of the Vine until that day when I shall drink it new with you in my Father's Kingdom In which words the Holy Jesus seemeth to intimate two things to his Disciples 1. That this was the last time that he should ever celebrate this Feast with them in this World. 2. That though they were not to expect his Company his Bodily presence yet they and the whole Church represented by them should keep up the observation of this Feast till they met again to celebrate an Eternal Feast in his Father's Kingdom And that this latter was designed by him is evident from those words of St. Paul 1 Cor. 11.26 As often as ye do eat this Bread and drink this Cup ye do shew or shew ye forth the Lord's Death till he come Thus have I shown you that those four Conditions which are thought necessary to the constitution of a Sacrament properly so called are all to be found in this and therefore this may deservedly be reckoned as one of that number But to make the notion of this Sacrament yet more plain to you let us consider by what names it is usually known in holy Scripture It is called a Supper and the Lord's Supper 1 Cor. 11.20 It is also called a Feast and a Feast upon a Sacrifice 1 Cor. 5.7 8. Christ our Passover is sacrificed for us Therefore let us keep the Feast saith St. Paul. When therefore you fix your thoughts upon this holy Sacrament with a design to celebrate the same let me desire you to look upon it 1. As a Feast 2. As a Feast upon a Sacrifice 3. As a Feast upon a Sacrifice for sin 1. Consider it as a divine Feast which our Lord hath appointed to be kept in Commemoration of himself The cheer provided viz. Bread and Wine and the Body and blood of Christ The actions about it viz. Receiving Eating and Drinking The names given to it viz. Breaking of Bread and the Lord's Supper The design thereof which is to nourish up the members of Christ's Church unto Eternal Life do all of them sufficiently speak this notion of it And that it was ordained to be a Commemoration-Feast the very words of Institution tell us which say This do in remembrance of me Luke 22. v. 19. Nor were these kind of Feasts unusual in the World both before and at that time For as the Hebrews had their Feasts which were commonly signified by setting on Bread or Eating Bread. So the Greeks also had their sober Compotations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 At which Feasts they did usually commemorate the worthy actions and glorious Examples of some memorable persons And this no doubt was the design of this most holy Feast wherein Christians have the honour not only to feast with but upon God the holy Jesus being both the Master of it and the cheer provided in it Wherein we have an opportunity of feasting with one another thereby the better to promote and preserve amity love and charity among our selves to keep up a lasting remembrance of our glorious Redeemer and to fix more deeply in our minds all that he hath done and suffered for us Hereby shall we be the better disposed with all thankfulness and humility to embrace such opportunities when offered with greater joy and alacrity to address our selves thereunto and made the more careful that in a becoming manner we appear before our Lord and Master therein In a word by this Commemoration-Feast we shall be the better disposed and hold our selves the more obliged to a cheerful observance of our Redeemer's Will and to pay a sincere and entire obedience to all his Laws 2. Consider it not only as a Feast but as a Feast upon a Sacrifice wherein we are more particularly to commemorate the sufferings and death of our blessed Saviour St. Paul doth very well explain those words of Christ Do this in remembrance of me Luke 22.19 when he saith As often as ye eat this Bread and drink this Cup of the Lord ye shew forth the Lord's Death till he come 1 Cor. 11.26 thereby teaching us that we ought herein to commemorate the dying love of the holy Jesus with such suitable praises and thanksgivings as may be agreeable to that great goodness which he expressed by dying for us As in all Feasts of this kind both among the Jews and Gentiles God had his Portion and the people had their portion wherewith to entertain themselves and their Friends so in this Christian Feast we also are made partakers of the Sacrifice in that by these representations of the Body and Blood of Christ Jesus we are admitted to feast upon it And as by eating of the Sacrifices offered at the Altar both Jews and Gentiles professed themselves to be the Worshippers and Servants of that God to whom the oblation was offered so we by partaking of this holy Feast do make a solemn profession of the Christian Religion of our Faith in Jesus and obedience to him We declare our selves to be the Disciples and Followers of him to whom we join our selves in Communion Eating and Drinking together was always esteemed a sign of Friendship and good understanding between the parties so doing But when a Feast was made on purpose to express their Friendship then was it the more notorious But when the Feast was upon a Sacrifice then the obligation between them was held the more sacred and inviolable We therefore by being partakers of this holy Feast do thereby engage our selves in a mutual Covenant with the blessed Jesus and by often doing this we make repeated protestations of our fidelity and renew our Baptismal Vow and Covenant taking as we usually say the Sacrament upon it that in all things we will be faithful and obedient to him 3. Let us consider this holy Action not only as a Feast nor only as a Feast upon a Sacrifice but as a Feast upon a Sacrifice for sin That Jesus Christ did offer up himself as a Sacrifice for sin is so plain and evident through the whole History of the New Testament that to produce instances to attest it would look like an uncharitable censure of others as if they had neglected to peruse those sacred Records which contain the Charter for their Inheritance in Heaven Now in the time of the Law when any Beast was slain and offered in Sacrifice for sin it was not permitted in that case nor indeed in any other neither to the People nor Priests themselves to eat of the blood Nor had they any portion of the flesh for that was wholly burn'd To partake of the sin-offering therefore was a priviledge reserved for Christians who at this holy Feast are allowed both to eat the Bread which represents the Body or flesh of Christ and drink the Cup which represents his blood And in this case that of the Apostle is fully verified We have an Altar i. e. a Sacrifice whereof they had no right to eat who served the Tabernacle Hebr. 13. v. 10. By vertue
You must make it your great concern with all care and Conscience to perform your Baptismal Vow and Covenant in all the parts and branches thereof i. e. You must take care to spend the remainder of your lives in living holily towards God and righteously towards all men And thus have I endeavoured to perform the third and last part of my Promise by acquainting you what it is that will be expected from you after you have had the honour to be admitted a Guest at God's Table and to bear your part in the Celebration of this holy Feast Pashioner Sir You have to my great satisfaction fully performed all that you promised And now it is my part not only to remember but carefully to observe and conscienciously follow those good Rules and Instructions which you have given me And that from this time forward I will endeavour by God's Assistance to do I beg your Pardon for the trouble I have given you and heartily thank you for the pains you have taken with me I hope you will excuse the One and I will endeavour to improve the Other to those good Ends and Purposes which you design'd it And that I may the sooner set about that Work I will at present take my Leave of you Pastor God b'w'y ' good Neighbour Go and do as you have said and the Lord give a Blessing thereunto Be not you wanting to your self in your Endeavours and God Almighty will never be wanting to you in his assistance But that you may carry on this work the more comfortably be frequent in your Prayers to God for his blessing and direction and rest assured my Prayers shall not be wanting at the Throne of Grace that you may be successful therein A SHORT FORM OF PRAYERS Fitted for the more Worthy RECEIVING OF THE Holy Communion WITH A Morning and Evening Prayer for the Use of Private Families WHen you hear the Exhortation read by the Minister on the Sunday or Holy-day before and find your selves thereby invited to and admonished to prepare your selves for the Celebration of the Sacrament of the Lord's Supper consider seriously by whom and to what you are invited imprint upon your minds a due sense of that great honour which is done you by God and of the great love of your dying Saviour and think with your selves with what Godly Preparation you ought to approach thereunto And that these impressions may not wear out let me advise you constantly to use this following or some such like Prayer and Confession every Morning and Evening the Week before O Almighty and most merciful Father who of thine infinite goodness hast been pleased to invite me not only to Feast with thee but to Feast upon thee who hast provided for me not only Sacramental Bread and Wine but the Bread and Water of Life the Body and Blood of my blessed Saviour How infinite is thy mercy and how unspeakable is thy loving kindness herein I am overwhelmed with the thoughts of it and lost in admiration But when I consider That Thou art a God of purer Eyes than to behold the least Iniquity That Thou neither dost nor canst approve of any Sin in any one then my fears arise and my confidence faileth me How shall I who am a great and grievous Sinner appear before thee How shall I dare to approach thy presence I cannot but own that both in thought word and deed I have grievously offended thy most Sacred Majesty and that too frequently and with too high an hand I have done what in me lay to forfeit thy favour and to provoke thy wrath and indignation against me What therefore can I expect but with him who wanted the Wedding-Garment to be rejected with scorn and exposed to Punishment But O Lord with Thee is mercy that thou mayst be feared It is thy property to have mercy and to forgive In confidence therefore of this thy great mercy and in hopes of Pardon and Forgiveness it is that I am now humbly bold to appear before Thee Behold me O Lord thus prostrate in thy presence with the tears of true and unfeigned Repentance bewailing the miscarriages of my by-past life and for thy mercies sake and for the merits sake of thy dear Son Jesus Christ humbly begging not only Pardoning Grace for Sins past but Preventing Grace against Sin for the time to come It was for my Sin that my Saviour suffered it was to wash away the stain thereof that he shed his Blood O let me not lose the benefit of it If there be any thing in me that may render me uncapable of it be pleased to remove it If there be any thing wanting in me to make me fit for it let thy Holy Spirit O Lord work it in me Subdue and mortifie all my Lusts and Corruptions and implant in me principles of Holiness and true Righteousness Teach me to love and fear Thee as I ought Give me an humble and obedient temper of mind Let it be my great pleasure to walk in thy ways and my only delight to keep thy commandments Make me thankful for all thy mercies and careful to improve them to thy glory my own comfort and the good of others Fit me for all states and conditions of life and prepare me for every good work but especially for the celebration of that Sacred Feast which I am now invited to Let nothing O Lord be wanting in me that Thou knowest requisite for me when I appear in thy presence Let me be found a welcome guest at thy Table and there receive that heavenly Food which alone can nourish up my Soul unto Eternal Life All which I humbly beg in the Name and Mediation of Jesus Christ and in that Sacred form of Words which he himself hath taught us saying Our Father which art in Heaven c. In the Morning of the Communion-Day before you go to Church use this following or some such like Prayer O Lord my God the Day the joyful Day is come on which Thou hast promised to provide and invited me to be a guest at a most Heavenly Banquet This day I am to Feast with Thee and Feed upon my blessed Saviour and Redeemer Give me I beseech Thee a due sense of that Honour and Happiness I am now going to be made partaker of and make me truly thankful for it I am now going to Thy Table good Lord fit and prepare me for it furnish me with such Graces and Ornaments of Mind as may be suitable to so high and honourable an entertainment fill my Soul with Fear and Reverence with Humility and Meekness with Piety and Devotion and with Faith and Charity that nothing may be found wanting in me when I appear before Thee Let thy Blessing go along with me and let Thy Holy Spirit guide and direct me Let me find a gracious reception there and a full satisfaction to all my wishes and desires Enable me so to Eat the Flesh and Drink the Blood of my blessed
Saviour that he may evermore dwell in me and I in him Grant this O Lord for Jesus Christ's sake our only Mediator and Advocate Amen When you Approach the Lord's Table and there see the Symbols of Christ's Body and Blood placed in order and ready to be Consecrated to that Holy Vse you may use this following or some other short Prayer to this purpose I Am here O Lord in Obedience to thy Command and am very desirous to do my Duty I come to renew my Covenant with Thee and beg thy assisting Grace That I may keep it better for the time to come To this end be pleased to increase and strengthen that Faith which Thou hast already wrought in me and grant That I may ever hereafter serve and please Thee in Newness of Life I find a Table spread for me blessed be thy Name for it give me I beseech Thee a Spiritual Appetite thereunto I am unfit I confess for so great an Honour I am unworthy to partake of these Holy Mysteries I have no Merits of my own to trust to but I have thy Mercies to depend upon and the Merits of my Blessed Saviour to plead for me Hear them O Lord and for their sakes look graciously down upon me upon their Account let me find Favour with Thee here and obtain Everlasting Life when Time shall be no more hereafter Amen When you see the Bread broken and the Wine poured out by the Minister then use this following or some other short Prayer to this purpose O Holy Jesu who for my sake didst suffer thy self to be Apprehended Arraigned and Condemned and at last to suffer Death upon the Cross for my Sins Give me Grace to be truly affected with the Remembrance of what Thou hast done and suffered for me Write it on the Tables of my Heart that I may ever be mindful of it and let the Consideration thereof cause me to hate Sin and love Holiness Create in me O Lord a new Heart and renew a right Spirit within me that for the future I may make it my business to Perfect Holiness in thy Fear That as Thou diedst for Sin so I may die to Sin That as thy Body was broken and Blood spilt upon the Cross for the Sins of Mankind so my Heart may be broken under the Sense of Sin and broken off from the love and likeing of any Sin and at last fixed upon Holy and stedfast Resolutions of better Obedience for the future Amen Whilst the Minister is Receiving the Sacrament himself and Administring it to the rest of the Communicants you may use this following or some other short Prayer to this effect O Blessed Lord God! Who am I that Thou shouldst be thus mindful of me That Thou shouldst admit me a Guest to thy Table I know I am unworthy to appear in thy Presence and should have wanted Confidence to approach this Sacred Place if I had not received thy Command so to do Lord Let me not suffer for my Obedience thereunto But as Thou hast thought fit to invite me hither so be pleased to prepare my Heart for the Reception of these Holy Mysteries provided for me And grant That my so doing may in some measure be instrumental to the Advancement of thy Glory the Good of my own Soul and the Edification of others And this I beg for Jesus Christ his sake Amen When you have Received the Holy Sacrament whilst the Minister is Administring it to others or returning to the Table and placing things decently and in order there you may use this following or some other short Prayer to this purpose O Almighty God and Heavenly Father I most heartily thank Thee for that Spiritual Food which I have now Received Let not I beseech Thee any Failure of mine deprive me of the Advantages of this Holy Feast But be pleased to add thy Blessing thereunto that so it may be Food indeed and nourish my Soul not only in Grace here but unto Glory hereafter I am so sensible of the Obligation that Thou hast been pleased now to lay upon me that I do henceforward devote and consecrate my self Soul and Body wholly to thy Service humbly beseeching Thee to accept this my bounden Duty and to give me Grace ever hereafter rightly and truly to perform the same to thy Honour and Glory through Jesus Christ our Lord. Amen When you return Home and are retired into your Chamber or Closset you may use this following or some other Prayer to this purpose O Almighty and most Merciful Father who art Good and do'st Good Thou art an inexhaustible Fountain and an unfathomable Depth of Mercy and Goodness Of thy Fulness we all receive and are filled without lessening thy Store How great an instance have I this Day had of thy Bounty How large an Experience of thy Mercy I confess I am a Sinner and a great Sinner the unworthiest of those that worship Thee unfit for the Company of thy Saints and Servants And yet I have this Day had the Honour to sit at thy Table and to be entertain'd by Thee at a most Heavenly Banquet I have had the Happiness not only to Feast with my Saviour but to feed upon Him to eat his Flesh and drink his Blood which whosoever doth He hath assured me Shall have Everlasting Life and He will Raise him up at the last Day What shall I render unto Thee O Lord for all this Mercy and Goodness I will take the Cup of Salvation and call upon the Name of my God I will make it my business to serve and please Thee as long as I live These are my Resolutions Lord Let not thy assisting Grace be wanting to me for the Performance of them Write I beseech Thee this thy Mercy upon my Mind in such Characters as may never be blotted out Give me such a due Sense of it that my Heart may be unfeignedly thankful and that I may shew forth thy Praise not only with my Lips but in my Life by giving up my self to thy Service and by walking before Thee in Holiness and Righteousness all my Days through Jesus Christ our Lord In whose Blessed Name and Words I further Pray as He hath taught me saying Our Father which art in Heaven c. FOrasmuch as no Business either Religious or Civil can be well done by us without the Grace and Assistance of Almighty God nor any thing prosper under our Hands without his Blessing thereupon And that neither his Grace and Assistance nor his Blessing upon what we go about can reasonably be hoped for unless with Pious and Devout Hearts we faithfully and diligently Pray unto Him for the same It will highly concern us even in point of Interest as well as Duty to take the Counsel of St. Paul and Pray continually i. e. To keep our Hearts and Minds in such an Holy and Devout Frame and Temper that at all Times and upon all Occasions we may be ready to offer up pure Hearts and clean
the way You have furnished me with a better notion of Sacraments than I had before and thereby given me so great satisfaction that you shall not need to bespeak my attention hereafter I beseech you therefore since you have well dispatched the notion of Sacraments in general that you would now proceed to that of the Lord's Supper in particular Pastor I shall very willingly comply with your desire and in so doing I shall endeavour to do these two things I. To show you plainly what notion you ought to have of the Lord's Supper II. That the Celebration thereof is a duty incumbent upon us by vertue of a divine Command I. We must look upon this Supper as a Sacrament properly so called I have already shown you what conditions are requisite to constitute such a Sacrament and if I make it appear that all those conditions are to be found in this then may it be justly reckoned as one of that number The Conditions I told you were these four 1. A Divine Institution Now that this holy Supper was instituted and ordained by Christ that it owes its Original to none other but only the Son of God and our Saviour will plainly appear from the concurrent testimonies of St. Matthew St. Mark and St. Luke St. Matthew gives us this account of it As they were eating Jesus took Bread Matth. 26. v. 26 27 28 29 30. and blessed it and brake it and gave it to the Disciples and said Take Eat This is my Body And he took the Cup and when he had given thanks he gave it to them saying Drink ye all of it For this is my blood of the New Testament which is shed for many for the remission of sins But I say unto you I will not drink henceforth of this fruit of the Vine until that day when I drink it new with you in my Father's Kingdom And when they had sung an Hymn they went out into the Mount of Olives Much to the same purpose is that account which St. Mark gives of it And as they did eat Jesus took bread Mark 14. v. 22 23 24 25 26. and when he had given thanks he brake it and gave it to them and said Take Eat this is my Body Also he took the Cup and when he had given thanks he gave it to them and they all drank of it And he said unto them This is my blood of the New Testament which is shed for many Verily I say unto you I will drink no more of the fruit of the Vine until that day that I drink it new in the Kingdom of God. And when they had sung an Hymn they went out into the Mount of Olives St. Luke also with little variation gives the same account And he took bread Luke 22. v. 19 20. and when he had given thanks he brake it and gave it to them saying This is my body which is given for you this do in remembrance of me Likewise also after Supper he took the Cup saying This Cup is the New Testament in my blood which is shed for you And if we call in St. Paul to give his suffrage with these three Evangelists we shall find him according with them all in the History of the Sacrament and the Institution of it but most expresly with St. Luke 1 Cor. 11.23 24 25 26. I have received of the Lord that which I also have delivered unto you That the Lord Jesus the same night in which he was betrayed took bread and when he had given thanks he brake it and said Take Eat This is my body which is broken for you this do ye in remembrance of me After the same manner he took the Cup when he had supped saying This Cup is the new Testament in my blood this do as oft as you drink it in remembrance of me For as often as you eat this Bread and drink this Cup ye do shew or shew ye forth the Lord's Death till he come Thus have I shown you all those Scriptures which give any account of the History of this Sacrament and the institution of it and you see plainly they do all agree that it was ordained and instituted by Christ that it owes its Original to none other but only the Son of God the Lord 's Christ and our Jesus and if so then the first thing requisite for the constitution of a Sacrament properly so called viz. A Divine Institution doth evidently appear in the Sacrament of the Lord's Supper 2. The second thing requisite for the constitution of a Sacrament properly so called is a visible sign And that there are such things in the Lord's Supper is visible and apparent for by the words of Institution Bread and Wine which are substantial and visible things are appointed to be the Elements thereof And though these in their own essence and nature do nothing differ from common Bread and Wine yet in regard of their designation and use they do very much differ therefrom For in this holy Supper they are designed for and used as outward and visible signs of inward and spiritual grace and in respect of that secret thing which is hidden under them and represented by them they become Sacramental 3. The third thing requisite for the constitution of a Sacrament properly so called is a divine promise added to the sign which importing spiritual grace here and eternal life hereafter may firmly unite the sign and thing signified and that this is to be found in the Lord's Supper is plain from the words of institution where the Bread blessed and broken is called the Body of Christ and the Cup the New Testament in his blood which is shed for many for the remission of sins And our Saviour expresly saith John 6.35 I am the bread of life he that cometh unto me shall not hunger and he that believeth on me shall never thirst And again v. 54 55 56. Whosoever eateth my flesh and drinketh my blood hath eternal life and I will raise him up at the last day For my flesh is meat indeed and my blood is drink indeed He that eateth my flesh and drinketh my blood dwelleth in me and I in him Which plainly declareth an Union of the sign and thing signified by vertue of a divine word and promise in which Union consists the nature of a Sacrament properly so called 4. The fourth thing requisite for the constitution of a Sacrament properly so called is That it be given to the whole Church as a perpetual sign to continue so long as the external form of divine Worship instituted by God doth remain in that Church Now that this was given to the whole Church appears plainly from the institution of it for the Disciples to whom it was first given were the Representatives of the whole Church And that it was given for perpetuity seemeth plain from those words of our blessed Saviour Matth. 26.29 I say unto you that I will not drink henceforth of this fruit
of this priviledge we are made partakers of the Body and Blood of Christ and all the benefits thereof We are strengthned and refreshed in all grace and goodness and the remission of sins is not only offered but conveyed to every worthy Communicant The consideration whereof as it ought to beget in us a grateful sense of all God's favours and of this in particular so ought it to be an Obligation or Bond of Union between all Christian People For If God so loved us we ought also to love one another 1 John 4. v. 11. Thus have I performed the former part of my promise by shewing you what notion you ought to have of the Lord's Supper That it is a Sacrament properly so called having all the conditions that are or can be thought necessary to constitute such a thing That it is not only a Feast but a Feast upon a Sacrifice and which is more a Feast upon a Sacrifice for Sin. And under such a character as this I hope it will not appear to you with such a frightful visage as you tell me it hath been represented to you heretofore Parishioner No indeed Sir Instead of a dangerous and dreadful Precipice I have a plain path now before me instead of terrible and frightful objects I have a pleasant and delightful prospect instead of affrighting it doth now allure and invite me to it it seemeth to offer me such advantages as I once thought I could never reasonably hope for from it I confess Sir You have mightily relieved my mind by removing that pressure which prejudice and prepossession had put upon it I heartily thank you for the pains you have taken in it and am so well pleased and satisfied therewith that if it be not too great a trouble to you I would humbly beg the performance of the other part of your promise also Pastor No Neighbour Parishioner it will be no trouble to me I am better pleased with doing my duty than to think it so and therefore if you can but be contented to continue your Patience I shall not I hope grow weary of so good a work II. The other part of my promise was To make it evident to you That the Celebration of this holy Feast is a duty incumbent upon all Christians by vertue of a Divine Command And to do this I shall need only to have recourse to the words of institution as they stand recorded by St. Luke and repeated by St. Paul. In the Evangelist the words run thus He took Bread and when he had given thanks he brake it and gave to them saying This is my Body which is given for you This do in remembrance of me Likewise also after Supper he took the Cup saying This Cup is the New Testament in my blood which is shed for you Luk. 22.19 20. The Apostle is somewhat more large taking in the account which the other Evangelists also give of it for he tells the Church of Corinth 1 Cor. 11.23 24 25 26. That he had received from the Lord that which he delivered unto them viz. That the Lord Jesus in the same night in which he was betrayed took Bread and when he had given thanks he brake it and said Take Eat This is my Body which is broken for you This do ye in remembrance of me After the same manner also he took the Cup when he had supped saying This Cup is the New Testament in my blood This do as oft as ye drink it in remembrance of me For as often as ye eat this Bread and drink this Cup ye shew or shew ye forth the Lord's Death until he come These words as they are recorded by St. Luke are indeed directed to the twelve Apostles but then we are to consider that the Apostles in that holy action were the Representatives of the whole Church and therefore to be considered under a double capacity viz. either as Governours and Ministers intrusted by Christ with the power of dispensing and administring the Sacrament or as ordinary and Lay Communicants If we look upon them in the former capacity as Governours of the Church and Stewards of the sacred mysteries then the duty to which they are obliged by the express command of Christ is to take the Bread into their hands to bless and consecrate it to that mysterious and divine use to which he designed it to break it to give it to the Communicants as he gave it to them And so in like manner to take the Cup to bless it and give it to the people Whence it is plain That there is an unavoidable necessity upon them and their Successors to administer this holy Sacrament And if they stand obliged to give it then certainly there must be some who are obliged to receive it And if we look upon them in the other capacity as private men and Lay Communicants we have a plain evidence hereof For it is evident that in that capacity their duty in obedience to the Command of Christ was to take and receive the consecrated Elements of Bread and Wine to Eat and Drink and to do all this in commemoration of his wonderful love in giving his Body to be broken and his Blood to be shed for the sins of the World. But if we will suffer St. Paul who well knew it to explain the mind of his Master the matter will be yet more plain and evident For though he give the same account of the History of the Sacrament and the institution of it as the Evangelists do yet doth he not therein address himself to his Fellow-Apostles or their Successors but to the people of the Church of Corinth thereby plainly showing that the Command of our Blessed Saviour This do doth equally oblige both the one and the other That as the Priest is bound to prepare and give it so the people are bound to prepare and receive it and both by vertue of a divine Command For that these words Do ye this were not spoken by way of Counsel but Command will plainly appear if we consider that whatsoever may be thought requisite to render any expression preceptive and obligatory are to be found in this For 1. There was sufficient power and authority in the person commanding viz. Jesus Christ the Eternal Son of God and our Saviour 2. The Terms in which he is pleased to signify his divine will and pleasure are imperative Do this 3. The obedience which he expects thereunto is to be perpetual till his coming again 1 Cor. 11.26 4. St. Pauls interpretation and application of this command to the Lay Communicants in the Church of Corinth doth plainly speak the design of our blessed Saviour which was to oblige them and all Christians to do this in remembrance of him i. e. to express their thankful acknowledgments of what he did and suffered for them by their dutiful obedience to this Command Thus have I performed the other part of my promise to you and I hope made it sufficiently
is so tender in this point Can. 28. and so far from giving encouragement unto such that instead of admitting she forbiddeth them and remitteth them home to their own Parish Churches and Ministers there to receive the Communion with the rest of their Neighbours In all these Cases you see our Church is very cautious and therefore no fear of such an universal and promiscuous admittance to God's Table as your Objection supposeth She is not so prodigally lavish as to cast her Pearl to Swine or give her Childrens Bread to Dogs But though these cases may limit yet do they not at all lessen our Duty Let our circumstances be what they will yet to Do this is still our Duty To continue therefore under these circumstances must needs be sin because it hindereth us from doing that which is our duty and to plead our excuse for Non-Communion upon that score is to add sin to sin and double that iniquity which was too great before What therefore is to be done in this case but as speedily as may be to put our selves out of these circumstances that we may the sooner set about the performance of our Duty Which whosoever refuseth or neglecteth to do he doth plainly declare that he hath a greater value for his own inordinate lusts and debaucht practices than for an holy Communion with God and Christ Parishioner I am mighty well pleased to understand That the Wisdom and Piety of our Mother the Church of England in taking so much care to guard the Table of the Lord and with so much caution to fence the Body and Blood of Christ against the bold approaches of ignorant prophane and wicked persons is far greater than I thought it had been or than many will yet believe it is But Sir I have something more still which if I did not fear I had too much tired you already I would gladly be satisfied in Pastor No more of these Apologies good Neighbour if your own leisure and patience will allow it mine will hold out And therefore now we are together and have so fit an opportunity for it speak your whole mind and speak it freely propound what ever scruples you have that I may apply my self to give you all the satisfaction I can Parishioner I humbly thank you Sir for the freedom you are pleased to give me which I shall willingly make use of The next thing I have to propound is a matter of great weight an Objection that hath and still doth very much startle me and I believe many others which if you can clear your so doing will very much smooth the way and encourage both me and them to communicate with you Obj. 3. St. Paul expresly saith He that eateth and drinketh unworthily eateth and drinketh damnation to himself not discerning the Lord's Body 1 Cor. 11.29 Now Sir I do not find my self worthy and I hope you would not have me to eat and drink my own Damnation Pastor This Scripture which you now cite hath been and still is made very much use of to deter and affright men from doing their duties from communicating with the Church and People of God in this holy Ordinance Some men who have usurped the Pulpit and invaded the Office of the Ministry in our late unhappy times have with so much zeal but little knowledge taken upon them to interpret the holy Scriptures that they have made them to speak other things than the holy spirit of God or his Amanuenses the Prophets and Apostles ever intended And I do not doubt but to make it plain to you that the Objection raised from this passage of St. Paul is founded in the misunderstandings of men and not in the Text it self or the true and genuine sense of the Apostle in this place In order whereunto I shall endeavour to lay before you the plain meaning of St. Paul in this Text and that by the resolution of these two Enquiries Qu. 1. What is here meant by eating and drinking unworthily Qu. 2. How and when men are said to eat and drink their own Damnation Qu. 1. What is here meant by eating and drinking unworthily Ans For Answer whereunto let me premise That the Worthiness here spoken of doth not consist in perfection or in an absolute and unsinning obedience to all the Laws of God. For if we were indeed thus perfect we should have no need or at least not so much need of this Sacrament Since the first Adam in the state of Innocency none save only the second Adam the Lord Christ Jesus could ever justly glory in being thus qualified Notwithstanding the vain pretensions of some Enthusiastical Catharists this certainly is a thing which is not attainable in this life For All have sinned saith St. Paul Rom. 3.23 cap. 5.12 There is none that doth good no not one saith holy David Ps 14.3 The just man falleth seven times saith the wise Solomon Prov. 24.16 And if any man say that he hath no sin he doth but deceive himself and the truth is not in him saith the Apostle John 1 Joh. 1.8 From all which Scriptures and many others which might be produced wherein the terms are so general that they cannot but include all and every individual it is plain and evident that perfection doth not belong to the present state of Mankind And if so then must we conclude that the great and wise God and the holy and blessed Jesus have instituted this Feast in vain and given out a command to no purpose A Table indeed may be spread and richly furnished but the rooms will be all empty for if none but those who are perfect be worthy there will none be found that are so This therefore cannot be the meaning of the Apostle in this place And as the worthiness here spoken of doth not consist in perfection i. e. in an intire and unsinning obedience to the whole Law of God So neither doth the unworthiness here mentioned consist in imperfection or sin It is not every failing not every weakness nor every sin that presently renders men unworthy to be Guests at God's Table For if so then all mankind would be excluded because all have sinned as appeareth from the Texts already quoted And consequently the Table of the Lord would be as empty and this great Feast as much want Guests upon this account as upon the other But this is so far from being the sense of the Apostle here that it is quite contrary to it For as Christ came into the World purposely to save Sinners so did he institute his holy Supper for the sake of those who were liable to sin and weak in the Faith that thereby they might be fortified against the one and strengthened in the other For any one to say then I am a Sinner and therefore Unworthy is a false consequence For it is not sin barely but an obstinate and impenitent continuance in sin that renders any one an unworthy Guest at God's Table as I shall show
you hereafter From this account of this Text you see plain that there are some who have no pretence to perfection in this life and yet in God's account are esteemed worthy Communicants And of such an one I shall give you this short Character which may serve as a Test to try your own worthyness by To be a worthy Guest at God's Table is not to be without sin but to be sensible of sin and sorrowful for it one who doth hunger and thirst after righteousness one who doth earnestly desire Union and Communion with Christ especially in this holy Feast One who is truly sensible of and as truly thankful for what the blessed Jesus hath done and suffered for him One who upon that consideration doth resolve with himself that as much as in him lieth he will for the future lead a new life and live in all godly love and charity with all men This though short I take to be a full Character of a worthy Guest at God's Table Which worthy disposition may very well consist with many and great weaknesses and imperfections This thus premised may enable us to give a more direct answer to our first enquiry and help us to discover What it is to eat and drink unworthily To eat and drink unworthily in the Apostle's sense doth therefore imply these things 1. To come to the Lord's Supper with low and mean thoughts of it being either ignorant what it is or if in some measure knowing yet are they willing to put a slight and contempt upon it The former of these are indeed the more pityable but neither the one nor the other are excusable both of them in St. Pauls sense may be truly said to eat and drink unworthily The one contentedly sitteth down under such circumstances that he cannot and the other if he can will not make any difference between the Table of the Lord and their own between this great and holy Feast and a common and ordinary meal and repast This is that for which St. Paul reproveth the Church of Corinth 1 Cor. 11. v. 20 21 22. saying When ye come together into one place this is not to eat the Lord's Supper For in eating every one taketh before other his own Supper and one his hungry and another is drunken What have ye not Houses to eat and drink in Or despise ye the Church of God and shame them that have not What shall I say to you Shall I praise you in this I praise you not This is to come to the Lord's Table without Faith or Fear neither believing nor remembring what the blessed Jesus hath done and suffered for them of which at this Feast they ought to make a grateful and solemn Commemoration 1 Cor. 11.24 This is to approach thereunto without that due regard and reverence that becometh them and befitteth the action they are about not once considering with whom or upon what they are to feast And this is part if not all that St. Paul designeth in those words which he addeth in the close of this Text not discerning the Lord's Body 2. To eat and drink unworthily is to come to the Lord's Supper without a due sense of sin without a just remorse a godly sorrow and an unfeigned repentance for it For as I before hinted to you it is not sin barely but an obstinate and impenitent continuance in sin that maketh men unwelcome guests at God's Table If the wicked will turn from all his sins that he hath committed and keep all my statutes and do that which is lawful and right he shall surely live he shall not die All his transgressions that he hath committed they shall not be mentioned unto him in his righteousness that he hath done he shall live saith the Lord Ezek. 18. v. 21 22. A broken and contrite heart God will never despise Ps 51.17 I might if it were needful produce many other Texts to this purpose for the holy Scripture is full of such passages as speak the goodness and mercy of God to repenting and returning Sinners how ready he is to receive them how he openeth his arms to embrace them and how kindly he bids them wellcome If the Prodigal can but think of returning to his Father his Father will prevent him and run to meet him Luk. 15.18 19 20. Turn unto me and I will turn unto you saith the Lord of Hosts Zech. 1.3 But though God be thus kind and gracious to the Penitent yet will he be severe and inexorable to the obstinate and impenitent If men will sin with an high hand and go on therein without once reflecting upon what they do or have done If they will still persevere in wickedness against all the admonitions of God and checks of their own Consciences If they be resolved to indulge their lustful appetites and inordinate affections and not to be reclaimed therefrom If against the judgment of the Church and the plain evidence of Scripture and reason they will reject the Truth and espouse and defend Errours and Heresies If they give themselves over to strife and contention to promote malice and hatred to disturb their own and the peace of that Church and state in which they live What can such men expect but a certain fearful looking for of judgment and fiery indignation to devour them Hebr. 10. v. 26 27. There is nothing doth more surely forfeit the kindness and mercy of God nor any thing that doth more certainly treasure up to it self wrath against the day of wrath than an hard and impenitent heart Rom. 2.5 As impenitency is a certain bar to Man's Salvation so is it to his participation of this holy Feast For to come to the Lord's Supper without a due sense of sin and sorrow for it is to go about to join righteousness with unrighteousness to mix light with darkness and to lodge Christ with Belial 2 Cor. 6. v. 14 15. 3. To eat and drink unworthily is to come to the Lord's Supper without Charity If thou bring thy gift to the Altar and there remembrest that thy brother hath ought against thee leave there thine offering before the Altar and go thy way first be reconciled to thy brother and then come and offer thy gift Matth. 5. v. 23 24. This counsel proceedeth from the unerring wisdom of the blessed Jesus wherein he doth plainly intimate how vain it is to expect that God will accept an offering at our hands whilst our hearts are filled with malice and hatred to our Brethren Love to God and love to the Brethren are qualifications indispensibly necessary in every one who will be a worthy Guest at God's Table and neither of these can well consist without the other If a man say I love God and hateth his brother he is a liar for he that loveth not his brother whom he hath seen how can he love God whom he hath not seen And this Commandment have we from him that he who loveth God love his brother also 1 John 4.
then suppose ye shall he be worthy who treadeth under foot the son of God and counteth the blood of the Covenant wherewith he was sanctified an unholy thing and doth despite to the spirit of grace Hebr. 10. v. 28 29. These are all comprised under that one general expression He that believeth not and of such an one our Saviour saith He shall be damned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mark 16.16 Those therefore who being thus unworthy do presume to come to the Lord's Table they prophane this holy Feast they trample under foot the blood of the Covenant they are guilty of the Body and Blood of Christ and may in the strictest sence be said to eat and drink their own damnation But I do not take this to be the meaning of the Apostle in this place 2. Some come to the Lord's Supper who though they have some small glimmerings some little knowledge yet do they not so well discern the Lord's Body as they ought who though they have Faith yet is their Faith so weak and languid so low and faint that it doth not so powerfully work by love and repentance as it ought who do not so well discern the mystical Bread in this Sacrament from common food and therefore with too much rudeness and too little reverence approach thereunto Now such is the goodness and mercy of God that he is always willing to pity the weaknesses and infirmities of his people If there be but some beginnings of grace some weak efforts and faint desires to do their duties he is so far from discouraging that he is willing rather to encourage them therein that in time they may do better He will not break the bruised reed nor quench the smoaking flax Matth. 12.20 If there be but a willing mind it will be accepted according to that a man hath and not according to that he hath not 2 Cor. 8.12 But if men be not so careful as they ought to rectify their mistakes in time and amend their doings then God is pleased sometimes by Discipline and correction to inform them better to show them the folly of their doings and reduce them into the right way And this I conceive to be all that is imported in that Word which our Translators have rendered Damnation in this place To make this good I shall consider both the signification of the word here used and the design of the Apostle in using of it There are two words made use of by St. Paul in this Chapter The former of which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is properly rendred Judgment and the latter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Damnation or Condemnation Now it is the former of these words that is used in this Text which is not so well rendered as it might have been For it doth not import the Judgment of Eternal Damnation as some would understand it but only a Temporal punishment which God is pleased sometimes to inflict upon Believers to correct what is amiss in them and stir them up the better to prepare themselves for the performance of their duties That such kind of punishments were more frequent in the primitive times of Christianity is sufficiently evident from the Writers of those times And that this is St. Pauls sense here is plain from the following words For this cause many are weak and sick among you and many sleep v. 30. But more plainly from the 32 Verse where St. Paul himself distinguisheth the two sorts of Judgments saying When we are judged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are chastened of the Lord because we should not be condemned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the World. Whence it is very plain and evident that the word which is here rendered Damnation imports no more but a judgment of Correction or Discipline for our good And even that also may be prevented if we will take the right course In order whereunto St. Paul prescribeth us a most excellent rule For saith he If we would judge our selves we should not be judged v. 31. Now what he meaneth by judging our selves is plain from the 28 Verse where he saith Let a man examine himself and so let him eat of this bread and drink of this Cup. I have now considered and explained this Text of Scripture which I fear hath heretofore been made use of by some to very ill purposes and set up as a Mormo to affright many well-meaning people from their duties By vertue of this Text ill understood and worse applyed the Peace of the Church hath been disturbed the Bond of Union broken and those who should have lived together in love and amity like Fellow Citizens and Members of the same Family have been crumbled into Parties and Factions Christians have hereby been divided not only in their judgments but affections small differences at first have been improved into Schisms and Separations and those have produced such heats and animosities that the unity of the Spirit which should have been kept in the Bond of Peace hath thereby been dissolved and the Seamless-Coat of Christ Jesus hath been rent asunder I cannot believe that Zeal and Ignorance had the only hand in this business but that there must be a great deal of malice joined with them Those who pretended to be your Guides could not but know better and therefore must on set purpose impose upon themselves and you that underhand they might the better carry on their designs upon Religion and the Church of God In which they have been but too prosperous Instead of the substance the shadow of Religion was only left us instead of Order and Discipline nothing but disorder and confusion was to be seen among us Every one setting up for himself and drawing Parties and Factions after him And from whence came all this but from our breach of Union and Communion with that Church of which God had made us Members But when you have seriously considered what I have now said I hope you will find the Masque taken off and that this Text hath no such frightful visage as some have put upon it and in which they have formerly represented it to you that it is so far from discouraging any in their communicating with the Church in this holy Ordinance that it is rather a great enforcement of their Duty And now having thus cleared the way by explaining this Text of Scripture to you for the more easy removal or prevention of that Objection which is usually raised therefrom let me ask you or rather let me desire you to ask your self a few Questions 1. When God calls Whether it be fit for you or me or any of us to say we are not ready When he commandeth to Do this whether it will suffice us to say We cannot do it as we ought and therefore we will not do it at all Let me put you a plain Case and pray consider of it You are the Master of a Family and you command one of your Servants to do this he Answereth he
mightily pleased and wonderfully well satisfied with those directions which you have given me and am resolved by God's blessing with care and Conscience to observe them I know I cannot do it so well as I should but I will do it as well as I can and I hope God will accept my willing mind and pardon my weaknesses and infirmities But Sir You did also promise to direct me how to demean and behave my self when I am at this holy Feast so that I may not displease and offend my blessed Saviour who hath been and still is so kind to me Pastor It is very true I did promise you that also and I hope I shall not fail you therein because I intend to take two unerring Guides along with me viz. The blessed Jesus and his holy Apostle St. Paul The former of which not only commandeth us to do this but to do it in remembrance of him Luk. 22.19 and the latter tells us that in the doing of it there ought to be a Discerning of the Lord's Body 1 Cor. 11.29 1. When we come to this holy Feast we ought to call to mind all that the blessed Jesus hath done and suffered for us He who commandeth us to do this commandeth also to do it in remembrance of him This holy Feast was never intended by the blessed Author and Instituter of it to be an Expiatory or propitiatory Sacrifice nor as the Papists call it an unbloody offering for the sins both of the quick and dead nor for a scenical and histrionical representation of the Death of Christ But it was designed to be an Eucharistical Sacrifice or a Sacramental action whereby Christians are to commemorate that bloody Sacrifice which Jesus Christ offered upon the Cross for the sins of Mankind And therefore St. Paul reciting the words of Institution applyeth them to this holy action saying This do ye in remembrance of me 1 Cor. 11.24 25. And that he might be the better understood he explaineth himself in the following words saying As often as ye eat this bread and drink this Cup ye shew forth or shew ye forth the Lord's death till he come v. 26. Now the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used and rendered to shew forth doth not signify to express one thing by the likeness of another nor to represent it by histrionical gestures but to preach and declare the thing as it is i. e. by celebrating this holy Feast to keep up the memorial thereof and thereby declare what a deep sense we have of all that our blessed Saviour hath done and suffered for us Whence by the way I may note unto you the vanity of that Popish Figment of Transubstantiation For if the blessed Jesus had designed to have been always really and bodily present with his people in this holy Feast this command of his would have been very insignificant for Remembrance doth not respect things future or things present but things past But to return to our business To do this in remembrance of him and in so doing To shew forth the Lord's Death seem to be expressions exegetical or explanatory of one another And therefore it may not be amiss to enquire into the sense and meaning of both that we may the better understand how to behave our selves at this holy Feast To that purpose I shall take them in order and show you 1. What it is To do this in remembrance of him 2. What it is To shew forth the Lord's Death 1. What it is To do this in remembrance of him Ans An idle and unconcerned remembrance of the sufferings and death of Christ such as men sometimes have when they call to mind things past which are of no great concern to them is not the thing here intended No it must be an effectual remembrance i. e. Such an one as may stir up our minds to apprehend and apply Christ with all his benefits to our selves so to remember the Sacrifice and Death of Christ that we may thence reap Comfort Joy Peace of Conscience increase of Faith and Charity and an assured hope of future life and felicity on that account So to remember the love that he hath shown unto us therein as to be always thankful to him for it But to be more particular 1. When we come to God's Table and there see the two Elements of Bread and Wine ready prepared to be delivered to and received by us we ought to call to mind that Jesus Christ is a perfect Saviour and that his Body and Blood which are represented thereby are the true Bread and Water of Life to all that believe in him and worthily receive that holy Sacrament 2. When we see the Bread and Wine set a-part by the Minister and by him Consecrated to that holy purpose by repeating the Promises and Prayers made for that end we ought to remember that Jesus Christ was also ordained of God appointed and set a-part by him to be our Mediator and Redeemer to make intercession for us at the Throne of Grace and redeem us from all our sins 3. When we see the Bread broken and the Wine poured out it should put us in mind how the Body of Christ was broken and his Blood shed for us how he was Crucified and slain and all this for our sins and that if he had not thus once died for us we must have died ever i. e. we must have undergone an ever yet never dying Death 4. The Sacramental actions of giving and receiving the Elements should put us in mind That God doth truly and really give Christ with all his merits and all the efficacy of them to every worthy Receiver in this Sacrament 5. The consideration of these two last Meditations should put us upon renewing our Faith and Repentance For 1. When we remember that his Body was broken and his Blood shed for us it should stir up in us a godly sorrow and unfeigned repentance for our sins which have been the causes of so great sufferings to our blessed Saviour 2. When the Minister giveth the Bread and Wine and we receive them we should at the same time lift up our hearts to Heaven in a deep sense of God's goodness and our own unworthiness and endeavour to apprehend and apply Christ with all his benefits to our selves believing that he was made man for us and that he suffered and died not for the remission of sins in general but of our sins in particular 6. The consideration of the dying Love of the blessed Jesus represented to us in this holy Sacrament ought to put us in mind how necessary a charitable frame and temper of mind is this Feast If Christ have so loved us then certainly we ought to love him and if we would do this well let let us take his own directions who saith If ye love me keep my Commandments John 14.15 And if God so loved us we ought also to love one another 1 John 4.11 Love to the Brethren
Christ Jesus a serious and unfeigned repentance of all our sins a stedfast purpose of leading a new life and being in Charity with all men This I take to be St. Pauls meaning in this expression and if you thus discern the Lord's Body you will certainly find the blessed effect of it in the spiritual nourishment of your Soul unto Eternal Life And thus have I performed the second part of my Promise to you by showing you how you ought to demean and behave your self at God's Table Pashioner Sir You have infinitely obliged me by the pains you have taken to furnish me with such good rules and directions I pray God to give me grace to observe and follow them I shall God willing do my endeavour and I beg your Prayers for my assistance But there is one thing more yet which you were pleased to promise me viz. some Directions how to behave my self after I have received this holy Sacrament And these also I would willingly take along with me when I go from hence Pastor I confess I am your Debter by Promise as to this also and shall endeavour to discharge my self of that Debt by giving you some short and plain rules how to carry your self afterwards 1. When you go away from this holy Sacrament you ought to carry along with you a deep sense of those great obligations which God Almighty hath laid upon you therein You ought to retire not only into your Closet or some private place but into your self and there meditate of the great mercy and goodness of God the Father in sending his Son to be your Mediator and Redeemer and of the great condescension and infinite kindness of God the Son in taking upon him your nature and submitting himself to Death even the Death of the Cross for your sins You ought often to think of that great honour you have received in being admitted not only to feast with God and Christ but to feast upon Christ the true Christian Sacrifice In a word you ought by serious thoughts and meditations of what you have been about to imprint upon your minds a due sense of God's goodness and thereby take a prospect of all that happiness which you either do enjoy or may obtain by complying with and being obedient to the command of the blessed Jesus in this particular 2. Having thus imprinted these things upon your mind you must endeavour thereby to work it into an humble and grateful frame When you reflect upon your former sins and present unworthiness you will find cause sufficient to be humbled for them and when you consider God's greatness in himself and his goodness towards you you will find good reason to be thankful for the favours you have and daily do receive from him Let it be your care therefore always to cherish due sentiments of divine goodness in your mind that so you may be ready upon all occasions to praise and glorify his great and holy name for it Can you remember how kindly you have been invited how courteously received how nobly and friendly entertained by the blessed Jesus and yet be unthankful I cannot believe that any one who pretends to Christianity can so far forfeit his Religion and reason too can be so much lost to all the sentiments of piety and humanity at once as to be guilty of so gross ingratitude Unthankfulness in Divinity is an odious crime and Ingratitude in Morality is no better So much was it abhorred even by the Heathens that it became a Proverb among them Call a man ingrateful and you have said the worst you can of him Be not you therefore guilty of that against God which the Heathen looked upon as so great a reproach among themselves Consider that heavy charge which God draws up against Israel Isa 1.2 3. Hear O Heavens and hearken O Earth saith the Lord for I have nourished and brought up Children but they have rebelled against me The Ox knoweth his owner and the Ass his Master's Crib but Israel doth not know me my people doth not consider Let the consideration of God's so deep resentment of this crime in his own people teach you and me to beware of it Let us recollect our selves and call to mind all those incomparable favours and benefits which God from time to time hath bestowed upon us and the advantages of this holy Feast in particular that so our minds may be always ready to make grateful acknowledgments thereof 3. When by these or the like Meditations you have wrought your mind into such an humble and thankful frame Your next work will be to evidence the truth and reality of that temper by actions sutable thereunto We do not expect to find grapes on thorns nor figs on thistles For as a good tree cannot bring forth evil fruit so neither can a corrupt tree bring forth good fruit saith our blessed Saviour Matth. 7.16 17 18. And thence he concludeth Therefore by their fruits ye shall know them v. 20. The best evidence therefore of a worthy Communicant is to be taken from his way of living afterwards If he make Conscience of what he doth if he make it his great care and business to live holily towards God and righteously towards all men it is a good sign of the goodness of his condition But if notwithstanding the obligations which have been laid upon him at this holy Feast he return with the Dog to his Vomit and the Sow that was washed to his wallowing in the Mire if he still adhere to his old sins and take pleasure in his former wickedness it is an evidence that he still remaineth in the gall of bitterness and that without a timely repentance and reformation his portion will be with Hypocrites in Everlasting Burnings It is good counsel which St. Paul giveth us Col. 2.6 As ye have received Christ Jesus the Lord so walk ye in him Thereby intimating that our returns ought to be sutable to favours and benefits which we have received The holy and righteous God loveth holiness and righteousness in his people and expects it from them When by our Baptism we were at first admitted into Christianity we entered into Covenant with God That we would renounce the Devil and all his Works the Pomps and Vanities of this wicked World and all the sinful desires of the flesh that we would believe all the Articles of the Christian Faith And that we would keep God's holy Will and Commandments and walk in the same all the days of our life Now our continued profession of that Faith into which we were baptized is indeed a daily repetition of that Promise but as often as we receive this holy Sacrament and feast with God upon this holy Sacrifice we solemnly renew our Covenant and do thereby engage our selves to perform the Conditions thereof To sum up all in a word therefore If you would know what is expected from you after you have been admitted a Guest at God's Table It is briefly this
Hands unto God in Prayer But though this ought to be the constant Frame and Temper of our Souls yet there are some particular Seasons when we ought seriously solemnly and on set purpose to exercise the same especially Morning and Evening And because all Masters of Families ought with the good Joshuah to take care that not only They themselves but those of their House serve the Lord and that this can never be well done without keeping up some Religious Order and Discipline in their Families it will not only be convenient but necessary for them to set apart some certain Times and Seasons wherein both they and their Houshold may jointly exercise this so immediate Act of Worship and together offer up their Prayers and return their Thanks and Praises unto God. This Part of Religious Worship I am afraid is too much neglected if not wholly laid aside in many Families at this Day To restore therefore this Holy Order and Discipline in private Families to revive the Exercise thereof and to assist those who are not already better supply'd in that Godly Practice I have Composed this following Prayer and do heartily wish that all Masters of Families would take care that either this or some such like Prayers be constantly at least every Morning and Evening used in their Houses The Prayer O Almighty most Merciful and Eternally Gracious Lord God! Thou art a God hearing Prayers therefore to Thee shall all Flesh come Thou art Good and doest Good Thou art the Great and Glorious Creatour of Heaven and Earth the Wise Orderer and Disposer of all things therein We the unworthiest of thy Creatures here on Earth are at this time prostrate in thy Presence humbly confessing our Sins and thankfully acknowledging thy Mercies We confess O Lord we have sinned against Heaven and against Thee and are no more worthy to be called thy People We have left undone those things which we ought to have done and we have done those things which we ought not to have done We have omitted many Duties and committed many Enormities We have sinned against great Light and great Love discovered to us in the Gospel of thy Son. Our Sins we confess have been so out of measure sinful that should'st Thou deal with us as we have deserved or measure out unto us a Vial of Wrath proportionable to the Ephah of our Iniquities it might in a drowning measure and manner fall upon us But with Thee O Lord is Mercy that Thou may'st be feared and therefore is it that we are once more humbly bold to offer our Persons and our Devotions to the Throne of Grace beseeching Thee for thy Mercy 's sake and for the Merit 's sake of thy dear Son and our Blessed Saviour in Mercy to look upon us to open our Eyes and make us sensible of our Sins to open our Hearts and make us sorrowful for our Sins to work in us a Repentance never to be repented of to subdue and mortifie in us all our Lusts and lustful Inclinations all our corrupt Thoughts and Imaginations And instead thereof to implant in us Principles of Holiness and true Righteousness Give us a lively Faith in thy Son a sincere and entire Obedience to thy Will a profound Humility and unwearied Patience under thy Hand and an holy Contentedness with every Estate and Condition wherein Thou shalt please to place us Justifie we pray Thee our Persons and sanctifie our Natures Wash us throughout in Soul and Body and Spirit that so both our Persons and our Performances may now and evermore be acceptable in thy Presence O Lord our Strength and our Redeemer With us we pray Thee be mindful of all Thine Bless thy Universal Church and every Member thereof particularly these Churches of England Scotland and Ireland And herein in a particular manner let the choicest of thy Blessings rest upon the Head and Heart of thy Servant but our dread Soveraign JAMES by thy Grace and especial Providence of England Scotland France and Ireland King Defender of the Faith in all Causes and over all Persons as well Sacred as Civil in these his Realms and in all other his Majesty's Dominions and Countries Supreme Moderator and Governour As Thou hast done Great things for Him so we pray Thee do Great things by Him In Him give unto us the Blessings of Government and in Him fulfil amongst us the Ends of Government Bless Him and Us in the Safety and Preservation of his Royal Person and in the Health and Happiness of his Royal Relations In particular Bless Him and Us in blessing his Royal Consort and our Gracious Queen MARY make her a joyful Mother of Children and happy in them And in Blessing be pleased to bless Katherine the Queen Dowager their Royal Highnesses Mary Princess of Orange the Princess Anne of Denmark and all the Royal Family Endue them with thy Holy Spirit enrich them with thy Heavenly Grace prosper them with all Happiness and bring them at last though late to thine Everlasting Kingdom Bless Him and Us in blessing the Ministers of thy Holy Word and Sacraments as well Arch-Bishops and Bishops as other Pastors and Curates Bless the Lords and the rest of his Majesty's most Honourable Privy-Council Bless all the Nobility Gentry Judges Magistrates and Commonalty of the Realm Bless them all from the Highest to the Lowest with Religious Hearts towards Thee their God Loyal Hearts towards their Soveraign and Loving and Charitable Hearts one towards another And now O Lord we pray Thee for a Blessing upon Us even Us who are here before Thee at this time Bless Us in our Persons in our Off-spring in our Servants in our Relations in our Acquaintance in our Habitations and in all our Lawful Actions Thus far this Prayer may be used both Morning and Evening and the Morning Prayer may be continued thus LET thy good Hand of Providence be over us this Day for Good Let it preserve and defend us from all Dangers both of Soul and Body We are now going to Converse with a subtil and sinful World be Thou pleased to fortify our Minds against both the Allurements and Contagion thereof Let neither our own in-bred Lusts and Corruptions betray us nor the Power of Sathan nor Policy of the World prevail upon us to swerve from the ways of thy Commandments Be pleased O Lord to go in and out with us in all our Undertakings and to bless and prosper us therein Imprint upon our Minds such a warm and vigorous Sense of thy Divine Providence over us as may engage us always to walk in thy Ways and oblige us to study nothing more than how to serve and please Thee all our Days Nor are we mindful of our selves alone but of all those also who are in worse Condition than our selves who are any ways afflicted or distressed in Mind Body or Estate especially those who either desire or stand in need of our Prayers Let it please Thee to comfort and relieve them