiſe obliged hereunto in point ⟨of⟩ Intereſt. The benefits which we expect to be ⟨derived⟩ and aſſured to us by this Sacrament are ⟨all⟩ the bleſſings of the new Covenant, the forgiveneſs of our ſins, the grace and aſſiſtance of God's holy Spirit, to enable us to perform the conditions of this Covenant required on our part; and the comforts of God's holy Spirit to encourage us in well-doing, and to ſupport us under ſufferings; and the glorious reward of eternal life. So that in neglecting this Sacrament we neglect our own intereſt and happineſs, we forſake our own mercies, and Judge our ſelves unworthy of all the bleſſings of the Goſpel; and deprive ourſelves of one of the beſt means and advantages of confirming and conveying theſe bleſſings to us. So that if we had not a due ſenſe of our duty, the conſideration of our own intereſt ſhould oblige us, not to neglect ſo excellent and ſo effectual a means of promoting our own comfort and happineſs.

3. We are likewiſe particulary obliged in point of Gratitude to the carefull obſervance of this Inſtitution. This was the particular thing our Lord gave in charge, when he was going to lay down his life for us, Do this in remembrance of me. Men uſe religiouſly to obſerve the charge of a dying friend, and unleſs it be very difficult and unreaſonable, to do what he deſires: But this is the charge of our beſt friend (nay of the greateſt friend and benefactor of all mankind) when he was preparing himſelf to die in our ſtead, and to offer up himſelf a ſacrifice for us; to undergo the moſt grievous pains and ſufferings for our ⟨ſakes⟩, and to yield up himſelf to the worſt of ⟨temporal⟩ Deaths. That he might deliver us from the bitter pains of eternal Death. And can we deny him any thing he asks of us who was ⟨going⟩ to do all this for us? Can we deny him this? ⟨ſo⟩ little grievous and burthenſome in it ſelf; ⟨ſo⟩ infinitly beneficial to us? Had ſuch a friend, and in ſuch circumſtances bid us do ſome great thing, would we not have done it? How much more when he hath only ſaid, Do this in remembrance of me? when he hath only commanded to us one of the moſt natural and delightful Actions, as a fit repreſentation and memorial of his wonderfull Love to us, and of his cruel ſufferings for our ſakes; when he hath only enjoyned us, in a thankful commemoration of ⟨his⟩ goodneſs, to meet at his table, and to remember what he hath done for us; to look on him whom we have pierced, and to reſolve to grieve and wound him no more? Can we without the moſt horrible ingratitude neglect this dying charge of our Soveraign and our Saviour, the great friend and lover of ſouls? A command ſo reaſonable, ſo eaſie, ſo full of bleſſings and benefits to the faithfull obſervers of it!

One would think it were no difficult matter, to convince men of their duty in this particular and of the neceſſity of obſerving ſo plain an Inſtitution of our Lord, that it were no hard thing to perſwade men to their intereſt, & to be willing to partake of thoſe great & manifold bleſſings, which all Chriſtians believe to be promiſed and made good to the frequent and worthy Receivers of his Sacrament. Where then lyes the difculty? What ſhould be the cauſe of all this backwardneſs, which we ſee in men to ſo plain, ſo neceſſary, and ſo beneficial a duty? The truth is, men have been greatly diſcouraged from this Sacrament, by the unwarry preſſing and inculcating of two great truths; the danger of the ⟨unworthy⟩ receiving of this holy Sacrament, and the ⟨neceſſity⟩ of a due preparation for it. Which brings ⟨me⟩ to the

⟨III.⟩ Third Particular I propoſed, which was ⟨to endeavour⟩ to ſatisfie the Objections and Scruples, ⟨which⟩ have been raiſed in the minds of men, and ⟨particularly⟩ of many devout and ſincere Chriſtians, ⟨to⟩ their great diſcouragement from the receiving ⟨of this⟩ Sacrament, at least ſo frequently as they ⟨ought⟩. And theſe Objections, I told you, are ⟨chiefly⟩ grounded upon what the Apoſtle ſayes ⟨v.⟩ 27. Wherefore whoſoever ſhall eat this bread, ⟨and⟩ drink this cup of the Lord unworthily, is guilty ⟨of⟩ the body and bloud of the Lord. And again v. 29. ⟨He⟩ that eateth and drinketh unworthily, eateth and ⟨drinketh⟩ damnation to himſelf. Upon the miſtake & ⟨miſapplication⟩ of theſe Texts have been grounded ⟨Two⟩ Objections, of great force to diſcourage men ⟨from⟩ this Sacrament, which I ſhal endeavour with ⟨all⟩ the tenderneſs and clearneſs I can to remove. ⟨Firſt⟩, That the danger of unworthy receiving ⟨being⟩ ſo very great, it ſeems the ſafeſt way not to ⟨receive⟩ at all. Secondly, That ſo much ⟨Preparation⟩ and worthineſs being required in order to our ⟨worthy⟩ receiving, the more timorous ſort of ⟨devout⟩ Chriſtians can never think themſelves duly ⟨enough⟩ qualified for ſo ſacred an Action.

1. That the danger of unworthy receiving ⟨being⟩ ſo very great, it ſeems the ſafeſt way wholly ⟨to⟩ refrain from this Sacrament, and not to ⟨receive⟩ it at all. But this Objection is evidently of ⟨no⟩ force, if there be (as moſt certainly there is) ⟨as great⟩ of a greater danger on the other hand, ⟨viz⟩, in the neglect of this Duty: And ſo though ⟨the⟩ danger of unworthy receiving be avoided by not receiving, yet the danger of neglecting ⟨and⟩ contemning a plain Inſtitution of Chriſt is ⟨not⟩ thereby avoided. Surely they in the Parable ⟨that⟩ refuſed to come to the Marriage feaſt of the King's Son, and made light of that gracious invitation were at leaſt as faulty as he who came without ⟨a⟩ wedding garment. And we find in the concluſion of the Parable, that as he was ſeverely puniſhed ⟨for⟩ his diſreſpect, ſo they were deſtroyed for ⟨their⟩ diſobedience. Nay of the two, it is the ⟨greater⟩ ſign of contempt wholly to neglect the Sacrament, than to partake of it without ſome due qualification. The greateſt indiſpoſition that can be ⟨for⟩ this holy Sacrament is ones being a bad man, and he may be as bad, and is more like to continue ⟨ſo⟩, who wilfully neglects this Sacrament, than he ⟨that⟩ comes to it with any degree of reverence and preparation, though much leſs than he ought: ⟨And⟩ ſurely it is very hard for me to come to ſo ſolemn an ordinance without ſome kind of religious awe upon their ſpirits, and without ſome ⟨good⟩ thoughts and reſolutions, at leaſt for the preſent. If a man that lives in any known wickedneſs ⟨of⟩ life, do before he receive the Sacrament ſet himſelf ſeriouſly to be humbled for his ſins, and to repent of them, and to beg God's grace and aſſiſtance againſt them; and after the receiving of ⟨it⟩, does continue for ſome time in theſe good reſolutions, though after a while he may poſſibly ⟨relapſe⟩ into the ſame ſins again; this is ſome kind of reſtraint to a wicked life, and theſe good moods and fits of repentance and reformation are much better than a conſtant and uninterrupted courſe ⟨of⟩ ſin: Even this righteouſneſs, which is but as the morning cloud and the early dew, which ſo ſoon paſſeth away, is better than none.

And indeed ſcarce any man can think of coming to the Sacrament, but he will by this ⟨conſideration⟩ be excited to ſome good purpoſes, and put ⟨upon⟩ ſome ſort of endeavour to amend and ⟨reform⟩ his life; and though he be very much under ⟨the⟩ bondage and power of evil habits, if he do ⟨with⟩ any competent degree of ſincerity (and it ⟨is⟩ his own fault if he do not) make uſe of this ⟨excellent⟩ means and inſtrument, for the ⟨mortifying⟩ and ſubduing of his luſts, and for the ⟨obtaining⟩ of God's grace and aſſiſtance, it may pleaſe ⟨God⟩ by the uſe of theſe means, ſo to abate the force ⟨and⟩ power of his luſts, and to imprint ſuch ⟨conſiderations⟩ upon his mind, in the receiving of this ⟨holy⟩ Sacrament, and preparing himſelf for it, that ⟨he⟩ may at laſt break off his wicked courſe and ⟨become⟩ a good man.

But, on the other hand, as to thoſe who ⟨neglect⟩ this Sacrament, there is hardly any thing ⟨left⟩ to reſtrain them from the greateſt enormities ⟨of life⟩, and to give a check to them in their evil ⟨courſe⟩; nothing but the penalty of humane laws, ⟨which⟩ men may avoid, and yet be wicked enough. ⟨Heretofore⟩ men uſed to be reſtrained from great ⟨and⟩ ſcandalous vices by ſhame and fear of diſgrace, ⟨and⟩ would abſtain from many ſins, out of regard ⟨to⟩ their honour and reputation among men: But ⟨men⟩ have hardned their faces in this degenerate ⟨Age⟩, and thoſe gentle reſtraints of modeſty which ⟨governed⟩ and kept men in order heretofore, ⟨ſignifie⟩ nothing now a-days. Bluſhing is out of ⟨faſhion⟩, and ſhame is ceaſed from among the children of men.

But the Sacrament did always uſe to lay ſome ⟨kind⟩ of reſtraint upon the worſt of men; and if ⟨it did⟩ not wholly reform them, it would at leaſt have ſome good effect upon them for a time: ⟨If⟩ it did not make men good, yet it would ⟨make⟩ them reſolve to be ſo, & leave ſome good ⟨thoughts⟩ and impreſſions upon their minds.

So that I doubt not but it hath been a thing ⟨of⟩ very bad conſequence, to diſcourage men ⟨ſo⟩ much from the Sacrament, as the way hath ⟨been⟩ of late years; and that many men who were ⟨under⟩ ſome kind of check before, ſince they ⟨have⟩ been driven away from the Sacrament, ⟨have⟩ quite let looſe the reigns, and proſtituted themſelves to all manner of impiety and vice. And among the many ill effects of our paſt ⟨confuſions⟩, this is none of the leaſt; That in ⟨many⟩ congregations of this Kingdom, Chriſtians ⟨were⟩ generally diſuſed and deterred from the ⟨Sacrament⟩, upon a pretence that they were unfit ⟨for⟩ it; and being ſo, they muſt neceſſarily incur ⟨the⟩ danger of unworthy receiving; and ⟨therefore⟩ they had better wholly to abſtain from it. ⟨By⟩ which it came to paſs, that in very many ⟨places⟩ this great and Solemn Inſtitution of the ⟨Chriſtian⟩ Religion was almoſt quite forgotten, as ⟨if it⟩ had been no part of it, and the ⟨remembrance⟩ of Chriſt's death even loſt among ⟨Chriſtians⟩: So that many Congregations in England might ⟨juſtly⟩ have taken up the complaint of the ⟨Woman⟩ at our Saviour's ſepulchre, They have taken ⟨away⟩ our Lord, and we know not were they have laid ⟨him.⟩

But ſurely men did not well conſider what ⟨they⟩ did, nor what the conſequence of it would be, ⟨when⟩ they did ſo earneſtly diſſwade men from the ⟨Sacrament⟩, 'Tis true indeed the danger of ⟨unworthy⟩ receiving is great; but the proper inference ⟨and⟩ concluſion from hence is not, that men ſhould ⟨upon⟩ this conſideration be deterred from the ⟨Sacrament,⟩ but that they ſhould be affrighted from their ⟨ſins⟩, and from that wicked courſe of life, which is ⟨an⟩ habitual indiſpoſition & unworthineſs. St. Paul, ⟨indeed⟩ (as I obſerved before) truly repreſents, and ⟨very⟩ much agg avats the danger of the unworthy ⟨receiving⟩ of this Sacrament; but he did not deter ⟨the⟩ Corinthians from it, becauſe they had ſometimes ⟨come⟩ to it without due reverence, but exhorts them ⟨to⟩ amend what had been amiſs, & to come better ⟨prepared⟩ and diſpoſed for the future. And ⟨therefore⟩ after that terrible declaration in the Text, ⟨whoſoever⟩ ſhal eat this bread, and drink this cup of the ⟨Lord⟩ unworthily, is guilty of the body and bloud of ⟨the⟩ Lord, he does not add, therefore let Chriſtians ⟨take⟩ heed of coming to the Sacrament, but let them ⟨come⟩ prepared and with due reverence, not as to ⟨a common⟩ meal, but to a ſolemn participation of ⟨the⟩ body & bloud of Chriſt; But let a man examine ⟨himſelf⟩, & ſo let him eat of that bread & drink of that cup. ⟨For⟩, if this be a good reaſon to abſtain from the ⟨Sacrament⟩, for fear of performing ſo ſacred an ⟨action in⟩ an undue manner, it were beſt for a bad man ⟨to lay⟩ aſide all Religion, and to give over the ⟨exerciſe⟩ of all the duties of piety, of prayer, of ⟨reading⟩ and hearing the Word God; becauſe there is a ⟨proportionable⟩ danger in the unworthy and ⟨unprofitable⟩ uſe of any of theſe. The prayer of the ⟨wicked⟩ (that is, of one that reſolves to continue ſo) is an ⟨abomination⟩ to the Lord. And our Saviour gives us ⟨the⟩ ſame caution concerning hearing the Word of ⟨God;⟩ take heed how ye hear. And St. Paul tells us, ⟨that⟩ thoſe who are not reformed by the doctrine ⟨of the⟩ Goſpel, it is the ſavour of death, that is, deadly ⟨and⟩ damnable to ſuch perſons.

But now will any man from hence argue, that it ⟨is beſt⟩ for a wicked man not to pray, not to hear or read the Word of God, left by ſo doing ⟨he⟩ ſhould endanger & aggravat his condemnation? ⟨And⟩ yet there is as much reaſon from this conſideration to perſwade men to give over praying, & attending to God's Word, as to lay aſide the uſe of ⟨the⟩ Sacrament. And it is every whit as true, that he ⟨that⟩ prays unworthily, & hears the word of God ⟨unworthily⟩, that is, without fruit and benefit, is guilty ⟨of a⟩ great contempt of God, & of our bleſſed Saviour; ⟨&⟩ by his undevout prayers, & unfruitful hearing ⟨of⟩ God's Word, does further & aggravat his own damnation: I ſay, this is every whit as true, as he ⟨that⟩ eats and drinks the Sacrament unworthily is ⟨guilty⟩ of a high contempt of Chriſt, & eats and drinks ⟨his⟩ own judgment, ſo that the danger of the ⟨unworthy⟩ performing this ſo ſacred an action is no ⟨otherwiſe⟩ a reaſon to any man, to abſtain from the ⟨Sacrament,⟩ than it is an Argument to him to caſt off all Religion. He that unworthily uſeth or performs any ⟨part⟩ of Religion is in an evil and dangerous ⟨condition;⟩ but he that caſts off all Religion plungeth ⟨himſelf⟩ into a moſt deſperat ſtate, & does certainly damn himſelf to avoid the danger of damnation: ⟨Becauſe⟩ he that caſts off all Religion, throws off all the means whereby he ſhould be reclaimed & ⟨brought⟩ into a better ſtate. I cannot more fitly illuſtrat ⟨this⟩ matter than by this plain Similitude. He that ⟨eats⟩ and drinks intemperatly endangers his health ⟨and⟩ his life, but he that to avoid this danger will ⟨not⟩ eat at all, I need not tell you what will ⟨certainly⟩ become of him in a very ſhort ſpace.

There are ſome conſcientious perſons who abſtain from the Sacrament, upon an apprehenſion that the ſins which they ſhall commit afterwards are unpardonable. But this is a great miſtake; ⟨our⟩ Savior having ſo plainly declared, that all manner ⟨of⟩ ſin ſhal be forgiven men, except the blaſphemy ⟨againſt⟩ the holy Ghoſt; ſuch as was that of the Phariſees, who as our Saviour tells us blaſphemed the ⟨Holy⟩ Ghoſt, in aſcribing thoſe great miracles which ⟨they⟩ ſaw him worke, & which he really wrought ⟨by⟩ the Spirit of God, to the power of the Devil. ⟨Indeed⟩ to ſin deliberately after ſo ſolemn an engagement to the contrary is a great aggravation ⟨of⟩ ſin, but not ſuch as to make it unpardonable. ⟨But⟩ the neglect of the Sacrament is not the way ⟨to⟩ prevent theſe ſins; but, on the contrary, the ⟨conſtant⟩ receiving of it, with the beſt preparation ⟨we⟩ can is one of the moſt effectual means to ⟨prevent⟩ ſin for the future, and to obtain the aſſiſtance ⟨of⟩ God's grace to that end. And if we fall into ſin ⟨afterwards⟩ we may be renewed by repentance; ⟨for⟩ we have an advocate with the Father, Jeſus ⟨Chriſt⟩ the righteous, who is the propitiation for our ⟨ſins⟩; and as ſuch, is in a very lively and affecting ⟨manner⟩ exhibited to us, in this bleſſed Sacrament ⟨of⟩ his body broken, and his bloud ſhed for the remiſſion of our ſins. Can we think that the ⟨primitive⟩ Chriſtians, who ſo frequently received this ⟨holy⟩ Sacrament, did never after the receiving of ⟨it fall⟩ into any deliberate ſin? undoubtedly many ⟨of⟩ them did; but far be it from us to think, that ⟨ſuch⟩ ſins were unpardonable, and that ſo many ⟨good⟩ men ſhould becauſe of their careful and conſcientious obſervance of our Lord's Inſtitution ⟨unavoidably⟩ fall into condemnation.

To draw to a concluſion of this matter; ſuch ⟨groundleſs⟩ fears and jealouſies as theſe may be a ⟨ſign⟩ of a good meaning, but they are certainly a ⟨ſign⟩ of an injudicious mind. For if we ſtand upon ⟨theſe⟩ Scruples, no man perhaps was ever ſo ⟨worthily⟩ prepared to draw near to God in any duty of Religion, but there was ſtill ſome defect or ⟨other⟩ in the diſpoſition of his mind, and the ⟨degree⟩ of his preparation. But it we prepare ⟨our⟩ ſelves as we can, this is all that God expects. ⟨And⟩ for our fears of falling into ſin afterwards, ⟨there is⟩ this plain anſwer to be given to it; that the ⟨danger⟩ of falling into ſin is not prevented by neglecting the Sacrament, but encreaſed; ⟨becauſe⟩ a powerfull and probable means of preſerving ⟨men⟩ from ſin is neglected. And why ſhould not ⟨every⟩ ſincere Chriſtian, by the receiving of this Sacrament, and renewing his Covenant with God, ⟨rather⟩ hope to be confirmed in goodneſs, and to receive further aſſiſtances of God's grace and ⟨holy⟩ Spirit, to ſtrengthen him againſt ſin, and to ⟨enable⟩ him to ſubdue it; than trouble himſelf with ⟨fears,⟩ which are either without ground, or if they ⟨are⟩ not, are no ſufficient reaſon to keep any man ⟨from⟩ the Sacrament? We cannot ſurely entertain ſo unworthy a thought of God, and our bleſſed Saviour, as to imagine that he did inſtitute the Sacrament, not for the furtherance of our Salvation, but as ⟨a⟩ ſnare, and an occaſion of our ruine and damnation. This were to pervert the gracious deſign ⟨of⟩ God, and to turn the cup of Salvation into a cup of deadly poiſon to the ſouls of men.

All then that can reaſonably be inferred from the danger of unworthy receiving is, that upon this conſideration men ſhould be quickned to come to the Sacrament with a due preparation of mind, and ſo much the more to fortifie their reſolutions of living ſutably to that holy Covenant, which they ſolemnly renew every me they receive this holy Sacrament. This conſideration ought to convince us of the abſolute neceſſity of a good life, but not to deter us from the uſe of any means ⟨which⟩ may contribute to make us good. ⟨Therefore⟩ (as a learned Divine ſays very well) this Sacrament can be neglected by none but thoſe that

⟨do⟩ not undeſtand it, but thoſe who are unwilling ⟨to⟩ be tyed to their duty, and are afraid of being ⟨engaged⟩ to uſe their beſt diligence to keep the ⟨commandments⟩ of Chriſt: And ſuch perſons have ⟨no⟩ reaſon to fear being in a worſe condition, ſince ⟨they⟩ are already in ſo bad a ſtate. And thus much ⟨may⟩ ſuffice for anſwer to the firſt Objection concerning the great danger of unworthy receiving ⟨this⟩ holy Sacrament. I ſhal proceed to the

2.Second Objection, which was this; That
Obj. 2. ſo much preparation and worthineſs being
required to our worthy receiving, the more

timorous ſort of Chriſtians can never think ⟨themſelves⟩ duly enough qualified for ſo ſacred an ⟨Action⟩.

For a full anſwer to this Objection, I ſhall ⟨endeavour⟩ briefly to clear these Three things. First, ⟨That⟩ every degree of Imperfection in our ⟨preparation⟩ for this Sacrament is not a ſufficient reaſon ⟨for⟩ men to refrain from it. Secondly, That a total ⟨want⟩ of a due preparation, not only in the degree ⟨but⟩ it in the main and ſubſtance of it, though it render us unfit at preſent to receive this Sacrament, ⟨yet⟩ it does by no means excuſe our neglect of it. ⟨Thirdly⟩, That the proper inference and concluſion from the total want of a due preparation, is not ⟨to⟩ caſt off all thoughts of receiving the Sacrament, ⟨but⟩ immediatly to ſet upon the work of preparation, that ſo we may be fit to receive it. And ⟨if⟩ I can clearly make out theſe three things, I hope ⟨this⟩ Objection is fully anſwered.

⟨I⟩ That every degree of Imperfection in our preparation for this Sacrament is not a ſufficient reaſon for men to abſtain from it; for then no man ſhould ever receive it: For who is every way worthy, & in all degrees and reſpects duly qualified, to approach the preſence of God in any of the duties of his Worſhip and Service? Who can waſh his hands in innocency that ſo he be perfectly fit to approach God's Altar? There is not a man on earth that lives and ſins not. The Graces of the beſt men are imperfect, and every imperfection in grace & goodneſs is an imperfection in the diſpoſition & preparation of our minds for this holy Sacrament: But if we do heartily repent of our ſins, and ſincerely reſolve to obey and perform the terms of the Goſpel, and of that Covenant which we entered into by Baptiſm, & are going ſolemnly to renew and confirm by our receiving of this Sacrament, we are at leaſt in ſome degree, and in the main qualified to partake of this holy Sacrament; And the way for us to be more fit is to receive this Sacrament frequently, that by this ſpiritual food of God's appointing, by this living bread which comes down from heaven our ſouls may be nouriſhed in goodneſs, & new ſtrength and vertue may be continually derived to us, for the purifying of our hearts, and enabling us to run the ways of Gods commandments with more conſtancy and delight. For the way to grow in grace, and to be ſtrengthned with all might in the inner man, and to abound in all the fruits of righteouſneſs, which by Chriſt Jeſus are to the praiſe and glory of God, is with care and conſcience to uſe thoſe means which God hath appointed for this end: And if we will neglect the uſe of theſe means it is to no purpoſe for us to pray to God for his grace and aſſiſtance. We may tire our ſelves with our devotions, and fill heaven with vain complaints, and yet all this importunity obtain nothing at God's ⟨hand⟩: Like lazy beggers that are always ⟨complaining⟩ and always asking, but will not work, will do ⟨nothing⟩ to help themſelves, and better their ⟨condition⟩, and therefore are never like to move the ⟨pity⟩ and compaſſion of others. If we expect God's ⟨grace⟩ and aſſiſtance, we muſt work out our own ⟨ſalvation⟩ in the careful uſe of all theſe means which ⟨God⟩ hath appointed to that end. That ⟨excellent⟩ degree of goodneſs, which men would have ⟨to⟩ fit them for the Sacrament, is not to be had but ⟨by⟩ the uſe of it. And therefore it is a prepoſterous ⟨thing⟩ for men to inſiſt upon having the end before ⟨they⟩ will uſe the means that may further them in ⟨the⟩ obtaining of it.

2. The total want of a due preparation, not ⟨only⟩ in the degree, but in the main and ſubſtance ⟨of⟩ it, though it render us unfit at preſent to receive this Sacrament, yet does it by no means excuſe our neglect of it. One fault may draw on ⟨another⟩, but can never excuſe It. It is our great ⟨fault⟩ that we are wholly unprepared, and no ⟨man⟩ can claim any benefit by his fault, or plead ⟨it⟩ in excuſe or extenuation of this neglect. A ⟨total⟩ want of preparation and an abſolute unworthineſs is impenitency in an evil courſe, a ⟨reſolution⟩ to continue a bad mad, not to quit his luſts, ⟨and⟩ to break off that wicked courſe he hath lived ⟨in⟩: But is this any excuſe for the neglect of our ⟨duty⟩, that we will not fit our ſelves for the doing ⟨of⟩ it with benefit and advantage to our ſelves? A ⟨father⟩ commands his ſon to ask him bleſſing every ⟨day⟩, and is ready to give it him ; but ſo long as ⟨ge⟩ is undutiful to him in his other actions, and ⟨lives⟩ in open diſobedience, forbids him to come ⟨in⟩ his ſight. He excuſeth himſelf from aſking his fathers bleſſing, becauſe he is undutiful in ⟨other⟩ things, and reſolves to continue ſo. This is ⟨juſt⟩ the cauſe of neglecting the duty God requires, ⟨and⟩ the bleſſings he offers to us in the Sacrament, ⟨becauſe⟩ we have made our ſelves incapable of ſo ⟨performing⟩ the one as to receive the other, and ⟨are⟩ reſolved to continue ſo. We will not do our ⟨duty⟩ in other things, and then plead that we are ⟨unfit⟩ and unworthy to do it in this particular of ⟨the⟩ Sacrament.

3. The proper inference and concluſion from a total want of due preparation for the Sacrament, is not to caſt off all thoughts of receiving ⟨of⟩ it, but immediately to ſet about the work of preparation, that ſo we may be fit to receive it. ⟨For⟩ if this be true, that they who are abſolutely unprepared ought not to receive the Sacrament, ⟨nor⟩ can do it with any benefit; nay by doing it ⟨in⟩ ſuch a manner render their condition much worſe, this is a moſt forcible argument to ⟨repentance⟩ and amendment of life. There is nothing reaſonable in this caſe, bur immediately to reſolve upon a better courſe, that ſo we may be meet ⟨partakers⟩ of thoſe holy Myſteries, and may no longer provoke God's wrath againſt us by the wilfull neglect of ſo great and neceſſary a duty of the Chriſtian Religion. And we do willfully neglect it, ſo long as we do willfully refuſe to fit and qualifie our ſelves for the due and worthy performance of it. Let us view the thing in a like caſe; A pardon is graciouſly offered to a rebel, he declines to accept it, and modeſtly excuſeth himſelf, becauſe he is not worthy of it. And why is he not worthy? Becauſe he reſolves to be a rebel, and then his pardon will do him no good, but be an aggravation of his Crime. Very true; and it will be no leſs an ⟨aggravation⟩ that he refuſeth it for ſuch a reaſon, ⟨and⟩ under a pretence of modeſty does the moſt ⟨imprudent⟩ thing in the world. This is juſt the caſe; and in this caſe there is but one thing reaſonable to be done, & that is, for a man to make ⟨himſelf⟩ capable of the benefit as ſoon as he can, ⟨and⟩ thankfully to accept of it: But to excuſe ⟨himſelf⟩ from accepting of the benefit offered, ⟨becauſe⟩ he is not worthy of it, nor fit for it. nor ⟨ever⟩ intends to be ſo, is as if a man ſhould deſire ⟨to⟩ be excuſed from being happy, becauſe he is ⟨reſolved⟩ to play the fool and to be miſerable. ⟨So that⟩ whether our want of preparation be total, ⟨or⟩ only to ſome degree, it is every way ⟨unreaſonable⟩. If it be in the degree only, it ought not ⟨to⟩ hinder us from receiving the Sacrament; If ⟨it be⟩ total, it ought to put us immediatly upon ⟨removing⟩ the impediment, by making ſuch ⟨preparation⟩ as is neceſſary to the due and worthy ⟨receiving⟩ of it. And this brings me to the

⟨IV.⟩ Fourth and laſt thing I propoſed, viz. What ⟨preparation⟩ of our ſelves is neceſſary in order to ⟨the⟩ worthy receiving of this Sacrament. Which I ⟨told⟩ you would give me occaſion to explain the ⟨Apoſtle's⟩ meaning in the laſt part of the Text, But ⟨let⟩ a man examine himſelf, and ſo let him eat of that ⟨bread⟩ and drink of that cup. I think it very clear ⟨from⟩ the occaſion & circumſtances of the Apoſtle's ⟨diſcourſe⟩ concerning the Sacrament, that he does ⟨not⟩ intend the examination of our ſtate, whether ⟨we⟩ be Chriſtians or nor, and ſincerely reſolved to ⟨continue⟩ ſo; and conſequently that he does not ⟨here⟩ ſpeak of our habitual preparation by the ⟨reſolution⟩ of a good life. This he takes for granted, ⟨that⟩ they were Chriſtians and reſolved to continue ⟨and⟩ perſevere in their Chriſtian profeſſion; But he ſpeaks of their actual fitneſs and worthineſs at that time when they came to receive the ⟨Lord's⟩ Supper. And for the clearing of this matter, ⟨we⟩ muſt conſider what it was that gave occaſion ⟨to⟩ this diſcourſe. At the 20th verſe of this Chapter ⟨he⟩ ſharply reproves their irreverent and ⟨unſuitable⟩ carriage at the Lord's Supper. They came to ⟨it⟩ very diſorderly, one before another. It was the ⟨cuſtom⟩ of Chriſtians to meet at their Feaſt of Charity, in which they did communicate with great ⟨ſobriety⟩ and temperance; and when that was ⟨ended⟩, they celebrated the Sacrament of the Lord's ⟨Supper⟩. Now among the Corinthians this order ⟨was⟩ broken; the rich met and excluded the poor ⟨from⟩ this common feaſt: And after an irregular ⟨feaſt⟩ (one before another eating his own ſupper as ⟨he⟩ came) they went to the Sacrament in great ⟨diſorder⟩; One was hungry, having eaten nothing ⟨at⟩ all; Others were drunk, having eaten intemperately; and the poor were deſpiſed and neglected. ⟨This⟩ the Apoſtle condemns as a great profanation ⟨of⟩ that ſolemn Inſtiſution of the Sacrament, at ⟨the⟩ participation whereof they behaved themſelves with as little reverence, as if they had been met ⟨at⟩ a common Supper or Feaſt. And this he calls, ⟨not⟩ diſcerning the Lord's body, making so difference in their behaviour between the Sacrament and ⟨a⟩ common meal; which ir everent and contemptuous carriage of theirs he calls, eating and drinking unworthily; for which he pronounceth them guilty of the body and blood of the Lord, ⟨which⟩ were repreſented and commemorated in their taking of that bread and drinking of that cup. ⟨By⟩ which irreverent and contemptuous uſage of ⟨the⟩ body and bloud of our Lord, he tells them ⟨that⟩ they did incur the judgment of God; which he ⟨calls,⟩ eating and drinking their own judgment. For ⟨that⟩ the word xpiete which our Tranſlators render ⟨damnation⟩, does not here ſignifie eternal condemnation, but a temporal Judgment and ⟨chaſtiſement⟩ in order to the prevention of eternal condemnation, is evident from what follows; He that ⟨eateth⟩ and drinketh unworthily, eateth and drinketh ⟨Judgment⟩ to himſelf:

And then he ſays, For this ⟨cauſe⟩ many are weak and ſickly among you, and many ⟨ſleep⟩: That is, for this irreverence of theirs, God ⟨had⟩ ſent among them ſeveral diſeaſes, of which ⟨many⟩ had died. And then he adds, For if we would ⟨Judge⟩ our ſelves, we ſhould not be judged. For if we ⟨would⟩ Judge our ſelves; whether this be meant of ⟨the⟩ publick Cenſures of the Church, or our ⟨privat⟩ cenſuring of our ſelves, in order to our future ⟨amendment⟩ and reformation is not certain. If ⟨of the⟩ latter, which I think most probable, then ⟨Judging⟩ here is much the ſame with examining our ⟨ſelves⟩ ver. 28. And then the Apoſtle's meaning is, ⟨that⟩ if we would cenſure and examine our ſelves, ⟨ſo⟩ as to be more careful for the future, we ſhould ⟨eſcape⟩ the Judgment of God in theſe temporal ⟨puniſhments⟩: But when we are judged, we are ⟨haſtned⟩ of the Lord, that we ſhould not be ⟨condemned⟩ with the world. But when we are Judged; that ⟨is,⟩ when by neglecting thus to judge our ſelves, ⟨we⟩ provoke God to judge us; we are chaſtned of ⟨the⟩ Lord, that we ſhould not be condemned with the ⟨world⟩; that is, he inflicts theſe temporal judgments upon us to prevent our eternal condemnation. Which plainly ſhews that the judgment here ⟨ſpoken⟩ of is not eternal condemnation. And then ⟨he⟩ concludes, Wherefore, my Brethren, when ye come ⟨together⟩ to eat, tarry for one another. And if any man ⟨hunger⟩, let him eat at home, that ye come not together unto judgment: Where the Apoſtle plainly ⟨ſhews⟩ both what was the crime of unworthy ⟨receiving⟩ and the puniſhment of it. Their crime was, ⟨their⟩ irreverent and diſorderly participation of the ⟨Sacrament⟩; and their puniſhment was, thoſe temporal judgements which God inflicted upon ⟨them⟩ for this their contempt of the Sacrament.

Now this being, I think, very plain; we ⟨are⟩ proportionably to underſtand the precept of ⟨examination⟩ of our ſelves, before we eat of that bread, and drink of that cup. But let a man examine ⟨himſelf⟩; that is, conſider well with himſelf what a ⟨ſacred⟩ Action he is going about, and what behaviour becomes him, when he is celebrating this ⟨Sacrament⟩ inſtituted by our Lord in memorial of ⟨his⟩ body and

bloud, that is of his death and paſſion; And if heretofore he hath been guilty of any ⟨diſorder⟩ and irreverence (ſuch as the Apoſtle ⟨here⟩ taxeth them withall) let him cenſure and ⟨Judge⟩ himſelf for it, be ſenſible of and ſorry for ⟨his⟩ fault, and be carefull to avoid it for the future; and having thus Examined himſelf, let him ⟨eat of⟩ that bread, and drink of that cup. This, I think, is the plain ſenſe of the Apoſtle's diſcourſe; ⟨and⟩ that if we attend to the ſcope and ⟨circumſtances⟩ of it, it cannot well have any other meaning.

But ſome will ſay, is this all the preparation ⟨that⟩ is required to our worthy receiving of the Sacrament, that we take care not to come drunk to ⟨it,⟩ nor to be guilty of any irreverence and ⟨diſorder⟩ in the celebration of it? I anſwer in ſhort, this ⟨was⟩ the particular unworthineſs with which the ⟨Apoſtle⟩ taxeth the Corinthians, and which he warns ⟨them⟩ to amend, as they deſire to eſcape the ⟨Judgments⟩ of God, ſuch as they had already felt for this irreverent carriage of theirs, ſo unſuitable to the ⟨holy⟩ ⟨Sacrament:⟩ He finds no other fault with them ⟨at⟩ preſent in this matter, though any other ſort ⟨of⟩ irreverence will proportionably expoſe men ⟨to⟩ the like puniſhment. He ſays nothing here of ⟨their⟩ habitual preparation, by the ſincere ⟨purpoſe⟩ and reſolution of a good life, anſwerable to ⟨the⟩ rules of the Chriſtian Religion; this we may ⟨suppoſe⟩ he took for granted. However, it ⟨concerns⟩ the Sacrament to more than it does Prayer ⟨or⟩ any other religious Duty. Not but that it is very ⟨true,⟩ that none but thoſe who do heartily embrace ⟨the⟩ Chriſtian Religion, and are ſincerely reſolved ⟨to⟩ frame their lives according to the holy rules ⟨and⟩ precepts of it, are fit to communicat in this ⟨ſolemn⟩ acknowledgment and profeſſion of at. So ⟨that⟩ it is a practice very much to be countenanced ⟨and⟩ encouraged, becauſe it is of great uſe, for ⟨Chriſtians⟩ by way of preparation foe the Sacrament to examine themſelves in a larger ſenſe than ⟨in⟩ all probability the Apoſtle here intended; I mean, to examine our paſt lives and the actions ⟨of⟩ them, in order to a ſincere repentance of all ⟨our⟩ errours and miſcarriages, and to fix us in the ⟨ſteady⟩ purpoſe and reſolution of a better life; particularly, when we expect to have the forgiveneſs of our ſins ſealed to us, we ſhould lay aſide all ⟨enmity⟩ and thoughts of revenge and heartily forgive thoſe that have offended us, and put in practice that univerſal love and charity which is repreſented to us by this holy Communion. And to ⟨this⟩ purpoſe we are earneſtly exhorted in the publick office of the Communion by way of due preparation and diſpoſition for it, to repent as ⟨truely⟩ of our ſins paſt, to amend our lives, and to be in perfect charity with all men, that ſo we may be meet partakers of those holy myſteries.

And becauſe this work of examining our ⟨ſelves⟩ concerning our ſtate and condition, and of exerciſing repentance towards God, and charity towards men is incumbent upon us as we are Chriſtians, and can never be put practice ⟨more⟩ ſeaſonably, and with greater advantage, than ⟨when⟩ we are meditating of this Sacrament, therefore beſides our habitual preparation by repentance and the conſtant endeavours of a holy life, it is ⟨a⟩ very pious and commendable cuſtom in Chriſtians before their coming to the Sacrament, to ⟨ſet⟩ a part ſome particular time for this work of examination. But how much time every perſon ſhould allot to this purpoſe, is matter of prudence; and as it need not, ſo neither indeed can it be preciſely determined. Some have greater reaſon to ſpend more time upon this work than others, I mean theſe, whoſe accounts are heavier, becauſe they have long run upon the ſcore, and neglected themſelves; and ſome alſo have more leiſure and freedom for it, by reaſon of their eaſie condition and circumſtances in the world; and therefore are obliged to allow a greater portion of time for the exerciſes of piety and devotion. In general, no man ought to do a work of ſo great moment & concernment flighty and perfunctorily. And in this, as in all other actions, the end is principally to be regarded. Now the end of examining our ſelves is to underſtand our ſtate and condition, and to reform whatever we find amiſs in our ſelves. And provided this end be obtained, the circumſtances of the means are leſs conſiderable; whether more or leſs time be allowed to this work, ⟨it⟩ matters not ſo much, as to make ſure that the work be throughly done.

And I do on purpoſe ſpeak thus cautiouſly in ⟨this⟩ matter, becauſe ſome pious perſons do ⟨perhaps⟩ err on the ſtricter hand, & are a little ſuperſtitious on that ſide in ſo much that unleſs ⟨they⟩ gain ſo much time to ſet a part for a ſolemn ⟨preparation⟩, they will refrain from the Sacrament at that time, though otherwiſe they be habitually prepared: This I doubt not proceeds from ⟨a pious⟩ mind; but as the Apoſtle ſays in another ⟨caſe⟩ about the Sacrament, Shall I praiſe them in ⟨this⟩? I praiſe them not. For provided there ⟨be⟩ no wilfull neglect of due preparation, it is ⟨much⟩ better to come ſo prepared as we can, nay ⟨I think⟩ it is our duty ſo to to do, rather than to ⟨abſtain⟩ upon this punctilio. For when all is done, ⟨the⟩ beſt preparation for the Sacrament, is the ⟨general⟩ care and endeavour of a good life; and ⟨he⟩ that is thus prepared may receive at any time ⟨when⟩ opportunity is offered, though he had no ⟨particular⟩ foreſight of that opportunity. And I ⟨think⟩ in that caſe ſuch a one ſhall do much ⟨better⟩ to receive than to refrain, becauſe he is ⟨habitually⟩ prepared for the Sacrament, though he ⟨had⟩ no time to make ſuch actual ⟨preparation⟩ as he deſired: And if this were not allowable, how could Miniſters communicat with ſick ⟨perſons⟩ at all times, or perſwade others to do ⟨it⟩ many times upon very ſhort and ſudden ⟨warning⟩?

And indeed we cannot imagine that the ⟨primitive⟩ Chriſtians, who received the Sacrament ſo ⟨frequently⟩, that for ought appears to the ⟨contrary⟩ they Judged it as eſſential and neceſſary ⟨a part⟩ of their publick worſhip as any other ⟨part⟩ of it whatſoever, even as their Hymns and ⟨Prayers⟩, and reading and interpreting of the Word of God: I ſay we cannot well ⟨conceive⟩ how they who celebrated it ſo conſtantly, ⟨could⟩ allot any more time for ſolemn preparation ⟨for⟩ it, than they did for any other part of ⟨divine⟩ worſhip: And conſequently that the Apoſtle, ⟨when⟩ he bids the Corinthians examine themſelves, could mean no more than that conſidering ⟨the⟩ nature & ends of this inſtitution they ⟨ſhould⟩ come to it with great reverence; and reflecting upon their former miſcarriages in ⟨this⟩ matter, ſhould be carefull upon this admonition to avoid them for the future, and to ⟨amend⟩ what had been amiſs; which to do requires ⟨rather⟩ reſolution and care than any long time ⟨of⟩ preparation.

I ſpeak this, that devout perſons may not ⟨be⟩ intangled in an apprehenſion of a greater ⟨neceſſity⟩ than really there is of a long & ⟨ſolemn⟩ preparation every time they receive the Sacrament. The great neceſſity that lyes upon ⟨men is⟩ to live as becomes Chriſtians, and then they can never be abſolutely unprepared. Nay I think this to be a very good preparation; and I ſee ⟨not⟩ why men ſhould not be very well ſatisfied ⟨with⟩ it, unleſs they intend to make the ſame uſe ⟨of⟩ the Sacrament that many of the Papiſts do ⟨of⟩ Confeſſion and Abſolution, which is to quit ⟨with⟩ God once or twice a year, that ſo they may ⟨begin⟩ to ſin again upon a new ſcore.

But becauſe the Examination of our ſelves ⟨is⟩ a thing ſo very uſefull, and the time which ⟨men⟩ are wont to ſet apart for their preparation ⟨for⟩ the Sacrament is ſo advantageous an ⟨opportunity⟩ for the practice of it; therefore I cannot ⟨but⟩ very much commend thoſe who take this occaſion, to ſearch and try their ways, and to call ⟨themſelves⟩ to a more ſolemn account of their ⟨actions⟩. Becauſe this ought to be done ſometime, ⟨and⟩ I know no fitter time for it than this. And ⟨perhaps⟩ ſome would never find time to recollect ⟨themſelves,⟩ and to take the condition of their ⟨ſouls⟩ into ſerious conſideration, were it not ⟨upon⟩ this ſolemn occaſion.

The ſum of what I have ſaid is this, that ⟨ſuppoſing⟩ a perſon to be habitually prepared by a ⟨religious⟩ diſpoſition of mind, and the general ⟨courſe⟩ of a good life, this more ſolemn actual ⟨preparation⟩ is not always neceſſary; And it is ⟨better⟩ when there is an opportunity to receive ⟨without⟩ it, than no to receive at all: But the ⟨greater⟩ our actual preparation is, the better. For ⟨no⟩ man can examine himſelf too often, and ⟨underſtand⟩ the ſtate of his ſoul too well, and ⟨exerciſe⟩ repentance, and renew the reſolutions of ⟨a good⟩ life too frequently. And there is ⟨perhaps⟩ no fitter opportunity for the doing of all ⟨this⟩, than when we approach the Lord's table, ⟨there⟩ to commemorate his death, and to renew ⟨our⟩ Covenant with him to live as becomes the ⟨Goſpel⟩.

All the Reflection I ſhal now make upon this ⟨Diſcourſe⟩, ſhall be from the conſideration of ⟨what⟩ hath been ſaid, earneſtly to excite all that ⟨profeſs⟩ and call themſelves Chriſtians to a due ⟨preparation⟩ of themſelves for this holy ⟨Sacrament⟩, and a frequent participation of it, ⟨according⟩ to the intention of our Lord and Saviour ⟨in the⟩ inſtitution of it, and the undoubted ⟨practice⟩ of Chriſtians to the primitive and beſt ⟨times⟩, when men had more devotion, and fewer ⟨ſcruples⟩ about their duty.

If we do in good earneſt believe, that ⟨this⟩ Sacrament was inſtituted by our Lord in remembrance of his dying love, we cannot but have ⟨a⟩ very high value and eſteem for it upon that account. Me thinks ſo often as we read the Inſtitution of it, theſe words of our dear Lord, ⟨Do⟩ this in remembrance of me, and conſider what ⟨he⟩ who ſaid them did for us, this dying charge ⟨of⟩ our beſt friend ſhould ſtick with us, and ⟨make⟩ a ſtrong impreſſion upon our minds: ⟨Eſpecially⟩ if we add to theſe, thoſe other words of his, ⟨not⟩ long before his death, Greater love than this ⟨have⟩ no man, that a man lay down his life for his friends; ye are my friends, if ye do whatſoever I command you. It is a wonderful love which he hath expreſſed to us, and worthy to be had in perpetual ⟨remembrance⟩. And all that he expects from ⟨us,⟩ by way of thankful acknowledgment, is to celebrate the remembrance of it by the frequent ⟨participation⟩ of this bleſſed Sacrament. And ⟨ſhal⟩ this charge, laid upon us by him, who laid down his life for us, lay no obligation upon us to ⟨the⟩ ſolemn remembrance of that unparallel'd kindneſs, which is the fountain of ſo many bleſſings and benefits to us? It is a great ſign we ⟨have⟩ no great ſenſe of the benefit, when we are ſo ⟨unmindfull⟩ of our Benefactour, as to forget ⟨him⟩ days without number.

The obligation he hath laid upon us, is ſo ⟨vaſtly⟩ great, not only beyond all requital, but ⟨beyond⟩ all expreſſion; that if he had ⟨commanded⟩ us ſome very grievous thing, we ought with ⟨all⟩ the readineſs and cheerfulneſs in the world ⟨to⟩ have done it; how much more when he ⟨hath⟩ impoſed upon us ſo eaſie a commandment ⟨a⟩ thing of no burthen, but of immenſe ⟨benefit?⟩ ⟨When⟩ he hath only ſaid to us; Eat, O friends; ⟨and⟩ Drink, O beloved? When he only invites ⟨us⟩ to his table, to the beſt and moſt delicious ⟨feaſt⟩ that we can partake of on this ſide heaven?

⟨If⟩ we ſeriouſly believe the great bleſſings which ⟨are⟩ there exhibited to us, & ready to be ⟨conferred⟩ upon us, we ſhould be ſo far from neglecting ⟨them⟩, that we ſhould heartily thank God for ⟨every⟩ opportunity he offers to us of being made ⟨partakers⟩ of ſuch benefits. When ſuch a price ⟨is⟩ but into our hands ſhal we want hearts to ⟨make⟩ uſe of it? Me thinks we ſhould long ⟨withſtand⟩ (who ſaw but the ſhadow of theſe ⟨bleſſings⟩) to be ſatisfied with the good things of ⟨God's⟩ houſe, and to draw near his altar; and ⟨ſhould⟩ cry out with him, O when ſhal I come ⟨and⟩ appear before thee! my ſoul longeth, yea even ⟨fainteth⟩ for the courts of the Lord, and my fleſh ⟨crieth⟩ out for the living God. And if we had a juſt ⟨eſteem⟩ of things, we ſhould account it the ⟨greateſt⟩ infelicity and judgment in the world to be ⟨debarred⟩ of this priviledge, which yet we do ⟨deliberately⟩ and frequently deprive our ſelves of.

We exclaim againſt the Church of Rome with ⟨great⟩ impatience, and with a very juſt ⟨indignation⟩, for robbing the People of half of this ⟨bleſſed⟩ Sacrament, and taking from them the ⟨cup⟩ of bleſſing, the cup of ſalvation; and yet we can ⟨patiently⟩ endure for ſome moneths, nay years, ⟨to⟩ exclude our ſelves wholly from it. If no ſuch ⟨great⟩ benefits and bleſſings belong to it, why do ⟨we⟩ complain of them for hindring us of any part ⟨of it⟩? But if there do, why do we by our own ⟨neglect⟩ deprive our ſelves of the whole?

In vain do we bemoan the decay of our ⟨graces⟩, and our ſlow progreſs and improvement in Chriſtianity, whilſt we wilfully deſpiſe the ⟨beſt⟩ means of our growth in goodneſs. Well do ⟨we⟩ deſerve that God ſhould ſend leanneſs into ⟨our⟩ ſouls, and make them to conſume and pine ⟨away⟩ in perpetual doubting and trouble, if, ⟨when⟩ God himſelf doth ſpread a Table for us, and ⟨ſet⟩ before us the bread of life, we will not ⟨come⟩ and feed upon it with joy and thankfulneſſe.

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FINIS.