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Y deſign in this Argument, 1s from the 

Contideration of the Nature of this 

Sacrament of the Lord's Supper, and 

of the perpetual Ule of it to the end'of 

the World, to awaken Men to a ſenſe 

of their Duty, and the great Obligation which lies upon 

them to the more frequent receiving of it. And there 

is the greater need to make men ſenſible of their Du- 

ty in this particular, becauſe in this laſt Age by the 

unwary Diſcourſes of ſome, concerning the Nature of 
this Sacrament, and the danger of receiving it unwor- 

thily, ſuch doubts and fears have been raiſed in the. 

ol ==. minds 


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minds of Men as utterly to deter many, and in a great 
meaſure to diſcourage almoſt the generality of Chri- 
ſtians from the uſe of it; to the great prejudice and 
danger of Mens Souls, and the viſible abatement of Pi- 


ety by the groſs neglect of ſo excellent a means of our 
growth and improvement in it; and to the mighty v 


icandal of our Religion, by the general diſuſe and con- 
tempt of ſo plain and folemn an Inſtitution of our blef- 
ſed Lord. and Saviour. 


Therefore I ſhall take occaſion as briefiy and clearly 
as I can to treat of theſe four Points. 


Firſt, Of the Perpetuity of this Inſtitution ; this the 
Apoſtle ſignifies when he faith, that by eating this 
ÞCor.11-26. Bread, and drinking this Cup, we do ſhew the Lord's 

Death till he come. | 


as 


Secondly, Of the OZligation that les upon all Chri- 
ftans 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 Ex- 
preſſion conſidered and compared together with the 
practice of the Primitive Church, does imply an Obli- 
g4tion upon Chriſtians to the frequent receiving of this 
Sacrament. | | 


Thirdly, I ſhall endeayour to fatisfie the 0bjedtons. ; 
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 
recelving this Sacrament, at leaſt fo frequently as they 
7 ought: which Objections are chiefly grounded upon 
|”  aCor.n.27, What the Apoſtle ſays, Wherefore whoſoever ſhall eat 

this Bread, and drink this Cup of the Lord unworthily,,. 


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xs guilty of the Body and Bloud of the Lord: and dith eat Ver. 29. 
and drink damnation to himſelf. 8 43 


 Fourthly, What Preparation of our ſelves 1s neceſia-_ 
ry in order to our worthy receiving of this Sacrament : 
which will give. me occaſion to explain the Apoſtle's 
| meaning in thoſe Words, But let a man examine him- , _ 
ſelf, and ſo let him eat of that Bread, and drink of that © 
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I. For the Perpetuity of this Inſtitution, implyed in FT. 
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 zmperatively and by way of | 
Precept, /ſhew ye forth the Lord's Death till he come. . 
In the three verſes immediately before, the Apoſtle 
particularly declares the Inſtitution of this Sacrament; 
with the manner and. circumſtances of it, as he had re- 
ceived it not onely by the hands. of rhe 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 T 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 doe 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 
doe as often as ye ſhall drink it in. remembrance of me. 
So that the Inſtitution 1s in theſe Words, ths. doe 7 
remembrance of me. In which words our Lord com- 
mands. his Diſciples after his Death to repeat theſe ac- _— 
tions of taking and breating and eating the Bread, and: _ 
of drinking of the Cup, by way of ſolemn. Commemo-- 3 

_ | ration 


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PRI”. 


Hoe EA tat 


—— 


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' ration of him. Now whether this was to be done by 
them once onely, or oftner ; and whether by the Diſ- 
ciples onely, during their lives, or by all Chriſtians 
afterwards in all ſucceſſive Ages of the Church, is not 
ſo certain merely from the torce of theſe Words, doe 
this in remembrance of me : but what the Apoſtle adds 
puts the matter out of all doubt, that the Inſtitution of 
this Sacrament was intended for all Ages.of the Chri- 
{tian 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, untill the time of his ſecond coming , which 
will be at the end of the World. So that this Sacra- 
ment was deſigned to bea ſtanding Commemoration 
of the Death and Paſſion of our Lord till 'he ſhould 
come to Judgment ; and conſequently the Obligation 
that lies upon Chriſtians to the obſervation of it is 
perpetual, and ſhall never ceaſe to the end of the 
World. | ; 


So that it is a vain conceit and mere dream of th 
Enthufiaſts concerning the ſeculum Spiriths Santi, the 
Age and diſpenſation of zhe Holy Ghoſt, when, as they 
ſuppoſe, all humane Teaching thall ceaſe, and all exter- 
nal Ordinances and Inſtitutions in Religion ſhall va- 
niſh, and there ſhall be no farther uſeof them. Where- 
as 1t 1s very plain from the new Teſtament that Prayer, 
and outward Teaching, and the Uſe of the two Sacra- 
ments, were intended to continue among Chriſtians in 
all Ages. As tor Prayer, (beſides our natural Obliga- 
tion to this duty, it there were no revealed Religion) 
we are by our Saviour particularly exhorted to watch 


Wrath 


aud pray, with regard to the day of Judgment, and in 


conſideration of the uncertainty of- the time when it 
ſball be: And therefore this will always be a Duty in- 
cumbent upon Chriſtians till the day of Judgment, be- 


cauſe it 15 preſcribed as one of the beſt ways of Prepa- 
Z ration 


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A Perſuaſive to frequent Communion. 


ration for it. That outward Teaching likewiſe and Bap” 
tiſm 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 to 


I am with you always to the end of the World, Not one-. 


ly to the end of that particular Age, but to the end of 
the Goſpel Age, and the conſummation ot all Ages, as 


the Phraſe clearly imports. And it 1s 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 co- 
ming to Judgment: Becauſe St. Paul tells us, that by 
theſe Sacramental Signs the Death of Chriſt is. to be re- 
preſented and commemorated till he comes. Doe this 
in remembrance of me : For as oft as ye eat this Bread, 
and drink this Cup, ye do ſhew the Lord's Death till he 
COME. 

 Andif this be the End and Uſe of this Sacrament, 
to be a ſolemn remembrance of the Death and Suffe- 
rings of our Lord during his abſence from us, that is, 
till his coming to Judgment, 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 fo 
often as we partake of this. Sacrament : fince 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 ar the end of the World | 


and inveſt us in that Glory which he is now gone be- 
fore 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 


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A Perſuaſive to frequent Communion 


eat and drink with lim 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 periect. 

And the fame conſideration ſhould likewiſe make us 
afraid to receive this Sacrament unworthily, without 
due Preparation for it, and without worthy eftetts of 
it upon our Hearts and Lives. Becauſe of that dread- 
full Sentence of condemnation which at the ſecond co- 
ming of our Lord ſhall be paſt upon thoſe, who by the 
protanation of this ſolemn Inſtitutzton trample under 
foot the ſon of God, and contemn the bloud of the Co- 
venant ; 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 un- 
worthily is guilty of the Body and Bloud of the Lord, 
and eateth and drinketh Damnation to himſelf. "This 
indeed 1s 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 efte& to bring men to Repentance, but 
they {till perſiſted in the Profanation of this holy Sa- 
crament, they ſhould at laſt be condemned with the 
World. For as he that partaketh worthily of this Sa- 
crament 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 Reve- 
rence, and without fruits meet for it ; nay, on the con- 
trary, continues tolive in fin whilſt he commemorates 
the Death of Chriſt, who gave himſelf for us that he 
might redeem us from all niquity, this man aggravates 
and ſeals his own Damnation, becauſe he is guilty of 
the Body and Bloud of Chriſt, rot onely by the con- 
-tempt of it, but by renewing in ſome ſort the cauſe of 

his 


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bis ſufferings, and as it were crutifying to himſelf afre 
the Lord F life and glory, and putting him gf 
ſhame. And when the great Judge of the world ſhall - 
. appear and paſs final Sentence upon men, fuch obſti- 
nate 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 fins by all 
© the tyes and obligations of this holy Sacrament, ſhall 
have their portion with Pzlate and Fuzlas, with the 
chief Prieſts and Souldiers, who were the betrayers and 
murtherers of the Lord of life and glory ; and ſhall 
be dealt withall as thoſe who are in ſame ſort guilty 
of the body and bloud of the Lord. Which ſevere threat- 
ning ought notto diſcourage men from the Sacrament, 
but to deter all thoſe from their ſins who think of en- 
gaging themſelves to God by ſo ſolemn and holy a Co- 
venant. It is by no means a ſufficient Reaſon to make 
men to fly from the Sacrament, but certainly one of 
the moſt powerfull Arguments in the world to make 


men forſake their ſins ; as I ſhall ſhew more fully un- 
der the third head of this Diſcourſe. 


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IT. The 03igation that lyes upon all Chriſtians to 
the frequent obſervance and practice of this Inſtitution, 
For though it be not ig ao implyed in theſe 
Words, as oft as ye eat this bread and drink this cup ; 
yet if we compare theſe words of the 4poſtle 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 up- 
on Chriſtians to embrace all opportunities of receiving, 
it. For the ſenſe and meaning of any Law or Inflitu- 

t10n 


and to engage them to a 

_ endeavour with all the p 

ſion I can : And ſo much the more, becauſe the-neg- 
k& of it among Chriſtians is grown ſo general, and a 
great many perſons from a ſuperſtitious awe and reve- 
xence of this Sacrament are by degrees-tallen into a. 
profane neglect and contempt of ut. oo 
+ *T ſhall briefly mention a threefold Obligation lying 
upon all Chriſtians to frequent Communion 'an thus 
holy Sacrament; each of them ſufficient of:1t felt, but 
all of them together of the greateſt force imaginable to 
engage us hereunto, OF. ] 


I. We are obliged in point of indiſpenſable duty, and 
in obedience» to 2 plain precept and molt ſolemy 


tution.of our bleſſed Saviour that great Lawgtver, who- 
2s able to ſave and to deſtroy, as St. Fames calls. him: 
He hath bid us doe this. And S. Paul, who declares. 
Nothing in this matter but what he tells us he received: 
from. the Lord, admonyſheth. us to doe it often. Now 
_ tor any man that profefſeth himſelf.a Chriſtian to live. 
inthe open and continued contempt or neglect of a 
plain-Law and Inſtitution of Chriſt is utterly inconſi-. 
ſtent with ſuch a profeſſion. 'To ſuch our Lord may ſay 
. ashe did tothe Fews, Why call ye- me Lord, Lord, and doe 
ot the things which ['ſay?, How far the Ignorance of 
this inſtitution, or the miſtakes. which 'men'have been-. 
led into. about it, may extenuate this negle& is _ano-. 
ther conſideration. But after- we know our Lord's. 
-w1ll in this particular and have the Law plainly laid- 
before. us, there'is no-cloak far our fin. For nothing - 


oY 


can'excuſe the wilfull negle& of a plain Inſtitution! 
from a downright contempt of our Saviour's Autho- 
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- 2. We are likewiſe obliged hereunto in._ point of /z- 


tereſt. The benefits which-we expe to be derived. 


and aſſured to us by this Sacrament are all the-bleG 
ſings of the new Covenant, the forgiveneſs of our ſins; 


the grace and aſſiſtance of God's on Me n' 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 uns: 
_ der ſufferings ; and the glorious reward of eternal life. 
So that in neglecting this Sacrament we negleC&t our 
own intereſt and happineſs, we forſake our own mer 
cies, and judge our ſelves unworthy of all the bleſſings: 
of the Goſpel, and deprive our ſelves - of one of the: 
beſt means and advantages of confirming and convey= 
ing theſe bleflings to us. - So that it we+had not a due 


| ſenſe of our dry, the conſideration of our own inte-. 
reſt ſhould oblige us not to neglect ſo excellent and ſo 


effeual a means of promoting our own comfort and 
happineſs. | = 


: 3. Weare likewiſe particularly obliged in point of 
gratitude. to the carefull obſerVance of this Inſtitution. 


_ This was the particular thing our Lord gave in cn 
" 08 | 


when he was going to lay down his life for us, 


this in remembrance of me. Men uſe religiouſly to ob= 


| ſerve the charge of a dying friend, and, unleſs it be 


very difficult and unreaſonable, to doe what he deſires: 


But this is the charge, of our beſt friend (nay of rhe 
greateſt friend and benefactour of all mankind) when 


offer up himſelf a facrifice for us ; to undergo the moſt 
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arievous pains and ſufferings for our ſakes, and'to 
yield up ſelf to the a of temporal deaths that 
be might deliver .us from the bitter pains of eternaf 
death. And can we deny him any thing he asks of us 
who was going to doe all this for us? Can we deny 
him this ? ſo little grievous and burthenſome 1n it ſelf, 
fo infinitely beneficial to. us? Had fſueh'a friend, and 
in} ſuch. circumſtances, bid us doe ſome great thing 
would we not have done it 2 how much more when he 
hath onely faid, doe this in remembrance of me ; when 
he bath onely commended to us one of the moſt natu- 
ral-and delightfull Actions, as a fit repreſentation and 
memorial of his. wonderfull love to us, and. of his cruel 
ſafferings for our ſakes ; when he hath onely enjoyned 
us, in a thankfull commemoration of his goodneſs, to 
meet at his Table and to remember what he. hath done: 
for us ; to. look upon him whom we have pierced, 
and to reſolve to. grieve and wound him no more ? 
Can we without the moſt horrible ingratitude negle&t 
this dying charge of our Sovereign and our Saviour, 
the. great friend and. lover of fouls> A command fo- 


if 


reaſonable, ſo eaſy, fo full of bleſſings and benefits to- 
the faithtull obſervers of it !. E 
One would think it were no difficult matter to con- 
vince men of their duty in this particular, and of the 
neceſſity of obſerving to plain an Inſtitution of our- 
Lord.;. that it were no hard thing to perſuade men to-. 
their intereſt, and to be willing. to. partake of thoſe- 
great: and manitold bleſſings. which all Chriſtians be-- 
heve to. be promiſed: and. made good: to.the frequent - 
_ and. worthy Receivers of this Sacrament. Where then: 
tyes the difficulty 2 what ſhould be the cauſe of all this. 
backwardneſs which. we ſee in-men to ſo.plain, ſo-ne-- 
cellary, and. fo beneficial-a duty > The truth is, men- 
have been. greatly: diſcouraged. from this Sacrament- 


VE: 


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y reterving x this 
' 4 due Preparation 


truths; zhe danger of the unworth 
holy Sacrament, and the neceſſity o Fl 
for it. Winch brings me to the: 


TH. Zhird Particular I propoſed, which. was to en-- 
deavour to fatisfie the Objedtions and Scruples which 
have been raiſed in the minds of men, and particular- 
ly of many devout and ſincere Chriſtians, to- their 
great diſcouragement from. the receiving of this Sacra- 
ment, at leaſt ſo frequently as they ought. And theſe- 
Objections, F told you; are chiefly grounded upon: 
What the Apoſtle fays at the: 27th. verſe. 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 ver. 29. He that eateth and dtin- 
keth unworthily, eateth and drinketh. damnation to: him-- 
ſelf. Wpon' the. miſtake- and miſapplication of theſe- 
Texts have been grounded two Objettians, of great: 
force to diſcourage men from this Sacrament, which. 
L ſhall endeavour with all the tenderneſs and:clearneſs- 
E can to remove. #irſ?, That: the danger of unwor-- 
thy 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 de- 
vout Chriſtians can never think themſelves duly e-- 
nough qualified for ſo-ſacred an Ation. 


.. That the danger of unworthy receiving; being fo. 
very. great it ſeems the ſateſt way wholly» to retrain. 
trom this-Sacrament-and not to receive it at all, But: 
this Objetion is evidently of.no-foree if there-be (as 
moſt certainly there is) as great or.a greater danger vo 

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the:other hand; v/z. in the negleCt of this Daty : Ang" 
{o. though. the danger of unworthy receiving be avoi-' 
ded: by. not recciving; 'yet the danger. of ir gr 
and contemning a plain Inſtitutzon of ' Chrift 1s not 
thereby avoided. Surely they in the Parable that re- 
fuſed to come to the marriage-feaſti of the King's Sou 
and made light of that gracious invitation were at 
| leaſt as faulty as he who came without a wedding gar- 
ment. And we find in the concluſion of the Parable, 
that as he was ſeverely puniſhed for his diſreſpect, fo 
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 duequalification. The greateſt indiſpoſition that 
can be for this holy Sacrament is one's being a bad 
man,\and-he'may' be as: bad, and is more likely to- 
continue-ſo., who wilfully. negle&s this Sacrament, 
_ than he that comes to it with any degree of reverence 
and: preparation, though much leſs than he ought : 
And furely- 4t-15 very/ hard for men to come to fo ſo- 
lemn an Ordinance without ſome kind of religious 
awe upon their: ſpirits, and without ſome good 
thoughts and reſolutions, ' at leaſt for the preſent. Tf. 
4 man that lives in any known wickedneſs of life do 
before he receive the Sacrament ſet himſelf feriouſhy 
to be humbled for his fins, and. to repent of them, 
and to beg God's grace and aſliſtance_.againſt them ; 
and atter 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 
1s 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 fin : Even this righteouſneſs, which is but as 
#he morning cloud and the"early dew which ſo ſoon paſ- 
ſeth away, is better than none: And 


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eed fearce 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 
fort"of-emndeavour to amend :and;retdrm his life : and 
though he'be very much under the bondage and pow- 
er 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 lufts and for the 
obtaining of God's grace and aſliftance, it may (pleaſe 
God by'the uſe of theſe means 1{o to abate the force- 
and power of his laſts, and to imprint ſuch confidera- 
tions upon his mind in the'receiving of this holy Sa-- 
crament and preparing, himfelf-for 1t, that he may at- 
hft break oft his wicked courſe and become a good 
man. PV ON 10 72 1 VryBE 
But; on the other hand, as-to thoſe who neglect 


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this Sacrament, there is hardly any thing left.to re- 


Krain them from the greateſt enormities' of? lite,” and 
to give a check to them 'm theip evil'cour(s: : nothing ; 
but the penalty of humane Laws; which 'men\-may 


avoid and yet be- wicked enough. } Heretofbre:men. 


and \(cangddlous wioes 


uſed to be reſtrained from great 


| by ſhame and fear of diſgrace, and-would abſttrimwoly 


many fins out of regard to their\honour:andkepwtmrl- 
on among men : Burt men have hardened their faces. 
in this degenerate Age, and thoſe gentle reftrames of 
modeſty which governed andikept-men iniorderheres- 
tofore'ſignifie nothing tiow. adays.. »Bluſhing| is out-of 


faſhion, and ſhame'is ceaſed. From'athong thechildren- 


But the- Sacrament did always uſe tolay: ſome kind: 


of reſtraint upon the worſt of men : and-if it idid not 
wholly reform them;' it would at leaſt have-ſome! good. 


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good, yet it would make them reſolve to be ſo, and 


leave ſome good thoughts and impreſſions upon their 
"minds. - | TS 
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 reins, and proſtitu- 
ted themſelves to all manner of impiety and vice. 
And among the many ill effeQs of our paſt contuſions, 
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 ; ahd being ſo, they muſt ne- 
ceſſarily 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 Pla- 
ces 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 Congrega- 
tions in England might juſtly have taken up the com- 
llaint of the Woman at our Saviour's Sepulchre, 7hey 
have taken away our Lord, and we know not where they 
have laid him. > 
- But furely men did not well conſider what they did, 
nor what the conſequences of it would be, when they 
did fo earneſtly diſſuade. men from the Sacrament. 
'Tis true indeed the danger of unworthy receiving is 
..great ; but the proper inference and concluſion from 
hence 1s not that men ſhould upon this conſideration 
be deterred from the Sacrament, but that they ſhould 
be afirighted from their ſins, and from that wicked 
courſe of life which is an habitual indiſpoſition and 
Doo? _ uUnWor- 


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_ unworthineſs. St. Paul indeed (as I obſerved before) 
truly repreſents, and very much aggravates the dan- 
ger 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 and to 
come better prepared and diſpoſed for- the future. 
And therefore after that terrible declaration in the 
Text, Whoſoever ſhall 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 and bloud of Chriſt ; hut let a man examine 
himſelf, and ſo let him eat of that bread and drink 
of that cup. i | | 

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 beft 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 hea- 
ring the Word of God ; becauſe there 1s a proportio- 
nable danger in the unworthy and unprofitable uſe of 
any of theſe. The- prayer of the wicked (that is, of 
one that reſolves to continue fo) i an abomination to 
the Lord. And our Savor gives us the ſame caution 
concerning hearing the Word of God ; take heed how 
you hear. And St. Paul tells us, that thoſe who are 
not reformed by the Dofcrine of the Goſpe!, it 1s he 

favour 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 
reade the Word of God, leſt by ſo doing he ſhould en- 

A _ danger 


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danger and aggravate Mis condemnation? And yet 
tfiere is as much reaſon from- this conſideration, to 
perſuade men to give over praymg and attending to 
God's Word as:to lay afide the uſe of the Sacrament. 
And it is every whit as'true that he that prays un- 
worthily and hears the Word of God unworthily, that 
is; without fruit and benefit, is guilty of a great con- 
tempt of God and of our bleſſed Saviour ; and by his 
indevout prayers and unfruitfull hearing of: God's 
Word does further .and aggravate his own damnation : 
I fay, this is every whit as true, as that he that eats 
and drinks the Sacrament unworthily 1s guilty of a 
high contempt of Chriſt, and eats and drinks his own 
Judgment ; ſo that the danger of the unworthy per- 
forming this ſo ſacred an ation 1s no otherwiſe a rea- 
ſon 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 Religi- 
on is inan evil and dangerous condition; but he that 
caſts oft ail Religion plungeth himſelf into a moſt de- 
ſperate ſtate, and 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 and brought into a better ſtate. I can- 
not more fitly illuſtrate this matter than by this plain 

_ Similitude : He that eats and drinks intemperately 
endangers his health and his life, but he that to a- 
void this danger will not eat at All I need not tell 
No what will certainly become of him in a very ſhort 

ace. PE, 

There are ſome conſcientious perſons who ab- 
ſtain from the Sacrament upon an apprehenſion that 
the ſins which they ſhall commit afterwards are un- 
pardonable. Bur this is a great miſtake ; our Saviour 
having fo plainly declared that all manner of ſin ſhall 


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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 faw him! 
work, and which he really wrought by the Spirit of 
God, to the power of the Devil. Indeed to fin deli- 
berately after ſo ſolemn an "engagement to the contra- 
ry is a great aggravation of fin, but not ſuch as ts 
make it unpardonable. But the negle& of the Sacra- 
ment 1s not the way to prevent theſe fins; 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 
aſliſtance of God's grace to that end : And if we fall 
into ſin afterwards, we may be renewed by repen- 
tance ; for we have an advocate with the Father Feſus 
Chriſt the righteous, who is the propitiation for our fins ; 
and as ſuch, is in a very lively and aftetting 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 carefull 
and conſcientious obſervance of our Lord's Inſtitution 
unavoidably fall into condemnation. * cn 
To draw to.a concluſion : ſuch groundleſs fears and 
jealouſies as: theſe may be'a ſign of a good meaning, 
but they are certainly a ſign of an judicious nfind. 
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 defe&=-- 
or other in the.diſpoſition of his 0G, and the degree 
- © © 


"A Perſuaſive to frequent Communion. = 

of his preparation. But 1t we prepare our ſelves as 
well as we can, this is all God expe&ts. And for our 
fears of falling into fin afterwards, there 1s this plain 
anſwer to be-given to it ; that the danger of falling in- 
to ſin is not prevented by negle&ing the Sacrament, 
but encreaſed : becauſe a powertull and probable 
means of preſerving men from ſin is negleCted. - And 
why ſhould not every ſincere Chriſttan, by the recei- 
ving of this Sacrament ind renewing his Covenant 
with God, rather hope to be confirmed in goodneſs, 
and to. receive farther aſſiſtances of God's grace and 
holy Spirit to ſtrengthen him againſt fin, "and to en- 
able him to ſubdue it ; than trouble himſelf with fears 
which are either without ground, or it they are nof, 
are no ſufficient reaſon to keep any man from the Sa- 
crament ? 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 furthe- 
rance 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 turn the cup of Sal- 
vation into a cup of deadly poiſon to the ſouls of 

men. 7 | 
All then that can reaſonably be inferred from the 
danger of unworthy receiving is, that upon this con- 
ſideration men ſhould be quickened to come to the Sa- 
crament with a que preparation of mind, and ſo much 
the more to fortifie their reſolutions of living futably 
to that holy Covenant which they ſolemnly renew 
every time they receive this holy Sacrament. This 
conſideration ought to convince us of the abſolute ne- 
 Ceſſity 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 fays very well) this 
Sacrament can be negleQted by none but thole that do 
| aot 


A Perſuaſiixe to frequent Commiion. 
| hot underſtand it,. but thoſe who are unwilling: tobe 
tyed to their duty and areafraid of being engaged to ' 
uſe their beſt diligence to keep the commaridments of 
_ Chriſt : And ſuch perſons. have no reaſon to-fear being 
ina worſe condition, fince they are already im fo bad 
a ſtate. And thus much may ſuffice for anſwer ito the 
firſt Objection concerning the great danger of unworthy 
receiving this holy Sacrament. I proceed to the 


2. Second Objection, which was this ; That ſo much 

' preparation and worthineſs being required to our wor- 
thy receiving, the more timorous ſort of Chriſtians 
can never think themſelves duly enough qualified for 
ſo ſacred an Action. © _ 21114 0 -IREþ- T 

For a full Anſwer to this Objection, I ſhall endea- 

' vour briefly to clear theſe three things. ' Firſt, That 
every. degree of Imperfection 1n our preparation for 
this Sacrament 1s not a ſufficient reaſon for men to 
refrain from it. Secondly, That a total want of a due 
preparation, not onely u1_the degree but in the'main 
and ſubſtance of it, though 1t render us unfit at pre- 
ſent 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 ofa due 
preparation is not to caſt off all thoughts of receiving 
the Sacrament, but immediately to fet upon the'work 
of preparation that ſo we may. be fit-to receive it. 
And if I canclearly make out theſe three things I hope 

. this Objection is fully anſwered. 5 


» 


x. 'That every degree of Imperte&tion our prepara= 
tion for this Sacrament is not a ſufficient reaſon-for men: 
to abſtain from it : For then no. man ſhould ever re- 
ceive it. For who is every way worthy and in-all de- 
orees and reſpes duly qualified to-approach ogg 


ſence of God in any of the duties of '/his/Worſhip: and 
- Service ? Who-can:waſh+his hands in — that fo. 
he may be perfe@tly fit to approach God's Altar. 

There is not a..man on earth that ' laves and fins nor. 
The Graces of the beſt men are imperfect ; and every 
imperfection in grace and goodneſs is an imperfection 
in the diſpoſition and preparation of our minds 4or 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 
entred into by baptiſm and are going ſolemnly to re- 
new and confirm by. our receiving of this Sacrament, 
we are at leaſt in ſome degree and in the main quali- 
| fied to partake of this holy Sacrament ; And the way 
 for-us to be more fit is to receive this Sacrament fre- 
quently, that. by this ſpiritual food of God's appoin- 
ting, by this living bread which comes down from hea- 
ver our ſouls may be nouriſhed in goodneſs, and new 
ſtrength and vertue-may be continually derived to us 
tor the purifying of our hearts and enabling us to run 
the ways of God's commandments.with more-conſtan- 
cy and delight. For the way fo grow m:grace and to 
be ftrengthned with all might in the inner. man, and to 
abound in all the fruits of righteouſneſs which by Chriſt 
Feſus. 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-negle& the uſe 
of theſe means it is to no purpoſe for us to pray to God 
for his grape and aſſiſtance. :We may tire our ſelves 
with our devotions and fill heaven with vain com- 
-plaints, and yet by all this importunity.obtain nothing 
at God's hand: Like lazy beggars that are always 
complaining and alway asking, but will not work; 
-will.doe nothing to help themſelves and better their 
-condition ; and therefore are never like to move the 


pity 


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grace and affiftance,, we muſt work out-our own Sal« 
vation in the carefull uſe of all thoſe: means which God 
hath-appointed to that end. That excellent degree of 
goodneſs which men would have to fit' them for the 
Sacrament, 15-not to be had but by the uſe of it. And 
therefore it 1s 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 onely 
in the degree but in' the main: and ſubſtance of it; 
though it render us-unfit at preſent to receive this Sa-. 
crament, yet does it by no means excuſe-our negle& 
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 
tault, or plead it in exeuſe or extenuation of'it. A 
total want of preparation and an abſolute unworthi= 
neſs is Impenittency in an evil courſe, a refolution'to 
continue a bad man, not to quit his luſts and to break 
off that wicked courſe he hath lived 1n : But is this 
any excuſe for the negle& of our duty that we will 
not fit our ſelves for the- doing. of it with benefit and 
advantage to onr felves 2 A father commands his ſon 
to ask him bleſſing every day, and is ready to give it 
him ; but fo long as he is undatifull to himin his 0- 
ther actions, and lives in open diſobedience, forbids him 
to come in his ſight. He excuſeth himſelf from asking 
his father bleſſing becauſe he is undutitull in other 
things, and reſolves to continue ſo. This 1s juſt the 


caſe of negleQing the duty God requires, andthe bleſ- 
ſings he offers'to us in the-Sacrament; becauſe we have 
made our ſelves incapable-of ſo performing the one as 
to receive the ether ; and/are reſolved to-continue _ 

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We will not. doe our duty in other things, and. then - 
plead thatwe are unfit and unworthy to doe it 1n this 


"= ; 1 


particular.of the Sacrament.  -. 


C*4 


- 3. The proper Inference and concluſion irom a to- 


7 
t. 


tal want of due preparation for the Sacrament 1s not 


to caſt off all thoughts of receiving it, but immediate- 


1y to ſet about the work-of preparation, that ſo we 


may be fit:to:rece1ve it. For it 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 re- 


pentance :and amendment of life : [There is nothing 
reaſonable-in this caſe but immediately to reſolve up- 
on 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 fo 


great and necelfary a duty of the Chriſtian Religion. 
And we do wilfully neglect it, ſo long as we do wil- 
tully refuſe to fit and qualifie our ſelves for the dye 
and worthy performance of it. Let us view the thing 
in a like caſe; A-Pardon is graciouſly oftered to a rebel, 
he declines to. accept it,. and modeſtly excuſeth him- 
{elf becauſe. he is not worthy of it. And why is he 


- not: worthy 2 becauſe he reſolves to be a rebel, and 


then his pardon will do him no good, but be an aggra- 
vation of his crume. Very true : and it will be no leſs 
an aggravation that'he refuſeth it tor ſuch a reaſon, 
and under a ;pretence of modeſty does'the impudenteſt 


thing in the world. This is juſt the caſe ; and in this 


caſe' there 1s but one thing reaſonable to be done, and 
that is, for.a.man to make himſelf capable of the be- 
netit as ſoon as he can,:and-thanktully to accept of it : 


- But«to excuſe himſelf from: accepting of the benefit 
RENT | oflered, 


A Perſuaſive to frequent Communi, 
4 Perſuaſive to frequent Communion. 


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 whe- 
ther our want of preparation be total, or onely to 
ſome degree, it 15 every way unreafonable : If it be in 
the degree onely, it ought not to hinder us from re- 
ceiving the Sacrament ; It it be total, it ought to put 
us mmmediately upon removing the impediment, by 
making ſuch preparation as is neceſlary to the due and 
worthy receiving of it. And this brings me to the 


IV. Fourrh and laſt thing IT 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 4poſtle's 
meaning in the laſt part of the Text, But let a may 
examine himſelf, and ſo let him eat of that bread and 
drink of that cup. 1 think it very clear from the occa- 
ſion and circumſtances of the Apotle's diſcourſe con- 
cerning the Sacrament that he does not intend the ex- 
amination of our ſtate, whether we be Chriſtians or 
Not, and {ſincerely reiolved to continue ſo ; and conſe- 
quently that he dges; not here ſpeak of our habitual 
preparation by thexreſolution of a good life. This he 
takes for granted, that they were Chriſtians and reſol- 
ved to continue and perſevere in their Chriſtian pro- 
feſlion : But he ſpeaks of their actual fitneſs and wor- 
thineſs at that time when, they came to receive the 
Lord's Supper. And fox, the clearing of this matter, 
we muſt conſider what it was that gave occaſion to 
this Diſcourſe. At the 2oth: verſe of this Chapter he 
ſharply reproves their irreverent and unſutable car- 
riage at the Lord's Supper. 'They.came to it very dil- 

; NY _—_ _ orderly, 


* 


Chri 
they did communicate with great fobriety and tempe- 
rance ; and when that was ended they celebrated the 
Sacrament of the Lord's Supper. Now among the Co- 
rimthians this order was broken : "The rich met and ex- 
cluded 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 Sacramerft in 
great diſorder ; ove 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 
Inſtitution of the Sacrament ; at the participation 
whereof they behaved themſelves with as little reve- 
rence as if they had been met at a-common w 94 or 
feaſt. And this he calls ot diſcerning the Lord's body, 
making no diflerence in their behaviour between the 
Sacrament and .a common meal : which irreverent 
and contemptuous carriage of theirs he calls eating and 
drinking unworthily : For which he pronounceth them 
guilty of the body and bloud of the Lord, which were 
repreſented and commemorated in their eating 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 di®'incur the judgment 
of God ; which he calls eating and drinking their own 
judgment. For that the word xeias, which our Tranſ- 
tatours render dawnation, does not here ſignifie eternal 
condemnation, but a temporal judgment and chaſtiſe- 
ment m order to the prevention of eternal condemna- 
tion, 15 evident from whit follows ; He that eateth 
and drinketh unworthily, eateth and drinketh judgment 
to bimſelf : And then he ſays, For this cauſe many are 
weak md fickly among you, and many ſleep : That is, 


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for this irreverence- of theirs God had ſent among 
them ſeveral diſeaſes, of which many had dyed. And 
then he adds, For if we would judge our ſelves, we ſhould 
not be judged. If we would judge our ſelves; whether 
chis be meant of the publick Cenſures of the Church, 
or our private 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 fame with examining Our 
ſelves, ver. 28. And then the Apoſtle's meaning is, 
that if we would cenſure and examine our felves, ſo 
as to be more carefull for the future, we ſhould eſcape 
the judgment of God in theſe temporal puniſhments. 
But when we are judged, we are Fe. ans of the Lord, 
that we ſhould not be condemned with the world. But 
when we are judged ; that 1s, when by negleCting thus 
to judge our ſelves we provoke God to judge us ; we 
are chaſtened of the Lord, that we ſhould not be con- 
ademned with the world; that is, he inflidts theſe tem- 
poral judgments upon us to prevent our eternal con- 
demnation. Which plainly thews, that the judgment 
here ſpoken of is not eternal condemnation. And 
then he concludes, Wherefore, my Brethren, when ye 
come - fegether to eat tarry for one another. Aud if any 
man huger, let him eat at home, that ye come not toge= 
ther unvg judgment : where the Apoſtle plainly ſhews 
both what was the crime of unworthy receiving, and 
the puniſhment of it. Their crime was, their irreve- 
rent and diſorderly participation of the Sacrament ; 
and their puniſhment was, thoſe temporal judgments 
which God inflicted upon them for this their con- 
tempt of the Sacrament. _ 

Now this being, I think, very plain ; we are pro- 
portionably to underſtand the precept of examination 
of our ſelves beforp we eat of that bread and fs of 
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that cup. But let a man examine himſelf , that I, Coft- 
ſider 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 have been 
euilty of any diſorder and irreverence (ſuch as the 
Apoſtle here taxeth them withall ) let him centure and 
judge himſelf for it, be ſenſible of and ſorry tor 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, 1s the plain ſenſe | 
of the Apoſtle's Diſcourſe ; and that if we attend to 
the ſcope and circumſtances of it, 1t cannot well have 
any other meaning. | | 
But ſome will fay, 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 1n the celebra- 
tion of it? I anſwer in ſhort, this was the particular 
- unworthineſs with which the Apoſtle taxeth the Corin- 
thians ; and which he warns them to amend, as the 
deſire to eſcape the judgments of God, ſuch as they 
had already felt for this irreverent carriage ef theirs, 
ſo unſutable to the holy Sacrament : He finds no other 
 Hult with them at preſent in this matter, though 
any other fort of irreverence will proportionably 
expoſe men to the like puniſhment. He ſys nothing 
Here of their habitual preparation, by the ſincere pur- 
poſe 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 Sa- 


crament no more than it does Prayer or any other re- 
 ligious duty. 


ous Not but that it is vey true that none 
but. thoſe who do heartily embrace the Chriſtian Reli- 
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gion and are fincerely reſolved to frame their lives 
according to the holy rules and precepts of it, are fit 
to communicate in this ſolemn acknowledgment and 
profeſſion of 1t. 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 for 
the Sacrament to examine themſelves in a larger 
ſenſe than in all probability the Apoſtle here inten- 
ded : I mean, to examine our paſt lives and the ac- 
tions of them in order to a ſincere repentance of all 
our errours and miſcarriages, and to fix us in the ſtea- 
dy purpoſe and reſolution of a better life : particular- 
ly, when we expect to have the forgiveneſs of our 
{ins 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 univer- 
fal love and charity which 1s. repreſented. to us by 
this holy Communion. And to this purpoſe we are 
earneſtly exhorted in the publick. Ofice of the Commu- 
nion by way of due preparation and diſpoſition for it, 
to repent us truly of our fins paſt, to amend our lives 
and to be in perfett charity with all men, that ſo we may 
be meet partakers of thoſe holy myſteries. 

And becauſe this work of examining our ſelves con- 
cerning our ſtate and eondition, and of exerciſing re- 
pentance towards God and charity towards .men 1s 1n- 
cumbent upon us as we are Chriſtians, and can never 
be put in practice more ſeaſonably and with greater 
advantage than when we are meditating of this Sacra-- 
ment, therefore beſides our. habitual preparation by 
repentance and the conſtant endeavours of a holy lite, - 
it is a very pious and commendable cuſtome in Chri- 
Ntians 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 
TENN Wk purpoſe, 


430 


oO — A Perſuaſive to frequent Communion. 


purpoſe, is matter of prudence ; and as it need not, ſq 


neither indeed can it be preciſely determined. Some 


have greater reaſon to ſpend more time upon this 
work, than others; I mean thoſe whoſe accounts are 
heavier becauſe they have long run upon the ſcore and 
negle&ed themſelves : And ſome alſo have more lei- 
ſure and freedom for it, by reaſon of their eaſe condi- 
tion 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 doe a work of ſo great moment and concern- 
ment ſlightly and perfunctorily. And 1n this, as in 
all other actions, the end is principally to be regarded. 
Now the end of examining our ſelves 1s to underſtand 


our ſtate and condition, and to reform whatever we 
find amiſs in our felves. And provided this end be ob- 


tained, the circumſtances of the means are leſs conſi- 
derable : 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 {trifter hand, and are a little ſuperſtitious on that 
ſide ; infomuch that unleſs they can gain ſo much 
rime to {et apart for a ſolemn preparation, they will 
retrain from the Sacrament at that time, though other- 
wiſe they be habitually prepared. This T doubt not 
proceeds from a pious mind ; but as the Apoſtle fays in 
another caſe about the Sacrament, ſha/ 7 praiſe them 
7n this? T praiſe them not. For, provided there be no 
wiltull negle& of due preparation, it is much better 
to come {o prepared as we can, nay I think it is our 
duty fo to doe, rather than to abſtain upon this punti- 
lio, For when all is done, the beſt preparation for the 
Sacrament is the general care and endeavour of a good 


life : 


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life : And he that 1s thus prepared may receive at any 
time when opportunity 1s offered, though he had no 
particular fore{'ght of that opportunity. And I think 
in that caſe ſuch a one {hall doe 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 defired. And if this were not 
allowable how could Miniſters communicate with ſick 
perſons at all times, or perſuade others to doe it many 
times upon very ſhort and ſudden warning ? 

And indeed we cannot imagine that the primitive 
Chriſtians, who received the Sacrament ſo frequently 
thar tor ought appears to the contrary they judged it 
as eſſential and neceſlary a part of their publick wor- 
ſhip as any other part of 1t whatſoever, even as their 
Hymns and Prayers, and reading and interpreting the 
Word of God : I ſay, we cannot well conceive how 
they who celebrated it ſo conſtantly, could allot any 
more time for a ſolemn preparation for it, than they 
did for any other part of divine worſhip : And conſe- 
quently, that the Apoſtle when he bids the Corinthians 
examine themſelves could mean no more than that 
conſidering the nature and ends of this Inſtitution they 
ſhould come to it with great reverence ; and retlefting 
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- 
doe, requires rather reſolution and care than any long 
time of preparation. | 

I ſpeak this, that devout perſons may not be entan-= 
gled in an apprehenſion of Tone: neceſſity than re- 
ally there is of a long and folemn- preparation every 
time they receive the Sacrament, The great neceſlity: 
that lyes upon men is to live as becomes Chriſttans, 


and then they can never be abſolutely UNPrepared.. 
Nay, 


32 


to receive without it, than not to receive at all. 


A Perſuaſive to frequent Communion. 

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 ule of the 
Sacrament that many of the Papiſts do of Conteſlion 
and Abſolution, which is to quit with God once or 
twice a year, that ſo they may begin to fin again 
upon a new ſcore. . Ra 

But. becauſe the Examination of our ſelves 1s a thing 
ſo very ufeſull, and the time which men are wont to 
ſet apart for their preparation for the Sacrament 1s fo 
advantageous an opportunity for the practice or 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 folemn account of their 


ations. 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 recolled themſelves 
and to take the condition of their ſouls into ſerious 
conſideration., were it not upon this ſolemn occa- 
{10n. 


The ſum of what I have faid 1s this, that ſuppoſing 


_ a perſon to be habitually prepared by a religious diſpo- 


ſition of mind and the general courſe of a good life, 
this more ſolemn aCtual preparation 1s not always ne- 
ceſſary : And it is better when there is an opportunity 

But 
the greater our aQual preparation is, the better. For 
no man can examine himſelt too.often, and underſtand 
the ſlate of his ſoul too well, and exerciſe repentance, 
and renew the reſolutions of a good life too frequently. 
And there 1s perhaps no fitter opportunity for the do- 
ig 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 Go- 


All 


_ All the Reflexion T ſhall now make upon this DiC. 
courſe, ſhall be trom the conſideration of what hath 
been ſaid earneſtly to excite all that profeſs and call 
themſelves Chriſtians 'to a due preparation of them- 
ſelves for thts holy Sacrament, and a frequent partici- 
pation of it according to the intention of our Lord and 
Saviour in the inſtitution of it, and the undoubted 
practice of Chriſtians in the primitive and beſt Times, 
when men had more devotion and fewer ſcruples about 
their duty. Ee 
If we do in good earneſt believe that this Sacra- 
ment 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. Methinks ſo of- 


ten as we reade in the inſtitution of it thoſe words of 


our dear Lord, doe this in remembrance of me, and 
conſider what he who faid them did for us, this dying 
charge of our beſt friend ſhould ſtick with us and make 
a ſtrong impreſſion upon our minds :, Eſpecially ut we 
add to theſe, thoſe other words of his not long before 
his death, Greater love than this hath no man, that a 
man lay down his life for his friend ; ye are my friends 
if ye doe whatſoever I command you. It is a wonderfull 
love which he hath expreſſed to us, and worthy to be 
had in perpetual remembrance. And all that he ex- 
pets from us, by way of thankfull acknowledgment, 
1s to celebrate the remembrance of it by the trequent 
participation of this bleſſed Sacrament. And ſha!! this 
charge, laid upon us by him who laid down his lite 


for us, lay no obligation upon us to the ſolemn remem-. 
brance of that unparallel'd kindneſs which is the toun- 


tain of ſo many bleſſings and benefits to us? It is a ſign 
we have no great ſenſe of the benefit when we are ſo 


unmindfull of our benefactour as to forget him days 
= with- 


ey 


A Perſuaſioe to frequent Communion, 


33 


v : 
" .* 


——_— - Perſuaſive , pon: " T | mn — 


without number. The Obligation he hath laid upon 
us is ſo vaſtly great, not onely beyond all requital but 
beyond all expreſſion, that if he had commanded us 
ſome very grievous thing we ought with all the readj- 
neſs and chearfulneſs in the world to have done it ; 
how much more when he hath impoſed upon us ſo 
eafie a commandment, a thing of no burthen but of 
immenſe benefit 2 when he hath onely ſaid to us, Eat 
O friends, and drink O beloved 2 when he onely 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 and ready to be conferred upon 


us, we ſhould be fo 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 put into our hands, ſhall we want 
hearts to make uſe of it > Methinks we ſhould lon 
with David (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 ſhall I come and appear before thee! My ſoul 
longeth, yea even fainteth for the courts of the Lord, 
and my fleſh cryeth 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 de- 
barred of this privilege, which yet we do deliberately 
and frequently deprive our ſelves of. 


, It no ſuch great benefits and bleſſings belong to it, 


We exclaim againſt the Church of Rome with great 
impatience, and with a very'juſt indignation, for rob- 
bing the People of halt of this. bleſſed Sacrament, and 
taking from them the cup of bleſſing, the cup of ſat- 
vation ; and. yet we can patiently endure for ſome _ 
months, nay years, to exclude our ſelves wholly from 


why 


AWB - » wc 4 


A Perſuaſive to frequent Communion. 
why do we complain of them for hindring us of any 
part of it > But if there do, why do we by our own 
negle& 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 wiltully 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 

ine away 1n perpetual doubting and trouble, if, when 
God himſelf doth ſpread ſo bountifull a Table for us 
and ſet before us the bread of life, we will not come 
and feed upon it with joy and thankfulneſs. 


Pr 4, *. 


——_—_— _— 


——— 
.DA_—_ 
— 

—_—____—@w____ —— 


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