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A Serious and Seasonable EXHORTATION TO Frequent Communion, &c. THere hath scarce been an Age since the first commencing of Christianity in the world, in which a plain Discourse about the Holy Sacrament of the Lord's Supper hath been more needful and seasonable.
A Serious and Seasonable EXHORTATION TO Frequent Communion, etc. THere hath scarce been an Age since the First commencing of Christianity in the world, in which a plain Discourse about the Holy Sacrament of the Lord's Supper hath been more needful and seasonable.
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We follow an unhappy time of Disorder and Confusion, wherein the Constitutions of Religion were not only Profaned,
We follow an unhappy time of Disorder and Confusion, wherein the Constitutions of Religion were not only Profaned,
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but all her Hedges broken down, her sacred Offices were invaded and polluted by Sacrilegious and Unhallowed hands, all her great Services and good Orders were neglected and contemned, and her self destroyed by those that professed the greatest kindness to her.
but all her Hedges broken down, her sacred Offices were invaded and polluted by Sacrilegious and Unhallowed hands, all her great Services and good Order were neglected and contemned, and her self destroyed by those that professed the greatest kindness to her.
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The great Reformers of Christianity were its plain Murtherers, and those that pretended to refine it, the profest debauchers of it;
The great Reformers of Christianity were its plain Murderers, and those that pretended to refine it, the professed debauchers of it;
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who when they had resolved to set up a new Heir were in prudence obliged (they thought) to slay the old;
who when they had resolved to Set up a new Heir were in prudence obliged (they Thought) to slay the old;
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and having erected a new Form of Worship, must in honour to themselves wholly throw down the old,
and having erected a new From of Worship, must in honour to themselves wholly throw down the old,
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lest the Glory of it should disparage and shame their Novel Constitutions.
lest the Glory of it should disparage and shame their Novel Constitutions.
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It fared no better with this great Ministry, and Service in Religion, than with the rest.
It fared no better with this great Ministry, and Service in Religion, than with the rest.
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From being the Livery of a Christian, it came to be the Badge of a party:
From being the Livery of a Christian, it Come to be the Badge of a party:
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From being thought a Duty incumbent upon all, it became a priviledge empaled and granted only to some,
From being Thought a Duty incumbent upon all, it became a privilege impaled and granted only to Some,
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and the Priest instead of Inviting all to this Heavenly Feast, made it his business to Scare the most from it, under fear of poyson.
and the Priest instead of Inviting all to this Heavenly Feast, made it his business to Scare the most from it, under Fear of poison.
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By which Artifice Men came in time to have lost the Sense of its being a Duty,
By which Artifice Men Come in time to have lost the Sense of its being a Duty,
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and to have forgotten wholly the design and purport of it.
and to have forgotten wholly the Design and purport of it.
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And so a Church was set up without the use of Sacraments, and Salvation hoped for without the Commemorating of a Saviour;
And so a Church was Set up without the use of Sacraments, and Salvation hoped for without the Commemorating of a Saviour;
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and this disuse so far prevailed, that you may meet with it in the Confession of one of the great Rabbies of that time,
and this disuse so Far prevailed, that you may meet with it in the Confessi of one of the great Rabbies of that time,
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yet living, That he had not Administred this Sacrament for eighteen years together.
yet living, That he had not Administered this Sacrament for eighteen Years together.
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When the great and merciful Providence of Heaven was pleased to put a stop to this sad period of Disorder and Irreligion,
When the great and merciful Providence of Heaven was pleased to put a stop to this sad Period of Disorder and Irreligion,
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and to turn the Captivity of this poor Church, as the Rivers in the South.
and to turn the Captivity of this poor Church, as the rivers in the South.
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Then the Primitive Constitutions of it began to revive again, and by the favour of a good Prince,
Then the Primitive Constitutions of it began to revive again, and by the favour of a good Prince,
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and excellent Laws, to shew themselves, and obtain a respect again among us.
and excellent Laws, to show themselves, and obtain a respect again among us.
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But it fared with them as with Wounded and Sick Persons it commonly doth, the Wound though healed leaves a Scar,
But it fared with them as with Wounded and Sick Persons it commonly does, the Wound though healed leaves a Scar,
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and the Sickness weakens the Constitution ever afterward; so alas!
and the Sickness weakens the Constitution ever afterwards; so alas!
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it is yet with the Constitutions of our Church, and the Ancient Sanctions of Religion, they look Pale and Wan to this day,
it is yet with the Constitutions of our Church, and the Ancient Sanctions of Religion, they look Pale and Wan to this day,
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and the Glory of the second House is short of the first.
and the Glory of the second House is short of the First.
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And God only knows whether the Ancient good crasis, and beautiful complexion will ever be recover'd again or not.
And God only knows whither the Ancient good crasis, and beautiful complexion will ever be recovered again or not.
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But I think I may say it safely, there is no great Office of Religion that retains more marks of the late Distemper,
But I think I may say it safely, there is no great Office of Religion that retains more marks of the late Distemper,
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nor feels more of the sad effects of it, than this of the Holy Sacrament.
nor feels more of the sad effects of it, than this of the Holy Sacrament.
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It will not be easy (nor at this time needful) to number up all these.
It will not be easy (nor At this time needful) to number up all these.
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It may be (if God spare Life and Time in this place) you may in the process of my Ministry have them all remarked.
It may be (if God spare Life and Time in this place) you may in the process of my Ministry have them all remarked.
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At present I have proposed to take notice only of three very great and capital ones.
At present I have proposed to take notice only of three very great and capital ones.
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The first discovers it self in the great disregard and neglect of it, that is visible in many,
The First discovers it self in the great disregard and neglect of it, that is visible in many,
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and the very seldom observing it in those, that yet have some veneration for it.
and the very seldom observing it in those, that yet have Some veneration for it.
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The second appears in the Tenet of Transubstantiation, about which the Doctrines of Christianity have been so fiercely divided,
The second appears in the Tenet of Transubstantiation, about which the Doctrines of Christianity have been so fiercely divided,
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and that which was intended as a cement and band of Union among Christians, is become the greatest make-bate, and stone of contention.
and that which was intended as a cement and band of union among Christians, is become the greatest makebate, and stone of contention.
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The third discovers it self in that mean esteem that some Men have of it, who look upon it only as a bare Symbol and Sign,
The third discovers it self in that mean esteem that Some Men have of it, who look upon it only as a bore Symbol and Signen,
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and only a little bigger Ceremony of Christian Religion, upon which it comes to be disparaged and undervalued, to the no little scandal of Christian Religion,
and only a little bigger Ceremony of Christian Religion, upon which it comes to be disparaged and undervalved, to the no little scandal of Christian Religion,
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and the great dishonour of him that so solemnly Instituted the same.
and the great dishonour of him that so solemnly Instituted the same.
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Against all these things we may be furnished with some matter of Discourse from those Words of the Apostle in 1 Cor. 11.26. in which I shall observe three great things in contradistinction to them.
Against all these things we may be furnished with Some matter of Discourse from those Words of the Apostle in 1 Cor. 11.26. in which I shall observe three great things in contradistinction to them.
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1. The frequency of Communicating, Intimated in these words [ As often ] as ye Eat and Drink.
1. The frequency of Communicating, Intimated in these words [ As often ] as you Eat and Drink.
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2. The matter that is Communicated in; this Bread, this Cup. 3. The great end and purpose of this Service;
2. The matter that is Communicated in; this Bred, this Cup. 3. The great end and purpose of this Service;
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it is to shew forth the Lords Death till he come.
it is to show forth the lords Death till he come.
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You will easily see what Influence these things have upon the forenamed Errors, and how Subservient and Conducing they are to the rectifying of them.
You will Easily see what Influence these things have upon the forenamed Errors, and how Subservient and Conducing they Are to the rectifying of them.
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I pray God we may not defeat their effect, but experiment the benefit of them to these purposes.
I pray God we may not defeat their Effect, but experiment the benefit of them to these Purposes.
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CHAP. I. Clearing the Sense of the Words, and the reasonableness of the present Collection from them,
CHAP. I. Clearing the Sense of the Words, and the reasonableness of the present Collection from them,
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and proposing three Arguments for the truth of it. and proposing three Arguments for the truth of it.
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1. I Begin with the first, the frequency of Communicating in this great Service, which (I hope to make appear) is implyed plainly in [ the as often ] As often as ye Eat this Bread and Drink this Cup.
1. I Begin with the First, the frequency of Communicating in this great Service, which (I hope to make appear) is employed plainly in [ the as often ] As often as you Eat this Bred and Drink this Cup.
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I confess, consider the words barely as they lie, no such thing is colligible from them;
I confess, Consider the words barely as they lie, no such thing is colligible from them;
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for the expression seems only indefinite and suppositive, and perhaps in strict speaking amounts to no more than only this,
for the expression seems only indefinite and suppositive, and perhaps in strict speaking amounts to no more than only this,
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When you Eat and Drink, supposing you to Eat and Drink, or at most, if you do often Eat and Drink,
When you Eat and Drink, supposing you to Eat and Drink, or At most, if you do often Eat and Drink,
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then so often you do so and so, i. e. shew forth the Lords Death.
then so often you do so and so, i. e. show forth the lords Death.
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But when we consider the matter a little closer, we shall clearly perceive that frequency in Eating and Drinking is here supposed,
But when we Consider the matter a little closer, we shall clearly perceive that frequency in Eating and Drinking is Here supposed,
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and taken for granted (as it is certain, it was so indeed, as I shall shew you hereafter) and the prime design of the words is only to rectifie a mistake,
and taken for granted (as it is certain, it was so indeed, as I shall show you hereafter) and the prime Design of the words is only to rectify a mistake,
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and reform an error in that common frequent practise, by acquainting them what was the end of that great Service.
and reform an error in that Common frequent practice, by acquainting them what was the end of that great Service.
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It is certain the Corinthians did often Eat that Bread and Drink that Cup, i. e. a morsel of Bread,
It is certain the Corinthians did often Eat that Bred and Drink that Cup, i. e. a morsel of Bred,
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and a glass of Wine at the end of their Love Feasts, which our Saviour had Transcribed from the Jews manner of Feasting (as the Learned well know) and had heightened them into a great Sacrament.
and a glass of Wine At the end of their Love Feasts, which our Saviour had Transcribed from the jews manner of Feasting (as the Learned well know) and had heightened them into a great Sacrament.
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But it is very probable that they were not yet sufficiently instructed in the reasons and purpose of that Custom,
But it is very probable that they were not yet sufficiently instructed in the Reasons and purpose of that Custom,
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nor did know that this was a Solemn Sacramental action.
nor did know that this was a Solemn Sacramental actium.
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And this is that which the Apostle informs them in, as a most powerful Argument, against that abuse in these things, that was so common then among them.
And this is that which the Apostle informs them in, as a most powerful Argument, against that abuse in these things, that was so Common then among them.
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So that his Design was not to enjoyn them to do this often, for that they did already,
So that his Design was not to enjoin them to do this often, for that they did already,
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and there was no need of his doing it, but he takes that for granted and supposeth it.
and there was no need of his doing it, but he Takes that for granted and Supposeth it.
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Only he designs to direct them how to do it, and to reform that Error that was in the doing of it.
Only he designs to Direct them how to do it, and to reform that Error that was in the doing of it.
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It is just like some passages in our Saviours great Sermon in the Mount, which may give great light to the meaning of this Speech.
It is just like Some passages in our Saviors great Sermon in the Mount, which may give great Light to the meaning of this Speech.
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those I mean are Mat. 6.2, 3.5.6.
those I mean Are Mathew 6.2, 3.5.6.
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When thou doest thine Alms, and when thou Prayest, &c. where we must not think that our Saviour relaxeth the Obligation to Alms,When thou dost thine Alms, and when thou Prayest, etc. where we must not think that our Saviour relaxeth the Obligation to Alms,
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or Prayer, or leaves Men at liberty to do these when they please. No such thing;
or Prayer, or leaves Men At liberty to do these when they please. No such thing;
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but he supposeth Men sensible of the Obligation to these, and he finds their practice of them to be consonant thereto.
but he Supposeth Men sensible of the Obligation to these, and he finds their practice of them to be consonant thereto.
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Only he gives them direction how to do them acceptably, and as they should. And we may take liberty to paraphrase his Words thus;
Only he gives them direction how to do them acceptably, and as they should. And we may take liberty to Paraphrase his Words thus;
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you often Fast and give Alms, and Pray, and you do well.
you often Fast and give Alms, and Pray, and you do well.
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And I give no command as to this, go on, continue the practice of these excellent things, only let me caution you as to the manner of doing them,
And I give no command as to this, go on, continue the practice of these excellent things, only let me caution you as to the manner of doing them,
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and direct you how they ought to be done.
and Direct you how they ought to be done.
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Just thus we ought to understand, the Apostle in these words in the Text. His purpose is not to enjoyn frequency in this Service,
Just thus we ought to understand, the Apostle in these words in the Text. His purpose is not to enjoin frequency in this Service,
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because there was no need of it, but only to direct them in a thing that would be of great advantage for them to know,
Because there was no need of it, but only to Direct them in a thing that would be of great advantage for them to know,
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and of effect to preserve them from that abuse in it, that was so Scandalous and Common among them, q. d. you often Eat this Bread and Drink this Cup,
and of Effect to preserve them from that abuse in it, that was so Scandalous and Common among them, q. worser. you often Eat this Bred and Drink this Cup,
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and you do this as if it were an ordinary and customary thing only, and therefore it is, that you are so careless about it,
and you do this as if it were an ordinary and customary thing only, and Therefore it is, that you Are so careless about it,
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and therefore I must tell you that which I received of the Lord Jesus, namely, how he hath Consecrated this into a great and Holy Sacrament.
and Therefore I must tell you that which I received of the Lord jesus, namely, how he hath Consecrated this into a great and Holy Sacrament.
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And therefore what abuse you are guilty of in this, is a Dishonour to the very Institution of Christ,
And Therefore what abuse you Are guilty of in this, is a Dishonour to the very Institution of christ,
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an injury to his very Body and Blood, of which these things are Sacred Symbols. I do not therefore go to discourage your frequency in these things; God forbid:
an injury to his very Body and Blood, of which these things Are Sacred Symbols. I do not Therefore go to discourage your frequency in these things; God forbid:
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Only I inform you of the end and purpose of them, that you may your selves presently Judge,
Only I inform you of the end and purpose of them, that you may your selves presently Judge,
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how Scandalous and Heinous, and very unbecoming these abuses in them are to you.
how Scandalous and Heinous, and very unbecoming these Abuses in them Are to you.
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But I shall proceed yet further to add to the reasonableness of this Collection, from three plain Topicks or, Heads of Arguments.
But I shall proceed yet further to add to the reasonableness of this Collection, from three plain Topicks or, Heads of Arguments.
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1. The consideration of what the Corinthians here practised, to which this whole Speech relates. 2. The Service it self, and its Institution.
1. The consideration of what the Corinthians Here practised, to which this Whole Speech relates. 2. The Service it self, and its Institution.
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3. The Nature, Ends, and Purposes of it.
3. The Nature, Ends, and Purposes of it.
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All which will combine in shewing us, that frequency in this service is really a Christian Duty.
All which will combine in showing us, that frequency in this service is really a Christian Duty.
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CHAP. II. The first Argument from what the Corinthians then did, to which this Speech relates, and wherein that great Abuse of theirs then consisted.
CHAP. II The First Argument from what the Corinthians then did, to which this Speech relates, and wherein that great Abuse of theirs then consisted.
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Where something of the Love-Feast, and the Consequent Service is explained. Where something of the Love-Feast, and the Consequent Service is explained.
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1. I Consider the practice of these Corinthians, to which it is evident this Speech relates,
1. I Consider the practice of these Corinthians, to which it is evident this Speech relates,
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and to the frequency of which this [ as often ] must Answer, and Correspond.
and to the frequency of which this [ as often ] must Answer, and Correspond.
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Now if we may judge by this, and if we may conclude that they did as often Eat and Drink Sacramentally,
Now if we may judge by this, and if we may conclude that they did as often Eat and Drink Sacramentally,
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as they did Eat that Bread and Drink that Cup:
as they did Eat that Bred and Drink that Cup:
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Then we may certainly conclude, that they did it constantly, and every day that they met in Publick, at least every Lord's day certainly.
Then we may Certainly conclude, that they did it constantly, and every day that they met in Public, At least every Lord's day Certainly.
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For our clearer understanding of which, I shall a little enlarge, or at least explain what I hinted before.
For our clearer understanding of which, I shall a little enlarge, or At least explain what I hinted before.
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And that I may be as distinct and plain as may be, I consider these two things,
And that I may be as distinct and plain as may be, I Consider these two things,
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and the frequency of them 1. That which they used. 2. That which they abused in the close of these conventions.
and the frequency of them 1. That which they used. 2. That which they abused in the close of these conventions.
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1. The thing that they used and practised was the NONLATINALPHABET, as they called it, i. e. the Love Feast.
1. The thing that they used and practised was the, as they called it, i. e. the Love Feast.
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Of which I think it enough to give you this short account.
Of which I think it enough to give you this short account.
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The Primitive Christians met every first day of the Week to break Bread, i. e. to Celebrate the Holy Sacrament.
The Primitive Christians met every First day of the Week to break Bred, i. e. to Celebrate the Holy Sacrament.
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The Bread and Wine was taken out of the common Offertories of Christians, who that day also used to make their contributions to the Poor,
The Bred and Wine was taken out of the Common Offertories of Christians, who that day also used to make their contributions to the Poor,
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and to bring every Man as God had blessed him, as the Apostle speaks, 1 Cor. 16.1. Out of all this a select portion was taken for the Sacrament, and probably some laid up for the Poor.
and to bring every Man as God had blessed him, as the Apostle speaks, 1 Cor. 16.1. Out of all this a select portion was taken for the Sacrament, and probably Some laid up for the Poor.
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The surplusage was spent in a Common Feast, in which the Poor were Refreshed, and Feasted with the Rich,
The surplusage was spent in a Common Feast, in which the Poor were Refreshed, and Feasted with the Rich,
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and all Confederated together as Friends and Brethren, and received and saluted each other with a fervent Kiss of Love.
and all Confederated together as Friends and Brothers, and received and saluted each other with a fervent Kiss of Love.
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From whence they were called NONLATINALPHABET, Jude. 12. Love-Feasts, or Feasts of Charity.
From whence they were called, U^de. 12. Love-Feasts, or Feasts of Charity.
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These were continued in the Church for a considerable time, and always closed their Publick Services and Worship, especially those on the Lords day.
These were continued in the Church for a considerable time, and always closed their Public Services and Worship, especially those on the lords day.
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And in the Primitive Conventions of the Apostles and their Converts, every day, as you read clearly in the Acts of the Apostles.
And in the Primitive Conventions of the Apostles and their Converts, every day, as you read clearly in the Acts of the Apostles.
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Afterwards when Sensuality began to sully the Glory of Christianity, and to abuse the most Innocent Constitutions, they grew into disesteem and disuse,
Afterwards when Sensuality began to sully the Glory of Christianity, and to abuse the most Innocent Constitutions, they grew into disesteem and disuse,
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and at last came to be laid quite aside. That I mention them for, is this:
and At last Come to be laid quite aside. That I mention them for, is this:
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To shew that they were at this time used by the Corinthians, as is plain they were, by what is said of their bringing their own Supper ( i. e. these Offertories) in this Chap. And were used as in other Churches, i. e. constantly in the close of their Lord's day Service.
To show that they were At this time used by the Corinthians, as is plain they were, by what is said of their bringing their own Supper (i. e. these Offertories) in this Chap. And were used as in other Churches, i. e. constantly in the close of their Lord's day Service.
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2. And from this we may the easier apprehend what it was they abused in these Solemnities for which the Apostle here reproveth them. The abuse was plainly this:
2. And from this we may the Easier apprehend what it was they abused in these Solemnities for which the Apostle Here Reproveth them. The abuse was plainly this:
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Every Man took his own Offertory, and the Portion that he brought, and so perverted this Feast from the end of it.
Every Man took his own Offertory, and the Portion that he brought, and so perverted this Feast from the end of it.
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From whence followed these two very ill effects beside some others.
From whence followed these two very ill effects beside Some Others.
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1. That some Men were intemperate and plainly drunk as the Apostle speaks, and others were hungry and tempted to impatience and censuring the rest.
1. That Some Men were intemperate and plainly drunk as the Apostle speaks, and Others were hungry and tempted to impatience and censuring the rest.
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Things mighty unbecoming Christians, and Scandalous to their Holy Profession.
Things mighty unbecoming Christians, and Scandalous to their Holy Profession.
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2. And which was something worse (if worse could be) the subsequent Sacrament was sure to be greatly profaned,
2. And which was something Worse (if Worse could be) the subsequent Sacrament was sure to be greatly profaned,
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and they wholly indisposed for that Devotion and Reverence, that it was very needful it should be performed with.
and they wholly indisposed for that Devotion and reverence, that it was very needful it should be performed with.
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But they would Eat it as Common Bread, and not discern it to be the Symbol of the Lord's Body i.e. they would as irreverently and regardlesly Eat that piece of Bread that was Consecrated,
But they would Eat it as Common Bred, and not discern it to be the Symbol of the Lord's Body i.e. they would as irreverently and regardlessly Eat that piece of Bred that was Consecrated,
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and drink that Cup that was blessed (therefore called NONLATINALPHABET, the Cup of blessing, at the close of this Feast,
and drink that Cup that was blessed (Therefore called, the Cup of blessing, At the close of this Feast,
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and so became Sacramental,) as they did eat or drink before in the precedent Feast,
and so became Sacramental,) as they did eat or drink before in the precedent Feast,
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and very likely would think it no more Holy, or Sacramental than they did the other portions;
and very likely would think it no more Holy, or Sacramental than they did the other portions;
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which error he doth in the words of this Text directly seek to rectify among them.
which error he does in the words of this Text directly seek to rectify among them.
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By the Consideration of all which, we may gain thus much, that if the Celebration of the Sacrament among them, was as frequent as this other Custom was,
By the Consideration of all which, we may gain thus much, that if the Celebration of the Sacrament among them, was as frequent as this other Custom was,
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if they did Sacramentally eat and drink, as often as they did eat that bread, and drink that Cup, in the close of their Love-Feasts.
if they did Sacramentally eat and drink, as often as they did eat that bred, and drink that Cup, in the close of their Love-Feasts.
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Then this was a stated constant part of their Lords day Service and Devotion.
Then this was a stated constant part of their lords day Service and Devotion.
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For those Feasts were always observed on the Lords day, and sometimes every day, but always on many other solemn Festival days beside.
For those Feasts were always observed on the lords day, and sometime every day, but always on many other solemn Festival days beside.
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It is possible we might gain yet some more strength to our present purpose by considering that Custom of such a piece of Bread,
It is possible we might gain yet Some more strength to our present purpose by considering that Custom of such a piece of Bred,
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and such a Cup in the close of all the Jewish Feasts, and observing the Correspondency between this and that, in this instance.
and such a Cup in the close of all the Jewish Feasts, and observing the Correspondency between this and that, in this instance.
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For the Antitype should answer to the Type, and by considering how it was with the one, we may know how it ought to be with the other.
For the Antitype should answer to the Type, and by considering how it was with the one, we may know how it ought to be with the other.
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It is sufficiently notorious, and observed by all Learned Men, how most (if not all) the Christian Institutions were traduced from some Customs and Practices among the Jews.
It is sufficiently notorious, and observed by all Learned Men, how most (if not all) the Christian Institutions were traduced from Some Customs and Practices among the jews.
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For our Saviour, being their Messiah, in the first place, was mighty desirous, as much as might be, to endear himself to them,
For our Saviour, being their Messiah, in the First place, was mighty desirous, as much as might be, to endear himself to them,
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and by all means to give them as little offence in his Constitutions as was possible,
and by all means to give them as little offence in his Constitutions as was possible,
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and therefore hath retained some of their great Customs, and adopted them into his own Law,
and Therefore hath retained Some of their great Customs, and adopted them into his own Law,
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and heightned them into the most Solemn and Holy Sacraments. This is clear in Baptism, which was derived from the Jewish Practice of admitting Proselites.
and heightened them into the most Solemn and Holy Sacraments. This is clear in Baptism, which was derived from the Jewish Practice of admitting Proselytes.
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And it is no less clear and evident in this other Holy Sacrament.
And it is no less clear and evident in this other Holy Sacrament.
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It was a constant Custom in all the Jewish Feasts for one (called therefore the Master of the Feast) in the beginning of the Feast to Bless and Consecrate a Loaf of Bread, saying a Benediction over it,
It was a constant Custom in all the Jewish Feasts for one (called Therefore the Master of the Feast) in the beginning of the Feast to Bless and Consecrate a Loaf of Bred, saying a Benediction over it,
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and after to give to each one a small Morsel of it, and then every Man feeds as he pleaseth.
and After to give to each one a small Morsel of it, and then every Man feeds as he Pleases.
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And in the close of the Feast to take a Glass of Wine, saying, Sirs, let us bless his Name, with whose blessings we have been filled,
And in the close of the Feast to take a Glass of Wine, saying, Sirs, let us bless his Name, with whose blessings we have been filled,
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then to bless the Cup, and pray for Peace, then to drink of it himself, and give to all the rest to drink after him.
then to bless the Cup, and pray for Peace, then to drink of it himself, and give to all the rest to drink After him.
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Now it is plain, this Custom our blessed Lord retained and sublimated it into a Holy Mystery,
Now it is plain, this Custom our blessed Lord retained and sublimated it into a Holy Mystery,
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and made it the Symbol of Feasting upon that great Sacrifice of his Body and Blood.
and made it the Symbol of Feasting upon that great Sacrifice of his Body and Blood.
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In every other Circumstance the Analogy stands exact. And therefore should do so in this too, and anciently was always practised accordingly.
In every other Circumstance the Analogy Stands exact. And Therefore should do so in this too, and anciently was always practised accordingly.
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Now if the Celebration of this Sacrament must answer its Type in this:
Now if the Celebration of this Sacrament must answer its Type in this:
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Then it must be at least as often as any Feast is Celebrated in the Christian Church,
Then it must be At least as often as any Feast is Celebrated in the Christian Church,
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for this Custom always attended all the Jewish Feasts. And therefore the Antitype to it should be so too in all Christian Feasts.
for this Custom always attended all the Jewish Feasts. And Therefore the Antitype to it should be so too in all Christian Feasts.
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And it will not prejudice this Truth to say, that now this Christian Feast is ceased,
And it will not prejudice this Truth to say, that now this Christian Feast is ceased,
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and therefore this can be no measure, to us in this thing now: For the Christian Church hath its Festivalls still.
and Therefore this can be no measure, to us in this thing now: For the Christian Church hath its Festivals still.
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And the Reasons of them continue the same still, the blessings Commemorated in them are as truly great and valuable,
And the Reasons of them continue the same still, the blessings Commemorated in them Are as truly great and valuable,
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and as fit cause of rejoycing before the Lord, and offering Solemn Praise to him, as ever they were.
and as fit cause of rejoicing before the Lord, and offering Solemn Praise to him, as ever they were.
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And accordingly the Church recommends the Observation of them, and calls them sometimes Festival days,
And accordingly the Church recommends the Observation of them, and calls them sometime Festival days,
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and sometimes Holydays, and enjoyns the Communion Service upon them all, and therefore doubtless would gladly have the thing it self to attend its own Service.
and sometime Holydays, and enjoins the Communion Service upon them all, and Therefore doubtless would gladly have the thing it self to attend its own Service.
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Among these, the Lord's day is worthily counted chief, and perhaps it may be no very wide Conjecture to think this one Reason of that Denomination,
Among these, the Lord's day is worthily counted chief, and perhaps it may be no very wide Conjecture to think this one Reason of that Denomination,
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and that it might be called the Lord's day from its respect to this Symbol, and Solemn Commemorating of him, which anciently was a constant part of this days Service,
and that it might be called the Lord's day from its respect to this Symbol, and Solemn Commemorating of him, which anciently was a constant part of this days Service,
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as well as from the Resurrection, in Memory of which, this was Consecrated into the Christian Sabbath.
as well as from the Resurrection, in Memory of which, this was Consecrated into the Christian Sabbath.
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However if we let this pass only for a Conjecture, yet the other will yield us some steddy Advantage to our purpose.
However if we let this pass only for a Conjecture, yet the other will yield us Some steady Advantage to our purpose.
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And if there must be a just Analogy between this and that Custom among the Jews, from whence it derived, it must be very frequent,
And if there must be a just Analogy between this and that Custom among the jews, from whence it derived, it must be very frequent,
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and so frequent at least, as the Christian Church observes any solemn Festival.
and so frequent At least, as the Christian Church observes any solemn Festival.
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Which will not only be every Lord's day, but very many times in the year beside. This is the first Argument;
Which will not only be every Lord's day, but very many times in the year beside. This is the First Argument;
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and if it seem a little more abstracted, and the force of it not so very plain to every common Understanding, I shall be a great deal more plain and easily Understood in those that follow.
and if it seem a little more abstracted, and the force of it not so very plain to every Common Understanding, I shall be a great deal more plain and Easily Understood in those that follow.
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CHAP. III. The third Argument urged and driven to its full force by four Propositions. The first Proposition explained.
CHAP. III. The third Argument urged and driven to its full force by four Propositions. The First Proposition explained.
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And this Service shewed to be plainly and expresly Commanded and Instituted by our Saviour. And this Service showed to be plainly and expressly Commanded and Instituted by our Saviour.
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THe Second Argument for our purpose is to consider the Service it self and its Institution;
THe Second Argument for our purpose is to Consider the Service it self and its Institution;
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and the Argument that I intend from this, I shall endeavour to draw to its issue, by a Complication of some dependent Observations, which I beg the serious Consideration of.
and the Argument that I intend from this, I shall endeavour to draw to its issue, by a Complication of Some dependent Observations, which I beg the serious Consideration of.
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And they are these that follow ▪ 1. I observe that this Duty is as plainly commanded, as any positive Institution can.
And they Are these that follow ▪ 1. I observe that this Duty is as plainly commanded, as any positive Institution can.
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2. I consider that this is no temporary Instititution, but to last while the Christian Religion continueth.
2. I Consider that this is no temporary Instititution, but to last while the Christian Religion Continueth.
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3. That it is no more limited and confined to particular times, than other Duties are.
3. That it is no more limited and confined to particular times, than other Duties Are.
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4. That accordingly it was understood and observed by the Apostles and Primitive Christians.
4. That accordingly it was understood and observed by the Apostles and Primitive Christians.
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All which taken together, will I suppos• … be another mighty Argument for the frequency of Communicating in this Service.
All which taken together, will I suppos• … be Another mighty Argument for the frequency of Communicating in this Service.
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1. I begin with the first. Which is to Consider that this Duty is plainly and expresly Commanded by our Saviour.
1. I begin with the First. Which is to Consider that this Duty is plainly and expressly Commanded by our Saviour.
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And this I am certain will be plain enough to any that Considers two places in the N. T. which are all I shall appeal to in this matter.
And this I am certain will be plain enough to any that Considers two places in the N. T. which Are all I shall appeal to in this matter.
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One is in St. Lukes Gospel, the other is in this Chapter. That of St. Luke is Chapter 22.19. And he took Bread, and gave thanks, and brake it, •nd gave unto them, saying, This is my Body which is given for you, this do in Remembrance of me.
One is in Saint Lukes Gospel, the other is in this Chapter. That of Saint Lycia is Chapter 22.19. And he took Bred, and gave thanks, and brake it, •nd gave unto them, saying, This is my Body which is given for you, this do in Remembrance of me.
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That these Words relate to the Institution of this Holy Sacrament, was never yet (that I know of) questioned by any,
That these Words relate to the Institution of this Holy Sacrament, was never yet (that I know of) questioned by any,
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and in Truth, the thing is so plain that there needs no Contending about it.
and in Truth, the thing is so plain that there needs no Contending about it.
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And if they do this, then they contain an express Command for the Celebration of it [ Do This ] i. e.
And if they do this, then they contain an express Command for the Celebration of it [ Do This ] i. e.
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which you now see me do, do you take bread and bless it, and break it,
which you now see me do, do you take bred and bless it, and break it,
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and give it to others to Eat in Remembrance of me. and give it to Others to Eat in Remembrance of me.
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I do not well see how the sense of any Command, can be more obvious and plain than this is.
I do not well see how the sense of any Command, can be more obvious and plain than this is.
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And I cannot imagine what can be thought of to defeat the effect of this command,
And I cannot imagine what can be Thought of to defeat the Effect of this command,
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or be pretended why it should not perpetually oblige all Christians.
or be pretended why it should not perpetually oblige all Christians.
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But one or both of these two things. 1. That this precept was only given to the Apostles,
But one or both of these two things. 1. That this precept was only given to the Apostles,
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and so may not concern Private Christians.
and so may not concern Private Christians.
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Or 2. that it was given only to Jews, and so perhaps may only concern them.
Or 2. that it was given only to jews, and so perhaps may only concern them.
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Both which things I confess are very true, but the deductions from them wholly groundless and false.
Both which things I confess Are very true, but the deductions from them wholly groundless and false.
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For if they were given only to the Apostles, as indeed they are, then they are a plain command to them to Administer this Sacrament,
For if they were given only to the Apostles, as indeed they Are, then they Are a plain command to them to Administer this Sacrament,
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and therefore an Obligation upon others to receive it.
and Therefore an Obligation upon Others to receive it.
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And we might as well say the Apostles only were Obliged to be Baptised, because it is only said to them, Baptise,
And we might as well say the Apostles only were Obliged to be Baptised, Because it is only said to them, Baptise,
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as we can say they only were concerned to Communicate, because it is said to them only do this in remembrance of me.
as we can say they only were concerned to Communicate, Because it is said to them only do this in remembrance of me.
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It rather concludes quite the other way, that because the Apostles are commanded to Administer, Christians are obliged to Communicate, and to be Administred unto.
It rather concludes quite the other Way, that Because the Apostles Are commanded to Administer, Christians Are obliged to Communicate, and to be Administered unto.
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And I do not know why we may not as safely inferr this, as we may that Christians are Obliged to hear the Word Preached,
And I do not know why we may not as safely infer this, as we may that Christians Are Obliged to hear the Word Preached,
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and to be Baptised, because the Apostles and their Successors are to Baptise and Preach.
and to be Baptised, Because the Apostles and their Successors Are to Baptise and Preach.
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And then, that it should not concern the generality of Christians because it was first Administred only to the Jews, is a wild way of Arguing, that may (for ought I know) defeat all the Precepts and Institutions of the Gospel, it being certain all of them were first delivered only to that People.
And then, that it should not concern the generality of Christians Because it was First Administered only to the jews, is a wild Way of Arguing, that may (for ought I know) defeat all the Precepts and Institutions of the Gospel, it being certain all of them were First Delivered only to that People.
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But I think no Man is so extravagant as to urge it in all other things.
But I think no Man is so extravagant as to urge it in all other things.
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And yet I see not why he may not as well do it in them, as in this.
And yet I see not why he may not as well do it in them, as in this.
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But to take off all manner of pretence upon either of these grounds, I proceed to consider the other place of Scripture that I mentioned.
But to take off all manner of pretence upon either of these grounds, I proceed to Consider the other place of Scripture that I mentioned.
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And that is, 1 Cor. 11.23, 24, 25. For I have Received of the Lord that which I also delivered unto you, that the Lord Jesus in the same night that he was betrayed, took Bread;
And that is, 1 Cor. 11.23, 24, 25. For I have Received of the Lord that which I also Delivered unto you, that the Lord jesus in the same night that he was betrayed, took Bred;
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And when he had given Thanks he Brake it, and said, Take Eat, this is my Body which is Broken for you, this do in Remembrance of me. And when he had given Thanks he Brake it, and said, Take Eat, this is my Body which is Broken for you, this do in Remembrance of me.
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After the same manner also he took the Cup, when he had Supped, saying, This Cup is the New Testament in my Blood; After the same manner also he took the Cup, when he had Supped, saying, This Cup is the New Testament in my Blood;
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this do ye, as oft as ye Drink it in Remembrance of me. this do you, as oft as you Drink it in Remembrance of me.
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From which Words, together with the purpose to which St. Paul useth them, these two things are abundantly plain: 1. That Christians in common were concerned in this Institution, as well as the Apostles.
From which Words, together with the purpose to which Saint Paul uses them, these two things Are abundantly plain: 1. That Christians in Common were concerned in this Institution, as well as the Apostles.
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And 2. That Gentile Christians were obliged unto it as well as the Jewish.
And 2. That Gentile Christians were obliged unto it as well as the Jewish.
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For he speaks these things to the whole Church of Corinth, who were neither Apostles nor Jews only.
For he speaks these things to the Whole Church of Corinth, who were neither Apostles nor jews only.
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It is most evident that our Lord designed him especially, for the Apostle of the Gentiles, to propagate that Faith among them, which St. Peter first Preached to the First-fruits of them,
It is most evident that our Lord designed him especially, for the Apostle of the Gentiles, to propagate that Faith among them, which Saint Peter First Preached to the Firstfruits of them,
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and to Build up that Church among them, which St. Peter laid the first Stone of in his Ministry to Cornelius and his House.
and to Built up that Church among them, which Saint Peter laid the First Stone of in his Ministry to Cornelius and his House.
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And he tells us plainly, that among other things, which he received of the Lord Jesus in order to this great Work, this was one:
And he tells us plainly, that among other things, which he received of the Lord jesus in order to this great Work, this was one:
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That this Sacrament should be observed by all Christians, as a Solemn, Commemorative Rite of the Death of Christ,
That this Sacrament should be observed by all Christians, as a Solemn, Commemorative Rite of the Death of christ,
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and of the great benefits which we receive thereby, as our Church speaks in this very case.
and of the great benefits which we receive thereby, as our Church speaks in this very case.
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This is plain, if any thing can be so.
This is plain, if any thing can be so.
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This he had in Charge from the Lord Jesus, and it was one of the great Instructions he received from him,
This he had in Charge from the Lord jesus, and it was one of the great Instructions he received from him,
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when he made him his Apostle to the Gentiles, and directed him what to Teach and Institute among them.
when he made him his Apostle to the Gentiles, and directed him what to Teach and Institute among them.
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CHAP. IV. The Second Proposition. The nature of Temporary Institutions considered; how to judge when any Institution is so:
CHAP. IV. The Second Proposition. The nature of Temporary Institutions considered; how to judge when any Institution is so:
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And the Sacrament shewed not to be any such. And the Sacrament showed not to be any such.
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SEcondly, I consider, that this is no Temporary Institution, but to last while the Christian Religion endureth in the World.
SEcondly, I Consider, that this is no Temporary Institution, but to last while the Christian Religion Endureth in the World.
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In speaking to this Argument, and clearing the Force and Strength of it to the meanest Understanding, I shall do these two things.
In speaking to this Argument, and clearing the Force and Strength of it to the Meanest Understanding, I shall do these two things.
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1. Explain fully what I mean by a Temporary Precept or Institution. 2. Shew that this is not so, but quite the contrary.
1. Explain Fully what I mean by a Temporary Precept or Institution. 2. Show that this is not so, but quite the contrary.
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1. I begin with the first, and I call that a Temporary Institution, which is but appointed for a certain Period of Time only,
1. I begin with the First, and I call that a Temporary Institution, which is but appointed for a certain Period of Time only,
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and when that time is expired the obligation of it expires too.
and when that time is expired the obligation of it expires too.
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There are many such things appointed by the Laws of Men, the obligation to which Laws is limited,
There Are many such things appointed by the Laws of Men, the obligation to which Laws is limited,
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and confined to such and such a time, as the prudence of Men think fit,
and confined to such and such a time, as the prudence of Men think fit,
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or their reason inclines them to think, the reason of the thing may continue so long.
or their reason inclines them to think, the reason of the thing may continue so long.
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And so there may be some Institutions in a Religion which rely upon reasons that may vary and change,
And so there may be Some Institutions in a Religion which rely upon Reasons that may vary and change,
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or wholly expire in tract of time;
or wholly expire in tract of time;
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and then no Man doubts but the obligation to them ceaseth, and Men are free from farther respect unto them.
and then no Man doubts but the obligation to them ceases, and Men Are free from farther respect unto them.
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Such, for Instance, were some Institutions of our Saviour to his Apostles, which particuticularly concerned them as Apostles,
Such, for Instance, were Some Institutions of our Saviour to his Apostles, which particuticularly concerned them as Apostles,
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and were directions to them in the Discharge of their Apostolical Office, only during the Minority of the Church:
and were directions to them in the Discharge of their Apostolical Office, only during the Minority of the Church:
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Or their Travail and Pains in founding of it:
Or their Travail and Pains in founding of it:
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But no Man thinks they were intended as standing Rules to oblige their Successors for ever,
But no Man thinks they were intended as standing Rules to oblige their Successors for ever,
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yea or to oblige them, when the reason and temper of things changed with them. Such as that, Luke 10.4. Carry neither Purse, nor Scrip, nor Shoos;
yea or to oblige them, when the reason and temper of things changed with them. Such as that, Lycia 10.4. Carry neither Purse, nor Scrip, nor Shoes;
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and, Salute no Man by the way. And that Luke 12.11. When you are carried before Rulers take no thought before hand, what you shall say.
and, Salute no Man by the Way. And that Lycia 12.11. When you Are carried before Rulers take no Thought before hand, what you shall say.
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And some others may be met with of the like nature, which it is certain did only oblige the Apostles,
And Some Others may be met with of the like nature, which it is certain did only oblige the Apostles,
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and continue in force when that present State of affairs lasted, but did cease to oblige,
and continue in force when that present State of affairs lasted, but did cease to oblige,
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when the reasons of them ceased also.
when the Reasons of them ceased also.
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And such are a great many that you may meet with in St. Paul 's Epistles,
And such Are a great many that you may meet with in Saint Paul is Epistles,
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and others, which are given only to the Jews, with respect to the Gentiles, or the Gentiles with respect to the Jews,
and Others, which Are given only to the jews, with respect to the Gentiles, or the Gentiles with respect to the jews,
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and were Directions what to do in some Instances, while that distinction among Christians lasted, and while Men were not sufficiently instructed in the obligation, or the Nulling of it.
and were Directions what to do in Some Instances, while that distinction among Christians lasted, and while Men were not sufficiently instructed in the obligation, or the Nulling of it.
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And such doubtless were those Constitutions of the Apostolical Council, Acts 15. which were called necessary,
And such doubtless were those Constitutions of the Apostolical Council, Acts 15. which were called necessary,
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and so indeed were while things stood in that Posture that they did then.
and so indeed were while things stood in that Posture that they did then.
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— But after a Century or two began to grow into neglect, when the reasons of them ceased,
— But After a Century or two began to grow into neglect, when the Reasons of them ceased,
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and all Men were sufficiently Instructed in the Nature of such things.
and all Men were sufficiently Instructed in the Nature of such things.
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And no Men doubt now, but that they may Eat Blood, and things strangled, without Sin,
And no Men doubt now, but that they may Eat Blood, and things strangled, without since,
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unless it be a few Rabbinical Men, and some others tinctured with Judaism, in other Instances as well as this.
unless it be a few Rabbinical Men, and Some Others tinctured with Judaism, in other Instances as well as this.
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Now if we would know how to judge rightly, when an Institution is thus Temporary, and distinguish it from things of Perpetual Obligation;
Now if we would know how to judge rightly, when an Institution is thus Temporary, and distinguish it from things of Perpetual Obligation;
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the best way that I know of is this: To consider well of what Nature the reasons of those Institutions are.
the best Way that I know of is this: To Consider well of what Nature the Reasons of those Institutions Are.
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If the reasons annexed to the Precept, be of Moral and Perpetual Equity, then the Obligation is so too:
If the Reasons annexed to the Precept, be of Moral and Perpetual Equity, then the Obligation is so too:
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But if it be not, but the Equity and Reasonableness of it limited only to such and such conditions,
But if it be not, but the Equity and Reasonableness of it limited only to such and such conditions,
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and can be thought to be fit and becoming only, while the Circumstances of Things continue the same as they are now,
and can be Thought to be fit and becoming only, while the circumstances of Things continue the same as they Are now,
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then we may certainly conclude, that the Institution is not designed to be perpetually obliging, but only during such a Period, and till the reasons of Things shall change.
then we may Certainly conclude, that the Institution is not designed to be perpetually obliging, but only during such a Period, and till the Reasons of Things shall change.
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As for Instance, to make this more plain, if God shall Command a Man to abstain from Blood out of respect to a Jew, who may be offended by it,
As for Instance, to make this more plain, if God shall Command a Man to abstain from Blood out of respect to a Jew, who may be offended by it,
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as being not sufficiently instructed in the Gospel Liberty; I am sure that Command obligeth me only while that reason continueth with me;
as being not sufficiently instructed in the Gospel Liberty; I am sure that Command obliges me only while that reason Continueth with me;
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but when there is no Jew to be offended, nor any but what are as well instructed as my self, in the Nature of the thing, I doubt not but the Obligation of that Precept ceaseth.
but when there is no Jew to be offended, nor any but what Are as well instructed as my self, in the Nature of the thing, I doubt not but the Obligation of that Precept ceases.
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But when God Commands me at the same time to abstain from Fornication, and lets me know the inconvenience and mischief of it to human Society, I am able then to assure my self that this Command is of perpetual Obligation,
But when God Commands me At the same time to abstain from Fornication, and lets me know the inconvenience and mischief of it to human Society, I am able then to assure my self that this Command is of perpetual Obligation,
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because the same reason upon which it is forbidden now, will continue still, while Men live in this World;
Because the same reason upon which it is forbidden now, will continue still, while Men live in this World;
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and therefore what makes it needful now, will make it to be so for ever too.
and Therefore what makes it needful now, will make it to be so for ever too.
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These things, I think, are enough to instruct us sufficiently in the Nature of Temporary Institutions,
These things, I think, Are enough to instruct us sufficiently in the Nature of Temporary Institutions,
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and things of perpetual Obligation, and teach us how to know, when Precepts are of one kind, and when of the other.
and things of perpetual Obligation, and teach us how to know, when Precepts Are of one kind, and when of the other.
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And by a due consideration of them we shall be able to inform our selves in the 2. Second thing, That the Institution of this Holy Sacrament is not Temporary, I mean, Temporary with respect to Christian Religion,
And by a due consideration of them we shall be able to inform our selves in the 2. Second thing, That the Institution of this Holy Sacrament is not Temporary, I mean, Temporary with respect to Christian Religion,
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but to last and oblige Christians as long as this Religion lasteth, and obligeth them to any thing.
but to last and oblige Christians as long as this Religion lasteth, and obliges them to any thing.
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And this I shall prove from two things said of the reason of it in this Text. 1. That it is to sh•w forth the Lord's Death. 2. To doe this till he come;
And this I shall prove from two things said of the reason of it in this Text. 1. That it is to sh•w forth the Lord's Death. 2. To do this till he come;
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As often as ye Eat this Bread, &c. ye do shew forth the Lord's Death till he come. As often as you Eat this Bred, etc. you do show forth the Lord's Death till he come.
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I have proposed (if you do remember) to speak to these in the third general I have observed in the Text,
I have proposed (if you do Remember) to speak to these in the third general I have observed in the Text,
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and therefore shall not anticipate here what will be more proper then, with any large Explication of the Sense and Purport of them.
and Therefore shall not anticipate Here what will be more proper then, with any large Explication of the Sense and Purport of them.
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I only here urge them in general, as an Argument for what I am proving, That this is not any Temporary Institution.
I only Here urge them in general, as an Argument for what I am proving, That this is not any Temporary Institution.
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For, First, The reason of its Institution will always continue the same, and whatever Gratitude, and Joy, and Praise, is fir and due from Christians now in to God Almighty,
For, First, The reason of its Institution will always continue the same, and whatever Gratitude, and Joy, and Praise, is fir and due from Christians now in to God Almighty,
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for the Death of his Son, will be equally so to the End of all things, yea to Eternity too.
for the Death of his Son, will be equally so to the End of all things, yea to Eternity too.
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And whatever Obligation lyeth upon Christians now, to Commemorate the Death of the Ble•••d Jesus,
And whatever Obligation lies upon Christians now, to Commemorate the Death of the Ble•••d jesus,
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and to tell Men the Wonders and Blessings that accrue to Mankind by it, the same will continue,
and to tell Men the Wonders and Blessings that accrue to Mankind by it, the same will continue,
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and be incumbent on them all the while they are Christians, and converse with Men in this World.
and be incumbent on them all the while they Are Christians, and converse with Men in this World.
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Nay, perhaps this reason will encrease and strengthen upon their hands.
Nay, perhaps this reason will increase and strengthen upon their hands.
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For, as now, at the End of Sixteen Hundred Years, there is more need to Commemorate,
For, as now, At the End of Sixteen Hundred years, there is more need to Commemorate,
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and Imprint upon our own and other Mens thoughts, the remembrance of the same, then there could reasonably be thought to be in the first Century,
and Imprint upon our own and other Men's thoughts, the remembrance of the same, then there could reasonably be Thought to be in the First Century,
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when it was but lately past, and yet fresh and warm in Mens thoughts.
when it was but lately passed, and yet fresh and warm in Men's thoughts.
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So this reason will be stronger a Thousand Years hence than now, if the World last so long,
So this reason will be Stronger a Thousand years hence than now, if the World last so long,
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and so proportionably to the final Conflagration.
and so proportionably to the final Conflagration.
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The further that Men are removed from the time of this Death, and all the surprizing Accidents of it, the more danger is there, that the thoughts of it may wear off,
The further that Men Are removed from the time of this Death, and all the surprising Accidents of it, the more danger is there, that the thoughts of it may wear off,
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and the Memory of it slip away, and consequently the reason of this Institution will be so far from ceasing, that it still grows stronger by Tract of Time,
and the Memory of it slip away, and consequently the reason of this Institution will be so Far from ceasing, that it still grows Stronger by Tract of Time,
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and in every succeeding Period gains more strength, and makes the Duty the more needful.
and in every succeeding Period gains more strength, and makes the Duty the more needful.
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Especially Secondly, When it is expressly said this should be done till our Lord come, i. e. till he come again to Judge the World,
Especially Secondly, When it is expressly said this should be done till our Lord come, i. e. till he come again to Judge the World,
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and to put an end to the present Frame and Systeme of things, and to give up the Government of his Church to his Father, from whom he received it.
and to put an end to the present Frame and System of things, and to give up the Government of his Church to his Father, from whom he received it.
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For, That this is the sense and meaning of the NONLATINALPHABET, Till he come, here, I have the joynt surfrage of all the Expositors I have yet seen,
For, That this is the sense and meaning of the, Till he come, Here, I have the joint surfrage of all the Expositors I have yet seen,
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yea, of the Socinians too, whom I did not expect to find so very frank in this thing.
yea, of the socinians too, whom I did not expect to find so very frank in this thing.
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There is a Sect of Enthusiastical Men sprung up among us, in the late time of Unhappiness and Confusion, who make quite another Interpretation of this expression, referring it to I do not know what kind of Christs coming into Mens Hearts,
There is a Sect of Enthusiastical Men sprung up among us, in the late time of Unhappiness and Confusion, who make quite Another Interpretation of this expression, referring it to I do not know what kind of Christ coming into Men's Hearts,
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after which they say there is no need of this, and such like Childish and mean Ordinances.
After which they say there is no need of this, and such like Childish and mean Ordinances.
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Till this indeed they will grant some need of such things, i. e. while Men are Children,
Till this indeed they will grant Some need of such things, i. e. while Men Are Children,
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then they may act like such, but when Christ comes to be revealed in them,
then they may act like such, but when christ comes to be revealed in them,
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then they commence Men, and must put away Childish things, and be above such low and beggarly Institutions, i. e. in plain terms,
then they commence Men, and must put away Childish things, and be above such low and beggarly Institutions, i. e. in plain terms,
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when they come to attain to the Perfection of Quakers.
when they come to attain to the Perfection of Quakers.
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But I think it too great an honour to such a dotage to stay upon the Confutation of it.
But I think it too great an honour to such a dotage to stay upon the Confutation of it.
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That which the Apostles themselves, and the best Christians then, that had the Spirit in great measures,
That which the Apostles themselves, and the best Christians then, that had the Spirit in great measures,
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and to whom Christ was made known in so Eminent a degree, did observe, and counted a Duty incumbent on them, I will believe a Duty upon all,
and to whom christ was made known in so Eminent a degree, did observe, and counted a Duty incumbent on them, I will believe a Duty upon all,
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and upon these high pretenders too, unless I could see some reason to induce me to think, that the Apostles,
and upon these high pretenders too, unless I could see Some reason to induce me to think, that the Apostles,
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and best Men yet in the Christian World, have been but Punies and Petties to these Opinionated Perfectionists.
and best Men yet in the Christian World, have been but Punies and Petties to these Opinionated Perfectionists.
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But I stay too long to remark such dotages.
But I stay too long to remark such dotages.
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It is certain and plain then, from these words in the Institution, that this Duty is to be incumbent upon Men to the end of the World,
It is certain and plain then, from these words in the Institution, that this Duty is to be incumbent upon Men to the end of the World,
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and to the Final Expiration of Christianity in it, till Christ come to turn Faith into Vision,
and to the Final Expiration of Christianity in it, till christ come to turn Faith into Vision,
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and Hope into Fruition, and to reward the Pious Services of all his Saints, with Eternal weights of inconceivable Glory.
and Hope into Fruition, and to reward the Pious Services of all his Saints, with Eternal weights of inconceivable Glory.
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Then indeed the reason of the Duty will cease.
Then indeed the reason of the Duty will cease.
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We shall not need Symbols, to put us in mind of that which we shall then see.
We shall not need Symbols, to put us in mind of that which we shall then see.
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We shall need no Art to impress our Memories with the Idea of that, which our senses shall continually represent to us.
We shall need no Art to Impress our Memories with the Idea of that, which our Senses shall continually represent to us.
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We shall not need to eat Material Bread, as a Symbolical Representation of the Heavenly, we shall then taste the living Bread from Heaven,
We shall not need to eat Material Bred, as a Symbolical Representation of the Heavenly, we shall then taste the living Bred from Heaven,
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and seed at the Supper of the Lamb, and eternally solace and refresh our selves with that great Love-Feast, between Saints and Angels, and their Blessed Head.
and seed At the Supper of the Lamb, and eternally solace and refresh our selves with that great Love-Feast, between Saints and Angels, and their Blessed Head.
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We shall no longer have occasion for Types and Symbols, and be fain to take up with Husks and Figures,
We shall no longer have occasion for Types and Symbols, and be fain to take up with Husks and Figures,
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for we shall enjoy the sustance, we shall see as we are now seen, and we shall po••ess what we now enjoy but by Hope,
for we shall enjoy the substance, we shall see as we Are now seen, and we shall po••ess what we now enjoy but by Hope,
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and the excellent Arts of Faith, by which we bring things near us, that are really at a distance,
and the excellent Arts of Faith, by which we bring things near us, that Are really At a distance,
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and by Imagination make those things present, which are only future and in reversion. Then (as I said but now) the reason of this Service will cease,
and by Imagination make those things present, which Are only future and in reversion. Then (as I said but now) the reason of this Service will cease,
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and consequently the Service it self too.
and consequently the Service it self too.
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But till then it will continue the same, or rather in every more distant period of the World, grow stronger,
But till then it will continue the same, or rather in every more distant Period of the World, grow Stronger,
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and therefore so long the Obligation to the same will continue also.
and Therefore so long the Obligation to the same will continue also.
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I shall cast in one thing ex abundanti on this Argument, to shew that this is intended to be a fixed, standing Service in Christianity,
I shall cast in one thing ex abundanti on this Argument, to show that this is intended to be a fixed, standing Service in Christianity,
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namely because it is almost the only thing, that is peculiar to this Religion.
namely Because it is almost the only thing, that is peculiar to this Religion.
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For there are but three things that can properly be said to be Institutions of Christianity;
For there Are but three things that can properly be said to be Institutions of Christianity;
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Baptism, the Supper of the Lord, and calling upon God in Christs name.
Baptism, the Supper of the Lord, and calling upon God in Christ name.
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These are the peculiar Signatures and Cognisances of a Christian, and things by which he is distinguished from all the World.
These Are the peculiar Signatures and Cognizances of a Christian, and things by which he is distinguished from all the World.
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The rest of our Religion is but in common with others, and is little else but the old Natural Patriarchal Religion, more Refined and Sublimated than it was.
The rest of our Religion is but in Common with Others, and is little Else but the old Natural Patriarchal Religion, more Refined and Sublimated than it was.
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But these Services are peculiarly instituted by Christ Jesus, and are practised by no other Mode or Denomination of Religion in the World.
But these Services Are peculiarly instituted by christ jesus, and Are practised by no other Mode or Denomination of Religion in the World.
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From whence we may safely draw an Argument for the assuring the Truth of our present Proposition, that it is no temporary Institution,
From whence we may safely draw an Argument for the assuring the Truth of our present Proposition, that it is no temporary Institution,
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but design'd to be a standing Service, as long as Christian Religion lasts in the World.
but designed to be a standing Service, as long as Christian Religion lasts in the World.
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CHAP. V. The Third and Fourth Propositions.
CHAP. V. The Third and Fourth Propositions.
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Wherein is shewed that this Service is no more limited to any Particular Time than any other Service in Christianity;
Wherein is showed that this Service is no more limited to any Particular Time than any other Service in Christianity;
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And that it was accordingly understood and practised by the Apostles and Primitive Christians, as a standing part of their Publick Service and Worship. And that it was accordingly understood and practised by the Apostles and Primitive Christians, as a standing part of their Public Service and Worship.
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3. BUt to advance yet nearer to our purpose, I observe in the third place, That this Duty is no more limited to this or that Particular Time,
3. BUt to advance yet nearer to our purpose, I observe in the third place, That this Duty is no more limited to this or that Particular Time,
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than any other positive Institution in Christianity is.
than any other positive Institution in Christianity is.
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But for any thing we see in the Institution, is intended to be made a standing part of Christian Worship.
But for any thing we see in the Institution, is intended to be made a standing part of Christian Worship.
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There seem to me to be two Circumstances in the Command pertinent to be observed by us as to this matter.
There seem to me to be two circumstances in the Command pertinent to be observed by us as to this matter.
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1. The proposing of it without any designation of Time for it. 2. The Phrase that it is expressed by.
1. The proposing of it without any designation of Time for it. 2. The Phrase that it is expressed by.
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1. It is plain, That no one particular Time is designed or marked out for the Celebration of this Service, only it is said, Do this in remembrance of me.
1. It is plain, That no one particular Time is designed or marked out for the Celebration of this Service, only it is said, Do this in remembrance of me.
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And if any Men therefore conclude, That our Saviour hath left this to every Mans discretion, to observe it when, or how often he pleaseth;
And if any Men Therefore conclude, That our Saviour hath left this to every men discretion, to observe it when, or how often he Pleases;
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and that it is a sufficient satisfying the Command, if he now and then only, once or twice in his whole Life do communicate;
and that it is a sufficient satisfying the Command, if he now and then only, once or twice in his Whole Life do communicate;
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he may be told that he plainly prevaricates the sense of the Precept in it.
he may be told that he plainly prevaricates the sense of the Precept in it.
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It is more than probable, That if our Saviour had intended that this Service should be observed in the Christian Synaxes and Conventions only at some particular Times and Seasons, he would have told us so,
It is more than probable, That if our Saviour had intended that this Service should be observed in the Christian Synaxes and Conventions only At Some particular Times and Seasons, he would have told us so,
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and some way or other have marked out those times, that we might have known them;
and Some Way or other have marked out those times, that we might have known them;
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but we are sure he hath not done the least of this;
but we Are sure he hath not done the least of this;
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which is a very good Argument to prove, that he did intend this to be a standing part of the Christian Publick Worship to the end of the World.
which is a very good Argument to prove, that he did intend this to be a standing part of the Christian Public Worship to the end of the World.
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And upon the same reason that Men take a liberty to do this but seldom,
And upon the same reason that Men take a liberty to do this but seldom,
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when they please, because Christ hath not expresly told them when and how often they should do it, they may take the liberty to pray,
when they please, Because christ hath not expressly told them when and how often they should do it, they may take the liberty to pray,
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and meet together in Publick to Worship him, only when they please too.
and meet together in Public to Worship him, only when they please too.
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For it is certain he hath no more stated the times for these Services than he hath done for this.
For it is certain he hath no more stated the times for these Services than he hath done for this.
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He saith only when you pray, and the Apostle saith when you come together.
He Says only when you pray, and the Apostle Says when you come together.
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But we do not conclude from either of these, that we may therefore pray, or worship God in public• … as seldom as we please.
But we do not conclude from either of these, that we may Therefore pray, or worship God in public• … as seldom as we please.
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And yet we may as rationally do both these, as conclude because we are not expresly told how often we are to do this, that therefore we are at liberty,
And yet we may as rationally do both these, as conclude Because we Are not expressly told how often we Are to do this, that Therefore we Are At liberty,
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and it is indifferent when we do it.
and it is indifferent when we do it.
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It is a known Rule in Law, In omnibus obligationibus ubi dies non ponitur praesenti debetur All Obligations are solvent and payable at present, where a particular time for payment is not mentioned.
It is a known Rule in Law, In omnibus obligationibus ubi dies non ponitur praesenti debetur All Obligations Are solvent and payable At present, where a particular time for payment is not mentioned.
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And I think it may be as true a Rule in Divinity, That all Religious Duties,
And I think it may be as true a Rule in Divinity, That all Religious Duties,
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and parts of Publick Worship, that have not their particular seasons marked out by God himself, should be observed and practised frequently at least,
and parts of Public Worship, that have not their particular seasons marked out by God himself, should be observed and practised frequently At least,
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and as often as opportunity of doing them offers it self to Men.
and as often as opportunity of doing them offers it self to Men.
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Natural Light and Reason alone will tell Men that they ought to be constant in their Devotions to Almighty God, upon whom their dependance,
Natural Light and Reason alone will tell Men that they ought to be constant in their Devotions to Almighty God, upon whom their dependence,
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and from whom their receipts of favours are constant, and that no day should pass without the Morning and Evening Sacrifice.
and from whom their receipts of favours Are constant, and that no day should pass without the Morning and Evening Sacrifice.
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And Revelation hath told Men that one day at least in every seven is very fit to be dedicated to Gods Publick Worship.
And Revelation hath told Men that one day At least in every seven is very fit to be dedicated to God's Public Worship.
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And both these will tell us, that whatever God hath appointed as a part of his Publick Worship, ought constantly to be observed by Men when they meet together for that pvrpose,
And both these will tell us, that whatever God hath appointed as a part of his Public Worship, ought constantly to be observed by Men when they meet together for that pvrpose,
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unless he himself, or the reason of the thing tell them otherwise.
unless he himself, or the reason of the thing tell them otherwise.
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We ought not to suffer one part of Publick Worship to turn ingrosser and steal our regards from the rest.
We ought not to suffer one part of Public Worship to turn Ingrosser and steal our regards from the rest.
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We ought not to set up one in opposition to another, nor think that the observation of one may be commuted,
We ought not to Set up one in opposition to Another, nor think that the observation of one may be commuted,
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or attone for the neglect of the other.
or atone for the neglect of the other.
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Some Men set up Preaching in Opposition to Prayer, and some would have Prayers to supersede Preaching,
some Men Set up Preaching in Opposition to Prayer, and Some would have Prayers to supersede Preaching,
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but almost both sorts make these to supersede Communicating.
but almost both sorts make these to supersede Communicating.
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I do not know for my part, how to distinguish between the Error and Guilt of these Men:
I do not know for my part, how to distinguish between the Error and Gilded of these Men:
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I think all equally Prevaricate the Divine Institutions, and rob God of that which he hath most expressly required of them.
I think all equally Prevaricate the Divine Institutions, and rob God of that which he hath most expressly required of them.
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2. The second thing observable in this Institution pertinent to our present purpose, is the Symbol under which the great benefit of this Duty is represented,
2. The second thing observable in this Institution pertinent to our present purpose, is the Symbol under which the great benefit of this Duty is represented,
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and that is by Eating and Drinking;
and that is by Eating and Drinking;
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As often as ye Eat this Bread and Drink this Cup. In allusion to which it is called the Sacrament of the Lord's Supper.
As often as you Eat this Bred and Drink this Cup. In allusion to which it is called the Sacrament of the Lord's Supper.
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The Church tells you what is the real signification of this Allegory, and what the intendment of this Service is, viz. the strengthning and refreshing of our Souls by the Body and Blood of Christ,
The Church tells you what is the real signification of this Allegory, and what the intendment of this Service is, viz. the strengthening and refreshing of our Souls by the Body and Blood of christ,
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as our Bodies are by the Bread and Wine:
as our Bodies Are by the Bred and Wine:
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i.e. God Almighty intended that our Souls should be advantaged and strengthned by the Graces in this Service,i.e. God Almighty intended that our Souls should be advantaged and strengthened by the Graces in this Service,
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as really as our Bodies are by the Symbols of them. Now hence we may draw another excellent Argument for our present purpose.
as really as our Bodies Are by the Symbols of them. Now hence we may draw Another excellent Argument for our present purpose.
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For if this be part of that Provision that our great Lord hath made for the Souls of his Servants, be that Food which he hath provided for his Family the Church,
For if this be part of that Provision that our great Lord hath made for the Souls of his Servants, be that Food which he hath provided for his Family the Church,
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and hath charged his Stewards to give to them; we may strongly infer; that as the one ought to make constant Provision:
and hath charged his Stewards to give to them; we may strongly infer; that as the one ought to make constant Provision:
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So the other ought as constantly to partake of it.
So the other ought as constantly to partake of it.
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The necessites of the Soul are as real and pressing as those of the Body are, or can be:
The necessites of the Soul Are as real and pressing as those of the Body Are, or can be:
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And they can no more subsist without frequent and constant supplies of Grace, than our Bodys can without daily Food.
And they can no more subsist without frequent and constant supplies of Grace, than our Bodies can without daily Food.
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As long as we live in this state here below, we shall have continual need to grow in Grace,
As long as we live in this state Here below, we shall have continual need to grow in Grace,
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and in the Knowledge of our Lord and Saviour Jesus Christ:
and in the Knowledge of our Lord and Saviour jesus christ:
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To renew our strength to do our Duty, and to master all Temptations that would hinder us from doing so:
To renew our strength to do our Duty, and to master all Temptations that would hinder us from doing so:
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To strengthen our pious purposes, and heighten the sense of our manifold Obligations to our God:
To strengthen our pious Purposes, and heighten the sense of our manifold Obligations to our God:
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To impregnate our Souls with a lively sense of his goodness and Love, and to heighten our Joy and Praise unto him,
To impregnate our Souls with a lively sense of his Goodness and Love, and to heighten our Joy and Praise unto him,
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and since this Holy Sacrament is a most excellent Expedient and help to all these great purposes, one would think, it might supersede all need of any other Arguments, to oblige us to a frequent partaking of the same.
and since this Holy Sacrament is a most excellent Expedient and help to all these great Purposes, one would think, it might supersede all need of any other Arguments, to oblige us to a frequent partaking of the same.
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Our necessities here alone might sufficiently instruct us, and shew us, that our Spiritual repasts should be as constant as our Bodily.
Our necessities Here alone might sufficiently instruct us, and show us, that our Spiritual repasts should be as constant as our Bodily.
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4. And that this was the purpose and intendment of this Precept, the Practice of those that best understood it shews plainly.
4. And that this was the purpose and intendment of this Precept, the Practice of those that best understood it shows plainly.
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Which is the fourth thing I proposed to observe in this Institution; viz. that it was thus Understood and Practised by the Apostles and Primitive Christians:
Which is the fourth thing I proposed to observe in this Institution; viz. that it was thus Understood and Practised by the Apostles and Primitive Christians:
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Who always accounted it a constant principal Part of Divine Worship, and accordingly observed it.
Who always accounted it a constant principal Part of Divine Worship, and accordingly observed it.
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What the Sense and Practice of the Apostles was as to this, appears clearly from what St. Luke tells us, Acts 2.46. They continued daily in the Temple with one accord, and breaking Bread from house to house, did Eat their Meat with gladness and singleness of Heart, Praising God and having favour with the People;
What the Sense and Practice of the Apostles was as to this, appears clearly from what Saint Lycia tells us, Acts 2.46. They continued daily in the Temple with one accord, and breaking Bred from house to house, did Eat their Meat with gladness and singleness of Heart, Praising God and having favour with the People;
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i. e. (as one among our selves paraphraseth these Words) after they had daily performed their Devotion with the Jews in the Temple Service, they went to their own Houses ( i. e. those NONLATINALPHABET, that they had in them, places for Divine Service and Prayer) there to tender a more particular Service to their Saviour as they were Christians;i. e. (as one among our selves Paraphraseth these Words) After they had daily performed their Devotion with the jews in the Temple Service, they went to their own Houses (i. e. those, that they had in them, places for Divine Service and Prayer) there to tender a more particular Service to their Saviour as they were Christians;
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i. e. to celebrate the Holy Sacrament (which is usually called Breaking of Bread) and to give Solemn Praises and Thanks to him.i. e. to celebrate the Holy Sacrament (which is usually called Breaking of Bred) and to give Solemn Praises and Thanks to him.
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And that they did this constantly when they met together for Publick Worship, the fourth Verse of that Chapter shews plainly.
And that they did this constantly when they met together for Public Worship, the fourth Verse of that Chapter shows plainly.
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They continued stedfastly in the Apostles Doctrine (or hearing the Apostolical Instruction) and Fellowship (or Communicating one to another) and Breaking Bread, and in Prayer.
They continued steadfastly in the Apostles Doctrine (or hearing the Apostolical Instruction) and Fellowship (or Communicating one to Another) and Breaking Bred, and in Prayer.
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Where you see this is joyned with the other Solemn parts of Divine Worship, and said always when they met to accompany them.
Where you see this is joined with the other Solemn parts of Divine Worship, and said always when they met to accompany them.
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These two Texts seem to intimate that this was a constant part in the daily Service,
These two Texts seem to intimate that this was a constant part in the daily Service,
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and truly I believe it was so. But that it was constantly a part of the Sunday or Lord's day Service; is plainly affirmed, Acts 20.7. And on the first day of the Week, when the Disciples were come together to break Bread; i. e.
and truly I believe it was so. But that it was constantly a part of the Sunday or Lord's day Service; is plainly affirmed, Acts 20.7. And on the First day of the Week, when the Disciples were come together to break Bred; i. e.
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to celebrate the Holy Sacrament, as all Expositors unanimously understand it.
to celebrate the Holy Sacrament, as all Expositors unanimously understand it.
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And the same seems intimated by our Apostle in Verse 20. of this 11. Chapter of 1 Cor. When you come together therefore into one place (as always on the Lord's day to be sure they did) this is not to Eat the Lord's Supper ( i. e. as you ought to Eat it.) The Syriack Version of these Words is plainer to our purpose;
And the same seems intimated by our Apostle in Verse 20. of this 11. Chapter of 1 Cor. When you come together Therefore into one place (as always on the Lord's day to be sure they did) this is not to Eat the Lord's Supper (i. e. as you ought to Eat it.) The Syriac Version of these Words is plainer to our purpose;
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When you come together, this is not to Eat and Drink as becomes the Lord's day.
When you come together, this is not to Eat and Drink as becomes the Lord's day.
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But whether it be NONLATINALPHABET, the Lord's day, or NONLATINALPHABET, the Lord's Body, it is much what the same to our present purpose,
But whither it be, the Lord's day, or, the Lord's Body, it is much what the same to our present purpose,
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and shews us thus much, that to Eat the Lord's Body ( i. e. to Celebrate the Sacrament) was one standing Service in their Publick Conventions.
and shows us thus much, that to Eat the Lord's Body (i. e. to Celebrate the Sacrament) was one standing Service in their Public Conventions.
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Thus it was while the Apostles lived, and that thus it was also in the Ages immediately succeeding we learn clearly from undoubted Records of the Practice of those times.
Thus it was while the Apostles lived, and that thus it was also in the Ages immediately succeeding we Learn clearly from undoubted Records of the Practice of those times.
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I might easily heap together a multitude of Testimonies to this purpose:
I might Easily heap together a multitude of Testimonies to this purpose:
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But I will content my self to extract a few that are the more undoubted and remarkable,
But I will content my self to extract a few that Are the more undoubted and remarkable,
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and commonly cited by Learned Men to this purpose.
and commonly cited by Learned Men to this purpose.
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Justin Martyr, who lived about the middle of the second Century, describing the Publick Service and Worship of Christians in his time, gives us this account of the Sunday Service:Justin Martyr, who lived about the middle of the second Century, describing the Public Service and Worship of Christians in his time, gives us this account of the Sunday Service:
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On that day there is a meeting of all that dwell in Town and Country,
On that day there is a meeting of all that dwell in Town and Country,
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and the Reader having done his Office, the President makes an Oration, wherein he exhorteth People to imitate such goodly things.
and the Reader having done his Office, the President makes an Oration, wherein he exhorteth People to imitate such goodly things.
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Then we all rise and Pray, and (as I said before, i. e. before he had been speaking of the Celebration of the Sacrament) at the end of Prayer, Bread, Wine and Water, are brought forth,
Then we all rise and Pray, and (as I said before, i. e. before he had been speaking of the Celebration of the Sacrament) At the end of Prayer, Bred, Wine and Water, Are brought forth,
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and the Priest with all his might poureth out Prayers and Praises and the People answereth aloud, Amen, and there is a distribution made of those things, over which Thanks have been given to every one that is present,
and the Priest with all his might pours out Prayers and Praises and the People Answers aloud, Amen, and there is a distribution made of those things, over which Thanks have been given to every one that is present,
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and to the absent is sent by the Deacons.
and to the absent is sent by the Deacons.
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There are many excellent uses may be made of this account, in order to the vindicating the Service of the Church of England, and shewing how exactly consonant it is to Primitive Antiquity and Practice.
There Are many excellent uses may be made of this account, in order to the vindicating the Service of the Church of England, and showing how exactly consonant it is to Primitive Antiquity and Practice.
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But that to our present purpose is plain, that the Celebration of this Holy Sacrament was a constant part in the Sunday Service.
But that to our present purpose is plain, that the Celebration of this Holy Sacrament was a constant part in the Sunday Service.
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And that you may not imagine this Practice owed it self only to the extraordinary fervors of Primitive Zeal,
And that you may not imagine this Practice owed it self only to the extraordinary fervors of Primitive Zeal,
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but continued a standing Practice in the Church, Socrates the Historian, that wrote about the middle of the fifth Century, shews plainly, telling us that all Churches all the World over in every Week on the Sabbath day, Celebrate the Communion.
but continued a standing Practice in the Church, Socrates the Historian, that wrote about the middle of the fifth Century, shows plainly, telling us that all Churches all the World over in every Week on the Sabbath day, Celebrate the Communion.
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And though he take notice of a contrary Custom that began then in the Church of Rome and Alexandria (for no reason that we know of) to the contrary,
And though he take notice of a contrary Custom that began then in the Church of Room and Alexandria (for no reason that we know of) to the contrary,
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yet St. Hierom, who lived about the same time, tells us, that at Rome he found plain footsteps of daily Communion in that Church:
yet Saint Hieronymus, who lived about the same time, tells us, that At Room he found plain footsteps of daily Communion in that Church:
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But were it not so, it shews us whence the disuse of this Sacrament first arose,
But were it not so, it shows us whence the disuse of this Sacrament First arose,
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and that we may call it more truly a Piece of Popery, than we do many things at this day.
and that we may call it more truly a Piece of Popery, than we do many things At this day.
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This Custom was thought so very reasonable, and so agreeable to Apostolick Practice, and the reasons of Christianity, that it pass'd into a Law,
This Custom was Thought so very reasonable, and so agreeable to Apostolic Practice, and the Reasons of Christianity, that it passed into a Law,
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and was establisht as a Canon, in the Apostolical Canons, and in the Council of Antioch too;
and was established as a Canon, in the Apostolical Canonas, and in the Council of Antioch too;
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both which Decree, that the Faithful which enter the Church, and hear the Scriptures, but do not stay out the Prayers,
both which decree, that the Faithful which enter the Church, and hear the Scriptures, but do not stay out the Prayers,
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nor receive the Holy Communion, ought to be Excommunicate, as disturbers of the Church and violaters of its constant Usage and Customs.
nor receive the Holy Communion, ought to be Excommunicate, as disturbers of the Church and violaters of its constant Usage and Customs.
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I will add but one Testimony more: But it is the more considerable, coming from an Enemy, though a very ingenious one:
I will add but one Testimony more: But it is the more considerable, coming from an Enemy, though a very ingenious one:
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'Tis that famous Epistle of Plinius Secundus to the Emperor Trajan, who being wearied with the persecutions of the Christians,
It's that famous Epistle of Pliny Secundus to the Emperor Trajan, who being wearied with the persecutions of the Christians,
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and as it is thought to mitigate the rigor of the Imperial Edicts against them, gives this account of their Conventions:
and as it is Thought to mitigate the rigor of the Imperial Edicts against them, gives this account of their Conventions:
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They are wont to assemble before it is light, to Sing an Hymn to Christ as God,
They Are wont to assemble before it is Light, to Sing an Hymn to christ as God,
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and to bind themselves with a Sacrament, not to do any Wickedness, but that they would not commit Murders,
and to bind themselves with a Sacrament, not to do any Wickedness, but that they would not commit Murders,
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nor Thefts, nor Adulteries, nor break their Words, nor deny any thing that was deposited in trust with them,
nor Thefts, nor Adulteries, nor break their Words, nor deny any thing that was deposited in trust with them,
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when it was demanded of them — and when this was done to depart, and meet again together to partake of a common Meal.
when it was demanded of them — and when this was done to depart, and meet again together to partake of a Common Meal.
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In which he alludes certainly to the Love-feasts which were at night, and the Communion was always the Close of them.
In which he alludes Certainly to the Love-feasts which were At night, and the Communion was always the Close of them.
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So that it seems in those times of Persecution and Danger, the Sacrament was received twice every day.
So that it seems in those times of Persecution and Danger, the Sacrament was received twice every day.
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And so Tertullian tells us it was in their morning Conventions, as well as time of their Feast in Evening.
And so Tertullian tells us it was in their morning Conventions, as well as time of their Feast in Evening.
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These are enough to shew us what Primitive Practice as to this was.
These Are enough to show us what Primitive Practice as to this was.
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I mention them to drive this Argument to a full Issue, and shew how strongly and unanswerably it concludes for the frequent and constant Celebration of this Service.
I mention them to drive this Argument to a full Issue, and show how strongly and unanswerably it concludes for the frequent and constant Celebration of this Service.
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And I am so confident in saying it doth so, that I but beg Men only to consider it in order to a full Conviction.
And I am so confident in saying it does so, that I but beg Men only to Consider it in order to a full Conviction.
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For I am sure it is not lyable to any just Exception to weaken the Conclusiveness of it.
For I am sure it is not liable to any just Exception to weaken the Conclusiveness of it.
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CHAP. VI. The third head of Arguments propounded; wherein the Nature of this Service is shewed;
CHAP. VI. The third head of Arguments propounded; wherein the Nature of this Service is showed;
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and it is considered as an Act of Worship to God; in what respects it is so, and the Argument improved from that Consideration. and it is considered as an Act of Worship to God; in what respects it is so, and the Argument improved from that Consideration.
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3. I Proceed now to the third Argument for the frequency of Communicating in this Service,
3. I Proceed now to the third Argument for the frequency of Communicating in this Service,
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and the often Eating this Bread, and Drinking this Cup: Which I proposed from the Consideration of the Nature and Ends of the same.
and the often Eating this Bred, and Drinking this Cup: Which I proposed from the Consideration of the Nature and Ends of the same.
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From whence we may draw so many mighty Arguments for the frequency of this Duty. 1. I shall consider the Nature of this Service.
From whence we may draw so many mighty Arguments for the frequency of this Duty. 1. I shall Consider the Nature of this Service.
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And he that doth so cannot but presently consider that it is an act of Religious Worship:
And he that does so cannot but presently Consider that it is an act of Religious Worship:
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A Service which the Christian Religion enjoyns, as a peculiar Instance of Worship to God and Christ.
A Service which the Christian Religion enjoins, as a peculiar Instance of Worship to God and christ.
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It is certain all sacrifices under the Law were accounted Mysterious Rites of Divine Worship,
It is certain all Sacrifices under the Law were accounted Mysterious Rites of Divine Worship,
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and were esteemed Solemn ways of paying Service and Homage unto God, and so to Sacrifice and to Worship, were not only in the Idiom of Scripture,
and were esteemed Solemn ways of paying Service and Homage unto God, and so to Sacrifice and to Worship, were not only in the Idiom of Scripture,
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but in other Languages too, the same thing.
but in other Languages too, the same thing.
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I do not say the Holy Sacrament of the Lord's Supper is formally an expiatory Sacrifice,
I do not say the Holy Sacrament of the Lord's Supper is formally an expiatory Sacrifice,
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as the Papists do, nor Celebrating of it a real Offering up, or Sacrificing the very Body and Blood of Christ,
as the Papists do, nor Celebrating of it a real Offering up, or Sacrificing the very Body and Blood of christ,
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as they contend, or a daily repeating that great Hilasterion, and Trespass Offering, that was Offered by Christ himself upon the Cross, to make the great Atonement for the Sins of the World.
as they contend, or a daily repeating that great Hilasterion, and Trespass Offering, that was Offered by christ himself upon the Cross, to make the great Atonement for the Sins of the World.
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For that our Blessed Lord himself declared to be perfected, and consummated on the Cross,
For that our Blessed Lord himself declared to be perfected, and consummated on the Cross,
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and that the Author to the Hebrews tells us was but once offered up, Heb. 9.28. and in many other places of that excellent Epistle, in which he undertakes to shew the excellency and efficacy of that Sacrifice of Christ, above any that Aaron, or the Priests of his Order-offered.
and that the Author to the Hebrews tells us was but once offered up, Hebrew 9.28. and in many other places of that excellent Epistle, in which he undertakes to show the excellency and efficacy of that Sacrifice of christ, above any that Aaron, or the Priests of his Order-offered.
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For whereas those Sacrifices were every day repeated, and the most Sacred and Expiatory once every year;
For whereas those Sacrifices were every day repeated, and the most Sacred and Expiatory once every year;
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this Sacrifice was to be offered up but once, and by that Solemn Oblation Christ hath perfected for ever them that are Sanctified, Heb. 10.14. i. e. hath done all that by way of Expiation was to be done for them.
this Sacrifice was to be offered up but once, and by that Solemn Oblation christ hath perfected for ever them that Are Sanctified, Hebrew 10.14. i. e. hath done all that by Way of Expiation was to be done for them.
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In which word, saith the Learned Capellus, there are two excellent Arguments for us.
In which word, Says the Learned Capellus, there Are two excellent Arguments for us.
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One against the Jews, to shew the excellency of this Sacrifice above all those of the Aaronical Priesthood,
One against the jews, to show the excellency of this Sacrifice above all those of the Aaronical Priesthood,
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because it alone, and by being once only offered too, did effect that great Expiation, which all those Sacrifices,
Because it alone, and by being once only offered too, did Effect that great Expiation, which all those Sacrifices,
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though continually iterated, and renewed, were not able to do. And against the Papists too.
though continually iterated, and renewed, were not able to do. And against the Papists too.
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Because the Apostle is arguing the Perfection of that Sacrifice above the others from this Medium, that whereas they needed to be offered daily, this was offered up but only once.
Because the Apostle is arguing the Perfection of that Sacrifice above the Others from this Medium, that whereas they needed to be offered daily, this was offered up but only once.
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Which Argument the Papists wholly destroy, by pretending a necessity, and a reality of their repeating this Service daily.
Which Argument the Papists wholly destroy, by pretending a necessity, and a reality of their repeating this Service daily.
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And yet for all this, it may be called the Christian Sacrifice, i. e. a Commemorative Sacrifice, as the Fathers generally speak;
And yet for all this, it may be called the Christian Sacrifice, i. e. a Commemorative Sacrifice, as the Father's generally speak;
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because we do in this Service feed upon those things, which are the Symbols of this real Sacrifice,
Because we do in this Service feed upon those things, which Are the Symbols of this real Sacrifice,
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or we do (as the Jews after the Actual Oblation of their Sacrifices) feed upon a Sacrifice, i. e. we feed upon that which we offer up unto God,
or we do (as the jews After the Actual Oblation of their Sacrifices) feed upon a Sacrifice, i. e. we feed upon that which we offer up unto God,
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as our Eucharistical or Peace-offering, our great Thanksgiving for Gods accepting this great Tresspass Offering of his Sons Blood, by which we are reconciled now to God, and at Peace with him.
as our Eucharistical or Peace-offering, our great Thanksgiving for God's accepting this great Tresspass Offering of his Sons Blood, by which we Are reconciled now to God, and At Peace with him.
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Answerable to which Notion we know the Christian Church hath usually and anciently called this, the Eucharist, i. e.
Answerable to which Notion we know the Christian Church hath usually and anciently called this, the Eucharist, i. e.
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her great Sacrifice of Praise and Thanksgiving to God for that Expiatory Sacrifice of his Son,
her great Sacrifice of Praise and Thanksgiving to God for that Expiatory Sacrifice of his Son,
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but never, that I find, that very Sacrifice it self.
but never, that I find, that very Sacrifice it self.
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According to which the Church of England, in her Collect after the Sacrament beggs God to accept this her Sacrifice of Praise and Thanksgiving.
According to which the Church of England, in her Collect After the Sacrament begs God to accept this her Sacrifice of Praise and Thanksgiving.
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And it is further observable, that those Fathers and Learned Men of the Ancient Church, that make it to refer immediately to this Expiatory Sacrifice of Christ, do when they speak plainly on this Subject,
And it is further observable, that those Father's and Learned Men of the Ancient Church, that make it to refer immediately to this Expiatory Sacrifice of christ, do when they speak plainly on this Subject,
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as Doctors and Divines, and not as Orators, &c. make it only the Symbol and Representation,
as Doctors and Divines, and not as Orators, etc. make it only the Symbol and Representation,
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or the Commemorative Rite of the same. St. Chrysostom upon that Text in the Hebrews that I last quoted, viz. Chap. 9.14. proposeth this Scruple, What then, doe not we daily offer this Sacrifice? Yes we doe, i. e. NONLATINALPHABET, We daily Sacrifice in Memory of it.
or the Commemorative Rite of the same. Saint Chrysostom upon that Text in the Hebrews that I last quoted, viz. Chap. 9.14. Proposeth this Scruple, What then, do not we daily offer this Sacrifice? Yes we do, i. e., We daily Sacrifice in Memory of it.
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And again, NONLATINALPHABET, We daily and constantly thus Sacrifice.
And again,, We daily and constantly thus Sacrifice.
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Or rather (lest the Speech should be misunderstood) We Commemorate, or we doe (that which is a Solemn Sacrifical Remembrance of it,
Or rather (lest the Speech should be misunderstood) We Commemorate, or we do (that which is a Solemn Sacrificial Remembrance of it,
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or in the Words of the Text, we doe that which is a Solemn grateful shewing forth the Death of our Lord.
or in the Words of the Text, we do that which is a Solemn grateful showing forth the Death of our Lord.
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I shall have occasion hereafter to insist on these things, when I come to speak to the second General observed in this Text. In the mean time all I urge this for at present is to make good this Notion, that this is the great Christian Rite of Sacrificing,
I shall have occasion hereafter to insist on these things, when I come to speak to the second General observed in this Text. In the mean time all I urge this for At present is to make good this Notion, that this is the great Christian Rite of Sacrificing,
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and so a Solemn Act of Publick Worship, as Sacrificing (we know) was amongst the Jews, and all Nations too.
and so a Solemn Act of Public Worship, as Sacrificing (we know) was among the jews, and all nations too.
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From whence alone we may Collect another very good Argument for the Constancy of this Service:
From whence alone we may Collect Another very good Argument for the Constancy of this Service:
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Not only because this was always one constant Rite of Worship amongst the Jews, and all other Nations,
Not only Because this was always one constant Rite of Worship among the jews, and all other nations,
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but likewise because it is Instituted to be a means of Christian Worship and Adoration, which certainly ought to be as constant as among any other sort of Men whatever.
but likewise Because it is Instituted to be a means of Christian Worship and Adoration, which Certainly ought to be as constant as among any other sort of Men whatever.
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But I shall Consider this Act of Worship a little more distinctly, and the references of it, to strengthen greatly this Argument.
But I shall Consider this Act of Worship a little more distinctly, and the references of it, to strengthen greatly this Argument.
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For we may Consider this Service or Worship, as it respects God, or as it respects our Saviour himself.
For we may Consider this Service or Worship, as it respects God, or as it respects our Saviour himself.
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1. If we Consider this Service with respect to God, we shall find the Scripture intimating these two great purposes of it;
1. If we Consider this Service with respect to God, we shall find the Scripture intimating these two great Purposes of it;
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1. As a Symbol of Praise and Thanksgiving to him, for the Mighty Mercy and Love in send• … ng his Son to die for us. 2. As a Sacrament of Prayer, in Vertue and Merit of which we offer up our Prayers to him, to be made Actual Partakers of the benefits of that death,
1. As a Symbol of Praise and Thanksgiving to him, for the Mighty Mercy and Love in send• … ng his Son to die for us. 2. As a Sacrament of Prayer, in Virtue and Merit of which we offer up our Prayers to him, to be made Actual Partakers of the benefits of that death,
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and hope to have them heard and accepted.
and hope to have them herd and accepted.
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Both which purposes will joyntly combine in telling of us how, frequent (or constant rather) we ought to be in this Service.
Both which Purposes will jointly combine in telling of us how, frequent (or constant rather) we ought to be in this Service.
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1. As a Solemn Rite of Thanksgiving and Praise to Almighty God, for his Astonishing and even Infinite Love, in sending his own Son into the World, to die for us,
1. As a Solemn Rite of Thanksgiving and Praise to Almighty God, for his Astonishing and even Infinite Love, in sending his own Son into the World, to die for us,
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and to make the great Expiation and Atonement for the Sins of Mankind.
and to make the great Expiation and Atonement for the Sins of Mankind.
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There can be nothing more becoming and needful for Christians, than to have a mighty high sense of this goodness,
There can be nothing more becoming and needful for Christians, than to have a mighty high sense of this Goodness,
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and to think no Praise can be too great for it.
and to think no Praise can be too great for it.
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The Truth is when a Man sits down and endeavours to affect his Soul with all the particular Circumstances of it, he will soon find his thoughts pass into extasie and rapture, be so confounded with a sense of Divine goodness in this wonderful dispensation, that he will soon see all mortal Comprehensions are too narrow for it,
The Truth is when a Man sits down and endeavours to affect his Soul with all the particular circumstances of it, he will soon find his thoughts pass into ecstasy and rapture, be so confounded with a sense of Divine Goodness in this wondered Dispensation, that he will soon see all Mortal Comprehensions Are too narrow for it,
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and all possible Praise infinitely short of the greatness of it.
and all possible Praise infinitely short of the greatness of it.
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We may well cry out when we Consider it, with the Seraphical and rapturous St. John, 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us!
We may well cry out when we Consider it, with the Seraphical and rapturous Saint John, 1 John 3.1. Behold what manner of Love the Father hath bestowed upon us!
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We can admire, and w• … can wonder at the thoughts of it, but w• … have not Words to express the greatness o• … it.
We can admire, and w• … can wonder At the thoughts of it, but w• … have not Words to express the greatness o• … it.
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And if we observe it well, we cannot bu• … take notice how very fit a Symbol of ou• … Praise this is,
And if we observe it well, we cannot bu• … take notice how very fit a Symbol of ou• … Praise this is,
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and how proper this time is fo• … the offering the same, both in respect of God• … and our selves too.
and how proper this time is fo• … the offering the same, both in respect of God• … and our selves too.
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Of God, to let him see that we keep b• … us the remains and pledges of our Lord• … dear Respects and Love to us:
Of God, to let him see that we keep b• … us the remains and pledges of our Lord• … dear Respects and Love to us:
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Lay up the Memorals of his Stupendious kindness, 〈 … 〉 and make it one part of our Solemn Service and Worship, to keep up a fresh sense and remembrance of it, that no tract of time may wear it off our Minds,
Lay up the Memorals of his Stupendious kindness, 〈 … 〉 and make it one part of our Solemn Service and Worship, to keep up a fresh sense and remembrance of it, that no tract of time may wear it off our Minds,
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but that even now, a• … the end of sixteen hundred years and more, our remembrance of it is as fresh and affecting,
but that even now, a• … the end of sixteen hundred Years and more, our remembrance of it is as fresh and affecting,
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as that of the Disciples was when going to Emmaus.
as that of the Disciples was when going to Emmaus.
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Nothing doubtless can be more acceptable and well pleasing unto God, who as he triumphs in the reflections upon his own goodness;
Nothing doubtless can be more acceptable and well pleasing unto God, who as he Triumphos in the reflections upon his own Goodness;
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So cannot but be well pleased to see it• … ecchoed and rebounded in the grateful acclamations and praises of Men.
So cannot but be well pleased to see it• … echoed and rebounded in the grateful acclamations and praises of Men.
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It is certain the Divine goodness triumphed in this to a pitch incomparably above any thing, either in his Creation of the World, or his Providences towards it.
It is certain the Divine Goodness triumphed in this to a pitch incomparably above any thing, either in his Creation of the World, or his Providences towards it.
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And so he speaks in his own Revelations.
And so he speaks in his own Revelations.
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And therefore it cannot but be grateful to him, to see us Poor Men retain a sense as sutable to it,
And Therefore it cannot but be grateful to him, to see us Poor Men retain a sense as suitable to it,
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as our narrow Comprehensions will give us leave to doe.
as our narrow Comprehensions will give us leave to do.
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Our Incense cannot be more fragrant, nor the Odours of our Praises more pleasing, than when they are inflamed by a Coal from that Altar, upon which his own Son's Blood is Sacrificed in the Symbols of it.
Our Incense cannot be more fragrant, nor the Odours of our Praises more pleasing, than when they Are inflamed by a Coal from that Altar, upon which his own Son's Blood is Sacrificed in the Symbols of it.
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And with respect to us, never could a fitter time be chosen for this Sacrifice:
And with respect to us, never could a fitter time be chosen for this Sacrifice:
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Never a season thought on more likely to raise our sense of Gods Love in the Death of his Son, to a higher Pitch,
Never a season Thought on more likely to raise our sense of God's Love in the Death of his Son, to a higher Pitch,
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or more inflame our Praise and Gratitude for it, then when we see him even visibly set forth and Crucified before our Eyes:
or more inflame our Praise and Gratitude for it, then when we see him even visibly Set forth and crucified before our Eyes:
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His Body broken, and his Blood poured out, in the Sacramental Actions about the Holy Symbols.
His Body broken, and his Blood poured out, in the Sacramental Actions about the Holy Symbols.
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We find it true in experience, that abstracted thoughts and Meditations doe not so lively impress us,
We find it true in experience, that abstracted thoughts and Meditations do not so lively Impress us,
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as things that are Palpable and strike our senses;
as things that Are Palpable and strike our Senses;
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with which Infirmity the Wisdom of God hath greatly complied in this Institution, in which we doe not hear only with our Ears, what great things Christ hath done for us,
with which Infirmity the Wisdom of God hath greatly complied in this Institution, in which we do not hear only with our Ears, what great things christ hath done for us,
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but have lively and visible representations of his Death, the more strongly to affect us with his Love in it.
but have lively and visible representations of his Death, the more strongly to affect us with his Love in it.
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And certainly if we be not wholly stupid, and insensible to a degree equal to that of Stocks and Stones, these things must greatly affect us, cause a mighty sense of Divine Love in our Hearts,
And Certainly if we be not wholly stupid, and insensible to a degree equal to that of Stocks and Stones, these things must greatly affect us, cause a mighty sense of Divine Love in our Hearts,
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and fill our Mouths with Songs of Praise and Thanksgiving for the same.
and fill our Mouths with Songs of Praise and Thanksgiving for the same.
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This then being the Christian great Eucharist, and this a Rite of Solemn giving Thanks to God,
This then being the Christian great Eucharist, and this a Rite of Solemn giving Thanks to God,
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for the Death of his Son Jesus Christ, and of the great benefits which we receive thereby (as the Church of England speaks) it will be improveable into an undenyable Argument,
for the Death of his Son jesus christ, and of the great benefits which we receive thereby (as the Church of England speaks) it will be improveable into an undeniable Argument,
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for the Obligation to a frequen• Celebrating of it: Since I am sure no Man can deny, but that this calls for continual Thanks,
for the Obligation to a frequen• Celebrating of it: Since I am sure no Man can deny, but that this calls for continual Thanks,
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and makes the Tribute of a daily Sacrifice greatly due to God.
and makes the Tribute of a daily Sacrifice greatly due to God.
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And therefore lays an indispensable Obligation upon all Christians, to joyn with others in paying that Tribute,
And Therefore lays an indispensable Obligation upon all Christians, to join with Others in paying that Tribute,
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and sending up that Holy Incense to Heaven, so often as the Church thinks fit to call us thereunto.
and sending up that Holy Incense to Heaven, so often as the Church thinks fit to call us thereunto.
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2. If we consider this act of Worship with respect to God, we may look upon it as a great Rite or Sacrament of Prayer, with which we unite our Prayers,
2. If we Consider this act of Worship with respect to God, we may look upon it as a great Rite or Sacrament of Prayer, with which we unite our Prayers,
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and in the Merit of it may hope to have them accepted.
and in the Merit of it may hope to have them accepted.
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It is most certain, and all Learned Men agree in it, that Sacrificing was but a more Solemn way and manner of Prayer,
It is most certain, and all Learned Men agree in it, that Sacrificing was but a more Solemn Way and manner of Prayer,
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and a thing practised in hopes to render Prayer more succesful.
and a thing practised in hope's to render Prayer more successful.
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For all Men being conscious of their own Crimes, and sensible of their own Unworthiness to appear before God, what little reason they have to expect to be accepted,
For all Men being conscious of their own Crimes, and sensible of their own Unworthiness to appear before God, what little reason they have to expect to be accepted,
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or to have ther Petitions granted by him, for their own sakes, have concluded it mighty fit and proper, to have something Substituted in their stead, which when they Prayed for Pardon of Sin might make some Compensation for them,
or to have their Petitions granted by him, for their own sakes, have concluded it mighty fit and proper, to have something Substituted in their stead, which when they Prayed for Pardon of since might make Some Compensation for them,
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and bear the Curse and Punishment of Death due to them.
and bear the Curse and Punishment of Death due to them.
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When they begged for any other Blessings, might be offered as some small Praemium, and Purchase for them:
When they begged for any other Blessings, might be offered as Some small premium, and Purchase for them:
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And when they offered Praise for Mercies received, or dangers escaped, &c. might be presented unto God as a visible Testimony of that inward gratitude that they then made profession of.
And when they offered Praise for mercies received, or dangers escaped, etc. might be presented unto God as a visible Testimony of that inward gratitude that they then made profession of.
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To all these purposes, Sacrifices excellently served them, and were accounted a means by which they hoped to have their Confessions of Sin, and deprecations of Punishment:
To all these Purposes, Sacrifices excellently served them, and were accounted a means by which they hoped to have their Confessions of since, and deprecations of Punishment:
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Their Petitions for Blessings, and their Praise and Thanksgiving accepted by the Almighty.
Their Petitions for Blessings, and their Praise and Thanksgiving accepted by the Almighty.
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And I doe not doubt but God himself designed them to this purpose amongst others, to teach Men to look from themselves, to something else to render them acceptable unto God,
And I do not doubt but God himself designed them to this purpose among Others, to teach Men to look from themselves, to something Else to render them acceptable unto God,
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and by the visible and apparent meaness of Sacrifices in themselves, to look beyond them to something else that was intended by them:
and by the visible and apparent meaness of Sacrifices in themselves, to look beyond them to something Else that was intended by them:
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Which was doubtless the great Sacrifice of his own Son;
Which was doubtless the great Sacrifice of his own Son;
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with which God is so well pleased, and for the sake of which he promiseth to accept the Services and Persons of Men.
with which God is so well pleased, and for the sake of which he promises to accept the Services and Persons of Men.
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And therefore it is certain that these two always went together; I mean, Sacrificing and Praying.
And Therefore it is certain that these two always went together; I mean, Sacrificing and Praying.
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Of which we have so many clear Testimonies in the Old Testament, th• … I think it needless to search into them, an• … for which reasons the Hours for the Morning and Evening Sacrifice, are called the Hou• … of Prayer in the New Testament, patticularly Acts 3.1.
Of which we have so many clear Testimonies in the Old Testament, th• … I think it needless to search into them, an• … for which Reasons the Hours for the Morning and Evening Sacrifice, Are called the Hou• … of Prayer in the New Testament, patticularly Acts 3.1.
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And we are so assured of th• … Truth of this, that we not only have the concurrent Testimony of all the Learned Me• … among the Jews,
And we Are so assured of th• … Truth of this, that we not only have the concurrent Testimony of all the Learned Me• … among the jews,
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and others too, that have writ of these things, but we have the very Forms of Prayer themselves that were made use of at these times;
and Others too, that have writ of these things, but we have the very Forms of Prayer themselves that were made use of At these times;
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which were differen• … according to the difference of the Sacrifice• … that were offered, to the design and purpos• … of which they were suted.
which were differen• … according to the difference of the Sacrifice• … that were offered, to the Design and purpos• … of which they were suited.
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— And this wa• … so constantly the Practise in the then World, that Pliny lays it down as a Law, that Victima caedi sine Precatione non debetur, No Sacrific• … ought to be offered without Prayer;
— And this wa• … so constantly the practice in the then World, that pliny lays it down as a Law, that Victima Caedi sine Precation non debetur, No Sacrific• … ought to be offered without Prayer;
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nor ought• … we to consult God without it.
nor ought• … we to consult God without it.
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And to advance a little nearer to the purpose of this Argument, it is certain the Sacrifice of the Cross, i. e. of the Body and Blood o• … Christ, was the great thing shadowed and pointed at by all the Legal Sacrifices of old;
And to advance a little nearer to the purpose of this Argument, it is certain the Sacrifice of the Cross, i. e. of the Body and Blood o• … christ, was the great thing shadowed and pointed At by all the Legal Sacrifices of old;
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' was in relation to this they were all Instituted, and in the Vertue of this that they were accepted:
' was in Relation to this they were all Instituted, and in the Virtue of this that they were accepted:
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They being poor and mean things in themselves, and very unfit Compensations for Sin, it being imposible (saith the Author to the Heb. Chap. 10.4.) that the Blood of Bulls and Goats, &c. should by any Vertue of their own purge Sin.
They being poor and mean things in themselves, and very unfit Compensations for since, it being impossible (Says the Author to the Hebrew Chap. 10.4.) that the Blood of Bulls and Goats, etc. should by any Virtue of their own purge Sin.
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This therefore hath now succeeded in the room of all those Sacrifices, and is now become the great Sacrifice of the Christian Church, in the Vertue of which She offers up all her Prayers to God,
This Therefore hath now succeeded in the room of all those Sacrifices, and is now become the great Sacrifice of the Christian Church, in the Virtue of which She offers up all her Prayers to God,
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and in the Merits of which, She hopes to have them, her-self, and all her other Services accepted by God.
and in the Merits of which, She hope's to have them, herself, and all her other Services accepted by God.
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Christians go to God in the name of Christ, plead the Merits of his Blood, and expect a Gracious Answer to their Prayers only for his sake.
Christians go to God in the name of christ, plead the Merits of his Blood, and expect a Gracious Answer to their Prayers only for his sake.
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Now the Holy Sacrament being the Commemoration of this Sacrament, as Chrysostom speaks, the shewing forth this Death of Christ,
Now the Holy Sacrament being the Commemoration of this Sacrament, as Chrysostom speaks, the showing forth this Death of christ,
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as St. Paul speaks, it is a very fit and proper rite of Prayer too, a most excellent expedient to succeed with God,
as Saint Paul speaks, it is a very fit and proper rite of Prayer too, a most excellent expedient to succeed with God,
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and to work in us also that Holy Confidence, and Faith in Prayer, which is always so pleasing and acceptable to God.
and to work in us also that Holy Confidence, and Faith in Prayer, which is always so pleasing and acceptable to God.
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For which cause the Christian Church hath always Celebrated this Service with devout and earnest Prayers as we learn from Act. 2.46. where Breaking of Bread and Prayers are joyned together.
For which cause the Christian Church hath always Celebrated this Service with devout and earnest Prayers as we Learn from Act. 2.46. where Breaking of Bred and Prayers Are joined together.
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— And from those too that give us an account of the Christian Service and Worship.
— And from those too that give us an account of the Christian Service and Worship.
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And it is so certain that they did thus Pray at that time, and had respect to this in all their Prayers at other times:
And it is so certain that they did thus Pray At that time, and had respect to this in all their Prayers At other times:
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That we know the Altar, or the Place where they Consecrated the Elements, and on which the Symbols of this great Sacrifice were placed, was the place too, where they offered up all their Publick Prayers;
That we know the Altar, or the Place where they Consecrated the Elements, and on which the Symbols of this great Sacrifice were placed, was the place too, where they offered up all their Public Prayers;
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to signify that they offered up their Prayers in Vertue of this, and that they hoped the remembrance of this Sacrifice, being Instituted by God himself, would render their Prayers prevalent and acceptable to him.
to signify that they offered up their Prayers in Virtue of this, and that they hoped the remembrance of this Sacrifice, being Instituted by God himself, would render their Prayers prevalent and acceptable to him.
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And as I said but now, no time would be more proper, no means more successful, either to prevail with God,
And as I said but now, no time would be more proper, no means more successful, either to prevail with God,
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or to cause us to hope for that audience, than this is.
or to cause us to hope for that audience, than this is.
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With respect to God, we may be assured, that as nothing pleaseth him better than the Obedience and Sacrifice of his own Son:
With respect to God, we may be assured, that as nothing Pleases him better than the obedience and Sacrifice of his own Son:
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So nothing can be more probable to prevail with him for Blessing, than the pleading humbly and heartily the Merit of the same.
So nothing can be more probable to prevail with him for Blessing, than the pleading humbly and heartily the Merit of the same.
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It is in the Merit, and continual remembrance of this, that Christ now interceeds for us in Heaven.
It is in the Merit, and continual remembrance of this, that christ now intercedes for us in Heaven.
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And it is in the Merits of this, that the Prayers of good Men on Earth are now so acceptable to God.
And it is in the Merits of this, that the Prayers of good Men on Earth Are now so acceptable to God.
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He that is so well pleased with his Son, and for our Comfort declared, himself to be so, with a Voice from Heaven, cannot be displeased with those Persons, that Adore and Worship this Son,
He that is so well pleased with his Son, and for our Comfort declared, himself to be so, with a Voice from Heaven, cannot be displeased with those Persons, that Adore and Worship this Son,
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and Honour him as their Lord and Saviour;
and Honour him as their Lord and Saviour;
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nor with those Prayers, that they presume not to offer to him but by his Mediation,
nor with those Prayers, that they presume not to offer to him but by his Mediation,
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and all whose hopes and expectations of audience are founded only on his Merits.
and all whose hope's and Expectations of audience Are founded only on his Merits.
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And certainly with respect to us, nothing can so Animate and Inspirit our Addresses to God with hope and humble confidence of acceptance,
And Certainly with respect to us, nothing can so Animate and Inspirit our Addresses to God with hope and humble confidence of acceptance,
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as to consider that our Incense flames from this Golden Altar, and that God cannot deny those that come in his Sons name.
as to Consider that our Incense flames from this Golden Altar, and that God cannot deny those that come in his Sons name.
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That however our Prayers be poor despicable things in themselves, and we worse that make them,
That however our Prayers be poor despicable things in themselves, and we Worse that make them,
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yet the Blood of Christ is able to put a value upon both; And though we have nothing of our own to present to him:
yet the Blood of christ is able to put a valve upon both; And though we have nothing of our own to present to him:
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Nothing in us to use as Arguments for his Mercy (but only our Meanness and Misery) yet we have that Precious Sacrifice of his Son to present him with, that is of price indeed,
Nothing in us to use as Arguments for his Mercy (but only our Meanness and Misery) yet we have that Precious Sacrifice of his Son to present him with, that is of price indeed,
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and we have those Arguments drawn from thence, to plead for our selves, that are resistless,
and we have those Arguments drawn from thence, to plead for our selves, that Are resistless,
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and can never be denyed by him. We may (at such times especially) thus advantage our Prayers to him:
and can never be denied by him. We may (At such times especially) thus advantage our Prayers to him:
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Behold Lord here is the token of thy Love to us; here is thine own Son Bleeding and Dying for our Sins;
Behold Lord Here is the token of thy Love to us; Here is thine own Son Bleeding and Dying for our Sins;
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here is thine own Christ, and our dear Jesus, in whom thy Soul is well pleased, Dying upon the Cross, a Shameful, Painful, Bitter; and Accursed Death:
Here is thine own christ, and our dear jesus, in whom thy Soul is well pleased, Dying upon the Cross, a Shameful, Painful, Bitter; and Accursed Death:
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Forsaken of God and Scorned by Men;
Forsaken of God and Scorned by Men;
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here is our Blessed Redeemer paying our Ransom, and Drinking up the Cup of thy Wrath and Vengance for our Sins.
Here is our Blessed Redeemer paying our Ransom, and Drinking up the Cup of thy Wrath and Vengeance for our Sins.
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We present thee with the said, and yet grateful Memorials of thy Sons Passion. Here Lord is enough to move thy Compassion;
We present thee with the said, and yet grateful Memorials of thy Sons Passion. Here Lord is enough to move thy Compassion;
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here is that which thou wilt not, thou canst not refuse.
Here is that which thou wilt not, thou Canst not refuse.
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Upon the Merit of this, we are humbly confident, and cannot doubt of acceptance, though we have nothing of our own to bring to thee.
Upon the Merit of this, we Are humbly confident, and cannot doubt of acceptance, though we have nothing of our own to bring to thee.
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This is just answerable to the Jewish Form of Prayer, at the offering the Trespass Offering.
This is just answerable to the Jewish From of Prayer, At the offering the Trespass Offering.
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I have Sinned, o Lord, but I beseech thee Pardon my Sins, and accept this Offering from me,
I have Sinned, oh Lord, but I beseech thee Pardon my Sins, and accept this Offering from me,
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and be Gracious to me for the sake of it.
and be Gracious to me for the sake of it.
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Only here we have a much more valuable Sacrifice to present to God, and that with which we are sure he is much better pleased.
Only Here we have a much more valuable Sacrifice to present to God, and that with which we Are sure he is much better pleased.
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Now this likewise will yield us an undenyable Argument for the frequency of this Service.
Now this likewise will yield us an undeniable Argument for the frequency of this Service.
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For, that our Prayers to God ought to be constant, our own continual wants of Grace and Blessing will inform us, if the Scriptures did not.
For, that our Prayers to God ought to be constant, our own continual Wants of Grace and Blessing will inform us, if the Scriptures did not.
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And since the Holy Sacrament is so excellent a means to render our Prayers successful, both to Inspirit us with Devotion and Hope,
And since the Holy Sacrament is so excellent a means to render our Prayers successful, both to Inspirit us with Devotion and Hope,
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and so prevalent with God to move him to accept them:
and so prevalent with God to move him to accept them:
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Certainly we should not look upon this as a Service, that it is sufficient to perform two or three times in a year,
Certainly we should not look upon this as a Service, that it is sufficient to perform two or three times in a year,
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but rather make it a constant part in our publick Worship, at least, take care to observe it as often as we may.
but rather make it a constant part in our public Worship, At least, take care to observe it as often as we may.
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Nothing can more highly concern us, than to use all possible means ••ereby our Prayers may succeed,
Nothing can more highly concern us, than to use all possible means ••ereby our Prayers may succeed,
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and return with answers of Blessing;
and return with answers of Blessing;
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and then certainly it cannot but concern us to use this Service as frequently as we can, which we know is so effectual to that purpose.
and then Certainly it cannot but concern us to use this Service as frequently as we can, which we know is so effectual to that purpose.
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CHAP. VII. This Service is considered as a Solemn Act of Adoration, and Worship of Christ.
CHAP. VII. This Service is considered as a Solemn Act of Adoration, and Worship of christ.
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In what respects it is so, and the Arguments improved from each of them. In what respects it is so, and the Arguments improved from each of them.
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2. BUt Secondly, we may consider this Act of Worship with a respect to Christ also;
2. BUt Secondly, we may Consider this Act of Worship with a respect to christ also;
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and upon that account it will be Obligation to frequency in it, as well as upon the former.
and upon that account it will be Obligation to frequency in it, as well as upon the former.
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It is most plain and certain upon Christian Principles, that Divine Worship is due to the Blessed Jesus:
It is most plain and certain upon Christian Principles, that Divine Worship is due to the Blessed jesus:
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And it is warranted by our Saviours own Words 1 Joh. 5.23. That all Men should Honour the Son as they Honour the Father;
And it is warranted by our Saviors own Words 1 John 5.23. That all Men should Honour the Son as they Honour the Father;
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i.e. the same Divine Honour and Worship that is due to God is to be given also to the Son,i.e. the same Divine Honour and Worship that is due to God is to be given also to the Son,
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as the very Socinians themselves interpret this place.
as the very socinians themselves interpret this place.
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Upon which Principle we may warrantably call the Holy Sacrament a Solemn Act of Divine Worship,
Upon which Principle we may warrantably call the Holy Sacrament a Solemn Act of Divine Worship,
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and yet make it to have respect unto Christ;
and yet make it to have respect unto christ;
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Doe this in remembrance of me, and as often as ye Eat this Bread, and Drink this Cup, ye doe shew the Lord's Death till he come. Do this in remembrance of me, and as often as you Eat this Bred, and Drink this Cup, you do show the Lord's Death till he come.
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For which reason it is called the Supper of the Lord, i. e. of Christ, not only because it was instituted by him,
For which reason it is called the Supper of the Lord, i. e. of christ, not only Because it was instituted by him,
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but seems peculiarly to respect and relate to him, and to be instituted on purpose to be a Solemn Rite of Adoring and Worshiping of him.
but seems peculiarly to respect and relate to him, and to be instituted on purpose to be a Solemn Rite of Adoring and Worshipping of him.
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And it is indeed that peculiar Symbol, by which the Christian Church doth express and testifie that mighty Honour which it hath for the Saviour of the World.
And it is indeed that peculiar Symbol, by which the Christian Church does express and testify that mighty Honour which it hath for the Saviour of the World.
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And that the Christian Church did always look upon this Service, as an Act of Worship,
And that the Christian Church did always look upon this Service, as an Act of Worship,
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and Adoration render'd to the Son of God, appears not only from her making this, one stated part of her Publick Service on the Lord's day,
and Adoration rendered to the Son of God, appears not only from her making this, one stated part of her Public Service on the Lord's day,
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but from those Forms of Prayer and Praise that were used with it, which were immediately directed to God the Son,
but from those Forms of Prayer and Praise that were used with it, which were immediately directed to God the Son,
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as well as some were to the Father, and the whole Blessed Trinity, every Person of which hath a Gracious Interest in the Contrivance of Mans Redemption.
as well as Some were to the Father, and the Whole Blessed Trinity, every Person of which hath a Gracious Interest in the Contrivance of men Redemption.
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Now this alone, before we pass further, will afford us a very good Argument for the frequency of this Service.
Now this alone, before we pass further, will afford us a very good Argument for the frequency of this Service.
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For that we ought to pay all possble Honour and Worship to our Blessed Redeemer, his many great performances for us,
For that we ought to pay all possble Honour and Worship to our Blessed Redeemer, his many great performances for us,
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and his mighty Love to us in them all will loudly tell us.
and his mighty Love to us in them all will loudly tell us.
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This is a thing acknowledged by all Christians, who should then (methinks) acknowledge too, that they ought never to omit any opportunity,
This is a thing acknowledged by all Christians, who should then (methinks) acknowledge too, that they ought never to omit any opportunity,
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nor any means of expressing the same, especially not any that he himself hath Instituted to this purpose.
nor any means of expressing the same, especially not any that he himself hath Instituted to this purpose.
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Which seeing that the Holy Sacrament both is, and was intended to be, I doe not see how Men can pretend an Obligation to Worship him,
Which seeing that the Holy Sacrament both is, and was intended to be, I do not see how Men can pretend an Obligation to Worship him,
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and a Care to doe it, yea in a measure above their Brethren, and yet, have no regard to this, in which they may so Solemnly,
and a Care to do it, yea in a measure above their Brothers, and yet, have no regard to this, in which they may so Solemnly,
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and so acceptably doe the same.
and so acceptably do the same.
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It is a shrewd sign that they doe not doe this so constantly as they pretend, that neglect such Solemn and Publick opportunities of doing it,
It is a shrewd Signen that they do not do this so constantly as they pretend, that neglect such Solemn and Public opportunities of doing it,
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and then their pretence is Hypocrisie;
and then their pretence is Hypocrisy;
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or that they make themselves Wiser than God, in choosing to doe this in their own way,
or that they make themselves Wiser than God, in choosing to do this in their own Way,
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but refusing to doe it in Gods; and then they will be guilty of a Monstrous Pride and impardonable Presumption.
but refusing to do it in God's; and then they will be guilty of a Monstrous Pride and impardonable Presumption.
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But this Argument will be strengthened more, by a more distinct consideration of this thing; to which therefore I shall now proceed.
But this Argument will be strengthened more, by a more distinct consideration of this thing; to which Therefore I shall now proceed.
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And I shall only on this head farther tell you, that this considered as an Act of Worship relating to our Saviour, may be considered to a three fold purpose, every one of which will be Arguments to our present design,
And I shall only on this head farther tell you, that this considered as an Act of Worship relating to our Saviour, may be considered to a three fold purpose, every one of which will be Arguments to our present Design,
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and all of them combine to make one almost unanswerable. 1. As a greatful Remembrance of the great Love of Christ to Mankind.
and all of them combine to make one almost unanswerable. 1. As a grateful Remembrance of the great Love of christ to Mankind.
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2. As a peculiar Acknowledgment of his Incarnation. 3. As a proper Commemoration of his Crucifixion.
2. As a peculiar Acknowledgment of his Incarnation. 3. As a proper Commemoration of his Crucifixion.
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1. As a grateful Remembrance of his great Love to Mankind, in undertaking the great Business of our Redemption.
1. As a grateful Remembrance of his great Love to Mankind, in undertaking the great Business of our Redemption.
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It is most certain, if ever there were any thing done for Mankind which might challenge his utmost Praise and Thankfulness, his highest Adoration and Acknowledgment, this of the Love of Christ might doe it much more:
It is most certain, if ever there were any thing done for Mankind which might challenge his utmost Praise and Thankfulness, his highest Adoration and Acknowledgment, this of the Love of christ might do it much more:
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A Subject on which Meditation will soon be lost, and run it self into Admiration and Extasie;
A Subject on which Meditation will soon be lost, and run it self into Admiration and Ecstasy;
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there are no Comprehensions big enough for it, in this our Imperfect and Mortal Sate, and the most rapturous thoughts are too mean for it.
there Are no Comprehensions big enough for it, in this our Imperfect and Mortal Sat, and the most rapturous thoughts Are too mean for it.
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Angels admire and wonder at it, and Blessed Souls feel continual transports of Joy upon the Solemnizing of it;
Angels admire and wonder At it, and Blessed Souls feel continual transports of Joy upon the Solemnizing of it;
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it is the blessful entertainment of Saints in Heaven to Sing Hallelujahs of Joy and Praise, to Exalt and Magnifie the Love of Christ to them;
it is the blissful entertainment of Saints in Heaven to Sing Hallelujahs of Joy and Praise, to Exalt and Magnify the Love of christ to them;
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and Angels joyn in consort with them, saying, Worthy is the Lamb that was Slain, to receive Power,
and Angels join in consort with them, saying, Worthy is the Lamb that was Slave, to receive Power,
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and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, Rev. 5.12 This is a Subject that can never be exhausted,and Riches, and Wisdom, and Strength, and Honour, and Glory, and Blessing, Rev. 5.12 This is a Subject that can never be exhausted,
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nor can Finite Comprehensions ever reach the utmost of it, the Blessed above, shall still • … ring fresh Discoveries of Joy and Wonder in it, which will be their happy Entertainment and Pleasure for evermore.
nor can Finite Comprehensions ever reach the utmost of it, the Blessed above, shall still • … ring fresh Discoveries of Joy and Wonder in it, which will be their happy Entertainment and Pleasure for evermore.
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What therefore the Saints and Angles in Heaven Adore and Worship, we ought certainly to Adore on Earth;
What Therefore the Saints and Angles in Heaven Adore and Worship, we ought Certainly to Adore on Earth;
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and to make that one part of our Religious Employment and Worship now, which we hope will be our happy Entertainment for ever hereafter.
and to make that one part of our Religious Employment and Worship now, which we hope will be our happy Entertainment for ever hereafter.
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And we ought not in this case to content our selves only with an Outward sense of this Love,
And we ought not in this case to content our selves only with an Outward sense of this Love,
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and with such a Worship as is transacted only between God and us, with some Private or Internal Acknowledgments:
and with such a Worship as is transacted only between God and us, with Some Private or Internal Acknowledgments:
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But we ought to testifie our great sense of this, by some External Signs and Expressions,
But we ought to testify our great sense of this, by Some External Signs and Expressions,
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as we doe all other Acts of our Devotion:
as we do all other Acts of our Devotion:
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Inflame our Souls with such a quick and vigorous sense of the Love of our Lord,
Inflame our Souls with such a quick and vigorous sense of the Love of our Lord,
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as may not only warm our inward Affections, but flame out and break fourth into outward Expressions:
as may not only warm our inward Affections, but flame out and break fourth into outward Expressions:
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Impregnate our Souls with Love, and Joy, and Wonder, till our Thoughts and Passions grow too big and vehement to be suppressed in our own Breasts,
Impregnate our Souls with Love, and Joy, and Wonder, till our Thoughts and Passion grow too big and vehement to be suppressed in our own Breasts,
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but break forth into Publick Songs and sensible demonstrations of Praise and Thanksgivings. To this purpose Religious Festivals will excellently serve us, having been practised in all Ages,
but break forth into Public Songs and sensible demonstrations of Praise and Thanksgivings. To this purpose Religious Festivals will excellently serve us, having been practised in all Ages,
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and in all Nations to this end, to be Publick and Solemn Testimonies of Praise and Joy,
and in all nations to this end, to be Public and Solemn Testimonies of Praise and Joy,
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for great and eminent Blessings, and to perpetuate the Memory of such things, a• … might probably wear off in Tract of time, were it not advantaged and refreshed with such visible and impressive Commemorations.
for great and eminent Blessings, and to perpetuate the Memory of such things, a• … might probably wear off in Tract of time, were it not advantaged and refreshed with such visible and impressive Commemorations.
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This is a Custom which hath not only been warranted by the Religion, and Prudence of all Nations,
This is a Custom which hath not only been warranted by the Religion, and Prudence of all nations,
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but by Gods own immediate Institution, for so the seventh day was originally Instituted as a Festival, in Memory and Honour of the Creation, which was finished in six days,
but by God's own immediate Institution, for so the seventh day was originally Instituted as a Festival, in Memory and Honour of the Creation, which was finished in six days,
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and from which God Almighty rested on the seventh.
and from which God Almighty rested on the seventh.
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After which the first day of the Week succeeded, as the Christian Weekly Festival, in Honour and Memory of our Redemption, which was perfected by our Saviours Resurrection that day from the Dead.
After which the First day of the Week succeeded, as the Christian Weekly Festival, in Honour and Memory of our Redemption, which was perfected by our Saviors Resurrection that day from the Dead.
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— And thus the Passover was Instituted too, to be a Memorial of the Deliverance of the Jews out of Egypt, when God slew all the First-born of that Land,
— And thus the Passover was Instituted too, to be a Memorial of the Deliverance of the jews out of Egypt, when God slew all the Firstborn of that Land,
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but mercifully spared, and passed over them and their Houses.
but mercifully spared, and passed over them and their Houses.
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And some such reasons you will find assigned for the other Publick Feasts of Weeks and Tabernacles, which were immediately Instituted by God, together with this of the Passover;
And Some such Reasons you will find assigned for the other Public Feasts of Weeks and Tabernacles, which were immediately Instituted by God, together with this of the Passover;
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and those other which in Tract of time the Jews added to these:
and those other which in Tract of time the jews added to these:
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Such as the Feast of Purim, and the Feast of the Dedication were to perpetuate the Memory of great Blessings, such as they accounted their Deliverance from the Conspiracy of • … daman, and the Purifing the Temple and Al• … ar, after their Profanation by Antiochus.
Such as the Feast of Purim, and the Feast of the Dedication were to perpetuate the Memory of great Blessings, such as they accounted their Deliverance from the conspiracy of • … daman, and the Purifing the Temple and Al• … Are, After their Profanation by Antiochus.
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And to bring the matter close to our pre• … ent purpose, such was the Institution and Purpose of this great Feast in the Christian Church, to Commemorate the mighty Blessing of Mans Redemption,
And to bring the matter close to our pre• … ent purpose, such was the Institution and Purpose of this great Feast in the Christian Church, to Commemorate the mighty Blessing of men Redemption,
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and the astonishing Love of the Blessed Jesus in it.
and the astonishing Love of the Blessed jesus in it.
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And so the Words of the Institution declare, Doe this in remembrance of me, Luke 22.19.
And so the Words of the Institution declare, Do this in remembrance of me, Lycia 22.19.
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to keep up the Sense and Memory of my great Love towards you, that you may not only think on me when I am gone,
to keep up the Sense and Memory of my great Love towards you, that you may not only think on me when I am gone,
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but remember me with those • … ransports of Gratitude and Praise, that are • … ustly due for my kindness to you.
but Remember me with those • … ransports of Gratitude and Praise, that Are • … ustly due for my kindness to you.
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As the Men of the World use to Institute Feasts in Memory of their great Friends and Benefactors:
As the Men of the World use to Institute Feasts in Memory of their great Friends and Benefactors:
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So doe you observe this Feast in Honour of me, and to perpetuate the Memory of what I have done for you.
So do you observe this Feast in Honour of me, and to perpetuate the Memory of what I have done for you.
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This will greatly affect you, and more deeply impress you with the sense of my Love,
This will greatly affect you, and more deeply Impress you with the sense of my Love,
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when you see the visible Pledges and Symbols of it.
when you see the visible Pledges and Symbols of it.
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And the frequency of this will still keep the Memory of it fresh, and warm upon your • … houghts.
And the frequency of this will still keep the Memory of it fresh, and warm upon your • … thoughts.
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Now this will afford a very good Argument for the frequency of this Service, since nothing can more concern,
Now this will afford a very good Argument for the frequency of this Service, since nothing can more concern,
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or greatly advantage us to all the great purposes of Religion and goodness, than to impregnate our Souls with a great sense of our dear Lord Love to us, which so often as we lose,
or greatly advantage us to all the great Purposes of Religion and Goodness, than to impregnate our Souls with a great sense of our dear Lord Love to us, which so often as we loose,
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or le• … flag and decay in us, we are unjust to ou• … Saviour,
or le• … flag and decay in us, we Are unjust to ou• … Saviour,
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and unkind to our selves too〈 … 〉 Unjust to him, because we fail in that which is so mighty due for all his great kindness towards us:
and unkind to our selves too〈 … 〉 Unjust to him, Because we fail in that which is so mighty due for all his great kindness towards us:
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And unkind to our selves too, sinc• … we loose that which is the greatest Incentive Incouragement and help to our Christian Duty, of any that our Religion furnisheth u• … withal.
And unkind to our selves too, sinc• … we lose that which is the greatest Incentive Encouragement and help to our Christian Duty, of any that our Religion furnisheth u• … withal.
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2. This Act of Worship with respect t• … Christ may be considered as a peculiar Acknowledgment of his Incarnation.
2. This Act of Worship with respect t• … christ may be considered as a peculiar Acknowledgment of his Incarnation.
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There was never any thing that befel th• … World, or came within the reach of Man• … thoughts, that was more Mysterious and Worderful,
There was never any thing that befell th• … World, or Come within the reach of Man• … thoughts, that was more Mysterious and Worderful,
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than the Incarnation of the Son o• … God.
than the Incarnation of the Son o• … God.
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This is a Subject on which our thought will soon lose themselves, and our Admiration and Wonder soon be glutted;
This is a Subject on which our Thought will soon loose themselves, and our Admiration and Wonder soon be glutted;
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That th• … Word should be made Flesh and dwell among us:
That th• … Word should be made Flesh and dwell among us:
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The Eternal Son of God, the increate• … Wisdom of the Father come down from Heaven:
The Eternal Son of God, the increate• … Wisdom of the Father come down from Heaven:
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Cloath himself with Flesh and Blood and become a Man as we are, subject to the same Infirmities and Passions as we are, only without Sin.
Cloth himself with Flesh and Blood and become a Man as we Are, Subject to the same Infirmities and Passion as we Are, only without Sin.
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And all this that he might dwell among〈 … 〉 (saith St. John ) and converse with Mea• … without that astonishment and terror, that h• … unvailed Glory would strike Men with, it being too splended and dazling for Mortal Eyes to look upon.
And all this that he might dwell among〈 … 〉 (Says Saint John) and converse with Mea• … without that astonishment and terror, that h• … Unveiled Glory would strike Men with, it being too splended and dazzling for Mortal Eyes to look upon.
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And that when he had conversed with the Miseries and Infirmities of humane Nature, and lived a poor, abject, afflicted life, he might die as a Sacrifice for our Sins,
And that when he had conversed with the Misery's and Infirmities of humane Nature, and lived a poor, abject, afflicted life, he might die as a Sacrifice for our Sins,
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and by his own death make attonement for transgressions. Be astonished, O ye Heavens at this.
and by his own death make atonement for transgressions. Be astonished, Oh you Heavens At this.
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What Heart can comprehend, what Tongue can express the wonders of this Condescension and Love? The very Angels themselves (St. Peter tells us) doe with Wonder and Joy pry into the mighty astonishments of this Mystery.
What Heart can comprehend, what Tongue can express the wonders of this Condescension and Love? The very Angels themselves (Saint Peter tells us) doe with Wonder and Joy pry into the mighty astonishments of this Mystery.
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And sure we then ought much more affect our Souls with the biggest sense of this Condescention,
And sure we then ought much more affect our Souls with the biggest sense of this Condescension,
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and with the mighty Love of our Saviour in it:
and with the mighty Love of our Saviour in it:
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Consider what Honour is put upon our Nature by it, and how highly it is axalted, being taken into an Immediate Union with the Divinity.
Consider what Honour is put upon our Nature by it, and how highly it is axalted, being taken into an Immediate union with the Divinity.
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If ever Honour and Worship were due to the Lamb of God, it must certainly be so upon this account:
If ever Honour and Worship were due to the Lamb of God, it must Certainly be so upon this account:
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If ever we ought to Sing Glory and Praise to God in the highest, it was when this Humiliation appeared in the Earth.
If ever we ought to Sing Glory and Praise to God in the highest, it was when this Humiliation appeared in the Earth.
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The Angles themselves have led us in this Anthem, and sure we ought to follow, and Sing it after them.
The Angles themselves have led us in this Anthem, and sure we ought to follow, and Sing it After them.
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You may Read how the Apostle descants upon it, Phil. 2. beg. And how just he thinks all Honour due to him for the same;
You may Read how the Apostle descants upon it, Philip 2. beg. And how just he thinks all Honour due to him for the same;
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He that was in the form of God, and thought it no Robbery to be equal with God, He that was in the from of God, and Thought it no Robbery to be equal with God,
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yet humbled himself, and was found in fashion as a Man, took upon him the form of a Servant,
yet humbled himself, and was found in fashion as a Man, took upon him the from of a Servant,
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and was made in the likeness of Men; therefore God hath highly exalted him too:and was made in the likeness of Men; Therefore God hath highly exalted him too:
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Magnifie that Name, that hath so highly Magnified us, and Honour him that hath so highly dignified us:
Magnify that Name, that hath so highly Magnified us, and Honour him that hath so highly dignified us:
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Resume the Virgin Mary's Magnificat, and Sing it after her, with the same Raptures of Joy,
Resume the Virgae Mary's Magnificat, and Sing it After her, with the same Raptures of Joy,
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for the Honour he hath done our Nature, that she did, when she reflected on that Honour, that was conferred on her,
for the Honour he hath done our Nature, that she did, when she reflected on that Honour, that was conferred on her,
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when she was promised to become the Mother of God.
when she was promised to become the Mother of God.
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The Pious and Devout Fathers of the Church, when they come to touch this Subject in their Meditations, seem to be charmed with the Wonders of it,
The Pious and Devout Father's of the Church, when they come to touch this Subject in their Meditations, seem to be charmed with the Wonders of it,
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and unable to get their thoughts off it.
and unable to get their thoughts off it.
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And certainly nothing can be more pleasing to a good Soul, than to loose it self in the contemplation of such kindness as this:
And Certainly nothing can be more pleasing to a good Soul, than to lose it self in the contemplation of such kindness as this:
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To find an object too big for its highest Raptures and Extasies of Devotion, to pass beyond the Sphere of words or thoughts,
To find an Object too big for its highest Raptures and Ecstasies of Devotion, to pass beyond the Sphere of words or thoughts,
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and to be swallowed up in silence and amazement.
and to be swallowed up in silence and amazement.
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Now to this purpose will this Service of the Sacrament excellently serve us, and to this purpose among others was it Instituted, to be a Symbol of Devotion, by which we Adore a God Incarnate,
Now to this purpose will this Service of the Sacrament excellently serve us, and to this purpose among Others was it Instituted, to be a Symbol of Devotion, by which we Adore a God Incarnate,
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and pay Homage and Worship to him that became Man for us.
and pay Homage and Worship to him that became Man for us.
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The Bread that we Eat in this Holy Feast can scarce but mind us of that Bread that came down from Heaven:
The Bred that we Eat in this Holy Feast can scarce but mind us of that Bred that Come down from Heaven:
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And when we feed on the Symbols of his Body and Blood, they will naturally bring • … s to remember his taking humane Nature upon him,
And when we feed on the Symbols of his Body and Blood, they will naturally bring • … s to Remember his taking humane Nature upon him,
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and strongly heighten our Devotion and Praise to him, by prompting to our thoughts those Wonders of Love and Goodness and Wisdom that appear so visibly in the Incarnation.
and strongly heighten our Devotion and Praise to him, by prompting to our thoughts those Wonders of Love and goodness and Wisdom that appear so visibly in the Incarnation.
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And doe we need now to be told, what a mighty Argument this is for the frequency of this Service? Certainly Honour,
And do we need now to be told, what a mighty Argument this is for the frequency of this Service? Certainly Honour,
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and Glory, and Worship, and all the most profound Adoration possible, are Eternally due to the Son of God for this.
and Glory, and Worship, and all the most profound Adoration possible, Are Eternally due to the Son of God for this.
cc n1, cc n1, cc d dt av-ds j n1 j, vbr av-j j-jn p-acp dt n1 pp-f np1 p-acp d.
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And therefore that which is the Symbol and Medium of all this, should be thought as greatly,
And Therefore that which is the Symbol and Medium of all this, should be Thought as greatly,
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and constantly obliging us, as any other instance of Christian Worship.
and constantly obliging us, as any other instance of Christian Worship.
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And we are as unjust to our Saviour, and as regardless of our own advantage in neglecting any opportunities for this,
And we Are as unjust to our Saviour, and as regardless of our own advantage in neglecting any opportunities for this,
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as we can be in neglecting the opportunities and seasons of any other.
as we can be in neglecting the opportunities and seasons of any other.
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3. This Act of Worship, as it relates to Christ, may be considered as a proper Commemoration of his Crucifixion.
3. This Act of Worship, as it relates to christ, may be considered as a proper Commemoration of his Crucifixion.
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If any thing can be more amazing and strange than the Incarnation, or a more surprizing instance of Christs great Love to Mankind, it must needs be his Death and Passion.
If any thing can be more amazing and strange than the Incarnation, or a more surprising instance of Christ great Love to Mankind, it must needs be his Death and Passion.
cs d n1 vmb vbi av-dc j-vvg cc j cs dt n1, cc dt av-dc j-vvg n1 pp-f npg1 j n1 p-acp n1, pn31 vmb av vbi po31 n1 cc n1.
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This was certainly the height and utmost Complement of every thing that can be demonstration of Love,
This was Certainly the height and utmost Compliment of every thing that can be demonstration of Love,
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and that which rendered it like himself truly Infinite. There can be no greater demonstration of Love, than to die for a Mans Friend;
and that which rendered it like himself truly Infinite. There can be no greater demonstration of Love, than to die for a men Friend;
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and yet this Love of God is recommended to us with this preference, that when we were Sinners and Enemies Christ died for us.
and yet this Love of God is recommended to us with this preference, that when we were Sinners and Enemies christ died for us.
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This renders it a Love to which every thing else that hath been ever shewn in the World, is but a shadow,
This renders it a Love to which every thing Else that hath been ever shown in the World, is but a shadow,
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and to which no Fiction or Romance could ever yet reach.
and to which no Fiction or Romance could ever yet reach.
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The Apostle when he is studiously running up the Love of Christ to the highest pitch, stopes here, that he became obedient unto Death,
The Apostle when he is studiously running up the Love of christ to the highest pitch, stopes Here, that he became obedient unto Death,
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even the Death of the Cross, in the forementioned place, Phil. 2.8.
even the Death of the Cross, in the forementioned place, Philip 2.8.
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And it is most certain he could not run it higher, or say any thing of it beyond this. Blessed Jesus!
And it is most certain he could not run it higher, or say any thing of it beyond this. Blessed jesus!
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Was it enough for thee to debase thy self so low, to stoop to all the Infirmities and Weaknesses of Humane Nature? Had it not been low enough to undergo Poverty and Meanness, Reproach and Wants for our sakes? Was not such an Act of Condescension enough to appease Divine Justice for the Sins of a Thousand Worlds? Might not the Revilings and Affronts, the Scorns and Buffetings, the Thorns,
Was it enough for thee to debase thy self so low, to stoop to all the Infirmities and Weaknesses of Humane Nature? Had it not been low enough to undergo Poverty and Meanness, Reproach and Wants for our sakes? Was not such an Act of Condescension enough to appease Divine justice for the Sins of a Thousand World's? Might not the Revilings and Affronts, the Scorns and Buffetings, the Thorns,
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and Whips with which thou wast torn, be enough to reconcile us unto God? And could we not Read thy Infinite Love clearly enough, in those Bloody Characters that it was written by these upon thy Back and Temples.
and Whips with which thou wast torn, be enough to reconcile us unto God? And could we not Read thy Infinite Love clearly enough, in those Bloody Characters that it was written by these upon thy Back and Temples.
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But after all these must thou actually tread the Wine Press and suffer Death, and that a Cruel, Bloody, Tormenting, Cursed Death too,
But After all these must thou actually tread the Wine Press and suffer Death, and that a Cruel, Bloody, Tormenting, Cursed Death too,
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as that of the Cross was!
as that of the Cross was!
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Lord, What can we say, or what can we think of this Love? We want Words,
Lord, What can we say, or what can we think of this Love? We want Words,
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yea, we want thoughts big enough to comprehend this Wonder.
yea, we want thoughts big enough to comprehend this Wonder.
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Silence and Amazement, Raptures and Tears of Joy are the best things we have to entertain it with.
Silence and Amazement, Raptures and Tears of Joy Are the best things we have to entertain it with.
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Come now and tell me, what Honour, what Worship, what Adoration doe we owe for this Love? Nay what is it that we should not owe, were we able to pay it? The highest Flames of Cherubims were too mean an Incense,
Come now and tell me, what Honour, what Worship, what Adoration do we owe for this Love? Nay what is it that we should not owe, were we able to pay it? The highest Flames of Cherubims were too mean an Incense,
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and yet alas we cannot reach them neither.
and yet alas we cannot reach them neither.
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There is but one only way left us to repair this Infirmity, to supply in length of time what we want in measure,
There is but one only Way left us to repair this Infirmity, to supply in length of time what we want in measure,
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and to be doing that always, which we can never doe fully:
and to be doing that always, which we can never do Fully:
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To let those Praises be infinite in Duration, which are so finite in themselves, and let them be extended to Eternity, which cannot be intended to due Proportions by our narrow Capacities.
To let those Praises be infinite in Duration, which Are so finite in themselves, and let them be extended to Eternity, which cannot be intended to due Proportions by our narrow Capacities.
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While we are here, this Service will excellently serve us to this purpose, and when we go hence, we doe not know what Capacities we shall have,
While we Are Here, this Service will excellently serve us to this purpose, and when we go hence, we do not know what Capacities we shall have,
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nor what higher Notes we shall learn from that Seraphical Quire above, that will become our Instructors and Consorts too in these Anthems.
nor what higher Notes we shall Learn from that Seraphical Choir above, that will become our Instructors and Consorts too in these Anthems.
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It doth not yet appear what we shall be, nor what returns we shall be able to make.
It does not yet appear what we shall be, nor what returns we shall be able to make.
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But it doth greatly concern us to consider, what now we should be, and to practise all those things that may be helpful to us, in raising our Thoughts,
But it does greatly concern us to Consider, what now we should be, and to practise all those things that may be helpful to us, in raising our Thoughts,
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and winging our Devotion, and heightning our Praise for such a kindness.
and winging our Devotion, and heightening our Praise for such a kindness.
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To all which purposes the Holy Sacrament will greatly help us, in which we feed on the Sacrifice of the Cross;
To all which Purposes the Holy Sacrament will greatly help us, in which we feed on the Sacrifice of the Cross;
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have our Lord visibly Crucified before our Eyes;
have our Lord visibly crucified before our Eyes;
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see a lively representation of the Breaking of his Body, and the pouring out of his Blood,
see a lively representation of the Breaking of his Body, and the pouring out of his Blood,
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and have our Souls and Senses mightily affected with the Tragical Solemnities of his bitter Passion.
and have our Souls and Senses mightily affected with the Tragical Solemnities of his bitter Passion.
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And in which too we are called upon to offer Sacrifices of Praise and Thanksgiving for the same.
And in which too we Are called upon to offer Sacrifices of Praise and Thanksgiving for the same.
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Which can never be supposed to be more real and hearty, than when our thoughts are raised up by such a clear Symbolical representation of it.
Which can never be supposed to be more real and hearty, than when our thoughts Are raised up by such a clear Symbolical representation of it.
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And surely we need not be told now, what an Argument this is for the frequency of this Service,
And surely we need not be told now, what an Argument this is for the frequency of this Service,
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unless we can think the Love of Christ in dying for us, to be so mean, that it will be enough now and then only to remember the same.
unless we can think the Love of christ in dying for us, to be so mean, that it will be enough now and then only to Remember the same.
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I am sure in this we are greatly injurious, and basely ungrateful to our dear Lord.
I am sure in this we Are greatly injurious, and basely ungrateful to our dear Lord.
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And we are mighty Enemies to our selves too, in losing those mighty advantages to the purposes of Religion,
And we Are mighty Enemies to our selves too, in losing those mighty advantages to the Purposes of Religion,
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and our Souls good, that the prospect of the Cross would certainly yield us.
and our Souls good, that the prospect of the Cross would Certainly yield us.
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Thus I have finished the first part of this third great Argument for the frequency of this Service,
Thus I have finished the First part of this third great Argument for the frequency of this Service,
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and the Obligation to it, taken from the Nature of this Institution and Service.
and the Obligation to it, taken from the Nature of this Institution and Service.
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It is a Solemn Symbol and Act of Worship to God and Christ too, in the vertue of which we offer up our Praises and Prayers,
It is a Solemn Symbol and Act of Worship to God and christ too, in the virtue of which we offer up our Praises and Prayers,
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and pay our Homage to our Dear Lord for the Wonders of his Incarnation and Passion.
and pay our Homage to our Dear Lord for the Wonders of his Incarnation and Passion.
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Which if you have considered well, you will find an unanswerable Argument for the Obligation upon all Christians often to Eat this Bread,
Which if you have considered well, you will find an unanswerable Argument for the Obligation upon all Christians often to Eat this Bred,
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and Drink this Cup. And I doe not see why it will not hold thus far,
and Drink this Cup. And I do not see why it will not hold thus Far,
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even that this Service should be as frequent as our Publick Service and Worship of God and Christ is;
even that this Service should be as frequent as our Public Service and Worship of God and christ is;
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of which (seeing) it is so Solemn a part, that must needs be lame and imperfect without it.
of which (seeing) it is so Solemn a part, that must needs be lame and imperfect without it.
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CHAP. VIII. The Seeond Part of this Third Argument; where the ends of this Service are considered;
CHAP. VIII. The Seeond Part of this Third Argument; where the ends of this Service Are considered;
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Five of these proposed to be insisted on. The First this in the Text; to what end this remembring Christs Death is Instituted;
Five of these proposed to be insisted on. The First this in the Text; to what end this remembering Christ Death is Instituted;
crd pp-f d vvn pc-acp vbi vvd a-acp. dt ord d p-acp dt n1; p-acp r-crq n1 d vvg npg1 n1 vbz vvn;
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and what an Argument each of these ends affords to the present purpose. and what an Argument each of these ends affords to the present purpose.
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2. I Proceed now to the second part of this Argument, which is taken from the ends and purposes of this Institution.
2. I Proceed now to the second part of this Argument, which is taken from the ends and Purposes of this Institution.
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I shall mention some of the chief and most considerable of them:
I shall mention Some of the chief and most considerable of them:
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Every one of which will become Argument for the frequency of this Service, and in the Words of the Text,
Every one of which will become Argument for the frequency of this Service, and in the Words of the Text,
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for the often Eating this Bread, and Drinking this Cup. I shall choose to insist upon these Five.
for the often Eating this Bred, and Drinking this Cup. I shall choose to insist upon these Five.
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1. It is Instituted to be a Rite of Commemorating or shewing forth Christs Death. 2. To be a Federal Rite between God and us.
1. It is Instituted to be a Rite of Commemorating or showing forth Christ Death. 2. To be a Federal Rite between God and us.
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3. To be a Means of our Actual partaking the Effect and Benefit of all his Performances for us.
3. To be a Means of our Actual partaking the Effect and Benefit of all his Performances for us.
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4. To be a Means of our Union unto Christ. 5. To be a Means of our being United among our selves.
4. To be a Means of our union unto christ. 5. To be a Means of our being United among our selves.
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I doe not intend to explain all these ends largely and fully, but only so far as may be foundation for our present Argument,
I do not intend to explain all these ends largely and Fully, but only so Far as may be Foundation for our present Argument,
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and affords us ground to superstruct the necessity of frequency in this Service upon.
and affords us ground to superstruct the necessity of frequency in this Service upon.
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1. I begin with the First, which is the end and Reason of this Service mentioned in this Text,
1. I begin with the First, which is the end and Reason of this Service mentioned in this Text,
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and in our Lord's own Institution, viz. the Commemorating or Shewing forth our Lord's Death, As often as ye Eat this Bread and Drink this Cup, ye shew the Lord's Death till he come.
and in our Lord's own Institution, viz. the Commemorating or Showing forth our Lord's Death, As often as you Eat this Bred and Drink this Cup, you show the Lord's Death till he come.
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And the same is mentioned in the Institution, Doe this in remembrance of me.
And the same is mentioned in the Institution, Do this in remembrance of me.
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I have said something of this already, and therefore shall need to say the less now:
I have said something of this already, and Therefore shall need to say the less now:
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Especially because this I have proposed as the third general thing to be discussed from this Text. And therefore I shall not anticipate here, what will be more fittly spoken on that head.
Especially Because this I have proposed as the third general thing to be discussed from this Text. And Therefore I shall not anticipate Here, what will be more fitly spoken on that head.
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I only mention it here as an Argument for the often Eating this Bread and Drinking this Cup. And the Truth is, the Inference is so clear, that no considering Person can well miss it.
I only mention it Here as an Argument for the often Eating this Bred and Drinking this Cup. And the Truth is, the Inference is so clear, that not considering Person can well miss it.
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Whatever Commemorating or shewing forth the Death of Christ can signifie, whether it respect God, our selves or others:
Whatever Commemorating or showing forth the Death of christ can signify, whither it respect God, our selves or Others:
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Whether it intend Praise or Joy, or Hope in believing, in every sense it will yield us a good Argument,
Whither it intend Praise or Joy, or Hope in believing, in every sense it will yield us a good Argument,
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and becomes Obligation to this purpose.
and becomes Obligation to this purpose.
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1. For First, if it respect God, then it intends the putting him in mind of the precious Death of his Son,
1. For First, if it respect God, then it intends the putting him in mind of the precious Death of his Son,
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and of the full Expiation made by it:
and of the full Expiation made by it:
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The Pleading before him the Merits of his Son's bitter Passion, that we may prevail with him for Mercy,
The Pleading before him the Merits of his Son's bitter Passion, that we may prevail with him for Mercy,
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and the Pardon of our Sins, which thereby he hath so fully atoned and satisfied for.
and the Pardon of our Sins, which thereby he hath so Fully atoned and satisfied for.
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And I dare trust any one that can consider, now to say, whether this be not a mighty Argument to frequency in this Service.
And I Dare trust any one that can Consider, now to say, whither this be not a mighty Argument to frequency in this Service.
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God knows our failings are daily, and our wants of Mercy and Pardon constant:
God knows our failings Are daily, and our Wants of Mercy and Pardon constant:
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And so will they be with the best while they continue in this State of Mortality and Imperfection,
And so will they be with the best while they continue in this State of Mortality and Imperfection,
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and can it then be any thing less than necessary, that we frequently implore Mercy from God, by that Argument that we know is most prevalent with him? All our hopes of Pardon must be founded only on the Merits of our Saviours Death,
and can it then be any thing less than necessary, that we frequently implore Mercy from God, by that Argument that we know is most prevalent with him? All our hope's of Pardon must be founded only on the Merits of our Saviors Death,
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or else they are Presumption, and we have nothing else to move God to Compassion towards us.
or Else they Are Presumption, and we have nothing Else to move God to Compassion towards us.
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We can never therefore be too frequently pleading this with God, and begging him to remember what hath been done for us there.
We can never Therefore be too frequently pleading this with God, and begging him to Remember what hath been done for us there.
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And since this is instituted by our Lord himself to be the Solemn way of doing this, we must think it the most effectual,
And since this is instituted by our Lord himself to be the Solemn Way of doing this, we must think it the most effectual,
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and therefore our Interest will combine with our Duty • … n calling for this fromus.
and Therefore our Interest will combine with our Duty • … n calling for this fromus.
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2. But it may perhaps respect our selves, and then it denotes that mighty care we ought to take to impress our Souls with the Serious and Solemn Memory, of what Christ in his Death hath done for us,
2. But it may perhaps respect our selves, and then it denotes that mighty care we ought to take to Impress our Souls with the Serious and Solemn Memory, of what christ in his Death hath done for us,
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and of the mighty Benefits that we receive thereby.
and of the mighty Benefits that we receive thereby.
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To this purpose it is most certain, the Holy Sacrament was Instituted to be a Solemn Representation of the Death of Christ,
To this purpose it is most certain, the Holy Sacrament was Instituted to be a Solemn Representation of the Death of christ,
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and by the visible Breaking of Bread, and Pouring out of the Wine, even sensibly to represent Christ Crucified before us,
and by the visible Breaking of Bred, and Pouring out of the Wine, even sensibly to represent christ crucified before us,
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and to impress us the more with a deep sense of his Sufferings for us, by these plain Expressions and Symbols thereof.
and to Impress us the more with a deep sense of his Sufferings for us, by these plain Expressions and Symbols thereof.
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Now this will become another Argument for what we are contending for.
Now this will become Another Argument for what we Are contending for.
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It is most certain a Christian should endeavour to live in a contiunal sense of his Crucified Saviour,
It is most certain a Christian should endeavour to live in a contiunal sense of his crucified Saviour,
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and there can be nothing more universally conducive to all the great purposes of Religion than to doe so:
and there can be nothing more universally conducive to all the great Purposes of Religion than to do so:
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And therefore it will greatly concern him to refresh his Memory, and to Impregnate his Thoughts afresh with these Ideas,
And Therefore it will greatly concern him to refresh his Memory, and to Impregnate his Thoughts afresh with these Ideas,
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and Notions as often as he can.
and Notions as often as he can.
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Alas we find by too sad experience how desultory and unconstant our own Minds, and how fluid and uncertain our Memories are,
Alas we find by too sad experience how desultory and unconstant our own Minds, and how fluid and uncertain our Memories Are,
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how soon the Entertainments of Sense, and Pleasures of the Body, and the hurries of Worldly Business wear off all the Impressions of Religion and the Notions of God.
how soon the Entertainments of Sense, and Pleasures of the Body, and the hurries of Worldly Business wear off all the Impressions of Religion and the Notions of God.
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And therefore ought to take all opportunities of refreshing and repairing these, that God affords us;
And Therefore ought to take all opportunities of refreshing and repairing these, that God affords us;
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and especially this which is so very proper and very affecting, and is Instituted by a Wise God to this purpose.
and especially this which is so very proper and very affecting, and is Instituted by a Wise God to this purpose.
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3. And Thirdly, this shewing forth the Lord's Death may have reference to others also,
3. And Thirdly, this showing forth the Lord's Death may have Referente to Others also,
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and then it denotes the declaring and publishing our Faith and Joy in the Death of Christ:
and then it denotes the declaring and publishing our Faith and Joy in the Death of christ:
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That he is the Saviour of Mankind, the Lamb of God that was Slain to take away the Sins of the World.
That he is the Saviour of Mankind, the Lamb of God that was Slave to take away the Sins of the World.
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And this is the exact Import of the Greek Word NONLATINALPHABET, which is used by our Apostle here in this Text,
And this is the exact Import of the Greek Word, which is used by our Apostle Here in this Text,
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and signifies to shew forth, to publish and declare abroad, as Men use to doe good Tidings,
and signifies to show forth, to publish and declare abroad, as Men use to do good Tidings,
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and Joyful News, and speak of things that are mighty pleasing and acceptable to them. To this purpose this Sacrament is instituted too, and it serves directly this end.
and Joyful News, and speak of things that Are mighty pleasing and acceptable to them. To this purpose this Sacrament is instituted too, and it serves directly this end.
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It is a Solemn Rite by which the Church declares to the World, its Faith in a Crucified Saviour, that it is not ashamed of the Cross of its Dear Lord,
It is a Solemn Rite by which the Church declares to the World, its Faith in a crucified Saviour, that it is not ashamed of the Cross of its Dear Lord,
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but can Triumph and Glory in it though the World account it its reproach, and object it to its Shame.
but can Triumph and Glory in it though the World account it its reproach, and Object it to its Shame.
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In the Sacrament of Baptism it signs every Baptized Person with this sign of the Cross,
In the Sacrament of Baptism it Signs every Baptised Person with this Signen of the Cross,
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and it tells you the reason of it, that he may not be ashamed to confess the Belief of a Crucified Jesus.
and it tells you the reason of it, that he may not be ashamed to confess the Belief of a crucified jesus.
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And in this Holy Sacrament it repeats that acknowledgment and Faith, with Joy, and Courage,
And in this Holy Sacrament it repeats that acknowledgment and Faith, with Joy, and Courage,
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and great Comfort, and calls upon Men and Angels to take notice, that it Celebrates this Feast in Memory of its Lord's Death,
and great Comfort, and calls upon Men and Angels to take notice, that it Celebrates this Feast in Memory of its Lord's Death,
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and upon its own Members too, to tell it out among Men, and to warm one anothers affections, with the gladsome Tidings of what great things Christ hath done for them.
and upon its own Members too, to tell it out among Men, and to warm one another's affections, with the gladsome Tidings of what great things christ hath done for them.
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And certainly this also will become Argument for the frequency of this great Service, in which we doe so much right to our Lord,
And Certainly this also will become Argument for the frequency of this great Service, in which we do so much right to our Lord,
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and so much benefit to our Brethren too;
and so much benefit to our Brothers too;
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Proclaim the Kindness of the Dying Jesus, and approve our selves to be Men, that have a mighty sense of it,
Proclaim the Kindness of the Dying jesus, and approve our selves to be Men, that have a mighty sense of it,
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and encourage our Brethren, and inspire them with resolutions of Duty and Service to so Loving a Saviour, by setting before them the amazing Instances of his Kindness in Dying for them.
and encourage our Brothers, and inspire them with resolutions of Duty and Service to so Loving a Saviour, by setting before them the amazing Instances of his Kindness in Dying for them.
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But then we must remember that it is not a bare Representation, or Remembrance that is intended by this Expression and Action,
But then we must Remember that it is not a bore Representation, or Remembrance that is intended by this Expression and Actium,
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but it is a Remembrance that is to be attended with Joy and Praise, and great Cheerfulness in our resolutions of Duty and Service to God, as I hinted before;
but it is a Remembrance that is to be attended with Joy and Praise, and great Cheerfulness in our resolutions of Duty and Service to God, as I hinted before;
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and every one of these will be Argumentative for our often Eating and Drinking, as we are contending.
and every one of these will be Argumentative for our often Eating and Drinking, as we Are contending.
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1. It is a Remembrance of our Lord's Death and Passion with a great and triumphant Joy, at the unspeakable Love manifested in it,
1. It is a Remembrance of our Lord's Death and Passion with a great and triumphant Joy, At the unspeakable Love manifested in it,
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and mighty Blessings intended by it to poor Man. Thus it is said of the Apostles, Acts 2.46. They did Eat their Bread (which we are to understand as all Learned Men doe, of this Sacramental Eating) NONLATINALPHABET, with gladness and leaping of their Heart:
and mighty Blessings intended by it to poor Man. Thus it is said of the Apostles, Acts 2.46. They did Eat their Bred (which we Are to understand as all Learned Men do, of this Sacramental Eating), with gladness and leaping of their Heart:
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NONLATINALPHABET, saith St. Chrysostom, wondring and being astonished at this unspeakable gift, and the amazing Love of God in it.
, Says Saint Chrysostom, wondering and being astonished At this unspeakable gift, and the amazing Love of God in it.
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And consonantly to this it hath been always accounted a Christian Feasting before the Lord,
And consonantly to this it hath been always accounted a Christian Feasting before the Lord,
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and to have been in the Christian Church much what the same that the Passover was in the Jewish, a Feast Instituted to this great purpose among others, viz. of rejoicing before the Lord for his great Mercy in delivering them and their Fathers out of Egypt. And indeed all Feasts are Instituted to this purpose, to be Symbols and Expressions of Joy and Gladness,
and to have been in the Christian Church much what the same that the Passover was in the Jewish, a Feast Instituted to this great purpose among Others, viz. of rejoicing before the Lord for his great Mercy in delivering them and their Father's out of Egypt. And indeed all Feasts Are Instituted to this purpose, to be Symbols and Expressions of Joy and Gladness,
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and therefore the Command to the Jews was, Deut. 16.14. thou shalt rejoice in thy Feasts.
and Therefore the Command to the jews was, Deuteronomy 16.14. thou shalt rejoice in thy Feasts.
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And yet there is one Notion common amongst Learned Men, from whence the reasonableness of this will be yet more clear if any thing can make it so;
And yet there is one Notion Common among Learned Men, from whence the reasonableness of this will be yet more clear if any thing can make it so;
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and that is, that this is Feasting upon the great Sacrifice of Christs Body and Blood,
and that is, that this is Feasting upon the great Sacrifice of Christ Body and Blood,
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and so is just answerable to the Jews Feasting upon their Peace Offerings under the Law, which was always attended with great Expressions of Joy and Gladness, upon hopes that God had accepted their Sacrifice,
and so is just answerable to the jews Feasting upon their Peace Offerings under the Law, which was always attended with great Expressions of Joy and Gladness, upon hope's that God had accepted their Sacrifice,
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and was now at Peace with them.
and was now At Peace with them.
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And certainly, if any thing in the World can be thought worthy the Joy of Christians, this may, to consider that their great Peace-Offering is accepted,
And Certainly, if any thing in the World can be Thought worthy the Joy of Christians, this may, to Consider that their great Peace-Offering is accepted,
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and they are admitted to feed on it, in token of Gods acceptance and reconciliation with them.
and they Are admitted to feed on it, in token of God's acceptance and reconciliation with them.
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And can there then be a clearer Argument for the frequency of this Service? Or any thing greater Obligation to it? A due Sense of this Love cannot but fill our Hearts brim full of Joy and Gladness,
And can there then be a clearer Argument for the frequency of this Service? Or any thing greater Obligation to it? A due Sense of this Love cannot but fill our Hearts brim full of Joy and Gladness,
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and cause that Joy to run over, and gladly to break out into open expressions, and sensible demonstrations, whenever we have opportunity of doing it;
and cause that Joy to run over, and gladly to break out into open expressions, and sensible demonstrations, whenever we have opportunity of doing it;
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and therefore most gladly to embrace all seasons of doing this in, especially such as himself hath Instituted to this purpose.
and Therefore most gladly to embrace all seasons of doing this in, especially such as himself hath Instituted to this purpose.
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We should rejoice in the Lord always, (and it is so reasonable to doe so) that the Apostle adds, again I say, rejoice, that we may know it is really a Christian Duty to doe it,
We should rejoice in the Lord always, (and it is so reasonable to do so) that the Apostle adds, again I say, rejoice, that we may know it is really a Christian Duty to do it,
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and therefore most certainly to doe this, when he himself more especially calls us to it,
and Therefore most Certainly to do this, when he himself more especially calls us to it,
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and hath Instituted Services and Symbols to doe so in.
and hath Instituted Services and Symbols to do so in.
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To which purpose since this Feast is appointed, and so aptly serves, certainly we should not need be told,
To which purpose since this Feast is appointed, and so aptly serves, Certainly we should not need be told,
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how frequent it ought to be in the Christian Church, and how careful and forward we should be, to observe all the Seasons of it whenever they come.
how frequent it ought to be in the Christian Church, and how careful and forward we should be, to observe all the Seasons of it whenever they come.
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2. It is a Remembrance of the Lord's Death with Thankfulness and Praise to God for the Love and Blessings of it.
2. It is a Remembrance of the Lord's Death with Thankfulness and Praise to God for the Love and Blessings of it.
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It is most certain that all Festivals among all Nations have ever been reputed of Sacred and Religious Institution, in Honour of God, not only to Commemorate some great Blessing,
It is most certain that all Festivals among all nations have ever been reputed of Sacred and Religious Institution, in Honour of God, not only to Commemorate Some great Blessing,
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but to offer and return Solemn and Publick Praise for the same.
but to offer and return Solemn and Public Praise for the same.
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And indeed in the reason of the thing, one of these follows from the other, viz. that whenever Men have cause given them for Publick Joy, they should remember that great Providence that orders all these things,
And indeed in the reason of the thing, one of these follows from the other, viz. that whenever Men have cause given them for Public Joy, they should Remember that great Providence that order all these things,
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and not forget to return Praise and Thanksgiving to that God, who filleth their Hearts with Joy and their Mouths with Laughter.
and not forget to return Praise and Thanksgiving to that God, who fills their Hearts with Joy and their Mouths with Laughter.
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According to which, Festivals among the Jews, and the Heathen Nations too, were always Celebrated with Sacrifices and Religious Rites of Praise,
According to which, Festivals among the jews, and the Heathen nations too, were always Celebrated with Sacrifices and Religious Rites of Praise,
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and among Christians with Publick Praises and Thanksgivings, (these more Spiritual Sacrifices) to this day.
and among Christians with Public Praises and Thanksgivings, (these more Spiritual Sacrifices) to this day.
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And thus we shall find our Saviour Instituted this Solemn Feast upon his own Body and Blood.
And thus we shall find our Saviour Instituted this Solemn Feast upon his own Body and Blood.
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For so St. Matthew, reporting the Institution, tell us, Mat. 26.26. While they were Eating, he took Bread, NONLATINALPHABET, Blessing and Praising; and v. 27. Taking the Cup, NONLATINALPHABET, giving Thanks. And so St. Paul relates the matter too, 1 Cor. 11.24. For I delivered that which I also received of the Lord, how the Lord Jesus in the same Night that he was betrayed, took Bread, NONLATINALPHABET, When he had given Thanks he brake it;
For so Saint Matthew, reporting the Institution, tell us, Mathew 26.26. While they were Eating, he took Bred,, Blessing and Praising; and v. 27. Taking the Cup,, giving Thanks. And so Saint Paul relates the matter too, 1 Cor. 11.24. For I Delivered that which I also received of the Lord, how the Lord jesus in the same Night that he was betrayed, took Bred,, When he had given Thanks he brake it;
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which doth not refer to the Bread, as if it intended the Blessing that only,
which does not refer to the Bred, as if it intended the Blessing that only,
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and Consecrating it, for the Words of Consecration follow, and it was not as a Grace before Meat,
and Consecrating it, for the Words of Consecration follow, and it was not as a Grace before Meat,
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for St. Matthew tells us, it was after they sate down and had Eaten.
for Saint Matthew tells us, it was After they sat down and had Eaten.
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— But all Learned Men refer it to those Praises that he offered up then to God,
— But all Learned Men refer it to those Praises that he offered up then to God,
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for his Kindness to the World in sending him, &c. just as the Jews also always Celebrated the Passover with Publick Doxologies and Praises to God,
for his Kindness to the World in sending him, etc. just as the jews also always Celebrated the Passover with Public doxologies and Praises to God,
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for his Mercy in the Egyptian Deliverance. And to make this further plain, St. Matthew tells us, Mat. 26.30. that they Sung a Hymn before they departed, and perhaps it was part of that Psalm 118. which was so well known to the Disciples, it being that Psalm which the Jews always Sung at the Passover;
for his Mercy in the Egyptian Deliverance. And to make this further plain, Saint Matthew tells us, Mathew 26.30. that they Sung a Hymn before they departed, and perhaps it was part of that Psalm 118. which was so well known to the Disciples, it being that Psalm which the jews always Sung At the Passover;
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part of which Providence ordered to be Sung by the Multitude, when this great Paschal Lamb came into Jerusalem to be Sacrificed.
part of which Providence ordered to be Sung by the Multitude, when this great Paschal Lamb Come into Jerusalem to be Sacrificed.
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I doe not think it needful to add on this, what just matter and cause this is for the most rapturous Praise and Thankfulness to God.
I do not think it needful to add on this, what just matter and cause this is for the most rapturous Praise and Thankfulness to God.
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The thing speaks it self, and exalts Gods Kindness to the highest pitch possible, and when considered by Men, cannot but cause raptures, and also astonishment in them.
The thing speaks it self, and exalts God's Kindness to the highest pitch possible, and when considered by Men, cannot but cause raptures, and also astonishment in them.
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I only urge it as an Argument to my present purpose; and certainly it is a strong one:
I only urge it as an Argument to my present purpose; and Certainly it is a strong one:
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If this be appointed to be a Symbol of Praise if this be the Christians great Eucharist (as Antiquity hath always called it) their great Sacrifice of Praise to God for the Mercy,
If this be appointed to be a Symbol of Praise if this be the Christians great Eucharist (as Antiquity hath always called it) their great Sacrifice of Praise to God for the Mercy,
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and Benefits of his Son's Death.
and Benefits of his Son's Death.
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One would think no more need be said, to shew Men how they are obliged unto it,
One would think no more need be said, to show Men how they Are obliged unto it,
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and that as often too as they may perform it, since it is a giving Thanks for that Mercy, which makes the Praise and utmost Service of our Lives,
and that as often too as they may perform it, since it is a giving Thanks for that Mercy, which makes the Praise and utmost Service of our Lives,
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yea of Eternity, due to God for it.
yea of Eternity, due to God for it.
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3. But Thirdly, there is one other end yet intended by this Remembrance, and that is, to make us all cheerful in our Resolutions of Service and Duty to our Good God.
3. But Thirdly, there is one other end yet intended by this Remembrance, and that is, to make us all cheerful in our Resolutions of Service and Duty to our Good God.
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For as this Service is a Solemn Covenanting with God, and obliging our selves to his Service (as I shall have occasion to shew hereafter) so the Joyful and Thankful Commemorating of this mighty Kindness,
For as this Service is a Solemn Covenanting with God, and obliging our selves to his Service (as I shall have occasion to show hereafter) so the Joyful and Thankful Commemorating of this mighty Kindness,
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and astonishing Love, what sure hopes it gives us of Divine acceptance, and favour, how kind and full an Atonement it is for our Sins,
and astonishing Love, what sure hope's it gives us of Divine acceptance, and favour, how kind and full an Atonement it is for our Sins,
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how certainly and surely it Seals to us Gods Covenant of Grace;
how Certainly and surely it Seals to us God's Covenant of Grace;
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wherein he promiseth to accept and reward our imperfect Service and Labour of Love, and to assist us also with his Grace to perform the same:
wherein he promises to accept and reward our imperfect Service and Labour of Love, and to assist us also with his Grace to perform the same:
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I say, all these considerations may justly fill us with Joy in believing, and invigorate and inspire our Souls with a great and mighty cheerfulness, in our Resolutions and Purposes of Obedience to God.
I say, all these considerations may justly fill us with Joy in believing, and invigorate and inspire our Souls with a great and mighty cheerfulness, in our Resolutions and Purposes of obedience to God.
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And good Men can tell you how they find this Effect of this Service:
And good Men can tell you how they find this Effect of this Service:
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Feel how it warms their Hearts, and invigorates their Resolutions, and with what a sweet and inexpressible cheerfulness, they rise from this Holy repast and refreshment.
Feel how it warms their Hearts, and invigorates their Resolutions, and with what a sweet and inexpressible cheerfulness, they rise from this Holy repast and refreshment.
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And few Things can be more justly Arguments to frequency in it than this is. For, alas!
And few Things can be more justly Arguments to frequency in it than this is. For, alas!
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Many are the discouragements that the World wars against good Men with:
Many Are the discouragements that the World wars against good Men with:
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Our little Fires and Flames of Love are too apt to expire and die of themselves,
Our little Fires and Flames of Love Are too apt to expire and die of themselves,
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but much more so, when they are surrounded with so many Fogs and Vapours, and accidents to extinguish them.
but much more so, when they Are surrounded with so many Fogs and Vapours, and accidents to extinguish them.
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Our Tempers are desultory and uncertain, and our Pious purposes very apt to disband of themselves,
Our Tempers Are desultory and uncertain, and our Pious Purposes very apt to disband of themselves,
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and much more so by reason of the Temptations and Entertainments of sense, and strength of Passions,
and much more so by reason of the Temptations and Entertainments of sense, and strength of Passion,
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and Hurries of Worldly Business, &c. and our Joys are often damped, and he that now thinks he can run the way of Gods Commandments, in a little while begins to lag and tire,
and Hurries of Worldly Business, etc. and our Joys Are often damped, and he that now thinks he can run the Way of God's commandments, in a little while begins to lag and tire,
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and move as heavily as the Egyptian Charets did in the deep sands of the Red Sea.
and move as heavily as the Egyptian Charets did in the deep sands of the Read Sea.
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And therefore it can be no less than highly and absolutely needful to refresh our Spirits,
And Therefore it can be no less than highly and absolutely needful to refresh our Spirits,
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and relieve our languishments, and add new Fewel to our Flames, and fresh Vigour to our Purposes, that we may walk and not be weary,
and relieve our languishments, and add new Fuel to our Flames, and fresh Vigour to our Purposes, that we may walk and not be weary,
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and run and not faint, till we come to sit down at our Fathers House, in our Lord's Glory:
and run and not faint, till we come to fit down At our Father's House, in our Lord's Glory:
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To which excellent and needful purposes since the Holy Sacrament is Instituted, and may happily Minister, it will be Argument with all that are wise, all that value these things, often to Eat this Bread, and Drink this Cup.
To which excellent and needful Purposes since the Holy Sacrament is Instituted, and may happily Minister, it will be Argument with all that Are wise, all that valve these things, often to Eat this Bred, and Drink this Cup.
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CHAP. IX. A Second end of this Service insisted on; Wherein the Ancient Eastern way of striking Covenants is a little explained.
CHAP. IX. A Second end of this Service insisted on; Wherein the Ancient Eastern Way of striking Covenants is a little explained.
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The same shewed to be accommodated by our Saviour, to his purpose in the Sacrament; and the Argument improved from this also. The same showed to be accommodated by our Saviour, to his purpose in the Sacrament; and the Argument improved from this also.
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2. ANother end of this Institution is to be a Federal Rite between God and us;
2. another end of this Institution is to be a Federal Rite between God and us;
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an External signification and Symbol of a Covenant struck between God and us;
an External signification and Symbol of a Covenant struck between God and us;
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a Solemn Action, wherein both Parties give Testimony of their being in League together, and doe something which is declarative of their assent to their own respective parts of it.
a Solemn Actium, wherein both Parties give Testimony of their being in League together, and do something which is declarative of their assent to their own respective parts of it.
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God entertaining us at his own Table, and letting us feed upon the Symbols of his Sons Body and Blood, declares openly his being reconciled with us,
God entertaining us At his own Table, and letting us feed upon the Symbols of his Sons Body and Blood, declares openly his being reconciled with us,
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and stipulates and Seals to his part of the Covenant, and we by feeding at his Table,
and stipulates and Seals to his part of the Covenant, and we by feeding At his Table,
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and Worshipping in the Memory and Merit of that Blood declare our Thankful acceptance of this Blessing,
and Worshipping in the Memory and Merit of that Blood declare our Thankful acceptance of this Blessing,
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and Stipulate and Solemnly oblige our selves to the return of that Duty and Service, that he requires as the condition of our receiving actually the Effect of it.
and Stipulate and Solemnly oblige our selves to the return of that Duty and Service, that he requires as the condition of our receiving actually the Effect of it.
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This Institution seems clearly to respect the way of striking Covenants between Men in those Eastern Countries,
This Institution seems clearly to respect the Way of striking Covenants between Men in those Eastern Countries,
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and to which God evidently had respect in the Mosaical Dispensation.
and to which God evidently had respect in the Mosaical Dispensation.
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The Eastern way of striking Covenants you have a specimen of in Jacob 's Covenanting with Laban, the Story of which you have Recorded, Gen. 31. v. 46. you have these Words:
The Eastern Way of striking Covenants you have a specimen of in Jacob is Covenanting with Laban, the Story of which you have Recorded, Gen. 31. v. 46. you have these Words:
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And Jacob said unto his Brethren, gather Stones; And Jacob said unto his Brothers, gather Stones;
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and they took Stones, and made an heap, and they did Eat there upon the heap; i. e. and they took Stones, and made an heap, and they did Eat there upon the heap; i. e.
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they did Eat upon the Flesh of those Beasts, whose Blood Jacob had shed, and offered up in Sacrifice, in Testimony of the League,
they did Eat upon the Flesh of those Beasts, whose Blood Jacob had shed, and offered up in Sacrifice, in Testimony of the League,
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and Cove•ant, that was there made between them.
and Cove•ant, that was there made between them.
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For so the following Context tells us, v. 54 Then Jacob offered Sacrifice upon the Mount,
For so the following Context tells us, v. 54 Then Jacob offered Sacrifice upon the Mount,
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and called his Brethren to Eat Bread, and they did Eat Bread, and tarried all night on the Mount. and called his Brothers to Eat Bred, and they did Eat Bred, and tarried all night on the Mount.
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The like to which you may read observed by Isaac, in his Covenanting with Abimelech, Chap. 26.30.
The like to which you may read observed by Isaac, in his Covenanting with Abimelech, Chap. 26.30.
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saving that the Offering Sacrifice is not mentioned, but the feeding together is, for it is said Isaac made them a Feast,
Saving that the Offering Sacrifice is not mentioned, but the feeding together is, for it is said Isaac made them a Feast,
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and they did Eat and Drink, i. e. they did Eat together in token of the Peace that was then Covenanted between them.
and they did Eat and Drink, i. e. they did Eat together in token of the Peace that was then Covenanted between them.
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This is a Subject that Learned Men have Adorned, and made clear by their Learned Labours,
This is a Subject that Learned Men have Adorned, and made clear by their Learned Labours,
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and by it explained many passages of Scripture in V. T. in several places of which Eating together is spoken of as a Federal Rite,
and by it explained many passages of Scripture in V. T. in several places of which Eating together is spoken of as a Federal Rite,
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and a Symbol of Peace and Friendship between the Covenanting parties.
and a Symbol of Peace and Friendship between the Covenanting parties.
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And David expresseth a Man's being at Peace, or in a Covenant of Friendship with him by Eating at his Table, Ps. 41.9.
And David Expresses a Man's being At Peace, or in a Covenant of Friendship with him by Eating At his Table, Ps. 41.9.
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And the same you shall find observed also in Covenanting with God.
And the same you shall find observed also in Covenanting with God.
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Thus the Apostle tells us Heb. 9. the first Testament was dedicated by Blood, i. e. the First Covenant was struck and confirmed by Blood.
Thus the Apostle tells us Hebrew 9. the First Testament was dedicated by Blood, i. e. the First Covenant was struck and confirmed by Blood.
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For so you may read, Exod. 24. to the ninth, when Moses struck the Covenant between God and the People, he offered Burnt Offerings and Peace Offerings,
For so you may read, Exod 24. to the ninth, when Moses struck the Covenant between God and the People, he offered Burned Offerings and Peace Offerings,
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and poured on part of the Blood upon the Altar of God, and the one part he sprinkled on the People,
and poured on part of the Blood upon the Altar of God, and the one part he sprinkled on the People,
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and called it the Blood of the Covenant.
and called it the Blood of the Covenant.
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In which you have an Account of Covenanting with God exactly answerable to what I have been observing before;
In which you have an Account of Covenanting with God exactly answerable to what I have been observing before;
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for the Altar was called Gods Table, and he said to feed on that part which was offered upon it,
for the Altar was called God's Table, and he said to feed on that part which was offered upon it,
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as part of the Peace Offering allways was, the other part the People were permitted to Eat of,
as part of the Peace Offering always was, the other part the People were permitted to Eat of,
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and in doing so were said to Feast before the Lord, or, in the Apostles Phrase, 1 Cor. 10.18.
and in doing so were said to Feast before the Lord, or, in the Apostles Phrase, 1 Cor. 10.18.
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to partake of the Altar, to Eate with God of the same Sacrifice, by which,
to partake of the Altar, to Eat with God of the same Sacrifice, by which,
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and the Sprinkling both the Altar, and the People, with the Blood of these Sacrifices, Moses confirms the Covenant between God and them. And Ps. 50.5. you shall find this spoken of as a constant Rite of Covenanting with God:
and the Sprinkling both the Altar, and the People, with the Blood of these Sacrifices, Moses confirms the Covenant between God and them. And Ps. 50.5. you shall find this spoken of as a constant Rite of Covenanting with God:
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Gather my Saints together, those that have made a Covenant with me by Sacrifice, which you are to understand of the Peace Offerings wherein the Sacrificers Communicated with God,Gather my Saints together, those that have made a Covenant with me by Sacrifice, which you Are to understand of the Peace Offerings wherein the Sacrificers Communicated with God,
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and Eat at his Table, as was said before.
and Eat At his Table, as was said before.
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Now to this Ancient way of Covenanting together doth this great Sacrament of the Holy Supper answer exactly, in which we feed at the Lord's Table (as the Apostle expresly calls it, 1 Cor. 10.21.) upon the Symbols of that great Sacrifice, viz. of the Body and Blood of our Lord, that great Ilasterion and Peace Offering, by which we are Reconciled unto, and Confederated with our God.
Now to this Ancient Way of Covenanting together does this great Sacrament of the Holy Supper answer exactly, in which we feed At the Lord's Table (as the Apostle expressly calls it, 1 Cor. 10.21.) upon the Symbols of that great Sacrifice, viz. of the Body and Blood of our Lord, that great Ilasterion and Peace Offering, by which we Are Reconciled unto, and Confederated with our God.
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And therefore you shall find the Blood of our Saviour called the Blood of the Covenant, Heb. 10.29.
And Therefore you shall find the Blood of our Saviour called the Blood of the Covenant, Hebrew 10.29.
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And the Cup, which is the Symbol of it is called by our Saviour himself, the New Testament in his Blood, Luke 22.10. which St. Matthew expresseth something more clearly, Chap. 26.28. This is my Blood of th• … New Testament;
And the Cup, which is the Symbol of it is called by our Saviour himself, the New Testament in his Blood, Lycia 22.10. which Saint Matthew Expresses something more clearly, Chap. 26.28. This is my Blood of th• … New Testament;
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i. e. the New Covenant i• … confirmed by my Blood, and this Cup is th• … Symbol and Sacrament of it;i. e. the New Covenant i• … confirmed by my Blood, and this Cup is th• … Symbol and Sacrament of it;
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and by you• … Eating and Drinking these Symbols, yo• … strike Covenant with God, you and God actually confederate together.
and by you• … Eating and Drinking these Symbols, yo• … strike Covenant with God, you and God actually confederate together.
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This is sufficient to let you understand this matter clearly enough; and I doe not know whether there be any great need of adding more.
This is sufficient to let you understand this matter clearly enough; and I do not know whither there be any great need of adding more.
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However that our Understanding of it may be distinct and clear I shall add some sew things consonant to the sense of the Gospel, by which we may fully apprehend it.
However that our Understanding of it may be distinct and clear I shall add Some sew things consonant to the sense of the Gospel, by which we may Fully apprehend it.
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I shall but only name them.
I shall but only name them.
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1. We ought to know that this Gracious Covenant of Acceptance and Mercy to Penitent Sinners, was founded upon the Merit of what our Saviour undertook and performed for us.
1. We ought to know that this Gracious Covenant of Acceptance and Mercy to Penitent Sinners, was founded upon the Merit of what our Saviour undertook and performed for us.
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He it was that undertook the great Work of Mediation between God and Mankind, that he might compose the difference that was between them and bring them into terms of Amity and Peace.
He it was that undertook the great Work of Mediation between God and Mankind, that he might compose the difference that was between them and bring them into terms of Amity and Peace.
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2. This Covenant was ratifyed and confirmed by the Blood of our Saviour.
2. This Covenant was ratified and confirmed by the Blood of our Saviour.
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Upon which account (as I said before) it is called by the Apostle the Blood of the Covenant;
Upon which account (as I said before) it is called by the Apostle the Blood of the Covenant;
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i. e. it was so transcendently a Meritorious Act, that God was reconciled and appeased by it,i. e. it was so transcendently a Meritorious Act, that God was reconciled and appeased by it,
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and immediately entered into a Covenant of Grace and Mercy to Mankind for the sake of it.
and immediately entered into a Covenant of Grace and Mercy to Mankind for the sake of it.
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3. The Sacrament of the Lord's Supper is the Solemn Symbol of this Death and Passion, wherein this Blood was shed,
3. The Sacrament of the Lord's Supper is the Solemn Symbol of this Death and Passion, wherein this Blood was shed,
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and this Gracious Covenant confirmed thereby. This Our Saviour himself expressly tells us, This is my Blood of the New Testament;
and this Gracious Covenant confirmed thereby. This Our Saviour himself expressly tells us, This is my Blood of the New Testament;
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i. e. a Solemn Representation of that Blood of mine, by which the New Covenant with Sinners is confirmed.i. e. a Solemn Representation of that Blood of mine, by which the New Covenant with Sinners is confirmed.
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4. And therefore Fourthly, Our partaking of this Sacrament, is a feeding on the Memorials and Symbols of this Death and Passion, in which we Solemnly declare our Joyful acceptance of this Covenant,
4. And Therefore Fourthly, Our partaking of this Sacrament, is a feeding on the Memorials and Symbols of this Death and Passion, in which we Solemnly declare our Joyful acceptance of this Covenant,
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and our Joyning with God in it, and Solemnly oblige our selves to the Conditions and terms of it.
and our Joining with God in it, and Solemnly oblige our selves to the Conditions and terms of it.
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In a Word it is feeding upon the Memorials of that Sacrifice, by which our Covenant was made with God,
In a Word it is feeding upon the Memorials of that Sacrifice, by which our Covenant was made with God,
p-acp dt n1 pn31 vbz vvg p-acp dt n2 pp-f d n1, p-acp r-crq po12 n1 vbds vvn p-acp np1,
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and in which we Solemnly oblige our selves to the Conditions of it.
and in which we Solemnly oblige our selves to the Conditions of it.
cc p-acp r-crq pns12 av-j vvi po12 n2 p-acp dt n2 pp-f pn31.
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I think there is no more needful for us to consider on this, but only to be put in mind what the Terms and Conditions of this Covenant are and 〈 ◊ 〉 you may find often expressed in the ••••eral and comprehensive Phrases;
I think there is no more needful for us to Consider on this, but only to be put in mind what the Terms and Conditions of this Covenant Are and 〈 ◊ 〉 you may find often expressed in the ••••eral and comprehensive Phrases;
pns11 vvb pc-acp vbz dx av-dc j p-acp pno12 pc-acp vvi p-acp d, cc-acp av-j pc-acp vbi vvn p-acp n1 r-crq dt n2 cc n2 pp-f d n1 vbr cc 〈 sy 〉 pn22 vmb vvi av vvn p-acp dt n1 cc j n2;
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I will be their God and they shall be my People:I will be their God and they shall be my People:
pns11 vmb vbi po32 n1 cc pns32 vmb vbi po11 n1:
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which are very extensive Phrases indeed, and compr••••ed all the Blessings that a God can conf•r 〈 … 〉 the Instances of Subjecti• 〈 … 〉 that we owe to 〈 … 〉.
which Are very extensive Phrases indeed, and compr••••ed all the Blessings that a God can conf•r 〈 … 〉 the Instances of Subjecti• 〈 … 〉 that we owe to 〈 … 〉.
r-crq vbr av j n2 av, cc vvd d dt n2 cst dt np1 vmb av-c 〈 … 〉 dt n2 pp-f np1 〈 … 〉 cst pns12 vvb pc-acp 〈 … 〉.
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〈 … 〉 view the places wherein this Co〈 … 〉 of it is more particularly 〈 … 〉 two especial 〈 ◊ 〉 Stipulated unto on Gods part. 1. The Pardoning of Sin,
〈 … 〉 view the places wherein this Co〈 … 〉 of it is more particularly 〈 … 〉 two especial 〈 ◊ 〉 Stipulated unto on God's part. 1. The Pardoning of since,
〈 … 〉 vvi dt n2 c-crq d np1 … 〉 pp-f pn31 vbz av-dc av-j 〈 … 〉 crd j 〈 sy 〉 vvn p-acp p-acp npg1 n1. crd dt vvg pp-f n1,
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and 2. the the Writing of his Law in our Hearts, i. e. in plain Terms, the forgiving of Sin upon Repentance and Faith in Christ,
and 2. the the Writing of his Law in our Hearts, i. e. in plain Terms, the forgiving of since upon Repentance and Faith in christ,
cc crd av dt vvg pp-f po31 n1 p-acp po12 n2, sy. sy. p-acp j n2, dt j-vvg pp-f n1 p-acp n1 cc n1 p-acp np1,
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and the giving Grace to •nable us to doe our Duty, as be commands us;
and the giving Grace to •nable us to do our Duty, as be commands us;
cc dt vvg n1 pc-acp vvi pno12 pc-acp vdi po12 n1, c-acp vbi vvz pno12;
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i. e. the assisting us to be, and behave our selves as his People, which is the thing Stipulated unto on our Parts.i. e. the assisting us to be, and behave our selves as his People, which is the thing Stipulated unto on our Parts.
uh. sy. dt vvg pno12 pc-acp vbi, cc vvi po12 n2 p-acp po31 n1, r-crq vbz dt n1 vvn p-acp p-acp po12 n2.
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This I think is enough to give us the understanding of this matter, how the Holy Sacrament is a Federal Rite between God and us:
This I think is enough to give us the understanding of this matter, how the Holy Sacrament is a Federal Rite between God and us:
d pns11 vvb vbz d pc-acp vvi pno12 dt n1 pp-f d n1, c-crq dt j n1 vbz dt np1 n1 p-acp np1 cc pno12:
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A Service in which we confirm that Covenant, which others entred into for us at our Baptism,
A Service in which we confirm that Covenant, which Others entered into for us At our Baptism,
dt n1 p-acp r-crq pns12 vvb d n1, r-crq n2-jn vvn p-acp p-acp pno12 p-acp po12 n1,
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and renew our Covenant our selves too, after our careless breaches and violations of it.
and renew our Covenant our selves too, After our careless Breaches and violations of it.
cc vvi po12 n1 po12 n2 av, p-acp po12 j n2 cc n2 pp-f pn31.
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So that I may now proceed to improve this into an Argument, for what I am all along in this Discourse contending for.
So that I may now proceed to improve this into an Argument, for what I am all along in this Discourse contending for.
av cst pns11 vmb av vvi pc-acp vvi d p-acp dt n1, p-acp r-crq pns11 vbm d a-acp p-acp d n1 vvg p-acp.
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Were I to speak to those that never yet received this Sacrament, and to those that live in a constant Neglect and Disregard of it,
Were I to speak to those that never yet received this Sacrament, and to those that live in a constant Neglect and Disregard of it,
vbdr pns11 pc-acp vvi p-acp d cst av-x av vvd d n1, cc p-acp d cst vvb p-acp dt j vvb cc n1 pp-f pn31,
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as I am afraid too many doe.
as I am afraid too many doe.
c-acp pns11 vbm j av d n1.
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I might from hence take good occasion to shew the absolute necessity of Receiving this Sacrament where there is any possibility of having it,
I might from hence take good occasion to show the absolute necessity of Receiving this Sacrament where there is any possibility of having it,
pns11 vmd p-acp av vvb j n1 pc-acp vvi dt j n1 pp-f vvg d n1 c-crq pc-acp vbz d n1 pp-f vhg pn31,
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and the most dangerous and deplorable Condition of those that neglect the same.
and the most dangerous and deplorable Condition of those that neglect the same.
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It is absolutely necessary to Salvation that we be in Covenant with God, and it is as necessary that we enter into this Covenant by those means that he hath appointed us.
It is absolutely necessary to Salvation that we be in Covenant with God, and it is as necessary that we enter into this Covenant by those means that he hath appointed us.
pn31 vbz av-j j p-acp n1 cst pns12 vbb p-acp n1 p-acp np1, cc pn31 vbz a-acp j cst pns12 vvb p-acp d n1 p-acp d n2 cst pns31 vhz vvn pno12.
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— Baptism it is true is the first means appointed to this purpose, and I hope I need not doubt whether we are all Baptized or no: But, alas!
— Baptism it is true is the First means appointed to this purpose, and I hope I need not doubt whither we Are all Baptised or no: But, alas!
— n1 pn31 vbz j vbz dt ord n2 vvn p-acp d n1, cc pns11 vvb pns11 vvb xx vvi cs pns12 vbr d j-vvn cc dx: cc-acp, uh!
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This was done for us by others, and though the Effect of it should have been received by us, had we died before we were able to Covenant with God our selves,
This was done for us by Others, and though the Effect of it should have been received by us, had we died before we were able to Covenant with God our selves,
d vbds vdn p-acp pno12 p-acp n2-jn, cc cs dt vvb pp-f pn31 vmd vhi vbn vvn p-acp pno12, vhd pns12 vvn c-acp pns12 vbdr j p-acp n1 p-acp np1 po12 n2,
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yet I doe not see any reason to expect it, now that we refuse to doe this when we may.
yet I do not see any reason to expect it, now that we refuse to do this when we may.
av pns11 vdb xx vvi d n1 pc-acp vvi pn31, av cst pns12 vvb pc-acp vdi d c-crq pns12 vmb.
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Baptism no doubt is sufficient for an Infant state, but there are other Provisions made for us when we come to an adult State of Reason,
Baptism no doubt is sufficient for an Infant state, but there Are other Provisions made for us when we come to an adult State of Reason,
n1 av-dx n1 vbz j p-acp dt n1 n1, cc-acp pc-acp vbr j-jn n2 vvn p-acp pno12 c-crq pns12 vvb p-acp dt n1 n1 pp-f n1,
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and then there are other Measures for us to observe;
and then there Are other Measures for us to observe;
cc av pc-acp vbr j-jn n2 p-acp pno12 pc-acp vvi;
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we are then to set up for our selves, and then to stand or fall by our own deeds,
we Are then to Set up for our selves, and then to stand or fallen by our own Deeds,
pns12 vbr av pc-acp vvi a-acp p-acp po12 n2, cc av pc-acp vvi cc vvi p-acp po12 d n2,
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and if we doe not actually confirm that Vow, and undertake the Conditions of that Covenant that was made and entred into by others, I doe not see any reason we have to expect the Benefits of it,
and if we do not actually confirm that Voelli, and undertake the Conditions of that Covenant that was made and entered into by Others, I do not see any reason we have to expect the Benefits of it,
cc cs pns12 vdb xx av-j vvi cst vvb, cc vvi dt n2 pp-f d n1 cst vbds vvn cc vvn p-acp p-acp n2-jn, pns11 vdb xx vvi d n1 pns12 vhb pc-acp vvi dt n2 pp-f pn31,
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or to reckon our Baptism available to any purposes of Salvation.
or to reckon our Baptism available to any Purposes of Salvation.
cc pc-acp vvi po12 n1 j p-acp d n2 pp-f n1.
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Nay, I doe not see how we can account our selves so much as Christians, that have never actually undertaken the Covenant and Conditions of Christianity.
Nay, I do not see how we can account our selves so much as Christians, that have never actually undertaken the Covenant and Conditions of Christianity.
uh, pns11 vdb xx vvi c-crq pns12 vmb vvi po12 n2 av av-d c-acp np1, cst vhb av av-j vvn dt n1 cc n2 pp-f np1.
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We may renounce our Baptism for any thing yet appears, and we in effect doe so if we doe not confirm and ratifie it in this Service.
We may renounce our Baptism for any thing yet appears, and we in Effect do so if we do not confirm and ratify it in this Service.
pns12 vmb vvi po12 n1 p-acp d n1 av vvz, cc pns12 p-acp n1 vdb av cs pns12 vdb xx vvi cc vvi pn31 p-acp d n1.
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Besides, we have every one of us broken that Baptismal Vow and Promise that was then made for us,
Beside, we have every one of us broken that Baptismal Voelli and Promise that was then made for us,
a-acp, pns12 vhb d crd pp-f pno12 vvn cst j vvb cc vvb cst vbds av vvn p-acp pno12,
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and so put our selves from under God's Covenant, and forseited all Title and Interest to any of those mighty Blessings that we might expect or claim from it.
and so put our selves from under God's Covenant, and forseited all Title and Interest to any of those mighty Blessings that we might expect or claim from it.
cc av vvb po12 n2 p-acp p-acp npg1 n1, cc vvd d n1 cc n1 p-acp d pp-f d j n2 cst pns12 vmd vvi cc vvi p-acp pn31.
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We none of us need be told this;
We none of us needs be told this;
pns12 pix pp-f pno12 av vbi vvn d;
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the consideration of our Lives and Actions will tell it us fast enough, how we have broken this Covenant,
the consideration of our Lives and Actions will tell it us fast enough, how we have broken this Covenant,
dt n1 pp-f po12 n2 cc n2 vmb vvi pn31 pno12 av-j av-d, c-crq pns12 vhb vvn d n1,
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and failed in those conditions of it, that were then Stipulated unto for us.
and failed in those conditions of it, that were then Stipulated unto for us.
cc vvd p-acp d n2 pp-f pn31, cst vbdr av vvn p-acp p-acp pno12.
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— And therefore cannot now expect, that God should own us to be in Covenant with him,
— And Therefore cannot now expect, that God should own us to be in Covenant with him,
— cc av vmbx av vvi, cst np1 vmd vvi pno12 pc-acp vbi p-acp n1 p-acp pno31,
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nor make good his part of it unto us, who have so shamefully failed in those conditions that were incumbent on us.
nor make good his part of it unto us, who have so shamefully failed in those conditions that were incumbent on us.
ccx vvi j po31 n1 pp-f pn31 p-acp pno12, r-crq vhb av av-j vvn p-acp d n2 cst vbdr vvn p-acp pno12.
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Which makes it highly necessary for all such Persons, to renew this Covenant, and actually enter into it themselves, which they can only doe by this Service,
Which makes it highly necessary for all such Persons, to renew this Covenant, and actually enter into it themselves, which they can only do by this Service,
r-crq vvz pn31 av-j j p-acp d d n2, pc-acp vvi d n1, cc av-j vvi p-acp pn31 px32, r-crq pns32 vmb av-j vdi p-acp d n1,
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unless they would live without God and without Hope, and be cast off as those that have neither part nor portion in the Covenant of Grace,
unless they would live without God and without Hope, and be cast off as those that have neither part nor portion in the Covenant of Grace,
cs pns32 vmd vvi p-acp np1 cc p-acp n1, cc vbi vvn a-acp p-acp d cst vhb dx n1 ccx n1 p-acp dt n1 pp-f n1,
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nor any Right or Title to any of the great Blessings of it.
nor any Right or Title to any of the great Blessings of it.
ccx d n-jn cc n1 p-acp d pp-f dt j n2 pp-f pn31.
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These are things mighty necessary for all those to consider, that have never yet received this Holy Sacrament, too many of whom I am afraid, are in this audience;
These Are things mighty necessary for all those to Consider, that have never yet received this Holy Sacrament, too many of whom I am afraid, Are in this audience;
d vbr n2 j j p-acp d d pc-acp vvi, cst vhb av-x av vvd d j n1, av d pp-f r-crq pns11 vbm j, vbr p-acp d n1;
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for God's sake consider, what your condition is, how you are Aliens to the Hope of Israel, Strangers to the Covenant of Promise;
for God's sake Consider, what your condition is, how you Are Aliens to the Hope of Israel, Strangers to the Covenant of Promise;
p-acp npg1 n1 vvi, r-crq po22 n1 vbz, c-crq pn22 vbr n2-jn p-acp dt n1 pp-f np1, n2 p-acp dt n1 pp-f n1;
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you have not yet entered into Covenant with God, nor can lay claim to any of those Mercies that are promised in it.
you have not yet entered into Covenant with God, nor can lay claim to any of those mercies that Are promised in it.
pn22 vhb xx av vvn p-acp n1 p-acp np1, ccx vmb vvi n1 p-acp d pp-f d n2 cst vbr vvn p-acp pn31.
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But the direct end and purpose of this Discourse is not to these Persons, but to those that do receive this Holy Sacrament,
But the Direct end and purpose of this Discourse is not to these Persons, but to those that do receive this Holy Sacrament,
p-acp dt j n1 cc n1 pp-f d n1 vbz xx p-acp d n2, cc-acp p-acp d cst vdb vvi d j n1,
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but alas, but very seldom, once or twice in a year perhaps, and that while the Apostle adviseth often to Eat this Bread and Drink this Cup, think it too much to doe this once in a Moneth.
but alas, but very seldom, once or twice in a year perhaps, and that while the Apostle adviseth often to Eat this Bred and Drink this Cup, think it too much to do this once in a Monn.
cc-acp uh, cc-acp av av, a-acp cc av p-acp dt n1 av, cc cst cs dt n1 vvz av pc-acp vvi d n1 cc vvb d n1, vvb pn31 av av-d pc-acp vdi d a-acp p-acp dt n1.
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My Brethren I cannot but be greatly concerned to see this so unchristian Indifferency, and neglect of this so Solemn,
My Brothers I cannot but be greatly concerned to see this so unchristian Indifferency, and neglect of this so Solemn,
po11 n2 pns11 vmbx p-acp vbi av-j vvn pc-acp vvi d av j n1, cc n1 pp-f d av j,
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so Useful, and so greatly advantageous a Service.
so Useful, and so greatly advantageous a Service.
av j, cc av av-j j dt n1.
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This is indeed a Fault among you, and that which this Discourse is designed to the Cure of.
This is indeed a Fault among you, and that which this Discourse is designed to the Cure of.
d vbz av dt n1 p-acp pn22, cc cst r-crq d n1 vbz vvn p-acp dt vvb pp-f.
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It is not an Indifferent thing, which you may receive or neglect when you please;
It is not an Indifferent thing, which you may receive or neglect when you please;
pn31 vbz xx dt j n1, r-crq pn22 vmb vvi cc vvi c-crq pn22 vvb;
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but God hath Instituted it to be a standing Necessary Service in Christianity, and if we had either that due regard to his Institution,
but God hath Instituted it to be a standing Necessary Service in Christianity, and if we had either that due regard to his Institution,
cc-acp np1 vhz vvn pn31 pc-acp vbi dt j-vvg j n1 p-acp np1, cc cs pns12 vhd d d j-jn n1 p-acp po31 n1,
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or that respect to our own advantage, which we ought to have, we would not turn our Backs upon it so often as we doe.
or that respect to our own advantage, which we ought to have, we would not turn our Backs upon it so often as we do.
cc d n1 p-acp po12 d n1, r-crq pns12 vmd pc-acp vhi, pns12 vmd xx vvi po12 n2 p-acp pn31 av av c-acp pns12 vdb.
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What God's Command is, I have shewed you before;
What God's Command is, I have showed you before;
q-crq npg1 n1 vbz, pns11 vhb vvn pn22 a-acp;
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what our own Advantage and Gain by it may be, I am shewing now, from the nature and ends of this Institution.
what our own Advantage and Gain by it may be, I am showing now, from the nature and ends of this Institution.
q-crq po12 d n1 cc n1 p-acp pn31 vmb vbi, pns11 vbm vvg av, p-acp dt n1 cc n2 pp-f d n1.
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And this end that I have been explaining and making good at present, will combine with others to shew us our gain by it,
And this end that I have been explaining and making good At present, will combine with Others to show us our gain by it,
cc d n1 cst pns11 vhb vbn vvg cc vvg j p-acp j, vmb vvi p-acp n2-jn pc-acp vvi pno12 po12 n1 p-acp pn31,
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and become good Argument therefore for our often Eating this Bread, and Drinking this Cup.
and become good Argument Therefore for our often Eating this Bred, and Drinking this Cup.
cc vvi j n1 av p-acp po12 av vvg d n1, cc vvg d n1
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This Holy Sacrament is Instituted and designed to be a Federal Rite between God and us:
This Holy Sacrament is Instituted and designed to be a Federal Rite between God and us:
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A Symbol by which we renew our Covenant with God and put him in mind of it,
A Symbol by which we renew our Covenant with God and put him in mind of it,
dt n1 p-acp r-crq pns12 vvb po12 n1 p-acp np1 cc vvi pno31 p-acp n1 pp-f pn31,
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and plead the gracious purposes and conditions of it.
and plead the gracious Purposes and conditions of it.
cc vvi dt j n2 cc n2 pp-f pn31.
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And for God's sake tell me, can any thing more greatly concern us, than often to doe this:
And for God's sake tell me, can any thing more greatly concern us, than often to do this:
cc p-acp npg1 n1 vvb pno11, vmb d n1 av-dc av-j vvi pno12, cs av pc-acp vdi d:
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I beg you to consider with me these Four things, which I shall little more than name at this time.
I beg you to Consider with me these Four things, which I shall little more than name At this time.
pns11 vvb pn22 pc-acp vvi p-acp pno11 d crd n2, r-crq pns11 vmb av-j av-dc cs n1 p-acp d n1.
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1. What a mighty Honour and Glory this is, that the Almighty God should receive us into Covenant with himself,
1. What a mighty Honour and Glory this is, that the Almighty God should receive us into Covenant with himself,
crd q-crq dt j n1 cc n1 d vbz, cst dt j-jn np1 vmd vvi pno12 p-acp n1 p-acp px31,
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and Institute a way in which we may even visibly confederate with him:
and Institute a Way in which we may even visibly confederate with him:
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I doe not well see how God can put greater Honour upon the Sons of poor Man in any thing.
I do not well see how God can put greater Honour upon the Sons of poor Man in any thing.
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And what now, can we turn away from such an Honour as this is, and lightly regard the Love of the most high? In other Instances we are not so shy nor backward,
And what now, can we turn away from such an Honour as this is, and lightly regard the Love of the most high? In other Instances we Are not so shy nor backward,
cc q-crq av, vmb pns12 vvi av p-acp d dt n1 c-acp d vbz, cc av-j vvi dt n1 pp-f dt av-ds j? p-acp j-jn n2 pns12 vbr xx av j ccx j,
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nor often fail in any thing that may add to our Reputation and Glory:
nor often fail in any thing that may add to our Reputation and Glory:
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And why we should doe it in this so often, is because we doe not so much covet or regard the Honour that cometh from God,
And why we should do it in this so often, is Because we do not so much covet or regard the Honour that comes from God,
cc c-crq pns12 vmd vdi pn31 p-acp d av av, vbz c-acp pns12 vdb xx av av-d vvi cc vvi dt n1 cst vvz p-acp np1,
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as we doe a Vain and Fictitious, a False and Fugitive Reputation among Men. 2. I Beseech you;
as we do a Vain and Fictitious, a False and Fugitive Reputation among Men. 2. I Beseech you;
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Consider the mighty Priviledge of this, that we have free Liberty so often to repeat our Promises,
Consider the mighty Privilege of this, that we have free Liberty so often to repeat our Promises,
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and renew our Covenant with our God. We cannot but sadly observe how false and treacherous we are to our Vows:
and renew our Covenant with our God. We cannot but sadly observe how false and treacherous we Are to our Vows:
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How often we falsifie and break our Covenant with God;
How often we falsify and break our Covenant with God;
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and therefore cannot well but observe also, what a miserable condition we were certainly in, should God take every Forfeiture,
and Therefore cannot well but observe also, what a miserable condition we were Certainly in, should God take every Forfeiture,
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and null his Covenant upon every of our Shameful Violations of it.
and null his Covenant upon every of our Shameful Violations of it.
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And consequently, what a Mercy it is in God to admit us to a renewing our Covenant with him, to be ready to accept us to new Terms of Peace,
And consequently, what a Mercy it is in God to admit us to a renewing our Covenant with him, to be ready to accept us to new Terms of Peace,
cc av-j, r-crq dt n1 pn31 vbz p-acp np1 pc-acp vvi pno12 p-acp dt vvg po12 n1 p-acp pno31, pc-acp vbi j pc-acp vvi pno12 p-acp j n2 pp-f n1,
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and what a mighty Priviledge it is to have free access to him for this purpose as often as we please.
and what a mighty Privilege it is to have free access to him for this purpose as often as we please.
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This is not the manner of Men, but a Patience and Kindness that truly bespeaks a God:
This is not the manner of Men, but a Patience and Kindness that truly bespeaks a God:
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And we shall mightily undervalue his Kindness, if we doe not so esteem it, and gladly accept and improve all the Seasons of it.
And we shall mightily undervalue his Kindness, if we do not so esteem it, and gladly accept and improve all the Seasons of it.
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3. I Pray consider what a mighty advantage this is to us, and that in these two respects.
3. I Pray Consider what a mighty advantage this is to us, and that in these two respects.
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1. To oblige us the more carefully to doe our Duty, and to fasten our Purposes and Resolutions of it, by renewing frequently our Vows and Promises unto God,
1. To oblige us the more carefully to do our Duty, and to fasten our Purposes and Resolutions of it, by renewing frequently our Vows and Promises unto God,
crd p-acp vvi pno12 dt av-dc av-j pc-acp vdi po12 n1, cc pc-acp vvi po12 n2 cc n2 pp-f pn31, p-acp vvg av-j po12 n2 cc vvz p-acp np1,
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and considering under what mighty Obligations we are to serve him.
and considering under what mighty Obligations we Are to serve him.
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God knows we have all of us great need of all the Arts and Arguments we can use, to engage our selves in this thing;
God knows we have all of us great need of all the Arts and Arguments we can use, to engage our selves in this thing;
np1 vvz pns12 vhb d pp-f pno12 j n1 pp-f d dt n2 cc n2 pns12 vmb vvi, pc-acp vvi po12 n2 p-acp d n1;
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for our Hearts are uncertain and traiterous and apt to give back, and our tempers are desultory and fleeting,
for our Hearts Are uncertain and traitorous and apt to give back, and our tempers Are desultory and fleeting,
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and mighty apt to alter and start aside;
and mighty apt to altar and start aside;
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and therefore the more need to fix and settle them as well as we possibly can;
and Therefore the more need to fix and settle them as well as we possibly can;
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and since our Minds are so dull and resty, to add a spur, and what Life and Vigor to them we can, by repeating our Promises,
and since our Minds Are so dull and resty, to add a spur, and what Life and Vigor to them we can, by repeating our Promises,
cc c-acp po12 n2 vbr av j cc j, pc-acp vvi dt n1, cc r-crq n1 cc n1 p-acp pno32 pns12 vmb, p-acp vvg po12 vvz,
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and renewing afresh our Vows and Covenants, and affrighting our Souls with that Dreadful Guilt of Perjury and Treachery,
and renewing afresh our Vows and Covenants, and affrighting our Souls with that Dreadful Gilded of Perjury and Treachery,
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if we doe not continue stedfast in our Resolutions and good purposes.
if we do not continue steadfast in our Resolutions and good Purposes.
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2. To render us the more brisk and cheerful in our Course of Duty, for so often as we observe this Sacrament, we cannot but have a great sense of the Love of God,
2. To render us the more brisk and cheerful in our Course of Duty, for so often as we observe this Sacrament, we cannot but have a great sense of the Love of God,
crd p-acp vvb pno12 dt av-dc j cc j p-acp po12 n1 pp-f n1, c-acp av av c-acp pns12 vvb d n1, pns12 vmbx cc-acp vhi dt j n1 pp-f dt n1 pp-f np1,
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and Christ, in vouchsafing to admit us into a Covenant of Grace and Mercy, and obliging himself by visible Seals and Pledges, to make good his Conditions of it to us.
and christ, in vouchsafing to admit us into a Covenant of Grace and Mercy, and obliging himself by visible Seals and Pledges, to make good his Conditions of it to us.
cc np1, p-acp vvg pc-acp vvi pno12 p-acp dt n1 pp-f n1 cc n1, cc vvg px31 p-acp j n2 cc n2, pc-acp vvi j po31 n2 pp-f pn31 p-acp pno12.
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And our Souls cannot but be mightily enlivened with a sense of the one, and our Faith confirmed and refreshed by the other:
And our Souls cannot but be mightily enlivened with a sense of the one, and our Faith confirmed and refreshed by the other:
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Both which things will fill us with Joy in Believing and Cheerfulness in Obeying, render us Joyful in Hope,
Both which things will fill us with Joy in Believing and Cheerfulness in Obeying, render us Joyful in Hope,
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and Stedfast in Faith, and carry us with Cheerfulness and Delight through all the difficulties in Duty,
and Steadfast in Faith, and carry us with Cheerfulness and Delight through all the difficulties in Duty,
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and enable us to bear down all the discouragements and temptations we can meet with in our Christian Course.
and enable us to bear down all the discouragements and temptations we can meet with in our Christian Course.
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We cannot but too sadly observe how subject to doubts and fears, our Hopes are;
We cannot but too sadly observe how Subject to doubts and fears, our Hope's Are;
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how often our Spiritual Joys are interrupted and damped, and how listless we are to the Service of our God,
how often our Spiritual Joys Are interrupted and damped, and how listless we Are to the Service of our God,
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and therefore have great need to assure our Hopes, and relieve our Fears, and Impregnate our Spirits with new Life and Vigour,
and Therefore have great need to assure our Hope's, and relieve our Fears, and Impregnate our Spirits with new Life and Vigour,
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as much as we can, to keep up a continual sense of the Love and Faithfulness of our God,
as much as we can, to keep up a continual sense of the Love and Faithfulness of our God,
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and to live as much as we may in a continual remembrance of it;
and to live as much as we may in a continual remembrance of it;
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which will fan our Spirits, and fill our Sails, and carry us with safety and comfort to our great Port. To which God of his Infinite Mercy bring us all for Christs sake. Amen.
which will fan our Spirits, and fill our Sails, and carry us with safety and Comfort to our great Port. To which God of his Infinite Mercy bring us all for Christ sake. Amen.
r-crq vmb vvi po12 n2, cc vvb po12 n2, cc vvb pno12 p-acp n1 cc n1 p-acp po12 j n1 p-acp r-crq n1 pp-f po31 j n1 vvb pno12 d p-acp npg1 n1. uh-n.
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CHAP. X.
CHAP. X.
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Divided into four Sections. In the First the third end of this Service is mentioned and explained, Divided into four Sectis. In the First the third end of this Service is mentioned and explained,
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and the Truth of it confirmed by some peculiar and concerning considerations. In the Second another Argument from Analogy is considered, and some places of Scripture produced.
and the Truth of it confirmed by Some peculiar and Concerning considerations. In the Second Another Argument from Analogy is considered, and Some places of Scripture produced.
cc dt n1 pp-f pn31 vvd p-acp d j cc vvg n2. p-acp dt ord j-jn n1 p-acp n1 vbz vvn, cc d n2 pp-f n1 vvn.
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In the Third that place of St. John, Chap. 6. Ver. 53. is vindicated from an Objection against the sense of it.
In the Third that place of Saint John, Chap. 6. Ver. 53. is vindicated from an Objection against the sense of it.
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In the Fourth the Argument from this consideration is largely Improved. In the Fourth the Argument from this consideration is largely Improved.
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3. ANother end of this Service and Institution is, to make us actual partakers of the Effect and Benefit of all our Saviours great performances for us;
3. another end of this Service and Institution is, to make us actual partakers of the Effect and Benefit of all our Saviors great performances for us;
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I mean, the Holy Sacrament of the Lord's Supper is instituted to be a means of our actually partaking the Benefit of that Redemption that Christ hath wrought for us.
I mean, the Holy Sacrament of the Lord's Supper is instituted to be a means of our actually partaking the Benefit of that Redemption that christ hath wrought for us.
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This is a very considerable Notion, and therefore I shall first endeavour to explain the Sense,
This is a very considerable Notion, and Therefore I shall First endeavour to explain the Sense,
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and confirm the Truth of it;
and confirm the Truth of it;
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and then secondly improve it to the purpose that hath been all along aimed at in this Discourse.
and then secondly improve it to the purpose that hath been all along aimed At in this Discourse.
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1. As for the Explication of what I mean, a little may suffice, because I put it in Words that are intelligible and plain;
1. As for the Explication of what I mean, a little may suffice, Because I put it in Words that Are intelligible and plain;
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for we may easily understand what it is actually to partake in the Effect and Benefit of what Christ hath done for us;
for we may Easily understand what it is actually to partake in the Effect and Benefit of what christ hath done for us;
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and what I mean by this being Instituted to be a means of our doing this.
and what I mean by this being Instituted to be a means of our doing this.
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But yet for our distinct apprehension of this matter, I shall propose the sense of what I say in these plain following notices.
But yet for our distinct apprehension of this matter, I shall propose the sense of what I say in these plain following notices.
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1. It is not enough presently to the actual Salvation of all Men that Christ hath wrought such a Redemption for them:
1. It is not enough presently to the actual Salvation of all Men that christ hath wrought such a Redemption for them:
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All Men are not actually saved because they have a Saviour;
All Men Are not actually saved Because they have a Saviour;
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all Mens Sins are not actually Pardoned, because Christ hath made the great Expiation and Atonement for them;
all Men's Sins Are not actually Pardoned, Because christ hath made the great Expiation and Atonement for them;
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nor all Men presently in the actual Love and Favour of God, because Christ hath reconciled his Father to Mankind.
nor all Men presently in the actual Love and Favour of God, Because christ hath reconciled his Father to Mankind.
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For the Scripture plainly tells us, that notwithstanding all this, multitudes of Men shall finally perish.
For the Scripture plainly tells us, that notwithstanding all this, Multitudes of Men shall finally perish.
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2. That therefore, over and beside what Christ hath done, there must be some way of applying to us,
2. That Therefore, over and beside what christ hath done, there must be Some Way of applying to us,
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or instating us in the Effect thereof.
or instating us in the Effect thereof.
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For as a thirsty, starving Man is not bettered only by the being of such liquors and refreshments in the World,
For as a thirsty, starving Man is not bettered only by the being of such Liquors and refreshments in the World,
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but by actually tasting of them:
but by actually tasting of them:
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So Men are finally saved, not because there is a Saviour, but because they are interested in what that Saviour hath d••e for Men.
So Men Are finally saved, not Because there is a Saviour, but Because they Are interested in what that Saviour hath d••e for Men.
av n2 vbr av-j vvn, xx c-acp pc-acp vbz dt n1, cc-acp c-acp pns32 vbr vvn p-acp r-crq d n1 vhz vvn p-acp n2.
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And at the same time that we believe that Christ Jesus is the Saviour of Mankind, and 〈 ◊ 〉 done such and such great things to that 〈 … 〉 is highly reasonable to believe, 〈 … 〉 some way and means by which 〈 … 〉 interested in,
And At the same time that we believe that christ jesus is the Saviour of Mankind, and 〈 ◊ 〉 done such and such great things to that 〈 … 〉 is highly reasonable to believe, 〈 … 〉 Some Way and means by which 〈 … 〉 interested in,
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and partake the effect o• what he hath so done.
and partake the Effect o• what he hath so done.
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3. T••s can only be rationally expected in such a way, and upon the performance of such conditions,
3. T••s can only be rationally expected in such a Way, and upon the performance of such conditions,
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as God himself hath been pleased •o appoint.
as God himself hath been pleased •o appoint.
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It is highly reasonable that God himself, who provided this great Sacrifice for our Redemption, should appoint what conditions he pleased, to be observed by Men in order to their partaking the Effect of it.
It is highly reasonable that God himself, who provided this great Sacrifice for our Redemption, should appoint what conditions he pleased, to be observed by Men in order to their partaking the Effect of it.
pn31 vbz av-j j cst np1 px31, r-crq vvd d j n1 p-acp po12 n1, vmd vvi r-crq n2 pns31 vvd, pc-acp vbi vvn p-acp n2 p-acp n1 p-acp po32 vvg dt vvb pp-f pn31.
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This is that which is allowed to all Masters of Prizes, and great Benefactors in the World:
This is that which is allowed to all Masters of Prizes, and great Benefactors in the World:
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And no Man, saith St. Paul, is Crowned, unless he strive Lawfully;
And no Man, Says Saint Paul, is Crowned, unless he strive Lawfully;
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i. e. no Man expects to enjoy the reward proposed, unless he labour and contend for it in that way that he is appointed to doe.i. e. no Man expects to enjoy the reward proposed, unless he labour and contend for it in that Way that he is appointed to do.
sy. sy. dx n1 vvz pc-acp vvi dt n1 vvn, cs pns31 vvb cc vvi p-acp pn31 p-acp d n1 cst pns31 vbz vvn pc-acp vdi.
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4. Among these conditions you shall find the Gospel mentioning this for one, and such an one,
4. Among these conditions you shall find the Gospel mentioning this for one, and such an one,
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as without which the others may be looked upon as insufficient.
as without which the Others may be looked upon as insufficient.
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That this may appear clear to you, I shall consider what the especial conditions of Salvation in the Gospel are,
That this may appear clear to you, I shall Consider what the especial conditions of Salvation in the Gospel Are,
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and those you shall find to be these three: Faith in Christ, a sutable Life and Conversation, and an observation of the Christian Sacraments.
and those you shall find to be these three: Faith in christ, a suitable Life and Conversation, and an observation of the Christian Sacraments.
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To these three, whatever is required as a Condition of Salvation in the Gospel, may be reduced.
To these three, whatever is required as a Condition of Salvation in the Gospel, may be reduced.
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— Now to let you see the Truth I am contending for, you need but observe only these two things:
— Now to let you see the Truth I am contending for, you need but observe only these two things:
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1. That these things are only effectual to Salvation, while they are conjoyned together, and none of them is sufficient of it self alone.
1. That these things Are only effectual to Salvation, while they Are conjoined together, and none of them is sufficient of it self alone.
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I speak here of Salvation upon Christian Principles, for what God may doe with Heathens, we are not now considering.
I speak Here of Salvation upon Christian Principles, for what God may do with heathens, we Are not now considering.
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I say then, according to the Gospel, none of these are of themselves alone available to Salvation;
I say then, according to the Gospel, none of these Are of themselves alone available to Salvation;
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which you will presently perceive by considering them singly.
which you will presently perceive by considering them singly.
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1. To believe in Christ, i. e. as it primely signifieth believing him to be the Son of God, the Saviour of the World, believing his Gospel, assenting to his Doctrine as true and Divine;
1. To believe in christ, i. e. as it primely signifies believing him to be the Son of God, the Saviour of the World, believing his Gospel, assenting to his Doctrine as true and Divine;
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nay, further than this, expecting Salvation only upon his account and Merit.
nay, further than this, expecting Salvation only upon his account and Merit.
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This is not enough to save a Man. For after all this there is required a sutable Life and Conversation;
This is not enough to save a Man. For After all this there is required a suitable Life and Conversation;
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a Life becoming the Gospel of Christ, without which, the forenamed Faith shall only aggravate a Mans Guilt,
a Life becoming the Gospel of christ, without which, the forenamed Faith shall only aggravate a men Gilded,
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and expose him to the severer Condemnation.
and expose him to the severer Condemnation.
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2. In like manner in the second place, to lead a vertuous good Life, i. e. the best that is consistent with Humane Imperfection, is not enough to save a Man neither, without Faith in Christ,
2. In like manner in the second place, to led a virtuous good Life, i. e. the best that is consistent with Humane Imperfection, is not enough to save a Man neither, without Faith in christ,
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and the Application of his Merits, which alone renders any thing that Man can doe, of any account with, or acceptable unto God.
and the Application of his Merits, which alone renders any thing that Man can do, of any account with, or acceptable unto God.
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For, the best Man living is an unprofitable Servant, and all that he doth is not only what he ought,
For, the best Man living is an unprofitable Servant, and all that he does is not only what he ought,
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but much less than what he ought to doe.
but much less than what he ought to do.
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And all the expectation of any acceptance or reward from God, that he can expect, is vain,
And all the expectation of any acceptance or reward from God, that he can expect, is vain,
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unless it be founded upon the Merits of Christ, and that Covenant that God hath entred into with Man for his sake.
unless it be founded upon the Merits of christ, and that Covenant that God hath entered into with Man for his sake.
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3. And thirdly, The receiving the Sacraments, the being admitted into the Communion of Christ's Church,
3. And Thirdly, The receiving the Sacraments, the being admitted into the Communion of Christ's Church,
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and the Profession of his Religion, the ratifying and owning the Obligation of Christianity our selves, the Communicating with the Church in its most Sacred Mysteries, the Eating the Flesh and Drinking the Blood of Christ, in the Holy Supper, is not available to Salvation when it is disjoyned from the two former:
and the Profession of his Religion, the ratifying and owning the Obligation of Christianity our selves, the Communicating with the Church in its most Sacred Mysteres, the Eating the Flesh and Drinking the Blood of christ, in the Holy Supper, is not available to Salvation when it is disjoined from the two former:
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For Judas and the worst Men have done all this, and yet fell short of Salvation.
For Judas and the worst Men have done all this, and yet fell short of Salvation.
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From all which it will appear clearly, that to separate these one from another, is to take away the Effect of all:
From all which it will appear clearly, that to separate these one from Another, is to take away the Effect of all:
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It is to divide those things which God hath joyned together, and foolishly to expect the blessing from one, which God hath promised only to all.
It is to divide those things which God hath joined together, and foolishly to expect the blessing from one, which God hath promised only to all.
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— Nay, which is yet more, it is to destroy the very Nature of each of them. For,
— Nay, which is yet more, it is to destroy the very Nature of each of them. For,
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2. One of these doth virtually include in it the other;
2. One of these does virtually include in it the other;
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they are not only united and linked together in the Precepts of Christianity, but one of them supposeth,
they Are not only united and linked together in the Precepts of Christianity, but one of them Supposeth,
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and comprehends in it the other, according to the true Doctrines thereof. — As for example, to instance again in them,
and comprehends in it the other, according to the true Doctrines thereof. — As for Exampl, to instance again in them,
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True Christian Faith is that which worketh by Love, and engageth to the keeping the Commandments of Christ;
True Christian Faith is that which works by Love, and engageth to the keeping the commandments of christ;
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true Faith in Christ is believing and accepting him in all the capacities that God offers him;
true Faith in christ is believing and accepting him in all the capacities that God offers him;
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the attending to him as a Prophet to instruct and teach us, the submitting to him as a King to Rule and Govern us,
the attending to him as a Prophet to instruct and teach us, the submitting to him as a King to Rule and Govern us,
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as well as a Priest to expiate our Guilts, and to give us a Blessing.
as well as a Priest to expiate our Guilts, and to give us a Blessing.
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The right Christian expecting and looking for Salvation from him, is expecting it upon those conditions that he hath promised it;
The right Christian expecting and looking for Salvation from him, is expecting it upon those conditions that he hath promised it;
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i. e. the sincere endeavour to doe what he Commands us in the Gospel.i. e. the sincere endeavour to do what he Commands us in the Gospel.
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And so true Christian Obedience always supposeth Faith as its Root and Cause, and equally respects and makes Conscience of all Christ's Commandments:
And so true Christian obedience always Supposeth Faith as its Root and Cause, and equally respects and makes Conscience of all Christ's commandments:
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And consequently must respect those things, which above all others, are Christian Institutions; for such the Sacraments of the New Testament are, as hinted before in this Discourse.
And consequently must respect those things, which above all Others, Are Christian Institutions; for such the Sacraments of the New Testament Are, as hinted before in this Discourse.
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These are the Peculiar Precepts of Christianity, and the only things which Christ may be said to have Instituted, over and above what was before.
These Are the Peculiar Precepts of Christianity, and the only things which christ may be said to have Instituted, over and above what was before.
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And truly, for my own part, I doe not see why Christian Obedience may not baulk other Precepts of Christ as well as this.
And truly, for my own part, I do not see why Christian obedience may not balk other Precepts of christ as well as this.
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Nay, indeed, why it may not much rather doe so to others, than to this;
Nay, indeed, why it may not much rather do so to Others, than to this;
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since most of the other Commands seem to be the Dictates of Natural Religion, or Religion considered at large;
since most of the other Commands seem to be the Dictates of Natural Religion, or Religion considered At large;
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but this the peculiar Institution of that Religion which is called Christian.
but this the peculiar Institution of that Religion which is called Christian.
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And so likewise (to finish this reflection) the true Christian Observation of the Sacraments of our L••d, is it self an Act of Christian Obedient 〈 ◊ 〉 and supposeth Faith in Christ,
And so likewise (to finish this reflection) the true Christian Observation of the Sacraments of our L••d, is it self an Act of Christian Obedient 〈 ◊ 〉 and Supposeth Faith in christ,
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and a true Conscience of his Commands:
and a true Conscience of his Commands:
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Or else our Baptism i• no more than a common washing, and our seeding upon the Symbols of his Body and Blood,
Or Else our Baptism i• no more than a Common washing, and our seeding upon the Symbols of his Body and Blood,
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but as an ordinary repast or meal.
but as an ordinary repast or meal.
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By this short view of these things you may perceive, how all these are linked together in the Methods to Salvation,
By this short view of these things you may perceive, how all these Are linked together in the Methods to Salvation,
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how each of them doe include and suppose the other, and consequently what little reason Men have to make Separations and Distinctions between them,
how each of them do include and suppose the other, and consequently what little reason Men have to make Separations and Distinctions between them,
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or to say one is not necessary to Salvation as well as the other.
or to say one is not necessary to Salvation as well as the other.
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For my part, I doe not well see, how Men can give greater instance of their Presumption,
For my part, I do not well see, how Men can give greater instance of their Presumption,
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and stepping into the room of God, than to distinguish and make differences between things, where he hath made none:
and stepping into the room of God, than to distinguish and make differences between things, where he hath made none:
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To presume to say what is necessary to Salvation, and what is not, of things that are equally required to that end by him:
To presume to say what is necessary to Salvation, and what is not, of things that Are equally required to that end by him:
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To dare to determine which Command is necessary to be obeyed, and which is not, when God hath equally enjoyned both.
To Dare to determine which Command is necessary to be obeyed, and which is not, when God hath equally enjoined both.
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If God have Commanded this Service, I think it as necessary to be done, as any other that he hath required;
If God have Commanded this Service, I think it as necessary to be done, as any other that he hath required;
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and if he have commanded it to the purpose of Salvation, I dare not but think it necessary to that purpose,
and if he have commanded it to the purpose of Salvation, I Dare not but think it necessary to that purpose,
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and doe not yet understand, why Men may not as well say, that Faith in Christ,
and do not yet understand, why Men may not as well say, that Faith in christ,
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or a Holy Life, are not necessary to this end, upon the same reason that they say the Sacraments are not,
or a Holy Life, Are not necessary to this end, upon the same reason that they say the Sacraments Are not,
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for they can be no more expresly commanded than these are. SECT. 2.
for they can be no more expressly commanded than these Are. SECT. 2.
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BUt I shall yet proceed further to shew you the Efficacy of this Holy Sacrament, in order to giving us an actual Interest in what Christ hath done for us,
BUt I shall yet proceed further to show you the Efficacy of this Holy Sacrament, in order to giving us an actual Interest in what christ hath done for us,
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and instating us into the vertue and effect of all his performances.
and instating us into the virtue and Effect of all his performances.
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— And this I shall doe, 1. By an Argument founded on Analogy. 2. By considering what the New Testament expresly saith as to this case.
— And this I shall do, 1. By an Argument founded on Analogy. 2. By considering what the New Testament expressly Says as to this case.
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1. The Analogy I mean, is between this Service, and the Jews feeding upon the Sacrifices under the Law.
1. The Analogy I mean, is between this Service, and the jews feeding upon the Sacrifices under the Law.
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For this (as I have hinted before) Learned Men make to be the true Notion of the Lord's Supper, that it is feeding upon the great Sacrifice of the Body and Blood of Christ, which was offered for the Redemption of Mankind.
For this (as I have hinted before) Learned Men make to be the true Notion of the Lord's Supper, that it is feeding upon the great Sacrifice of the Body and Blood of christ, which was offered for the Redemption of Mankind.
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And therefore it must be with Christians in this Service, as it was with the Jews in that Service of theirs.
And Therefore it must be with Christians in this Service, as it was with the jews in that Service of theirs.
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Now it is most certain, the feeding upon the Sacrifice, was that which gave the Jews an Interest in the vertue of it,
Now it is most certain, the feeding upon the Sacrifice, was that which gave the jews an Interest in the virtue of it,
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and in all the Blessings purchased by it:
and in all the Blessings purchased by it:
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And no Man did think himself concerned in it, but he that did thus actually partake and eat of it.
And no Man did think himself concerned in it, but he that did thus actually partake and eat of it.
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This was plainly the Truth of the case in all their Peace Offerings.
This was plainly the Truth of the case in all their Peace Offerings.
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And particularly in the Passover, to which this Christian Service seems, and is generally understood, more especially to relate, it was absolutely necessary, that every Person should Eat of the Paschal Lamb;
And particularly in the Passover, to which this Christian Service seems, and is generally understood, more especially to relate, it was absolutely necessary, that every Person should Eat of the Paschal Lamb;
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and he that did not so, was so far from being benefited by it, that he was threatned to be cut off from Israel, as one that disregarded God's Institution,
and he that did not so, was so Far from being benefited by it, that he was threatened to be Cut off from Israel, as one that disregarded God's Institution,
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and undervalued the means too, of his Grace and Blessing.
and undervalved the means too, of his Grace and Blessing.
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Now we may argue by a good and warrantable Analogy from hence, that in like manner, it is necessary to feed upon this great Sacrifice, to Eat the Flesh,
Now we may argue by a good and warrantable Analogy from hence, that in like manner, it is necessary to feed upon this great Sacrifice, to Eat the Flesh,
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and Drink the Blood of Christ in the Sacrament, in order to our actual partaking in the vertue and benefit of it.
and Drink the Blood of christ in the Sacrament, in order to our actual partaking in the virtue and benefit of it.
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2. And to this purpose you shall find many passages in the New Testament speaking very intelligibly and plainly.
2. And to this purpose you shall find many passages in the New Testament speaking very intelligibly and plainly.
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I shall choose two or three to instance in; as 1. That memorable Speech of the Apostle, 1 Cor. 10.16.
I shall choose two or three to instance in; as 1. That memorable Speech of the Apostle, 1 Cor. 10.16.
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The Cup of Blessing, which we Bless, is it not the Communion of the Blood of Christ? The Bread which we break, is it not the Communion of the Body of Christ? The meaning is very plain,The Cup of Blessing, which we Bless, is it not the Communion of the Blood of christ? The Bred which we break, is it not the Communion of the Body of christ? The meaning is very plain,
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and without looking after Interpreters, our own Translators in the Margent point us to the true sense:
and without looking After Interpreters, our own Translators in the Margin point us to the true sense:
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This is a participation of Christ; i. e. by this we actually partake in the Effect and Benefit of Christs Passion.
This is a participation of christ; i. e. by this we actually partake in the Effect and Benefit of Christ Passion.
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Another place I shall mention is that Speech of our Saviour, Joh. 6.54, 55, 56. Whoso Eateth my Flesh and Drinketh my Blood, hath Eternal Life,
another place I shall mention is that Speech of our Saviour, John 6.54, 55, 56. Whoso Eateth my Flesh and Drinketh my Blood, hath Eternal Life,
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and I will raise him up at the last day; for my Flesh is Meat indeed, and my Blood is Drink indeed.
and I will raise him up At the last day; for my Flesh is Meat indeed, and my Blood is Drink indeed.
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— He that Eateth my Flesh and Drinketh my Blood, dwelleth in me and I in him. — He that Eateth my Flesh and Drinketh my Blood, dwells in me and I in him.
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In which place, the having Eternal Life, and dwelling in Christ, are plain expressions, to denote the actual partaking in the Benefits of Christs Death and Sufferings, which were to atone Sin,
In which place, the having Eternal Life, and Dwelling in christ, Are plain expressions, to denote the actual partaking in the Benefits of Christ Death and Sufferings, which were to atone since,
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and give Men a Right and Title to Eternal happiness.
and give Men a Right and Title to Eternal happiness.
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And these are said to be certainly consequential to Eating his Flesh and Drinking his Blood, which can signifie nothing so naturally as this Service of the Sacrament.
And these Are said to be Certainly consequential to Eating his Flesh and Drinking his Blood, which can signify nothing so naturally as this Service of the Sacrament.
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The last place I shall commend to your consideration is the saying of Christ in v. 53. immediately before these last words named;
The last place I shall commend to your consideration is the saying of christ in v. 53. immediately before these last words nam;
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Verily, verily, I say unto you, Except ye Eat the Flesh of the Son of Man, Verily, verily, I say unto you, Except you Eat the Flesh of the Son of Man,
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and Drink his Blood, ye have no Life in you. No Right nor Title to that Life which he comes to effect for you.and Drink his Blood, you have no Life in you. No Right nor Title to that Life which he comes to Effect for you.
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Which is plain to our present purpose, and needs no Comment. SECT. 3. THere is only one thing that needs to be cleared for the full conviction of this matter from this place;
Which is plain to our present purpose, and needs no Comment. SECT. 3. THere is only one thing that needs to be cleared for the full conviction of this matter from this place;
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and that is, that this place speaks of this Sacramental action of Eating and Drinking the Symbols of our Lord's Body and Blood.
and that is, that this place speaks of this Sacramental actium of Eating and Drinking the Symbols of our Lord's Body and Blood.
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In order to the clearing of which, it were enough to consider, 1. How naturally the Expressions seem to look to this,
In order to the clearing of which, it were enough to Consider, 1. How naturally the Expressions seem to look to this,
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and how strained and forced they appear, when interpreted to another sense. 2. To consider what a multitude of Learned Men, especially the Ancients, have understood them thus. 3. How those very Men that labour to interpret them to another purpose, do yet confess that they are fairly applicable to this, among whom Calvin himself is one.
and how strained and forced they appear, when interpreted to Another sense. 2. To Consider what a multitude of Learned Men, especially the Ancients, have understood them thus. 3. How those very Men that labour to interpret them to Another purpose, do yet confess that they Are fairly applicable to this, among whom calvin himself is one.
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But 4. The most convictive way is to consider and answer the Objection that is made against this Interpretaion.
But 4. The most convictive Way is to Consider and answer the Objection that is made against this Interpretaion.
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A Learned Man hath lately done it to my hand, and therefore I need say the less on it.
A Learned Man hath lately done it to my hand, and Therefore I need say the less on it.
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Only it will be necessary to consider it, and shew what little of weight there is in it, to sway a considering person against the Interpretation of it, that we are contending for.
Only it will be necessary to Consider it, and show what little of weight there is in it, to sway a considering person against the Interpretation of it, that we Are contending for.
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The Objection is briefly this, That the Eating in the Sacrament could not be meant in that Speech of our Saviour,
The Objection is briefly this, That the Eating in the Sacrament could not be meant in that Speech of our Saviour,
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because that Feast was not then Instituted, and that neither his own Apostles, nor the Jews could possibly understand him,
Because that Feast was not then Instituted, and that neither his own Apostles, nor the jews could possibly understand him,
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if that were the meaning of what he said.
if that were the meaning of what he said.
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This is the Sum of the Objection, which truly I think no way formidable, but capable of a very easie solution.
This is the Sum of the Objection, which truly I think no Way formidable, but capable of a very easy solution.
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1. For First, As to the Pretence of the Sacrament being not yet Instituted, and therefore that these words cannot relate to it, it signifieth just nothing:
1. For First, As to the Pretence of the Sacrament being not yet Instituted, and Therefore that these words cannot relate to it, it signifies just nothing:
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Since it is most plain that our Saviour spoke of many things, in his Discourses,
Since it is most plain that our Saviour spoke of many things, in his Discourses,
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before they actually came to pass, and gave directions about many things, which could take no place till after his Death and Resurrection.
before they actually Come to pass, and gave directions about many things, which could take no place till After his Death and Resurrection.
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And we might (for any thing I see) as well say, that Faith in Christ which he so often declares to be so necessary to Salvation,
And we might (for any thing I see) as well say, that Faith in christ which he so often declares to be so necessary to Salvation,
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and speaks himself so much of, hath no respect at all to his Death, and Suffering,
and speaks himself so much of, hath no respect At all to his Death, and Suffering,
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and rising again, because when Christ spake those things, his Passion and Resurrection were not come to pass, no,
and rising again, Because when christ spoke those things, his Passion and Resurrection were not come to pass, no,
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nor understood, nor thought on by good Men.
nor understood, nor Thought on by good Men.
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Secondly, as to what is objected that the Jews, or Apostles themselves, could not understand then the meaning of these Words,
Secondly, as to what is objected that the jews, or Apostles themselves, could not understand then the meaning of these Words,
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if this were Christs sense of them, it may as easily be answered, that no more they did understand a great many of other things, which he spake of in his Discourses and Sermons to them.
if this were Christ sense of them, it may as Easily be answered, that no more they did understand a great many of other things, which he spoke of in his Discourses and Sermons to them.
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Such for Instance was the notice of his Passion, which St. Luke tells us plainly they understood not,
Such for Instance was the notice of his Passion, which Saint Lycia tells us plainly they understood not,
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but it was hid from them, Luke 9.45.
but it was hid from them, Lycia 9.45.
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Yea when he told them of it very plainly and (to our Apprehension now) so intelligibly, that they could not but understand his meaning,
Yea when he told them of it very plainly and (to our Apprehension now) so intelligibly, that they could not but understand his meaning,
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yet the same St. Luke tells us, Chap. 18.34. they understood none of those things, and this saying was hid from them, neither understood they the things that were spoken.
yet the same Saint Lycia tells us, Chap. 18.34. they understood none of those things, and this saying was hid from them, neither understood they the things that were spoken.
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The Truth is, if we read the Gospel, we shall find, they understood very little of our Saviours Divinity,
The Truth is, if we read the Gospel, we shall find, they understood very little of our Saviors Divinity,
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or the reasons of his coming into the World, and that Spiritual Kingdom that he came to erect in it.
or the Reasons of his coming into the World, and that Spiritual Kingdom that he Come to erect in it.
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The Jewish conceit of a Temporal Messiah, of an external Deliverance and Glory, that he was to effect for them,
The Jewish conceit of a Temporal Messiah, of an external Deliverance and Glory, that he was to Effect for them,
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and vest them in, so ran in their heads, that they understood nothing almost of that Spiritual Redemption from Sin, that he so often spake of his effecting for Mankind,
and vest them in, so ran in their Heads, that they understood nothing almost of that Spiritual Redemption from since, that he so often spoke of his effecting for Mankind,
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and of the Methods by which he designed to conduct Men to Salvation.
and of the Methods by which he designed to conduct Men to Salvation.
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Yea this notion stuck so fast in their minds, that his Death, which was the great Act of Redemption,
Yea this notion stuck so fast in their minds, that his Death, which was the great Act of Redemption,
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yet quite destroyed all their hopes of being redeemed by him: We hoped that this was he that should have redeemed Israel, Luke 24.21.
yet quite destroyed all their hope's of being redeemed by him: We hoped that this was he that should have redeemed Israel, Lycia 24.21.
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Nay after his Resurrection, and Instructing of them in things pertaining to his Religion and Kingdom;
Nay After his Resurrection, and Instructing of them in things pertaining to his Religion and Kingdom;
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yet even then you shall find them in the same expectation still; Lord, wilt thou at this time restore the Kingdom to Israel? Acts 1.6.
yet even then you shall find them in the same expectation still; Lord, wilt thou At this time restore the Kingdom to Israel? Acts 1.6.
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It is true, when the Holy Ghost was given them, and enlightened their understandings, then things came to their Remembrance,
It is true, when the Holy Ghost was given them, and enlightened their understandings, then things Come to their Remembrance,
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and then they understood things plainly, and then felt the happy Effect of his former Instructions and Discourses to them.
and then they understood things plainly, and then felt the happy Effect of his former Instructions and Discourses to them.
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And no doubt but the meaning of this great saying was plain to them, as well as others, that before were equally unintelligible.
And no doubt but the meaning of this great saying was plain to them, as well as Others, that before were equally unintelligible.
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For Thirdly, If we should compare this Discourse with some others that we find in the Gospel, we shall find reason to say, that they were really as difficult to be understood as this.
For Thirdly, If we should compare this Discourse with Some Others that we find in the Gospel, we shall find reason to say, that they were really as difficult to be understood as this.
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And we may safely challenge any Me• … to say, why they might not as easily understand this,
And we may safely challenge any Me• … to say, why they might not as Easily understand this,
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as a great many other sayings that were spoken to them.
as a great many other sayings that were spoken to them.
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A great many of such Discourses might easily be instanced in, but I shall chuse to instance in one immediatly preceding this.
A great many of such Discourses might Easily be instanced in, but I shall choose to instance in one immediately preceding this.
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'Tis v. 51. of that Sixth of St. John, I am the living Bread which came down from Heaven,
It's v. 51. of that Sixth of Saint John, I am the living Bred which Come down from Heaven,
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if any Man Eat of this Bread, he shall live for ever, and the Bread that I will give is my Flesh, which I will give for the Life of the World. if any Man Eat of this Bred, he shall live for ever, and the Bred that I will give is my Flesh, which I will give for the Life of the World.
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It cannot be denied, but these words are as intricate and hard to be understood,
It cannot be denied, but these words Are as intricate and hard to be understood,
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as these in v. 53. that we are discoursing of, and the 52. verse tells us, the Jews as little understood the meaning of it;
as these in v. 53. that we Are discoursing of, and the 52. verse tells us, the jews as little understood the meaning of it;
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and yet it is most certain that in these words he did respect this Sacramental Eating of his Flesh.
and yet it is most certain that in these words he did respect this Sacramental Eating of his Flesh.
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For his giving his Flesh for the Life of the World, must have respect to his Death and Passion, by which the great Atonement was made.
For his giving his Flesh for the Life of the World, must have respect to his Death and Passion, by which the great Atonement was made.
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And we have no other way of Eating his Flesh, as the Bread of Life,
And we have no other Way of Eating his Flesh, as the Bred of Life,
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or the Living Bread, which came down from Heaven, but only our feeding on it in this Sacrament, in which we doe Feast on the Memorials of his Death and Passion,
or the Living Bred, which Come down from Heaven, but only our feeding on it in this Sacrament, in which we do Feast on the Memorials of his Death and Passion,
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and as St. Paul here speaks, shew forth the Lord's Death till he come. This Instance will wholly take off the force of the Objection;
and as Saint Paul Here speaks, show forth the Lord's Death till he come. This Instance will wholly take off the force of the Objection;
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and not only so, but be advantage to us; for if these Words do plainly refer to the Sacrament, although they be so unintelligible,
and not only so, but be advantage to us; for if these Words do plainly refer to the Sacrament, although they be so unintelligible,
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then nothing hinders, but that the other may so too, although they were so intricate, and could not well be understood when they were spoken.
then nothing hinders, but that the other may so too, although they were so intricate, and could not well be understood when they were spoken.
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And it will be a good Argument that our Saviour hath respect to the same thing, in both Verses,
And it will be a good Argument that our Saviour hath respect to the same thing, in both Verses,
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since the Phrase in both is evidently the same also.
since the Phrase in both is evidently the same also.
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4. But Fourthly, to issue this contest fully, It is certain this Objection will equally lye against the sense of these words that some contend for, as against this of ours.
4. But Fourthly, to issue this contest Fully, It is certain this Objection will equally lie against the sense of these words that Some contend for, as against this of ours.
crd p-acp ord, pc-acp vvi d vvi av-j, pn31 vbz j d n1 vmb av-j vvi p-acp dt n1 pp-f d n2 cst d vvb p-acp, c-acp p-acp d pp-f png12.
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For if nothing else were intended here, but only believing in Christ, and believing his Doctrine,
For if nothing Else were intended Here, but only believing in christ, and believing his Doctrine,
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and feeding on it by Faith, as some expound them: Yet it is plain the Words are as unintelligible in that sense, as ours.
and feeding on it by Faith, as Some expound them: Yet it is plain the Words Are as unintelligible in that sense, as ours.
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And it is full as hard to understand, how Eating the Flesh, and Drinking the Blood of the Son of God, should signifie bare believing on him,
And it is full as hard to understand, how Eating the Flesh, and Drinking the Blood of the Son of God, should signify bore believing on him,
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as that it should mean the Sacramental feeding on the Memorials and Symbols of his Body and Blood,
as that it should mean the Sacramental feeding on the Memorials and Symbols of his Body and Blood,
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and I think, a great deal more.
and I think, a great deal more.
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I dare trust any considering Person to determine between these two, and to say which of the Senses and Interpretations appears the more forced.
I Dare trust any considering Person to determine between these two, and to say which of the Senses and Interpretations appears the more forced.
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There is a fair Propriety of speaking in the one, and the whole Christian Church,
There is a fair Propriety of speaking in the one, and the Whole Christian Church,
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and the best and most Learned Fathers of it, have retained and used it to this day.
and the best and most Learned Father's of it, have retained and used it to this day.
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But to express bare believing, by Eating the Flesh of the Son of God, and Drinking his Blood, is a mighty strained way of speaking,
But to express bore believing, by Eating the Flesh of the Son of God, and Drinking his Blood, is a mighty strained Way of speaking,
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and such as can hardly be parallel'd in any Language, and of which the assertors are hard put to it to give any tolerable reason, or any plain Instance;
and such as can hardly be paralleled in any Language, and of which the assertors Are hard put to it to give any tolerable reason, or any plain Instance;
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though I know some very Learned Men contend for that Exposition.
though I know Some very Learned Men contend for that Exposition.
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By these things I think this Objection fully satisfied, and that we may safely understand those words to intend an absolute necessity of this Sacrament in order to Salvation.
By these things I think this Objection Fully satisfied, and that we may safely understand those words to intend an absolute necessity of this Sacrament in order to Salvation.
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But that I may not be mistaken, I must have leave a little further to explain the sense of this assertion.
But that I may not be mistaken, I must have leave a little further to explain the sense of this assertion.
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When I speak therefore of a necessity of this in order to Salvation, I would be understood to put in these two Explications.
When I speak Therefore of a necessity of this in order to Salvation, I would be understood to put in these two Explications.
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1. That we speak of Salvation upon Christian Principles.
1. That we speak of Salvation upon Christian Principles.
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I have nothing to doe to judge them that are without (as the Apostle speaks) nor to determine upon what conditions their Salvation is attainable.
I have nothing to do to judge them that Are without (as the Apostle speaks) nor to determine upon what conditions their Salvation is attainable.
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It concerns not us to enquire by what Rules and Measures God will judge them,
It concerns not us to inquire by what Rules and Measures God will judge them,
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but only to know by what Laws we shall be dealt with, and in what method we can hope for Salvation.
but only to know by what Laws we shall be dealt with, and in what method we can hope for Salvation.
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2. That when I speak of this being necessary to Salvation, I mean it necessary to all that can,
2. That when I speak of this being necessary to Salvation, I mean it necessary to all that can,
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and all that may receive it. I know but two things that can be thought Dispensations from this Duty;
and all that may receive it. I know but two things that can be Thought Dispensations from this Duty;
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an absolute incapacity, and an absolute impossibility.
an absolute incapacity, and an absolute impossibility.
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The first can only take place in Infants, and those that are distracted, or grossly ignorant.
The First can only take place in Infants, and those that Are distracted, or grossly ignorant.
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I think Antiquity strained this necessity too far, when it made it necessary for Infants to Communicate, as well as others.
I think Antiquity strained this necessity too Far, when it made it necessary for Infants to Communicate, as well as Others.
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And the case is the same with distracted persons, and those that are grossly and invincibly ignorant:
And the case is the same with distracted Persons, and those that Are grossly and invincibly ignorant:
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There are such things necessary to attend this Duty, that such persons are altogether uncapable of,
There Are such things necessary to attend this Duty, that such Persons Are altogether uncapable of,
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as Faith in Christ Jesus, a mighty Thankfulness to God for sending him into the World,
as Faith in christ jesus, a mighty Thankfulness to God for sending him into the World,
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and a joyful Commemorating the benefits of his Death and Passion.
and a joyful Commemorating the benefits of his Death and Passion.
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These things Infants, &c. are utterly uncapable of performing, and therefore to them this Service cannot be thought necessary.
These things Infants, etc. Are utterly uncapable of performing, and Therefore to them this Service cannot be Thought necessary.
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For this is most certain, and the Notion of Gods goodness and justice will secure the Truth of it, That God will never require that of Men,
For this is most certain, and the Notion of God's Goodness and Justice will secure the Truth of it, That God will never require that of Men,
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nor condemn them for the not doing that, which they were utterly uncapable of doing.
nor condemn them for the not doing that, which they were utterly uncapable of doing.
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2. The other, which I call an Impossibility of doing this service, can never concern us,
2. The other, which I call an Impossibility of doing this service, can never concern us,
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or any Christians that live in Church-Communion, where the Ordinances of Religion are observed, and the Sacraments constantly Administred.
or any Christians that live in Church-Communion, where the Ordinances of Religion Are observed, and the Sacraments constantly Administered.
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But I put it down, because it is possible, that a Christian may live in places where these are not to be had,
But I put it down, Because it is possible, that a Christian may live in places where these Are not to be had,
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and where there is not a Christian Church, that he can Communicate with; in this case I do not doubt, but God will have Mercy instead of Sacrifice,
and where there is not a Christian Church, that he can Communicate with; in this case I do not doubt, but God will have Mercy instead of Sacrifice,
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and accept the will, and the Man's hearty desire to Communicate if he could, instead of the deed.
and accept the will, and the Man's hearty desire to Communicate if he could, instead of the deed.
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For it is as certain upon the Reasons of Divine Goodness, and Justice too, that a Man shall never be condemned for the not doing of that, which it was absolutely impossible for him to doe.
For it is as certain upon the Reasons of Divine goodness, and justice too, that a Man shall never be condemned for the not doing of that, which it was absolutely impossible for him to do.
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But, as I said but now, this concerns us very little, or not at all, who may Communicate if we please,
But, as I said but now, this concerns us very little, or not At all, who may Communicate if we please,
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and whom Providence hath caused to live in the Communion of a Church, which not only requires all her Children to be frequent in this Service,
and whom Providence hath caused to live in the Communion of a Church, which not only requires all her Children to be frequent in this Service,
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but Administers it in a way, that is truly Christian and Primitive, and against which its greatest Enemies we see have no exception,
but Administers it in a Way, that is truly Christian and Primitive, and against which its greatest Enemies we see have no exception,
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but such as (when Interest calls on them) they can easily surmount.
but such as (when Interest calls on them) they can Easily surmount.
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For any of us therefore willfully to ne••ect and turn our backs upon this Sacrament (as too many of us doe) is not only to want,
For any of us Therefore wilfully to ne••ect and turn our backs upon this Sacrament (as too many of us do) is not only to want,
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but to contemn and neglect it.
but to contemn and neglect it.
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And it hath been ever taught as a Truth in the Christian Church, that though the want of the Sacraments in some few Cases might not be damning,
And it hath been ever taught as a Truth in the Christian Church, that though the want of the Sacraments in Some few Cases might not be damning,
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yet the contempt of them most certainly was so. SECT. 4.
yet the contempt of them most Certainly was so. SECT. 4.
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ANd now I think I have said enough in confirmation of this Truth, That one great end of this Institution is to make us actual partakers of the Benefit of what Christ hath done for us,
ANd now I think I have said enough in confirmation of this Truth, That one great end of this Institution is to make us actual partakers of the Benefit of what christ hath done for us,
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and that it is really necessary in order thereto.
and that it is really necessary in order thereto.
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2. I proceed therefore to what I promised in the second place, i. e. to improve this to the present purpose of often Eating this Bread,
2. I proceed Therefore to what I promised in the second place, i. e. to improve this to the present purpose of often Eating this Bred,
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and Drinking this Cup. And this I shall doe by naming only to you some of the Benefits that were intended to us by Christs Death,
and Drinking this Cup. And this I shall do by naming only to you Some of the Benefits that were intended to us by Christ Death,
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and are confined to us by this Christian Symbol of it; I shall at present mention only these three: The Pardon of our Sins:
and Are confined to us by this Christian Symbol of it; I shall At present mention only these three: The Pardon of our Sins:
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The assistances of Gods Grace and Spirit to doe our Duty: And the assuring us of a Resurrection, and a blessed Immortality.
The assistances of God's Grace and Spirit to do our Duty: And the assuring us of a Resurrection, and a blessed Immortality.
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1. The Pardon of our Sins.
1. The Pardon of our Sins.
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For this was the design and purpose of Christs Death, to offer up himself as the great Trespass Offering to God,
For this was the Design and purpose of Christ Death, to offer up himself as the great Trespass Offering to God,
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and by shedding his Blood, to make the great Atonement for the Sins o• … Mankind.
and by shedding his Blood, to make the great Atonement for the Sins o• … Mankind.
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And so we know the Scripture speak plainly of it.
And so we know the Scripture speak plainly of it.
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Now in this Sacrament we Eat the Flesh o• … this great Expiatory Sacrifice, and Drink th• … Blood of the Attonement, on purpose to convey to us,
Now in this Sacrament we Eat the Flesh o• … this great Expiatory Sacrifice, and Drink th• … Blood of the Atonement, on purpose to convey to us,
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and assure us of the effect of both, i. e. the full Remission and Pardon of all our Sins.
and assure us of the Effect of both, i. e. the full Remission and Pardon of all our Sins.
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Were it needful, I might shew you, how much more God doth for us, and for our Comfort and Satisfaction in this,
Were it needful, I might show you, how much more God does for us, and for our Comfort and Satisfaction in this,
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than he ever did for the Jews.
than he ever did for the jews.
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For it is certain, they were never permitted to Eat the Flesh of the great Trespass Offering;
For it is certain, they were never permitted to Eat the Flesh of the great Trespass Offering;
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for that, saith the Apostle, Heb. 13.11. was burnt without the Camp: for that, Says the Apostle, Hebrew 13.11. was burned without the Camp:
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Nor to taste the Blood of that Attonement, For that the High Priest carried into the Holy of Holies,
Nor to taste the Blood of that Atonement, For that the High Priest carried into the Holy of Holies,
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and he himself was never suffered to tast of it. and he himself was never suffered to taste of it.
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— But in this God affords greater favour to us, and permits us to partake of both these, on purpose to give us the fuller assurance of the actual Pardon of our Sins, in and by the Blood of Christ.
— But in this God affords greater favour to us, and permits us to partake of both these, on purpose to give us the fuller assurance of the actual Pardon of our Sins, in and by the Blood of christ.
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Now let me beg you to consider if this be not a good Argument for our frequency in this Service.
Now let me beg you to Consider if this be not a good Argument for our frequency in this Service.
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Doe we know what the Guilt of Sin is, and what will be its Punishment? Doe we know how blessed he is whose Sins are forgiven,
Do we know what the Gilded of since is, and what will be its Punishment? Do we know how blessed he is whose Sins Are forgiven,
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and whose Transgressions are covered? Doe we know how daily we contract fresh Guilts and what need therefore we have of daily Pardon? Doe not we find what interruptions our Sins give every day to our Hopes and Joys,
and whose Transgressions Are covered? Do we know how daily we contract fresh Guilts and what need Therefore we have of daily Pardon? Do not we find what interruptions our Sins give every day to our Hope's and Joys,
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and what constant necessity there is of repairing our Languishments? If we know these things:
and what constant necessity there is of repairing our Languishments? If we know these things:
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we know what a Complication of Arguments there is for our frequent Communicating in this Service, in which we receive fresh Testimonies of Gods Favour towards us,
we know what a Complication of Arguments there is for our frequent Communicating in this Service, in which we receive fresh Testimonies of God's Favour towards us,
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and new assurances of his Grace, and sue out our Pardon anew, and have it ratified,
and new assurances of his Grace, and sue out our Pardon anew, and have it ratified,
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and confirmed, under the visible Seals of the Almighty God.
and confirmed, under the visible Seals of the Almighty God.
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2. The second great effect of Christs Death, in which we partake in this Service, is the assistance of his Grace and Spirit to doe our Duty,
2. The second great Effect of Christ Death, in which we partake in this Service, is the assistance of his Grace and Spirit to do our Duty,
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as is becoming Pardoned Persons, and necessary to the purposes of Salvation.
as is becoming Pardoned Persons, and necessary to the Purposes of Salvation.
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The purchasing this for Good Men was one great end of the Passion and Death of the Son of God, without which all the Expiations and Pardons possible had been unavailable to Salvation;
The purchasing this for Good Men was one great end of the Passion and Death of the Son of God, without which all the Expiations and Pardons possible had been unavailable to Salvation;
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because the bare Remission of Sin, without actual Obedience and Holiness, is not sufficient to instate Men into Glory.
Because the bore Remission of since, without actual obedience and Holiness, is not sufficient to instate Men into Glory.
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Now the Communicating in the Holy Sacrament is Communicating in this happy effect of Christs Death, and other Performances;
Now the Communicating in the Holy Sacrament is Communicating in this happy Effect of Christ Death, and other Performances;
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and therefore is excellently Styled by the Apostle, 1 Cor. 12.13. The being made to Drink into one Spirit; i. e.
and Therefore is excellently Styled by the Apostle, 1 Cor. 12.13. The being made to Drink into one Spirit; i. e.
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to be interested and entitled to the Influences and Communication of that Blessed Spirit of God, which our Saviour, Joh. 17.38.
to be interested and entitled to the Influences and Communication of that Blessed Spirit of God, which our Saviour, John 17.38.
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calls a Fountain of Living Water, which should not only quench th• … thirsts of Good Men,
calls a Fountain of Living Water, which should not only quench th• … thirsts of Good Men,
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but convey Spirit and Vigor to them, to support them against all faintings, and to enable them to pass through all the difficulties in the way of Duty:
but convey Spirit and Vigor to them, to support them against all faintings, and to enable them to pass through all the difficulties in the Way of Duty:
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Or, in the phrase of the Prophet, To run and not be weary, to walk and not faint.
Or, in the phrase of the Prophet, To run and not be weary, to walk and not faint.
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Now I beg but any Good Man to consult his own condition, consider what his Weaknesses and Decays are,
Now I beg but any Good Man to consult his own condition, Consider what his Weaknesses and Decays Are,
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how often his Spirits lag and tyre, how frequently he either sits down in the Wilderness,
how often his Spirits lag and tyre, how frequently he either sits down in the Wilderness,
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or retires in his thoughts towards Egypt again:
or retires in his thoughts towards Egypt again:
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And then tell me if his Spiritual Repasts and Refreshments be not as daily needful as his Natural:
And then tell me if his Spiritual Repasts and Refreshments be not as daily needful as his Natural:
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If he feel not constant necessity of fresh and new supplies from this great Fountain of strength:
If he feel not constant necessity of fresh and new supplies from this great Fountain of strength:
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And whether his Experience doth not teach him, that as it is the Grace of God that enclines him to will and purpose, and doe something;
And whither his Experience does not teach him, that as it is the Grace of God that inclines him to will and purpose, and do something;
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so whether less then daily Communications from the same Grace can enable him to persevere and continue in the same to the end:
so whither less then daily Communications from the same Grace can enable him to persevere and continue in the same to the end:
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And if so, whether not only Prudence, but a necessary respect to his own good,
And if so, whither not only Prudence, but a necessary respect to his own good,
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and supply in these cases, doe not call on him to partake daily (I mean as frequently as he can) in that which is appointed as the means,
and supply in these cases, do not call on him to partake daily (I mean as frequently as he can) in that which is appointed as the means,
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and conveyance of these so necessary Influences, and supplies of Gods Spirit.
and conveyance of these so necessary Influences, and supplies of God's Spirit.
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3. The last effect of these things I shall mention at present, is, the assuring of all Good Men of a Resurrection, and a future Immortality.
3. The last Effect of these things I shall mention At present, is, the assuring of all Good Men of a Resurrection, and a future Immortality.
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What Christ hath done for Mankind was to this purpose among others, to assure them of a future state,
What christ hath done for Mankind was to this purpose among Others, to assure them of a future state,
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and those blessed Rewards and Joys that Good Men should be made Partakers of in it.
and those blessed Rewards and Joys that Good Men should be made Partakers of in it.
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And his Resurrection and Ascension assure this so fully, that doubting of it is for ever unreasonable after them.
And his Resurrection and Ascension assure this so Fully, that doubting of it is for ever unreasonable After them.
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And Communicating in the Sacrament is even a visible Pledge and Assurance of this to us.
And Communicating in the Sacrament is even a visible Pledge and Assurance of this to us.
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And so our Saviour speaks plainly in this, Joh. 6.54, 57, 58. Whoso Eateth my Flesh and Drinketh my Blood hath Eternal Life,
And so our Saviour speaks plainly in this, John 6.54, 57, 58. Whoso Eateth my Flesh and Drinketh my Blood hath Eternal Life,
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and I will raise him up at the last day.
and I will raise him up At the last day.
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As the Living Father hath sent me, and I live by the Father, so he that Eateth me,
As the Living Father hath sent me, and I live by the Father, so he that Eateth me,
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even he shall live by me. This is that Bread which came down from Heaven; not as your Fathers did Eat Manna, and are dead;
even he shall live by me. This is that Bred which Come down from Heaven; not as your Father's did Eat Manna, and Are dead;
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he that Eateth of this Bread shall live for ever. he that Eateth of this Bred shall live for ever.
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Which words are plain to this purpose, and need no Comment or Paraphrase to make them plainer.
Which words Are plain to this purpose, and need no Comment or paraphrase to make them plainer.
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I only add, that Antiquity allways taught, and spake accordingly.
I only add, that Antiquity always taught, and spoke accordingly.
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And Ignatius calls the Sacrament NONLATINALPHABET, i. e. the medicine of immortality, on that Tree of Life that grows in the midst of the Church:
And Ignatius calls the Sacrament, i. e. the medicine of immortality, on that Tree of Life that grows in the midst of the Church:
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Which is the present Paradise of God, and doth as certainly assure the immortality of all Good Men,
Which is the present Paradise of God, and does as Certainly assure the immortality of all Good Men,
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as that Primitive Sacrament at the first was created to doe.
as that Primitive Sacrament At the First was created to do.
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Now I beg Men to consider what an Argument this also is for the frequency of this Service.
Now I beg Men to Consider what an Argument this also is for the frequency of this Service.
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He that considers what an Argument and Motive to all Christian Obedience, the sense of Immortality,
He that considers what an Argument and Motive to all Christian obedience, the sense of Immortality,
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and the Glories of a future state are, and withal considers how oft Good Men lose the sight and sense of it,
and the Glories of a future state Are, and withal considers how oft Good Men loose the sighed and sense of it,
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how the present Entertainments of sense fill our minds, and justle out the Objects of Faith,
how the present Entertainments of sense fill our minds, and justle out the Objects of Faith,
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and wear off the Impressions that these leave upon our Souls:
and wear off the Impressions that these leave upon our Souls:
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How absolutely needful it is for a Good Man to live by Faith, and to cheer,
How absolutely needful it is for a Good Man to live by Faith, and to cheer,
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and keep up his Resolutions and Endeavours with future Expectations, finds so many great Reasons for his frequent Repetition of this Service, in which his Faith is strengthned, his Hopes confirmed,
and keep up his Resolutions and Endeavours with future Expectations, finds so many great Reasons for his frequent Repetition of this Service, in which his Faith is strengthened, his Hope's confirmed,
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and his Endeavours animated and refreshed with the sense of that Crown that attends him, and the surprizing Glories that are prepared for all those that continue faithful unto Death.
and his Endeavours animated and refreshed with the sense of that Crown that attends him, and the surprising Glories that Are prepared for all those that continue faithful unto Death.
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Which God of his Infinite Mercy enable every one of us to doe.
Which God of his Infinite Mercy enable every one of us to do.
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CHAP. XI. Divided into five Sections. The Fourth end of this Service is mentioned, and shewed wherein our Ʋnion to Christ consisteth.
CHAP. XI. Divided into five Sectis. The Fourth end of this Service is mentioned, and showed wherein our Ʋnion to christ Consisteth.
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In the Second it is shewed how the Holy Sacrament is effective of this Ʋnion.
In the Second it is showed how the Holy Sacrament is effective of this Ʋnion.
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In the Third the Argument is improved from the First thing in which this Ʋnion consisteth, in which the necessity of Church-Communion,
In the Third the Argument is improved from the First thing in which this Ʋnion Consisteth, in which the necessity of Church-Communion,
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and the danger of Schism is a little largely considered.
and the danger of Schism is a little largely considered.
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In the Fourth the Argument is improved from the second Instance in which this Ʋnion consists, viz. an intimate Love between Christ and Good Men,
In the Fourth the Argument is improved from the second Instance in which this Ʋnion consists, viz. an intimate Love between christ and Good Men,
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and how much it concerns Men to keep up a strong sense of it.
and how much it concerns Men to keep up a strong sense of it.
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In the Fifth the Argument is improved from the Third thing in which this Ʋnion consisteth:
In the Fifth the Argument is improved from the Third thing in which this Ʋnion Consisteth:
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Being acted by the Divine Spirit:
Being acted by the Divine Spirit:
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How much it concerns us to secure this, and what the Blessings and advantages of it are. How much it concerns us to secure this, and what the Blessings and advantages of it Are.
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4. I Proceed now to a Fourth end of this Institution, which will afford us another very good Argument,
4. I Proceed now to a Fourth end of this Institution, which will afford us Another very good Argument,
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for the often Eating this Bread, and Drinking this Cup;
for the often Eating this Bred, and Drinking this Cup;
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and that is this, That it was Instituted to be a means of our actual and close Union unto Jesus Christ.
and that is this, That it was Instituted to be a means of our actual and close union unto jesus christ.
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This is a subject that might afford matter enough for a large Discourse.
This is a Subject that might afford matter enough for a large Discourse.
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But I shall endeavour to contract all that I shall say on it to these three heads.
But I shall endeavour to contract all that I shall say on it to these three Heads.
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1. A little to explain to you this Union. 2. To shew how this Holy Service is effective of it.
1. A little to explain to you this union. 2. To show how this Holy Service is effective of it.
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3. To improve it to that end of frequent observing it, which this Discourse is contending for.
3. To improve it to that end of frequent observing it, which this Discourse is contending for.
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1. I begin with the first, which is to explain the Nature of this Union unto Christ, and shew wherein it consists.
1. I begin with the First, which is to explain the Nature of this union unto christ, and show wherein it consists.
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My Brethren, I doe not know whether any one Doctrine in Christian Religion hath been more abused and perplexed by the whimsical Discourses of Men in our Age,
My Brothers, I do not know whither any one Doctrine in Christian Religion hath been more abused and perplexed by the whimsical Discourses of Men in our Age,
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than this hath been, nor any one thing that hath afforded larger matter for Fancifu l, Enthusiastical Men, to Cant and make a Noise with,
than this hath been, nor any one thing that hath afforded larger matter for Fancifu l, Enthusiastical Men, to Cant and make a Noise with,
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and Minister some occasion to those high pretences they have made above their Brethren.
and Minister Some occasion to those high pretences they have made above their Brothers.
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This hath been reputed one of the Secrets of the Gospel, and a great Mystery in Christianity.
This hath been reputed one of the Secrets of the Gospel, and a great Mystery in Christianity.
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And truly so it is, and must for ever continue so, if we had nothing to guide us into the Knowledge of it,
And truly so it is, and must for ever continue so, if we had nothing to guide us into the Knowledge of it,
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but the Discourses of some Men who pretend mostly to understand it.
but the Discourses of Some Men who pretend mostly to understand it.
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It will not be needful for me to give you an account of these Mens Discourses about this thing.
It will not be needful for me to give you an account of these Men's Discourses about this thing.
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It will be much more conducing both to my purpose, and the end of this Discourse, to acquaint you plainly and honestly what you are to conceive concerning this matter.
It will be much more conducing both to my purpose, and the end of this Discourse, to acquaint you plainly and honestly what you Are to conceive Concerning this matter.
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And that I suppose you may sufficiently doe by considering that it consists in these three things. 1. In Church-Membership.
And that I suppose you may sufficiently do by considering that it consists in these three things. 1. In Church membership.
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2. In Intimate Love and Affection. 3. In partaking in the Influences, and receiving the Communications of Christs Spirit.
2. In Intimate Love and Affection. 3. In partaking in the Influences, and receiving the Communications of Christ Spirit.
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All that the Scripture speaks of this matter, I think, may be reduced to these three heads. 1. In Church-Membership;
All that the Scripture speaks of this matter, I think, may be reduced to these three Heads. 1. In Church membership;
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i. e. in being a True Member of the Christian Church.i. e. in being a True Member of the Christian Church.
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This you shall find in no less than twelve several places in the New Testament, called the Body of Christ,
This you shall find in no less than twelve several places in the New Testament, called the Body of christ,
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and he said to be the head of it.
and he said to be the head of it.
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And the Union of particular Christians to Christ results from their being Members of this Body, and is effected by it.
And the union of particular Christians to christ results from their being Members of this Body, and is effected by it.
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We truly say every Member in the Body is united to the Head, and yet we know every Member is not immediately joyned to it:
We truly say every Member in the Body is united to the Head, and yet we know every Member is not immediately joined to it:
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Some are nearer, and some placed farther off, and yet all truly United to him. This the Apostle sets forth most plainly and clearly, 1 Cor. 12.27. Now you are the Body of Christ, and Members in particular.
some Are nearer, and Some placed farther off, and yet all truly United to him. This the Apostle sets forth most plainly and clearly, 1 Cor. 12.27. Now you Are the Body of christ, and Members in particular.
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The Church is Christs Body, and you in particular, by being Members of the one, are so of the other also.
The Church is Christ Body, and you in particular, by being Members of the one, Are so of the other also.
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And the same you shall find represented under many similitudes in Holy Scripture; as to instance in a few:
And the same you shall find represented under many Similitudes in Holy Scripture; as to instance in a few:
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The Church is Christs Temple, and every True Member of it is a lively stone in this Temple,
The Church is Christ Temple, and every True Member of it is a lively stone in this Temple,
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as the Apostle speaks plainly, 1 Pet. 2.5. the Church is the Flock of Christ, who is therefore called the great Shepherd, and every True Member of this Church is one of Christs Sheep.
as the Apostle speaks plainly, 1 Pet. 2.5. the Church is the Flock of christ, who is Therefore called the great Shepherd, and every True Member of this Church is one of Christ Sheep.
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And the same is intimated in some other Emblems also, which it is not now needful to repeat.
And the same is intimated in Some other Emblems also, which it is not now needful to repeat.
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This is the plain Truth in this matter, and 'tis easily understood, the Union of particular Christians unto Christ consists in their being True Members of that Body whereof he is the Head.
This is the plain Truth in this matter, and it's Easily understood, the union of particular Christians unto christ consists in their being True Members of that Body whereof he is the Head.
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Secondly, This Union doth also imply a dear and close Affection between Christ and Good Men.
Secondly, This union does also imply a dear and close Affection between christ and Good Men.
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For Love is of an Uniting Nature, and we say of dear Friends and Lovers, that they are United,
For Love is of an Uniting Nature, and we say of dear Friends and Lovers, that they Are United,
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and adhere one to the other, as we use to say of Enemies, that they are at a great distance from each other.
and adhere one to the other, as we use to say of Enemies, that they Are At a great distance from each other.
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And if you observe it, you shall find the same manner of speaking retained in the Holy Scripture.
And if you observe it, you shall find the same manner of speaking retained in the Holy Scripture.
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The Soul of Jonathan was knit unto the Soul of David, i. e. they were dear and passionate Lovers one of the other.
The Soul of Johnathan was knit unto the Soul of David, i. e. they were dear and passionate Lovers one of the other.
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This is all that the Scripture means in many of those high similitudes that it useth to this purpose,
This is all that the Scripture means in many of those high Similitudes that it uses to this purpose,
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and that Men have strained to such idle purposes, as some have done:
and that Men have strained to such idle Purposes, as Some have done:
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As for Example, that of Christ's being the Husband, and the Church his Spouse which the Apostle makes use of, Eph 5. and upon the account of which he seems to call Christ and his Church one Flesh:
As for Exampl, that of Christ's being the Husband, and the Church his Spouse which the Apostle makes use of, Ephesians 5. and upon the account of which he seems to call christ and his Church one Flesh:
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The reason and purpose to which it is used, is to represent what a mighty respect and Love there is betwixt these two,
The reason and purpose to which it is used, is to represent what a mighty respect and Love there is betwixt these two,
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after the Example of which Married Persons are there exhorted to Love one another, and this is all that there is in it.
After the Exampl of which Married Persons Are there exhorted to Love one Another, and this is all that there is in it.
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And the same also is intended in calling Christ the Head of his Church, and Good Men his Members in particular, viz. to intimate that there is as great a respect,
And the same also is intended in calling christ the Head of his Church, and Good Men his Members in particular, viz. to intimate that there is as great a respect,
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and as concerning a regard and care between Christ and these, as there is between the Head and Members of the same Natural Body.
and as Concerning a regard and care between christ and these, as there is between the Head and Members of the same Natural Body.
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And Christ is called the Shepherd of the Church, because he loves it, and takes as tender a care of it,
And christ is called the Shepherd of the Church, Because he loves it, and Takes as tender a care of it,
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as a Shepherd doth, or can doe of his Flock.
as a Shepherd does, or can do of his Flock.
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3. This Union doth likewise consist in the Influences and Communications likewise of Christs Spirit unto Good Men.
3. This union does likewise consist in the Influences and Communications likewise of Christ Spirit unto Good Men.
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For, as this is the great Cement and Band of Union among the Members of the Natural Body, which are said to be United not so much because they are joyned one to another,
For, as this is the great Cement and Band of union among the Members of the Natural Body, which Are said to be United not so much Because they Are joined one to Another,
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and United together in the same common Mass, but that they are animated and actuated, influenced and governed by the same Spirit.
and United together in the same Common Mass, but that they Are animated and actuated, influenced and governed by the same Spirit.
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So truly the best account I can give of this Union of Christians to Christ, results from this, that they are acted and influenced by the same Spirit.
So truly the best account I can give of this union of Christians to christ, results from this, that they Are acted and influenced by the same Spirit.
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For so Christ you know himself promised, that he would send his Holy Spirit to guide, govern and direct his Holy Apostles.
For so christ you know himself promised, that he would send his Holy Spirit to guide, govern and Direct his Holy Apostles.
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And we must not think it was intended to be their Sole and only Prerogative,
And we must not think it was intended to be their Sole and only Prerogative,
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but to be enjoyed by all Good Men after them in their proportions, and in those measures that were needful for them.
but to be enjoyed by all Good Men After them in their proportions, and in those measures that were needful for them.
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And you find frequent mention of the same thing in many places in the New Testament, where Christians are called the House of God, the Temple of his Spirit, with a respect to his presence with them,
And you find frequent mention of the same thing in many places in the New Testament, where Christians Are called the House of God, the Temple of his Spirit, with a respect to his presence with them,
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and assistance of them in all needful Instances. The places are too many to name in which this is expressed.
and assistance of them in all needful Instances. The places Are too many to name in which this is expressed.
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This is all the Account I can find the Scriptures give of this Mystery of our Union unto Christ;
This is all the Account I can find the Scriptures give of this Mystery of our union unto christ;
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and if you please to consider it in these notions, it is a plain and intelligible thing, your minds will not be puzzled nor perplexed how to understand and conceive of it.
and if you please to Consider it in these notions, it is a plain and intelligible thing, your minds will not be puzzled nor perplexed how to understand and conceive of it.
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It consists in our being true Members of his Church, entitled to his dearest Love, and assisted and acted by the gracious Influences of his Spirit. SECT. 2. 2. I Proceed now to shew you how Effective the Holy Sacrament is upon all these, in which this Union consists, upon which Account it is commonly said by Divines to be a means of our closer Union unto Christ.
It consists in our being true Members of his Church, entitled to his dearest Love, and assisted and acted by the gracious Influences of his Spirit. SECT. 2. 2. I Proceed now to show you how Effective the Holy Sacrament is upon all these, in which this union consists, upon which Account it is commonly said by Divines to be a means of our closer union unto christ.
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1. Then it is the highest and truest expression of our Communion with the Christian Church;
1. Then it is the highest and Truest expression of our Communion with the Christian Church;
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and truly for my part I doe not understand, upon what reason any adult Person can be reputed a Member of this Church that doth not joyn in this Service.
and truly for my part I do not understand, upon what reason any adult Person can be reputed a Member of this Church that does not join in this Service.
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It is not coming to Church and hearing our Sermons and Service, that presently makes Men Members of it:
It is not coming to Church and hearing our Sermons and Service, that presently makes Men Members of it:
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For the Apostle himself supposes a Heathen, and an Unbeliever, may doe all this. Nay it is not the joyning in Prayer with us, falling down upon their Knees, and Worshipping the same God:
For the Apostle himself supposes a Heathen, and an Unbeliever, may do all this. Nay it is not the joining in Prayer with us, falling down upon their Knees, and Worshipping the same God:
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For I am sure the Penitents of old did this, and yet were not admitted to full Communion with the Church;
For I am sure the Penitents of old did this, and yet were not admitted to full Communion with the Church;
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nor taken to be of it, according to the sense of Primitive Christianity.
nor taken to be of it, according to the sense of Primitive Christianity.
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Nay, further yet, I doe not see that Men should be reputed Members of the Church, only upon the Account of Baptism;
Nay, further yet, I do not see that Men should be reputed Members of the Church, only upon the Account of Baptism;
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I grant this is the Door by which we enter the Church;
I grant this is the Door by which we enter the Church;
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and so great is the Love and Mercy of God to Mankind, that it is sufficient for an Infant State,
and so great is the Love and Mercy of God to Mankind, that it is sufficient for an Infant State,
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and intitles Children to all the great Blessings of Gods Covenant of Mercy and Grace.
and entitles Children to all the great Blessings of God's Covenant of Mercy and Grace.
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But there is more required from adult Persons, and Antiquity never did repute those perfectly in the Communion of the Church, who did not joyn in this great Service of it;
But there is more required from adult Persons, and Antiquity never did repute those perfectly in the Communion of the Church, who did not join in this great Service of it;
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nay, it did threaten Excommunication to all those, that being in Peace with the Church, i. e. under no Censures of it, did absent themselves from it.
nay, it did threaten Excommunication to all those, that being in Peace with the Church, i. e. under no Censures of it, did absent themselves from it.
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There is an Expression Ps. 50.5. worthy, methinks, of consideration in this matter, Gather my Saints together, those that have made a Covenant with me by Sacrifice.
There is an Expression Ps. 50.5. worthy, methinks, of consideration in this matter, Gather my Saints together, those that have made a Covenant with me by Sacrifice.
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And if you look into the Constitution of the Passover, you shall find that he that observed it not, was so far from being reputed an Israelite, that he was to be cut off from his People,
And if you look into the Constitution of the Passover, you shall find that he that observed it not, was so Far from being reputed an Israelite, that he was to be Cut off from his People,
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and the least that that Expression can denote, was, that he was to be Excommunicate, and no more taken to be a Member of Gods House.
and the least that that Expression can denote, was, that he was to be Excommunicate, and no more taken to be a Member of God's House.
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I think these things may well be applyed in our present case, and will warrant the Analogy, that none are perfect and true Members of the Church, that doe not joyn • … n all the Services of it,
I think these things may well be applied in our present case, and will warrant the Analogy, that none Are perfect and true Members of the Church, that do not join • … n all the Services of it,
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and particularly in • … his, which for this reason perhaps is so often called NONLATINALPHABET, by the Apostle, which form of speaking we also retain, calling it the Communion,
and particularly in • … his, which for this reason perhaps is so often called, by the Apostle, which from of speaking we also retain, calling it the Communion,
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as if it were that Service especially, in which Christian Communion doth consist.
as if it were that Service especially, in which Christian Communion does consist.
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2. It is the best Expedient Christian Religion hath to entitle us visibly and sensibly to the Love of Christ.
2. It is the best Expedient Christian Religion hath to entitle us visibly and sensibly to the Love of christ.
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There is nothing that can be supposed to be of equal effect with this to inflame our Hearts with the Love of Christ; I mean on our parts;
There is nothing that can be supposed to be of equal Effect with this to inflame our Hearts with the Love of christ; I mean on our parts;
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nothing so likely to affect our Souls with Wonders and Transports of Joy and Love;
nothing so likely to affect our Souls with Wonders and Transports of Joy and Love;
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as to taste the Visible Pledges of his dying Love, and feed upon the Sacred Symbols of his Body and Blood, which were broke• … and shed for our sakes.
as to taste the Visible Pledges of his dying Love, and feed upon the Sacred Symbols of his Body and Blood, which were broke• … and shed for our sakes.
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And I am sure the Experiences of all Good Men can testify the Truth of what I say.
And I am sure the Experiences of all Good Men can testify the Truth of what I say.
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And then we may reasonably think, tha• … nothing can more secure us of Christs Lov• … to us:
And then we may reasonably think, tha• … nothing can more secure us of Christ Lov• … to us:
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We were dear to our Saviour, we ma• … well think, when he hung upon the Cross fo• … our sakes,
We were dear to our Saviour, we ma• … well think, when he hung upon the Cross fo• … our sakes,
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and laid down his Life, and Praye• … for us.
and laid down his Life, and Praye• … for us.
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But what doe we think we are, when h• … sees us affected with a sense of this Love Weeping for Joy and Wonder, at the grea• … ness of it,
But what do we think we Are, when h• … sees us affected with a sense of this Love Weeping for Joy and Wonder, At the grea• … ness of it,
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and giving it that effect upon〈 … 〉 that was intended by it? When we feed〈 … 〉 the Sacrifice of his Body and Blood, a• … handle the Sacred Symbols of it, with equ• … surprizes of Reverence and Joy;
and giving it that Effect upon〈 … 〉 that was intended by it? When we feed〈 … 〉 the Sacrifice of his Body and Blood, a• … handle the Sacred Symbols of it, with equ• … surprises of reverence and Joy;
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when〈 … 〉 make him both the Joy and Food of our Souls, and think no adhesions of Faith and Love close enough,
when〈 … 〉 make him both the Joy and Food of our Souls, and think no adhesions of Faith and Love close enough,
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unless we convert him even into our own Substance, and be transformed into his likeness, and become even one Nature with our dear Lord.
unless we convert him even into our own Substance, and be transformed into his likeness, and become even one Nature with our dear Lord.
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Good Men are always dear, and joyned in Unions of Love to him, but they are never more truly and sensibly so, than in this Service.
Good Men Are always dear, and joined in Unions of Love to him, but they Are never more truly and sensibly so, than in this Service.
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3. This is the most visible, firm assurance of the Influences of Christs Spirit.
3. This is the most visible, firm assurance of the Influences of Christ Spirit.
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There is no doubt but Good Men are always acted and assisted with this good Spirit, according to the promise of our Saviour, Joh. 4.14. The Water that I shall give, shall be a Well of Water springing up in him to Eternal Life; i. e.
There is no doubt but Good Men Are always acted and assisted with this good Spirit, according to the promise of our Saviour, John 4.14. The Water that I shall give, shall be a Well of Water springing up in him to Eternal Life; i. e.
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the Spirit that I bestow on Good Men shall be a Fountain of Life, and Aid, still bubling up, and supplying his Necessities.
the Spirit that I bestow on Good Men shall be a Fountain of Life, and Aid, still bubbling up, and supplying his Necessities.
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But there is no doubt but there are some times, in which this Holy Spirit takes stronger seizures upon Good Men,
But there is no doubt but there Are Some times, in which this Holy Spirit Takes Stronger seizures upon Good Men,
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and gives them more sensible touches of his presence, descends more visibly, and lets them feel the Vital Influences of his Grace in greater Experiences.
and gives them more sensible touches of his presence, descends more visibly, and lets them feel the Vital Influences of his Grace in greater Experiences.
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And certainly no time can be thought more likely for these things, than when we celebrate this Holy Sacrament, in which we feed upon that Spiritual Food of Christs Body and Blood, which is therefore called Spiritual and Living Bread, NONLATINALPHABET,
And Certainly no time can be Thought more likely for these things, than when we celebrate this Holy Sacrament, in which we feed upon that Spiritual Food of Christ Body and Blood, which is Therefore called Spiritual and Living Bred,,
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as he calls it, Joh. 6.55. Meat indeed, and Drink indeed, because it is the Vehicle of this Blessed Spirit, and the means in which he is conveyed to the Souls of Good Men.
as he calls it, John 6.55. Meat indeed, and Drink indeed, Because it is the Vehicle of this Blessed Spirit, and the means in which he is conveyed to the Souls of Good Men.
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And therefore this is called by the Apostle, 1. Cor. 12.13.
And Therefore this is called by the Apostle, 1. Cor. 12.13.
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a being made to drink into one Spirit, and in another place a being partaker of the Table of the Lord, in opposition to the Pagan Rite of Feasting with Devils, by which they hoped for the Afflatus of the Evil Spirit,
a being made to drink into one Spirit, and in Another place a being partaker of the Table of the Lord, in opposition to the Pagan Rite of Feasting with Devils, by which they hoped for the Afflatus of the Evil Spirit,
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and a more than ordinary Agitation of the same.
and a more than ordinary Agitation of the same.
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The plain meaning is this, that in this Service larger measures of the Spirit are given,
The plain meaning is this, that in this Service larger measures of the Spirit Are given,
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and greater Influences of it imparted by these Sacred Symbols and Vehicles of it:
and greater Influences of it imparted by these Sacred Symbols and Vehicles of it:
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There can be no time more fit and probable, for Christ to doe thus to Good Men.
There can be no time more fit and probable, for christ to do thus to Good Men.
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And I am persuaded the Experiences of Good Men can attest the certainty, as according to the Probability. SECT. 3.
And I am persuaded the Experiences of Good Men can attest the certainty, as according to the Probability. SECT. 3.
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3. ANd now I dare trust any Man to to say, if this be not a great Argument for the frequency of this Service,
3. ANd now I Dare trust any Man to to say, if this be not a great Argument for the frequency of this Service,
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and whether a very little art will not serve to improve it to that purpose.
and whither a very little art will not serve to improve it to that purpose.
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Who doth not see that our happiness and our safety depends upon our Union with Christ? And that our Comfort results chiefly from a sense of our being so? And therefore if to be happy,
Who does not see that our happiness and our safety depends upon our union with christ? And that our Comfort results chiefly from a sense of our being so? And Therefore if to be happy,
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and to know that we are so, be things worth desiring, they become Arguments for the frequency of this Service;
and to know that we Are so, be things worth desiring, they become Arguments for the frequency of this Service;
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and as much as we value, and as we hope for either of these, we should make Conscience of that, which is so serviceable, and conducive unto both.
and as much as we valve, and as we hope for either of these, we should make Conscience of that, which is so serviceable, and conducive unto both.
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But I shall not content my self to represent the strength of the Argument thus in the gross,
But I shall not content my self to represent the strength of the Argument thus in the gross,
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but shall consider what each of the forenamed particulars can contribute to the inforcement of it;
but shall Consider what each of the forenamed particulars can contribute to the enforcement of it;
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and then of what mighty effect they must needs be, when we unite them together in our Meditations.
and then of what mighty Effect they must needs be, when we unite them together in our Meditations.
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1. Then, The first thing in which this Union consists, and of which the Holy Sacrament is very effective, is Communion with the Christian Church, of which Christ Jesus is the Head.
1. Then, The First thing in which this union consists, and of which the Holy Sacrament is very effective, is Communion with the Christian Church, of which christ jesus is the Head.
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I must not now repeat, that we are united to Christ, by being Members of this,
I must not now repeat, that we Are united to christ, by being Members of this,
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nor stay to shew how we hold Communion with this, by being Members of that National Church, that is really a true branch of it.
nor stay to show how we hold Communion with this, by being Members of that National Church, that is really a true branch of it.
ccx vvb pc-acp vvi c-crq pns12 vvb n1 p-acp d, p-acp vbg n2 pp-f d j n1, cst vbz av-j dt j n1 pp-f pn31.
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I must not stay to shew, how truly this Church of England may lay claim to being this,
I must not stay to show, how truly this Church of England may lay claim to being this,
pns11 vmb xx vvi pc-acp vvi, c-crq av-j d n1 pp-f np1 vmb vvi n1 p-acp vbg d,
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and upon what grounds, and how weak all the Romanists Arguments, by which they would argue her Guilty of Schism, are;
and upon what grounds, and how weak all the Romanists Arguments, by which they would argue her Guilty of Schism, Are;
cc p-acp r-crq n2, cc c-crq j d dt np1 n2, p-acp r-crq pns32 vmd vvi po31 j pp-f n1, vbr;
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nor now stand to prove what a high Act of Communion partaking in this Service is:
nor now stand to prove what a high Act of Communion partaking in this Service is:
ccx av vvb pc-acp vvi r-crq dt j n1 pp-f n1 vvg p-acp d n1 vbz:
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All that I have now incumbent upon me is to improve its being this, into an Argument for the often Eating this Bread, and Drinking this Cup.
All that I have now incumbent upon me is to improve its being this, into an Argument for the often Eating this Bred, and Drinking this Cup.
d cst pns11 vhb av vvn p-acp pno11 vbz pc-acp vvi po31 n1 d, p-acp dt n1 p-acp dt av vvg d n1, cc vvg d n1
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And that I shall doe upon these three Accounts.
And that I shall do upon these three Accounts.
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1. By Considering how much our Hopes of Salvation depend upon our keeping in the Communion of the Church.
1. By Considering how much our Hope's of Salvation depend upon our keeping in the Communion of the Church.
crd p-acp vvg c-crq d po12 ng1 pp-f n1 vvb p-acp po12 n-vvg p-acp dt n1 pp-f dt n1.
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2. How frequent the Temptations in this Age are to desert or undervalue it.
2. How frequent the Temptations in this Age Are to desert or undervalue it.
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3. How much therefore it must concern us to be frequent in that Service, that will more securely fix us in this Communion.
3. How much Therefore it must concern us to be frequent in that Service, that will more securely fix us in this Communion.
crd c-crq d av pn31 vmb vvi pno12 pc-acp vbi j p-acp d n1, cst vmb av-dc av-j vvi pno12 p-acp d n1.
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These three considerations will drive the Argument from this consideration to a considerable Issue; and therefore I must beg a serious consideration from all that hear me.
These three considerations will drive the Argument from this consideration to a considerable Issue; and Therefore I must beg a serious consideration from all that hear me.
d crd n2 vmb vvi dt n1 p-acp d n1 p-acp dt j n1; cc av pns11 vmb vvi dt j n1 p-acp d cst vvb pno11.
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1. I beg it may be considered, how much our Hopes of Salvation depend upon our keeping in the Communion of the Church〈 … 〉 I speak now of our rational Hopes,
1. I beg it may be considered, how much our Hope's of Salvation depend upon our keeping in the Communion of the Church〈 … 〉 I speak now of our rational Hope's,
crd pns11 vvb pn31 vmb vbi vvn, c-crq d po12 ng1 pp-f n1 vvb p-acp po12 n-vvg p-acp dt n1 pp-f dt np1 … 〉 pns11 vvi av pp-f po12 j ng1,
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and no• … of those extravagant, groundless ones, tha• … Multitudes of Men entertain, and perish with,
and no• … of those extravagant, groundless ones, tha• … Multitudes of Men entertain, and perish with,
cc n1 … pp-f d j, j pi2, n1 … n2 pp-f n2 vvi, cc vvi p-acp,
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and of Salvation too in an Ordinary way, &c.
and of Salvation too in an Ordinary Way, etc.
cc pp-f n1 av p-acp dt j n1, av
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He that will be pleased to govern his Hope by the plain declarations and measures〈 … 〉 Scripture,
He that will be pleased to govern his Hope by the plain declarations and measures〈 … 〉 Scripture,
pns31 cst vmb vbi vvn pc-acp vvi po31 n1 p-acp dt j n2 cc n1 … 〉 n1,
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or by the thoughts and Judgmen• … of those Good Men in Primitive times, that best understood the sense and purport of it, will presently find how vain the Hopes of those Men are, that expect Salvation out of the pale of the Church.
or by the thoughts and Judgmen• … of those Good Men in Primitive times, that best understood the sense and purport of it, will presently find how vain the Hope's of those Men Are, that expect Salvation out of the pale of the Church.
cc p-acp dt n2 cc np1 … pp-f d j n2 p-acp j n2, cst js vvd dt n1 cc n1 pp-f pn31, vmb av-j vvi c-crq j dt ng1 pp-f d n2 vbr, cst vvb n1 av pp-f dt j pp-f dt n1.
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The Scriptures, when they come to state the intendment of Christs great Performances for the Redemption of Mankind, seem to confine it only to the Church; thus, Acts 10.28. he is said to have purchased the Church with his own Blood. And Eph. 5.25.
The Scriptures, when they come to state the intendment of Christ great Performances for the Redemption of Mankind, seem to confine it only to the Church; thus, Acts 10.28. he is said to have purchased the Church with his own Blood. And Ephesians 5.25.
dt n2, c-crq pns32 vvb p-acp n1 dt n1 pp-f npg1 j n2 p-acp dt n1 pp-f n1, vvb pc-acp vvi pn31 av-j p-acp dt n1; av, n2 crd. pns31 vbz vvn pc-acp vhi vvn dt n1 p-acp po31 d n1. np1 np1 crd.
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As Christ loved the Church, and gave himself for it, &c. And in v. 23. of the same Chapter, he is called the Head of the Church,As christ loved the Church, and gave himself for it, etc. And in v. 23. of the same Chapter, he is called the Head of the Church,
p-acp np1 vvd dt n1, cc vvd px31 p-acp pn31, av cc p-acp n1 crd pp-f dt d n1, pns31 vbz vvn dt n1 pp-f dt n1,
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and the Saviour of the Body.
and the Saviour of the Body.
cc dt n1 pp-f dt n1.
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From all which places and many more, that speak consonantly to the same purpose, it is clear, that the Blessed effects of Christs Redemption, are intended only for the Church, i. e. for those who believing his Holy Doctrine, combine themselves with that Body of Christians, that being united together by the same bands of Faith and Love,
From all which places and many more, that speak consonantly to the same purpose, it is clear, that the Blessed effects of Christ Redemption, Are intended only for the Church, i. e. for those who believing his Holy Doctrine, combine themselves with that Body of Christians, that being united together by the same bans of Faith and Love,
p-acp d r-crq n2 cc d dc, cst vvb av-j p-acp dt d n1, pn31 vbz j, cst dt j-vvn n2 pp-f npg1 n1, vbr vvn av-j p-acp dt n1, sy. sy. p-acp d r-crq vvg po31 j n1, vvb px32 p-acp d n1 pp-f np1, cst vbg vvn av p-acp dt d n2 pp-f n1 cc n1,
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and regulated by those Orders that he hath prescribed, combine together in the Publick Service and Worship of him.
and regulated by those Order that he hath prescribed, combine together in the Public Service and Worship of him.
cc vvn p-acp d n1 cst pns31 vhz vvn, vvb av p-acp dt j n1 cc n1 pp-f pno31.
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For it is most plain and evident from Holy Scripture, that Christ did never intend to create Christians at large,
For it is most plain and evident from Holy Scripture, that christ did never intend to create Christians At large,
p-acp pn31 vbz av-ds j cc j p-acp j n1, cst np1 vdd av-x vvi pc-acp vvi np1 p-acp j,
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or purpose, that it should be enough for a Man to take up the bare Belief of the Gospel,
or purpose, that it should be enough for a Man to take up the bore Belief of the Gospel,
cc n1, cst pn31 vmd vbi av-d p-acp dt n1 pc-acp vvi a-acp dt j n1 pp-f dt n1,
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but he did over and besides this, design to incorporate Christians into a firm and close Communion, to consociate and range them into a regular,
but he did over and beside this, Design to incorporate Christians into a firm and close Communion, to consociate and range them into a regular,
cc-acp pns31 vdd a-acp cc p-acp d, vvb pc-acp vvi np1 p-acp dt j cc j n1, p-acp n1 cc vvi pno32 p-acp dt j,
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well ordered Body, of which he himself designed to be Head; to which they all being united by the Bands of Faith, and a visible Profession,
well ordered Body, of which he himself designed to be Head; to which they all being united by the Bans of Faith, and a visible Profession,
av vvn n1, pp-f r-crq pns31 px31 vvd pc-acp vbi n1; p-acp r-crq pns32 d vbg vvn p-acp dt n2 pp-f n1, cc dt j n1,
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and to one another by the Ligatures of Love and Charity, and Christian Communion, should receive Life and Motion, supplies of Spirits and Food, just as the Parts and Members in the Natural Body doe, by their being United to the head, and one another.
and to one Another by the Ligatures of Love and Charity, and Christian Communion, should receive Life and Motion, supplies of Spirits and Food, just as the Parts and Members in the Natural Body do, by their being United to the head, and one Another.
cc p-acp crd j-jn p-acp dt n2 pp-f n1 cc n1, cc njp n1, vmd vvi n1 cc n1, n2 pp-f n2 cc n1, av c-acp dt n2 cc n2 p-acp dt j n1 vdb, p-acp po32 n1 vvn p-acp dt n1, cc pi j-jn.
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And that this is no wanton Speculation, nor a Notion only invented to serve a purpose, appears clearly from this one consideration among many others;
And that this is no wanton Speculation, nor a Notion only invented to serve a purpose, appears clearly from this one consideration among many Others;
cc cst d vbz dx j-jn n1, ccx dt n1 av-j vvn pc-acp vvi dt n1, vvz av-j p-acp d crd n1 p-acp d n2-jn;
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that there are more Precepts given to Christians, and more Instances of Duty required from them in this Capacity than in any others.
that there Are more Precepts given to Christians, and more Instances of Duty required from them in this Capacity than in any Others.
cst a-acp vbr dc n2 vvn p-acp np1, cc av-dc n2 pp-f n1 vvn p-acp pno32 p-acp d n1 cs p-acp d n2-jn.
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There are but a few Duties and Precepts that concern them in their single and personal Capacities, in comparison of those that relate to them as they are consociated together,
There Are but a few Duties and Precepts that concern them in their single and personal Capacities, in comparison of those that relate to them as they Are consociated together,
pc-acp vbr p-acp dt d n2 cc n2 cst vvb pno32 p-acp po32 j cc j n2, p-acp n1 pp-f d cst vvb p-acp pno32 c-acp pns32 vbr vvn av,
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and Members of the same Church.
and Members of the same Church.
cc n2 pp-f dt d n1.
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Temperance Chastity and Purity go near to comprehend all the one, but those that injoyn Love and Charity, Peace and Unity, Concord and Unanimity, speaking the same thing,
Temperance Chastity and Purity go near to comprehend all the one, but those that enjoin Love and Charity, Peace and Unity, Concord and Unanimity, speaking the same thing,
n1 n1 cc n1 vvb av-j pc-acp vvi d dt pi, cc-acp d cst vvb n1 cc n1, n1 cc n1, n1 cc n1, vvg dt d n1,
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and being of the same mind, eschewing Factions, and every thing that tended to introduce differences among them, &c. are indeed almost innumerable.
and being of the same mind, Eschewing Factions, and every thing that tended to introduce differences among them, etc. Are indeed almost innumerable.
cc vbg pp-f dt d n1, vvg n2, cc d n1 cst vvd pc-acp vvi n2 p-acp pno32, av vbr av av j.
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And then if from hence we proceed to consider what the thoughts and Doctrines of the first and best Christians were in this matter, we shall find that they always spoke and taught consonantly to this sense of these Scriptures.
And then if from hence we proceed to Consider what the thoughts and Doctrines of the First and best Christians were in this matter, we shall find that they always spoke and taught consonantly to this sense of these Scriptures.
cc av cs p-acp av pns12 vvb pc-acp vvi r-crq dt n2 cc n2 pp-f dt ord cc js np1 vbdr p-acp d n1, pns12 vmb vvi cst pns32 av vvd cc vvd av-j p-acp d n1 pp-f d n2.
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They unanimously declared, that Extra Exclesiam non est Salus;
They unanimously declared, that Extra Exclesiam non est Salus;
pns32 av-j vvd, cst fw-la fw-la fw-la fw-la fw-la;
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and to that purpose commonly compared the Church of Christ to Noah 's Ark, out of which there was no escaping for any,
and to that purpose commonly compared the Church of christ to Noah is Ark, out of which there was no escaping for any,
cc p-acp d n1 av-j vvn dt n1 pp-f np1 p-acp np1 vbz n1, av pp-f r-crq a-acp vbds dx vvg p-acp d,
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but all perished in a terrible Abyss and Inundation.
but all perished in a terrible Abyss and Inundation.
cc-acp d vvn p-acp dt j n1 cc n1.
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The Learned know that I speak Truth in this, and the Unlearned that have read any of our own Books relating to this matter, can scarcely have missed quotations enough to this purpose.
The Learned know that I speak Truth in this, and the Unlearned that have read any of our own Books relating to this matter, can scarcely have missed quotations enough to this purpose.
dt j vvi cst pns11 vvb n1 p-acp d, cc dt j-u cst vhb vvn d pp-f po12 d n2 vvg p-acp d n1, vmb av-j vhi vvn n2 av-d p-acp d n1.
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And upon this Belief have all the mighty Outcries against Schism, and the terrible denunciations against it,
And upon this Belief have all the mighty Outcries against Schism, and the terrible denunciations against it,
cc p-acp d n1 vhb d dt j n2 p-acp n1, cc dt j n2 p-acp pn31,
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so very common among the Ancient Fathers, been founded.
so very Common among the Ancient Father's, been founded.
av av j p-acp dt j n2, vbn vvn.
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They looked upon no Sin to be more certainly damning, nor thought any Sinners of any denomination to be in a more inevitably desperate condition, than Schismaticks are.
They looked upon no since to be more Certainly damning, nor Thought any Sinners of any denomination to be in a more inevitably desperate condition, than Schismatics Are.
pns32 vvd p-acp dx n1 pc-acp vbi av-dc av-j vvg, ccx vvd d n2 pp-f d n1 pc-acp vbi p-acp dt av-dc av-j j n1, cs n1 vbr.
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Nay, which is much more, they thought the guilt of this Sin could preponderate, and weigh down the worth of all other,
Nay, which is much more, they Thought the guilt of this since could preponderate, and weigh down the worth of all other,
uh, r-crq vbz d dc, pns32 vvd dt n1 pp-f d n1 vmd vvi, cc vvb a-acp dt n1 pp-f d n-jn,
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even the most heroick acts of Christian Vertue, and render them all unacceptable unto God.
even the most heroic acts of Christian Virtue, and render them all unacceptable unto God.
av dt av-ds j n2 pp-f njp n1, cc vvi pno32 d j p-acp np1.
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I shall give you but two Instances of this, but they are remarkable ones, and of Men whose Authority and Names are as venerable in the Christian Church,
I shall give you but two Instances of this, but they Are remarkable ones, and of Men whose authority and Names Are as venerable in the Christian Church,
pns11 vmb vvi pn22 p-acp crd n2 pp-f d, cc-acp pns32 vbr j pi2, cc pp-f n2 rg-crq n1 cc n2 vbr a-acp j p-acp dt njp n1,
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as any others you can easily name; I mean St. Cyprian and St. Augustine.
as any Others you can Easily name; I mean Saint Cyprian and Saint Augustine.
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The former saith most plainly, that even Martyrdom it self is not able to atone the guilt of Schism,
The former Says most plainly, that even Martyrdom it self is not able to atone the guilt of Schism,
dt j vvz ds av-j, cst av n1 pn31 n1 vbz xx j pc-acp vvi dt n1 pp-f n1,
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and that therefore dying to attest the Truth of Christian Faith, and sealing it with a Man's Blood, was of no acceptance with God,
and that Therefore dying to attest the Truth of Christian Faith, and sealing it with a Man's Blood, was of no acceptance with God,
cc cst av vvg pc-acp vvi dt n1 pp-f njp n1, cc vvg pn31 p-acp dt ng1 n1, vbds pp-f dx n1 p-acp np1,
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if a Man at the same time were without Charity, and had separated himself from the Communion of the Christian Church;
if a Man At the same time were without Charity, and had separated himself from the Communion of the Christian Church;
cs dt n1 p-acp dt d n1 vbdr p-acp n1, cc vhd vvn px31 p-acp dt n1 pp-f dt njp n1;
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and he as well as many others quote those Passages of St. Paul, 1 Cor. 13. at the beginning,
and he as well as many Others quote those Passages of Saint Paul, 1 Cor. 13. At the beginning,
cc pns31 p-acp av c-acp d n2-jn vvb d n2 pp-f n1 np1, crd np1 crd p-acp dt n1,
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for the Authority of what they say:
for the authority of what they say:
p-acp dt n1 pp-f r-crq pns32 vvb:
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Though I give my Body to be burned, and have not Charity, it profiteth me nothing. Though I give my Body to be burned, and have not Charity, it profiteth me nothing.
c-acp pns11 vvb po11 n1 pc-acp vbi vvn, cc vhb xx n1, pn31 vvz pno11 pix.
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St. Augustine is more full and positive to the same purpose, Constituamus ergo, &c. Let us suppose a Man who is Chast, Continent, void of Covetousness, who is no Idolater, Hospitable,
Saint Augustine is more full and positive to the same purpose, Constituamus ergo, etc. Let us suppose a Man who is Chaste, Continent, void of Covetousness, who is no Idolater, Hospitable,
n1 np1 vbz av-dc j cc j p-acp dt d n1, fw-la fw-la, av vvb pno12 vvi dt n1 r-crq vbz j, n1, j pp-f n1, r-crq vbz dx n1, j,
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and Bountiful to those in want, Enemy to no Man, not Contentious but Patient, Quiet, without Emulation or Envy, Sober, Frugal,
and Bountiful to those in want, Enemy to no Man, not Contentious but Patient, Quiet, without Emulation or Envy, Sobrium, Frugal,
cc j p-acp d p-acp n1, n1 p-acp dx n1, xx j p-acp n1, j-jn, p-acp n1 cc n1, j, j,
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but a Heretick ( i. e. a Schismatick, for so he means in that place) nulli dubium est, no Man doubts,
but a Heretic (i. e. a Schismatic, for so he means in that place) None Dubium est, no Man doubts,
cc-acp dt n1 (pns11. sy. dt n-jn, c-acp av pns31 vvz p-acp d n1) av-j fw-la fw-la, dx n1 n2,
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but for that very reason, because he is a Schismatick ▪ he shall not inherit the Kingdom of God• … ▪ Where it is observable (as my Author remarks upon this Passage) that St. Augustin doth not declare it only as his own single Opinion,
but for that very reason, Because he is a Schismatic ▪ he shall not inherit the Kingdom of God• … ▪ Where it is observable (as my Author remarks upon this Passage) that Saint Augustin does not declare it only as his own single Opinion,
cc-acp c-acp cst j n1, c-acp pns31 vbz dt n-jn ▪ pns31 vmb xx vvi dt n1 pp-f np1 … ▪ c-crq pn31 vbz j (c-acp po11 n1 n2 p-acp d n1) cst n1 np1 vdz xx vvi pn31 av-j p-acp po31 d j n1,
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but as the Catholick Doctrine in hi• … days: Nulli dubium est, no Man doubts o• … questions it.
but as the Catholic Doctrine in hi• … days: None Dubium est, no Man doubts o• … questions it.
cc-acp c-acp dt njp n1 p-acp n1 … n2: av-j fw-la fw-la, dx n1 vvz n1 … n2 pn31.
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And the great reason upon which the• … sayings supported themselves, was this, n• … only because the Apostle had declared Schism to be a Sin, a Damning Sin,
And the great reason upon which the• … sayings supported themselves, was this, n• … only Because the Apostle had declared Schism to be a since, a Damning since,
cc dt j n1 p-acp r-crq n1 … n2-vvg vvn px32, vbds d, n1 … av-j c-acp dt n1 vhd vvn n1 pc-acp vbi dt n1, dt vvg n1,
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and a Work of the Flesh, and declared Schismaticks to be carnal Men, whatever Pretences of Purity and Sanctity they might make above other Men (as Schismaticks in all Ages ever have done:) No,
and a Work of the Flesh, and declared Schismatics to be carnal Men, whatever Pretences of Purity and Sanctity they might make above other Men (as Schismatics in all Ages ever have done:) No,
cc dt n1 pp-f dt n1, cc vvd n1 pc-acp vbi j n2, r-crq n2 pp-f n1 cc n1 pns32 vmd vvi p-acp j-jn n2 (c-acp n1 p-acp d n2 av vhb vdn:) uh-dx,
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nor yet because it disturbed the Peace and Unity of Christs Church, and was of all other things the most fatally destructive to it, considered as a Society.
nor yet Because it disturbed the Peace and Unity of Christ Church, and was of all other things the most fatally destructive to it, considered as a Society.
ccx av p-acp pn31 vvd dt n1 cc n1 pp-f npg1 n1, cc vbds pp-f d j-jn n2 dt av-ds av-j j p-acp pn31, vvn p-acp dt n1.
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But chiefly, because it actually cuts Men off from the Communion of the Church, which is the Body of Christ, to which all the blessed effects of his Redemption,
But chiefly, Because it actually cuts Men off from the Communion of the Church, which is the Body of christ, to which all the blessed effects of his Redemption,
cc-acp av-jn, c-acp pn31 av-j vvz n2 a-acp p-acp dt n1 pp-f dt n1, r-crq vbz dt n1 pp-f np1, p-acp r-crq d dt j-vvn n2 pp-f po31 n1,
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and the Communications of his Spirit are appropriate, and by Union to which any single Man can hope to partake of the same.
and the Communications of his Spirit Are Appropriate, and by union to which any single Man can hope to partake of the same.
cc dt n2 pp-f po31 n1 vbr j, cc p-acp n1 p-acp r-crq d j n1 vmb vvi pc-acp vvi pp-f dt d.
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— Upon this they declared there were more hopes of the most profligate Sinner in the Church,
— Upon this they declared there were more hope's of the most profligate Sinner in the Church,
— p-acp d pns32 vvd a-acp vbdr dc n2 pp-f dt av-ds vvn n1 p-acp dt n1,
(14) chapter (DIV2)
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than of a Schismatick who was out of it:
than of a Schismatic who was out of it:
cs pp-f dt n-jn r-crq vbds av pp-f pn31:
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1500
Just as there may be some hope of the most distempered and ulcerated Member, while it is united to the Body,
Just as there may be Some hope of the most distempered and ulcerated Member, while it is united to the Body,
av c-acp pc-acp vmb vbi d n1 pp-f dt av-ds j-vvn cc vvn n1, cs pn31 vbz vvn p-acp dt n1,
(14) chapter (DIV2)
400
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1501
and may by receiving Blood and Spirits from it, and the help of some external Applications, be healed again;
and may by receiving Blood and Spirits from it, and the help of Some external Applications, be healed again;
cc vmb p-acp vvg n1 cc n2 p-acp pn31, cc dt n1 pp-f d j n2, vbb vvn av;
(14) chapter (DIV2)
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1502
but there can be no manner of hope for that Member, that is actually separated and cut off from the Body.
but there can be no manner of hope for that Member, that is actually separated and Cut off from the Body.
cc-acp a-acp vmb vbi dx n1 pp-f n1 p-acp d n1, cst vbz av-j vvn cc vvn a-acp p-acp dt n1.
(14) chapter (DIV2)
400
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1503
For this cause was Excommunication so dreaded of old, &c.
For this cause was Excommunication so dreaded of old, etc.
p-acp d n1 vbds n1 av vvn pp-f j, av
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400
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1504
I would to God Men would be pleased in this Age, to call to mind these things,
I would to God Men would be pleased in this Age, to call to mind these things,
pns11 vmd p-acp np1 n2 vmd vbi vvn p-acp d n1, pc-acp vvi pc-acp vvi d n2,
(14) chapter (DIV2)
401
Page 139
1505
and not to think themselves wiser than those Good Men of old, in whom the true Spirit of Christianity Flourished,
and not to think themselves Wiser than those Good Men of old, in whom the true Spirit of Christianity Flourished,
cc xx pc-acp vvi px32 jc cs d j n2 pp-f j, p-acp ro-crq dt j n1 pp-f np1 vvd,
(14) chapter (DIV2)
401
Page 140
1506
and who transmitted the Truth of it to us, Sealed with the Testimony of their own Blood.
and who transmitted the Truth of it to us, Sealed with the Testimony of their own Blood.
cc r-crq vvd dt n1 pp-f pn31 p-acp pno12, vvn p-acp dt n1 pp-f po32 d n1.
(14) chapter (DIV2)
401
Page 140
1507
Were this Spirit once retrieved among us again, we should not need to contend so much for these things. Which brings me to
Were this Spirit once retrieved among us again, we should not need to contend so much for these things. Which brings me to
vbdr d n1 a-acp vvn p-acp pno12 av, pns12 vmd xx vvi pc-acp vvi av av-d c-acp d n2. r-crq vvz pno11 p-acp
(14) chapter (DIV2)
401
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1508
2. The second thing for the deducing our present Argument;
2. The second thing for the deducing our present Argument;
crd dt ord n1 p-acp dt j-vvg po12 j n1;
(14) chapter (DIV2)
402
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1509
and that is to consider how common and frequent the Temptations in this Age are to desert this Communion,
and that is to Consider how Common and frequent the Temptations in this Age Are to desert this Communion,
cc d vbz pc-acp vvi c-crq j cc j dt n2 p-acp d n1 vbr p-acp n1 d n1,
(14) chapter (DIV2)
402
Page 140
1510
or to make it an Indifferent thing whether we keep to it, or not.
or to make it an Indifferent thing whither we keep to it, or not.
cc pc-acp vvi pn31 dt j n1 cs pns12 vvb p-acp pn31, cc xx.
(14) chapter (DIV2)
402
Page 140
1511
The Truth is, my Brethren, we are cast to live in an Age, that though it pretend mightily to Christianity,
The Truth is, my Brothers, we Are cast to live in an Age, that though it pretend mightily to Christianity,
dt n1 vbz, po11 n2, pns12 vbr vvn pc-acp vvi p-acp dt n1, cst cs pn31 vvb av-j p-acp np1,
(14) chapter (DIV2)
403
Page 140
1512
and the Knowledge and Love of it, above almost any that hath preceded, yet hath almost lost two Articles of the Apostolical Creed, The Catholick Church, and the Communion of Saints.
and the Knowledge and Love of it, above almost any that hath preceded, yet hath almost lost two Articles of the Apostolical Creed, The Catholic Church, and the Communion of Saints.
cc dt n1 cc n1 pp-f pn31, p-acp av d cst vhz vvd, av vhz av vvn crd n2 pp-f dt j n1, dt njp n1, cc dt n1 pp-f n2.
(14) chapter (DIV2)
403
Page 140
1513
Some Men take no care to remember these Articles, perhaps are yet to learn there are such;
some Men take no care to Remember these Articles, perhaps Are yet to Learn there Are such;
d n2 vvb dx n1 pc-acp vvi d n2, av vbr av pc-acp vvi pc-acp vbr d;
(14) chapter (DIV2)
403
Page 140
1514
but abundance take no care to understand, and consider what is the import and meaning of them.
but abundance take no care to understand, and Consider what is the import and meaning of them.
cc-acp n1 vvb dx n1 pc-acp vvi, cc vvb r-crq vbz dt n1 cc n1 pp-f pno32.
(14) chapter (DIV2)
403
Page 140
1515
And there are many differing Sects of Men among us, that not only designedly defeat the Effect and Purport of them,
And there Are many differing Sects of Men among us, that not only designedly defeat the Effect and Purport of them,
cc pc-acp vbr d j-vvg n2 pp-f n2 p-acp pno12, cst xx av-j av-j vvi dt vvb cc n1 pp-f pno32,
(14) chapter (DIV2)
403
Page 140
1516
but plead stoutly and contend earnestly for the Innocency of doing so. Men that look upon Schism but as a Spiritual Scar-crow to affright Birds and Fools,
but plead stoutly and contend earnestly for the Innocency of doing so. Men that look upon Schism but as a Spiritual Scarecrow to affright Birds and Fools,
cc-acp vvb av-j cc vvi av-j p-acp dt n1 pp-f vdg av. n2 cst vvb p-acp n1 cc-acp p-acp dt j n1 pc-acp vvi n2 cc n2,
(14) chapter (DIV2)
403
Page 140
1517
and deride Excommunication as a tool only to affect Children;
and deride Excommunication as a tool only to affect Children;
cc vvi n1 p-acp dt n1 av-j pc-acp vvi n2;
(14) chapter (DIV2)
404
Page 141
1518
that ridicule the name of Church, and the Discourses about Communion with it, as Instances only of Priest or State Craft,
that ridicule the name of Church, and the Discourses about Communion with it, as Instances only of Priest or State Craft,
d n1 dt n1 pp-f n1, cc dt n2 p-acp n1 p-acp pn31, c-acp n2 av-j pp-f n1 cc n1 n1,
(14) chapter (DIV2)
404
Page 141
1519
but not any such Momentous things in Christianity, as that the Salvation of Men can be any way concerned in them.
but not any such Momentous things in Christianity, as that the Salvation of Men can be any Way concerned in them.
cc-acp xx d d j n2 p-acp np1, c-acp cst dt n1 pp-f n2 vmb vbi d n1 vvn p-acp pno32.
(14) chapter (DIV2)
404
Page 141
1520
Abundance of Men are yet to learn that there is such a Sin as Schism,
Abundance of Men Are yet to Learn that there is such a since as Schism,
n1 pp-f n2 vbr av pc-acp vvi cst pc-acp vbz d dt n1 p-acp n1,
(14) chapter (DIV2)
405
Page 141
1521
and that it is not a Word of our own making, and by the way I cannot but remark it,
and that it is not a Word of our own making, and by the Way I cannot but remark it,
cc cst pn31 vbz xx dt n1 pp-f po12 d vvg, cc p-acp dt n1 pns11 vmbx p-acp n1 pn31,
(14) chapter (DIV2)
405
Page 141
1522
as a considerable slip in our last Translation, to Translate the Greek Word by Sects, Differences, Dissentions, Divisions,
as a considerable slip in our last translation, to Translate the Greek Word by Sects, Differences, Dissensions, Divisions,
c-acp dt j n1 p-acp po12 ord n1, pc-acp vvb dt jp n1 p-acp n2, n2, n2, n2,
(14) chapter (DIV2)
405
Page 141
1523
and not Schisms, which, it is most certain, was most consonant to the Apostles design, and most expressive of the Word it self.
and not Schisms, which, it is most certain, was most consonant to the Apostles Design, and most expressive of the Word it self.
cc xx n2, r-crq, pn31 vbz av-ds j, vbds av-ds j p-acp dt n2 vvb, cc av-ds j pp-f dt n1 pn31 n1.
(14) chapter (DIV2)
405
Page 141
1524
Some Men have complained of a Party and a Design in these Translators, but I am not willing to charge it so far;
some Men have complained of a Party and a Design in these Translators, but I am not willing to charge it so Far;
d n2 vhb vvn pp-f dt n1 cc dt n1 p-acp d n2, cc-acp pns11 vbm xx j pc-acp vvi pn31 av av-j;
(14) chapter (DIV2)
405
Page 141
1525
though I am able (if need were) to instance in some other things, that have given too just ground for such a censure.
though I am able (if need were) to instance in Some other things, that have given too just ground for such a censure.
cs pns11 vbm j (cs n1 vbdr) p-acp n1 p-acp d j-jn n2, cst vhb vvn av j n1 p-acp d dt n1.
(14) chapter (DIV2)
405
Page 141
1526
But to return, As there are many that are yet to learn there is such a Sin, there are more to seek what it is,
But to return, As there Are many that Are yet to Learn there is such a since, there Are more to seek what it is,
p-acp pc-acp vvi, c-acp pc-acp vbr d cst vbr av pc-acp vvi pc-acp vbz d dt n1, pc-acp vbr av-dc pc-acp vvi r-crq pn31 vbz,
(14) chapter (DIV2)
406
Page 141
1527
and no more able to give any tolerable account of it, than a Child is to solve the Problems of Euclide. And the Truth is, the wonder is the less,
and no more able to give any tolerable account of it, than a Child is to solve the Problems of Euclide. And the Truth is, the wonder is the less,
cc dx av-dc j pc-acp vvi d j n1 pp-f pn31, cs dt n1 vbz pc-acp vvi dt n2 pp-f np1. cc dt n1 vbz, dt n1 vbz dt av-dc,
(14) chapter (DIV2)
406
Page 141
1528
and the People the more Pardonable, who have lived in an Age of purposed confusion,
and the People the more Pardonable, who have lived in an Age of purposed confusion,
cc dt n1 dt av-dc j, r-crq vhb vvn p-acp dt n1 pp-f j-vvn n1,
(14) chapter (DIV2)
406
Page 141
1529
and been under the Instruction and Teaching of Men, who have endeavoured more to make Parties,
and been under the Instruction and Teaching of Men, who have endeavoured more to make Parties,
cc vbn p-acp dt n1 cc vvg pp-f n2, r-crq vhb vvn av-dc pc-acp vvi n2,
(14) chapter (DIV2)
406
Page 141
1530
than to compose them, to proselyte Men to Faction, and not to Religion, and to propagate Schism under the Notion of Reformation,
than to compose them, to proselyte Men to Faction, and not to Religion, and to propagate Schism under the Notion of Reformation,
cs pc-acp vvi pno32, p-acp n1 n2 p-acp n1, cc xx p-acp n1, cc pc-acp vvi n1 p-acp dt n1 pp-f n1,
(14) chapter (DIV2)
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Page 142
1531
and setting up purer Communions among Men.
and setting up Purer Communions among Men.
cc vvg p-acp jc n2 p-acp n2.
(14) chapter (DIV2)
406
Page 142
1532
And I would to God this were the guilt only of the preceding Age, or the Avowed Factors for Dissentions in this:
And I would to God this were the guilt only of the preceding Age, or the Avowed Factors for Dissensions in this:
cc pns11 vmd p-acp np1 d vbdr dt n1 av-j pp-f dt j-vvg n1, cc dt j-vvn n2 p-acp n2 p-acp d:
(14) chapter (DIV2)
407
Page 142
1533
But, alas〈 … 〉 We have some Good Men, and of our own Communion too, to complain of as Accessories to this Unhappiness.
But, alas〈 … 〉 We have Some Good Men, and of our own Communion too, to complain of as Accessories to this Unhappiness.
cc-acp, n1 … 〉 pns12 vhb d j n2, cc pp-f po12 d n1 av, pc-acp vvi pp-f p-acp n2-jn p-acp d n1.
(14) chapter (DIV2)
407
Page 142
1534
Who by laying so much stress, and talking only of a Necessity of Faith in Christ,
Who by laying so much stress, and talking only of a Necessity of Faith in christ,
r-crq p-acp vvg av d n1, cc vvg av-j pp-f dt n1 pp-f n1 p-acp np1,
(14) chapter (DIV2)
408
Page 142
1535
and Repentance, and a good Life, and so rarely or almost never pressing the necessity of ancient Belief,
and Repentance, and a good Life, and so rarely or almost never pressing the necessity of ancient Belief,
cc n1, cc dt j n1, cc av av-j cc av av vvg dt n1 pp-f j n1,
(14) chapter (DIV2)
408
Page 142
1536
and the Obligations to Church Communion, &c. have given People to• … much cause to think, that the one was sufficient without the other,
and the Obligations to Church Communion, etc. have given People to• … much cause to think, that the one was sufficient without the other,
cc dt n2 p-acp n1 n1, av vhb vvn n1 n1 … av-d n1 pc-acp vvi, cst dt pi vbds j p-acp dt n-jn,
(14) chapter (DIV2)
408
Page 142
1537
and so they took som• … tolerable care about that, they needed th• … less to regard the other.
and so they took som• … tolerable care about that, they needed th• … less to regard the other.
cc av pns32 vvd n1 … j vvb p-acp d, pns32 vvd n1 … dc pc-acp vvi dt j-jn.
(14) chapter (DIV2)
408
Page 142
1538
Christianity (to borrow the Words of〈 … 〉 late Author) they look upon to be just lik• … a Systeme of Philosophy,
Christianity (to borrow the Words of〈 … 〉 late Author) they look upon to be just lik• … a System of Philosophy,
np1 (pc-acp vvi dt n2 n1 … 〉 av-j n1) pns32 vvb p-acp pc-acp vbi j n1 … dt np1 pp-f n1,
(14) chapter (DIV2)
409
Page 142
1539
and that to believ• … the chief Articles or Principles of it is enoug• … to denominate a Christian,
and that to believ• … the chief Articles or Principles of it is enoug• … to denominate a Christian,
cc cst p-acp n1 … dt j-jn n2 cc n2 pp-f pn31 vbz n1 … pc-acp j-vvn dt njp,
(14) chapter (DIV2)
409
Page 142
1540
and to entitle hi• … to all the Promises of the Gospel, and Sa• … vation,
and to entitle hi• … to all the Promises of the Gospel, and Sa• … vation,
cc pc-acp vvi n1 … pc-acp d dt vvz pp-f dt n1, cc np1 … n1,
(14) chapter (DIV2)
409
Page 142
1541
though he never have any regard〈 … 〉 a Church State, and the Communion of〈 … 〉 nor concern himself at all what Church〈 … 〉 is of.
though he never have any regard〈 … 〉 a Church State, and the Communion of〈 … 〉 nor concern himself At all what Church〈 … 〉 is of.
cs pns31 av-x vhi d n1 … 〉 dt n1 n1, cc dt n1 n1 … 〉 ccx vvi px31 p-acp d r-crq np1 … 〉 vbz pp-f.
(14) chapter (DIV2)
409
Page 142
1542
This is too common a Belief in this Age, a• … too much favoured by some Men among u• … from whence we may safely infer what great care we ought to take of that, which is both false and pernicious in it self,
This is too Common a Belief in this Age, a• … too much favoured by Some Men among u• … from whence we may safely infer what great care we ought to take of that, which is both false and pernicious in it self,
d vbz av j dt n1 p-acp d n1, n1 … av av-d vvn p-acp d n2 p-acp n1 … p-acp c-crq pns12 vmb av-j vvi r-crq j n1 pns12 vmd pc-acp vvi pp-f d, r-crq vbz d j cc j p-acp pn31 n1,
(14) chapter (DIV2)
410
Page 143
1543
and also what danger we are in of it, when both our Enemies and our Friends are apt to entrap us into it
and also what danger we Are in of it, when both our Enemies and our Friends Are apt to entrap us into it
cc av q-crq n1 pns12 vbr a-acp pp-f pn31, c-crq d po12 n2 cc po12 n2 vbr j pc-acp vvi pno12 p-acp pn31
(14) chapter (DIV2)
410
Page 143
1544
These two considerations will be good foundations for. The Third and last thing, i. e. the driving this present Argument to an Issue;
These two considerations will be good foundations for. The Third and last thing, i. e. the driving this present Argument to an Issue;
d crd n2 vmb vbi j n2 p-acp. dt ord cc ord n1, sy. sy. dt vvg d j n1 p-acp dt n1;
(14) chapter (DIV2)
411
Page 143
1545
and no Conclusion, can be more regularly deduced from any Principles.
and no Conclusion, can be more regularly deduced from any Principles.
cc dx n1, vmb vbi av-dc av-j vvn p-acp d n2.
(14) chapter (DIV2)
412
Page 143
1546
For if keeping in the Communion of the Church be a thing so very necessary in it self, that no hopes of Salvation belong to him, that willfully violates and withdraws himself from the same:
For if keeping in the Communion of the Church be a thing so very necessary in it self, that no hope's of Salvation belong to him, that wilfully violates and withdraws himself from the same:
c-acp cs vvg p-acp dt n1 pp-f dt n1 vbb dt n1 av av j p-acp pn31 n1, cst dx n2 pp-f n1 vvb p-acp pno31, cst av-j vvz cc vvz px31 p-acp dt d:
(14) chapter (DIV2)
413
Page 143
1547
And if this be an Age in which both the Doctrines and Practices of Men are so rife to the contrary, wherein the Church is rent and torn into so many Factions, wherein some Men plead for Separation,
And if this be an Age in which both the Doctrines and Practices of Men Are so rife to the contrary, wherein the Church is rend and torn into so many Factions, wherein Some Men plead for Separation,
cc cs d vbb dt n1 p-acp r-crq d dt n2 cc n2 pp-f n2 vbr av av-j p-acp dt n-jn, c-crq dt n1 vbz vvn cc vvn p-acp av d n2, c-crq d n2 vvb p-acp n1,
(14) chapter (DIV2)
413
Page 143
1548
and most Men think it so harmless and indifferent a thing: Then if we also would not be led away with the Error of these Men;
and most Men think it so harmless and indifferent a thing: Then if we also would not be led away with the Error of these Men;
cc ds n2 vvb pn31 av j cc j dt n1: av cs pns12 av vmd xx vbi vvn av p-acp dt n1 pp-f d n2;
(14) chapter (DIV2)
413
Page 143
1549
if we would defeat the effect of these Temptations to us, we should certainly make a great Conscience,
if we would defeat the Effect of these Temptations to us, we should Certainly make a great Conscience,
cs pns12 vmd vvi dt n1 pp-f d n2 p-acp pno12, pns12 vmd av-j vvi dt j n1,
(14) chapter (DIV2)
414
Page 143
1550
and keep up the constant Practice of that, which is so high an Act of Communion,
and keep up the constant Practice of that, which is so high an Act of Communion,
cc vvb a-acp dt j n1 pp-f d, r-crq vbz av j dt n1 pp-f n1,
(14) chapter (DIV2)
414
Page 143
1551
as I have shewed the Holy Sacrament is.
as I have showed the Holy Sacrament is.
c-acp pns11 vhb vvn dt j n1 vbz.
(14) chapter (DIV2)
414
Page 143
1552
There are two things that I would beg Liberty to speak a little unto at present, without Offence to any in this Congregation;
There Are two things that I would beg Liberty to speak a little unto At present, without Offence to any in this Congregation;
pc-acp vbr crd n2 cst pns11 vmd vvi n1 pc-acp vvi dt j p-acp p-acp j, p-acp n1 p-acp d p-acp d n1;
(14) chapter (DIV2)
415
Page 144
1553
the time is now very proper for them. The first is the Practice of Occasional Communion in our Church;
the time is now very proper for them. The First is the Practice of Occasional Communion in our Church;
dt n1 vbz av av j p-acp pno32. dt ord vbz dt n1 pp-f j n1 p-acp po12 n1;
(14) chapter (DIV2)
415
Page 144
1554
for our worst and sharpest Adversaries, it seems, will allow this to be Lawful, and Men that have no great sense of our Service and Worship,
for our worst and Sharpest Adversaries, it seems, will allow this to be Lawful, and Men that have no great sense of our Service and Worship,
p-acp po12 js cc js n2, pn31 vvz, vmb vvi d pc-acp vbi j, cc n2 cst vhb dx j n1 pp-f po12 n1 cc n1,
(14) chapter (DIV2)
416
Page 144
1555
yet can afford sometimes, when their opportunities and circumstances of affairs require it, to Communicate with us in the same.
yet can afford sometime, when their opportunities and Circumstances of affairs require it, to Communicate with us in the same.
av vmb vvi av, c-crq po32 n2 cc n2 pp-f n2 vvb pn31, pc-acp vvi p-acp pno12 p-acp dt d.
(14) chapter (DIV2)
416
Page 144
1556
To these Men, first premising, that I am really glad that Men will come thus far,
To these Men, First premising, that I am really glad that Men will come thus Far,
p-acp d n2, ord vvg, cst pns11 vbm av-j j cst n2 vmb vvi av av-j,
(14) chapter (DIV2)
417
Page 144
1557
and that I am far enough from discouraging any that doe thus, the Arms of the Church are open,
and that I am Far enough from discouraging any that do thus, the Arms of the Church Are open,
cc cst pns11 vbm av-j av-d p-acp vvg d cst vdb av, dt n2 pp-f dt n1 vbr j,
(14) chapter (DIV2)
417
Page 144
1558
and she is ready to embrace all, and to cherish even the least beginnings and degrees of good in them.
and she is ready to embrace all, and to cherish even the least beginnings and Degrees of good in them.
cc pns31 vbz j pc-acp vvi d, cc pc-acp vvi av dt ds n2 cc n2 pp-f j p-acp pno32.
(14) chapter (DIV2)
417
Page 144
1559
But I would beg them to consider most seriously, and as they love their own Souls, these two or three short things.
But I would beg them to Consider most seriously, and as they love their own Souls, these two or three short things.
cc-acp pns11 vmd vvi pno32 pc-acp vvi av-ds av-j, cc c-acp pns32 vvb po32 d n2, d crd cc crd j n2.
(14) chapter (DIV2)
418
Page 144
1560
1. That if Occasional Communion with us be Lawful, then constant Communion is.
1. That if Occasional Communion with us be Lawful, then constant Communion is.
crd cst cs j n1 p-acp pno12 vbi j, av j n1 vbz.
(14) chapter (DIV2)
419
Page 144
1561
If they can without Sin joyn in our Service, and Worship some times, they may upon the same reason doe so always.
If they can without since join in our Service, and Worship Some times, they may upon the same reason do so always.
cs pns32 vmb p-acp n1 vvi p-acp po12 n1, cc vvb d n2, pns32 vmb p-acp dt d n1 vdb av av.
(14) chapter (DIV2)
419
Page 144
1562
For nothing here can vary the Nature of our Worship, nor make that a Sin at one time, which is not so at another.
For nothing Here can vary the Nature of our Worship, nor make that a since At one time, which is not so At Another.
p-acp pix av vmb vvi dt n1 pp-f po12 n1, ccx vvi cst dt n1 p-acp crd n1, r-crq vbz xx av p-acp j-jn.
(14) chapter (DIV2)
419
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2. That to Communicate with the Church upon External, Prudential Motives and Reasons only is very unbecoming those Principles upon which Good Men always act,
2. That to Communicate with the Church upon External, Prudential Motives and Reasons only is very unbecoming those Principles upon which Good Men always act,
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and the way in time to expose Religion to the Scorn and Drollery of Atheists,
and the Way in time to expose Religion to the Scorn and Drollery of Atheists,
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and confirm them in their Wicked and bold opinion, that Religion is but a Trick and an Art of Craft and Policy.
and confirm them in their Wicked and bold opinion, that Religion is but a Trick and an Art of Craft and Policy.
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3. That this Occasional Communion only, can never take off the Guilt of Schism;
3. That this Occasional Communion only, can never take off the Gilded of Schism;
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nor the going to a Church sometimes attone the Schism of joyning with Separate Congregations at others.
nor the going to a Church sometime atone the Schism of joining with Separate Congregations At Others.
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Remember what the Apostle saith to those Corinthians, that are at the Table of Christ,
remember what the Apostle Says to those Corinthians, that Are At the Table of christ,
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and yet sometimes were present, and ate of the Sacrifices to Idols too, 1 Cor. from 15. to 23. We may as well hope to make a Compremisal between Vertue and Vice, between Serving God and an Idol,
and yet sometime were present, and ate of the Sacrifices to Idols too, 1 Cor. from 15. to 23. We may as well hope to make a Compremisal between Virtue and Vice, between Serving God and an Idol,
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as between Church-Communion and Schism, and upon as good grounds expect, that Worshipping God one time will excuse our Worshipping an Idol at another,
as between Church-Communion and Schism, and upon as good grounds expect, that Worshipping God one time will excuse our Worshipping an Idol At Another,
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as that we doe live in the Communion of the Church, because we sometimes go to that,
as that we do live in the Communion of the Church, Because we sometime go to that,
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when at other times we go as freely to Separate and Schismatical Conventions. 2. The second thing I would beg a few words for, is Partial Communion.
when At other times we go as freely to Separate and Schismatical Conventions. 2. The second thing I would beg a few words for, is Partial Communion.
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Some Men can hear our Sermons, but not joyn in our Prayers, and many can doe both these, that will not joyn with us in our Sacraments.
some Men can hear our Sermons, but not join in our Prayers, and many can do both these, that will not join with us in our Sacraments.
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I have told you in the beginning of my Discourse upon this Period, what a necessary Act of Communion this is,
I have told you in the beginning of my Discourse upon this Period, what a necessary Act of Communion this is,
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and how imperfect all others without it are. I tell you now but only these two things more.
and how imperfect all Others without it Are. I tell you now but only these two things more.
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1. That this Act of Communion is as plainly and as absolutely commanded as any other Service of Religion,
1. That this Act of Communion is as plainly and as absolutely commanded as any other Service of Religion,
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and I cannot tell upon what better grounds they can call themselves Christians, that willfully neglect it, though they perform some others:
and I cannot tell upon what better grounds they can call themselves Christians, that wilfully neglect it, though they perform Some Others:
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Then those Men may call themselves Good Men, that pick out some commands of God to obey,
Then those Men may call themselves Good Men, that pick out Some commands of God to obey,
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but scruple not to live in the open and wilful neglect and violation of others.
but scruple not to live in the open and wilful neglect and violation of Others.
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2. That this thing was utterly unknown to Antiquity, and is against the constan• … Practice of it.
2. That this thing was utterly unknown to Antiquity, and is against the constan• … Practice of it.
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Penitents indeed and Catechumens, they did not permit to Communicate in this Service, but all that were in the Peace of the Church they not only permitted,
Penitents indeed and Catechumens, they did not permit to Communicate in this Service, but all that were in the Peace of the Church they not only permitted,
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but commanded to doe so, and by the express Canons of some Councils, they di• … threaten Excommunication to all in the Peac• … of the Church, that after Prayers and Se• … mon went away,
but commanded to do so, and by the express Canonas of Some Councils, they di• … threaten Excommunication to all in the Peac• … of the Church, that After Prayers and Se• … mon went away,
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and stayed not to joyn i• … the participation of the Sacrament. And for Men to doe so now is both Scandalous to the Institutions of Christ,
and stayed not to join i• … the participation of the Sacrament. And for Men to do so now is both Scandalous to the Institutions of christ,
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and the settin• … up a new Sect of Christians, which pure an• … honest Antiquity knew nothing of,
and the settin• … up a new Sect of Christians, which pure an• … honest Antiquity knew nothing of,
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but was quite contrary unto, and severely condemned. If the other parts of our Service and Worship be Lawful, so is this too:
but was quite contrary unto, and severely condemned. If the other parts of our Service and Worship be Lawful, so is this too:
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And if it be granted needful to Communicate in them, I will undertake to prove, that it as much,
And if it be granted needful to Communicate in them, I will undertake to prove, that it as much,
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or more concerns us all to Communicate in this. SECT. 4. 2. THe Second thing in which this Union with Christ consisteth, and of which the Holy Sacrament is very Effective, is Intimate Love and Affection betwixt Christ and Good Men.
or more concerns us all to Communicate in this. SECT. 4. 2. THe Second thing in which this union with christ Consisteth, and of which the Holy Sacrament is very Effective, is Intimate Love and Affection betwixt christ and Good Men.
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For as there can never be any time more likely to inflame our hearts with the love of our Saviour,
For as there can never be any time more likely to inflame our hearts with the love of our Saviour,
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than when we behold the visible and astonishing Pledges of his great and wonderful Love to us, in Suffering and Dying for us:
than when we behold the visible and astonishing Pledges of his great and wondered Love to us, in Suffering and Dying for us:
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So there is none neither, in which we may be more certain of his dear respects to us,
So there is none neither, in which we may be more certain of his dear respects to us,
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than when he sees us with Joy and Transport Commemorating his Love, and feeding upon the Sacred Symbols of it. But this have shewed before.
than when he sees us with Joy and Transport Commemorating his Love, and feeding upon the Sacred Symbols of it. But this have showed before.
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It is now incumbent on me to shew what an Argument this also is to our frequency in •his Service, our often Eating this Bread and Drinking this Cup,
It is now incumbent on me to show what an Argument this also is to our frequency in •his Service, our often Eating this Bred and Drinking this Cup,
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and that I shall doe in these three considerations. 1. It is one of the strongest encouragements in our way of Duty.
and that I shall do in these three considerations. 1. It is one of the Strongest encouragements in our Way of Duty.
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2. It is that which is very subject to languish and decay in us. 3. It is that which the best Men are often apt to call into Question,
2. It is that which is very Subject to languish and decay in us. 3. It is that which the best Men Are often apt to call into Question,
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and to lose the lively sense of it. 1. It is one of the strongest encouragements and supports in the way of Duty.
and to loose the lively sense of it. 1. It is one of the Strongest encouragements and supports in the Way of Duty.
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Our hearty Love to Christ will make every Duty we owe to him light and easie,
Our hearty Love to christ will make every Duty we owe to him Light and easy,
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and enable us to surmount all the difficulties or discouragements that can encounter us in it• … There is no one Passion of our Souls that act more vigorously than Love,
and enable us to surmount all the difficulties or discouragements that can encounter us in it• … There is no one Passion of our Souls that act more vigorously than Love,
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nor any Argument that can be of greater effect with us.
nor any Argument that can be of greater Effect with us.
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I• … is the strongest and most vigorous principle o• … humane action, and it is not easie to say wha• … great things it can readily undertake an• … bring to pass.
I• … is the Strongest and most vigorous principle o• … humane actium, and it is not easy to say wha• … great things it can readily undertake an• … bring to pass.
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Solus Amor est qui nomen difficultatis erubesci• … saith the devout St. Augustine, Love alone blush at the name of any difficulty, and scorns to thin• … that any thing should be accounted too ha• … for it.Solus Amor est qui Nome difficultatis erubesci• … Says the devout Saint Augustine, Love alone blush At the name of any difficulty, and scorns to thin• … that any thing should be accounted too ha• … for it.
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And this is that which is expressed b• … Solomon, Cant. 8.7.
And this is that which is expressed b• … Solomon, Cant 8.7.
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Love is strong as Deat• … Zeal is hard as the Grave, the Coals thereof a• … Coals of Fire, which hath a most vehement hea• … Many Waters cannot quench Love, Love is strong as Deat• … Zeal is hard as the Grave, the Coals thereof a• … Coals of Fire, which hath a most vehement hea• … Many Waters cannot quench Love,
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neither can t• … Floods drown it. neither can t• … Floods drown it.
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By all which Metaphoric• … Expressions is represented very livelily t• … great Efficacy of Divine Love,
By all which Metaphoric• … Expressions is represented very livelily t• … great Efficacy of Divine Love,
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and how all the greatest Difficulties and Oppositions hinder • … t not, nor discourage it in the way of Duty and Service to its God.
and how all the greatest Difficulties and Oppositions hinder • … tO not, nor discourage it in the Way of Duty and Service to its God.
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For which reason Christ requires it of the Church, as that Powerful and Pregnant Principle that would assure and produce every thing else that he required of them.
For which reason christ requires it of the Church, as that Powerful and Pregnant Principle that would assure and produce every thing Else that he required of them.
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And it is most certain he that is possessed of our Love, may command every thing else easily from us;
And it is most certain he that is possessed of our Love, may command every thing Else Easily from us;
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and when our Hearts are really warmed with Love to God and Christ, • … is commands will not be grievous, but every • … ing he calls for from us will be light and plea• … ant.
and when our Hearts Are really warmed with Love to God and christ, • … is commands will not be grievous, but every • … ing he calls for from us will be Light and plea• … Ant.
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We shall serve him as cheerfully as Jacob • … d Laban for the beautiful Rachel, to whom a se• … en years Service seemed but as some few days.
We shall serve him as cheerfully as Jacob • … worser Laban for the beautiful Rachel, to whom a se• … en Years Service seemed but as Some few days.
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And on the other hand a quick and lively • … nse of Christs Love to us, will be of the • … ery same effect too.
And on the other hand a quick and lively • … nse of Christ Love to us, will be of the • … ery same Effect too.
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It is a mighty deadning • … scouragement to Love, and not be Loved a• … ain,
It is a mighty deadening • … scouragement to Love, and not be Loved a• … ain,
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and though I can doe much for the Per• … n I really Love, whether he return me a • … table respect, or not;
and though I can do much for the Per• … n I really Love, whither he return me a • … table respect, or not;
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yet when I have as• … rance that our Affection is reciprocal, I have • … en all the encouragement I can desire,
yet when I have as• … rance that our Affection is reciprocal, I have • … en all the encouragement I can desire,
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and • … ch an Argument as nothing can resist.
and • … changed an Argument as nothing can resist.
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It is just thus in our present case, when I con• … er that I Love but a Saviour who first Loved • … e,
It is just thus in our present case, when I con• … er that I Love but a Saviour who First Loved • … e,
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and am assured that I can never Love • … m so much, but that he Loves me infinitely • … ore, I am then all in a Flame, my resolutions are brisk and airy, I fly upon the Wings of Love,
and am assured that I can never Love • … m so much, but that he Loves me infinitely • … over, I am then all in a Flame, my resolutions Are brisk and airy, I fly upon the Wings of Love,
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and I can despise and contemn every thing, that would encumber my way of Duty and Service to my Lord,
and I can despise and contemn every thing, that would encumber my Way of Duty and Service to my Lord,
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or hinder and stop my proceeding in it. And this is that which St. Paul speaks, 2 Cor. 5.14. the Love of Christ constraineth us (i. e.
or hinder and stop my proceeding in it. And this is that which Saint Paul speaks, 2 Cor. 5.14. the Love of christ constrains us (i. e.
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to be so Vigorous and Zealous in serving of him, and promoting his Interest and Honour in the World,
to be so Vigorous and Zealous in serving of him, and promoting his Interest and Honour in the World,
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as the Context shews) because we thus judge, that if one dyed for all,
as the Context shows) Because we thus judge, that if one died for all,
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then were all dead, &c. The plain English of which is this, When we seriously reflect upon the great Love of Christ in dying for Mankind, which was in a dead and lost condition,then were all dead, etc. The plain English of which is this, When we seriously reflect upon the great Love of christ in dying for Mankind, which was in a dead and lost condition,
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and posses• … our Souls with a due sense of it, we find it o• … mighty great Efficacy and Power;
and posses• … our Souls with a due sense of it, we find it o• … mighty great Efficacy and Power;
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a Divine Breath that fans up our Souls into a bright Flame, and kindles such Pious resolutions i• … us,
a Divine Breath that fans up our Souls into a bright Flame, and kindles such Pious resolutions i• … us,
dt j-jn n1 cst n2 p-acp po12 n2 p-acp dt j n1, cc vvz d j ng1 n1 … pno12,
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as nothing, no not death it self can discourage.
as nothing, no not death it self can discourage.
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In a word, to a heart thus inflamed with〈 … 〉 sense of Christs Love to it, there are no Ob• … jections against Holiness, which it cannot eas• … ly solve, no temptations that it cannot baffle• … no discouragements which it cannot answe• … no difficulties which it cannot surmount;
In a word, to a heart thus inflamed with〈 … 〉 sense of Christ Love to it, there Are not Ob• … jections against Holiness, which it cannot eas• … lie solve, no temptations that it cannot baffle• … no discouragements which it cannot answe• … no difficulties which it cannot surmount;
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an• … there is nothing of Support and Argument t• … engage to it, which this will not readily su• … gest and prompt to its thoughts.
an• … there is nothing of Support and Argument t• … engage to it, which this will not readily su• … gest and prompt to its thoughts.
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Now what an Argument this is to freque• … cy in that Service, which is so mighty co• … ducive to this purpose, no Man needs be told,
Now what an Argument this is to freque• … cy in that Service, which is so mighty co• … ducive to this purpose, no Man needs be told,
av r-crq dt n1 d vbz p-acp n1 … uh p-acp d n1, r-crq vbz av j n1 … j p-acp d n1, dx n1 av vbi vvn,
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but he only that is a stranger to himself:
but he only that is a stranger to himself:
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Every, even the best Man finds how slow and restive his temper is, how often his Resolutions flag, his Zeal cools, his good purposes intermit, his endeavours tyre,
Every, even the best Man finds how slow and restive his temper is, how often his Resolutions flag, his Zeal cools, his good Purposes intermit, his endeavours tyre,
d, av dt js n1 vvz c-crq j cc j po31 n1 vbz, c-crq av po31 n2 n1, po31 n1 vvz, po31 j n2 vvi, po31 n2 vvi,
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and all the Charets of his Soul move heavily in the way of Duty, his Temptations are many,
and all the Charets of his Soul move heavily in the Way of Duty, his Temptations Are many,
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and his Discouragements multiply, and he is apt ever and anon to sit down and deliberate again,
and his Discouragements multiply, and he is apt ever and anon to fit down and deliberate again,
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and too often hath thoughts of returning back to Egypt again.
and too often hath thoughts of returning back to Egypt again.
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So that without continual supplies of fresh Fewel to his Flames, they will expire and die, his warmth and vigour will be remitted, the ambient cold will chill his Spirits,
So that without continual supplies of fresh Fuel to his Flames, they will expire and die, his warmth and vigour will be remitted, the ambient cold will chill his Spirits,
av cst p-acp j n2 pp-f j n1 p-acp po31 n2, pns32 vmb vvi cc vvi, po31 n1 cc n1 vmb vbi vvn, dt j j-jn vmb vvi po31 n2,
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and the storms and rains abroad extinguish his Light.
and the storms and rains abroad extinguish his Light.
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But by frequency in this Service he will be enabled to keep it alive, bring oyl to feed his Fire of Love, keep it still burning with a bright Flame,
But by frequency in this Service he will be enabled to keep it alive, bring oil to feed his Fire of Love, keep it still burning with a bright Flame,
cc-acp p-acp n1 p-acp d n1 pns31 vmb vbi vvn pc-acp vvi pn31 j, vvb n1 pc-acp vvi po31 n1 pp-f n1, vvb pn31 av vvg p-acp dt j n1,
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and thereby preserve a constant vigour and cheerfulness of Spirit, in serving and doing Duty to his God.
and thereby preserve a constant vigour and cheerfulness of Spirit, in serving and doing Duty to his God.
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2. Especially if secondly, we consider that this Love of Christ is so very apt to languish and decay in us.
2. Especially if secondly, we Consider that this Love of christ is so very apt to languish and decay in us.
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The Temper and Humours of Men are naturally desultory and changeable, and very rarely continue long the same,
The Temper and Humours of Men Are naturally desultory and changeable, and very rarely continue long the same,
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yea although the Objects of our respects doe not alter, nor our own Circumstances change. I need but appeal to common Experience for the Truth of this.
yea although the Objects of our respects do not altar, nor our own circumstances change. I need but appeal to Common Experience for the Truth of this.
uh cs dt n2 pp-f po12 n2 vdb xx vvi, ccx po12 d n2 vvi. pns11 vvb p-acp vvb p-acp j n1 p-acp dt n1 pp-f d.
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And if it be thus in respect of all these things that are near us,
And if it be thus in respect of all these things that Are near us,
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and with which we daily converse, it will be the less Wonder if our Affections vary towards an Object that is so far distant from us,
and with which we daily converse, it will be the less Wonder if our Affections vary towards an Object that is so Far distant from us,
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and out of our sight, with whom we converse but by Faith, and can enjoy but by an inward sense,
and out of our sighed, with whom we converse but by Faith, and can enjoy but by an inward sense,
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and relish of the Spirit, which is immured here in Flesh, and tinctured by it, surrounded with sensual Passions,
and relish of the Spirit, which is immured Here in Flesh, and tinctured by it, surrounded with sensual Passion,
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and easily affected by corporeal Impressions.
and Easily affected by corporeal Impressions.
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To which if we add the hurries and bustles of Worldly business, that summon our regards and care, the Temptations and Allurements of sense, that rival our better Love,
To which if we add the hurries and bustles of Worldly business, that summon our regards and care, the Temptations and Allurements of sense, that rival our better Love,
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and are continually courting our respects from him: Charms that are always present with us, and uncessantly soliciting of us.
and Are continually courting our respects from him: Charms that Are always present with us, and uncessantly soliciting of us.
cc vbr av-j vvg po12 n2 p-acp pno31: n2 cst vbr av j p-acp pno12, cc av-j vvg pp-f pno12.
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And which is more, are so very pleasing to a great part within us, that sides strongly with them, and naturally covets their Embraces.
And which is more, Are so very pleasing to a great part within us, that sides strongly with them, and naturally covets their Embraces.
cc r-crq vbz av-dc, vbr av av vvg p-acp dt j n1 p-acp pno12, cst n2 av-j p-acp pno32, cc av-j vvz po32 n2.
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I say, if we lay all these things together, we shall no longer wonder, why this Love of Christ is so very apt to decay and expire in us:
I say, if we lay all these things together, we shall no longer wonder, why this Love of christ is so very apt to decay and expire in us:
pns11 vvb, cs pns12 vvb d d n2 av, pns12 vmb av-dx av-jc n1, c-crq d n1 pp-f np1 vbz av av j pc-acp vvi cc vvi p-acp pno12:
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Nor need to be told what great need we have of continual care, and all possible Endeavours to cherish the same in our Souls, to guard our selves against the insinuations of whatever rivals our Lord,
Nor need to be told what great need we have of continual care, and all possible Endeavours to cherish the same in our Souls, to guard our selves against the insinuations of whatever rivals our Lord,
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and by all the Arts that we can use, fortifie our Love, and render it Impregnable against all the assaults and batteries of sense.
and by all the Arts that we can use, fortify our Love, and render it Impregnable against all the assaults and batteries of sense.
cc p-acp d dt n2 cst pns12 vmb vvi, vvi po12 n1, cc vvi pn31 j p-acp d dt n2 cc n2 pp-f n1.
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To which purpose, since this Holy Service may stand us in such great stead, it is Argument enough to engage us to frequency in it.
To which purpose, since this Holy Service may stand us in such great stead, it is Argument enough to engage us to frequency in it.
p-acp r-crq n1, c-acp d j n1 vmb vvi pno12 p-acp d j n1, pn31 vbz n1 av-d pc-acp vvi pno12 p-acp n1 p-acp pn31.
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3. And yet this Argument may receive some additional strength from the third consideration yet behind;
3. And yet this Argument may receive Some additional strength from the third consideration yet behind;
crd cc av d n1 vmb vvi d j n1 p-acp dt ord n1 av a-acp;
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that this Love of Christ, that is so mighty a support and encouragement unto Duty, is a thing that the best Men living are apt to lose the sense of, and call into Question;
that this Love of christ, that is so mighty a support and encouragement unto Duty, is a thing that the best Men living Are apt to loose the sense of, and call into Question;
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upon which they are apt to be dull and heavy, and listless unto Duty.
upon which they Are apt to be dull and heavy, and listless unto Duty.
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There is no Faith so strong in this World, but it is often subject to decays and doubts,
There is no Faith so strong in this World, but it is often Subject to decays and doubts,
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nor any Man so assuredly joyful in the sense of Divine Love towards him, but that he many times grows doubtful and pensive,
nor any Man so assuredly joyful in the sense of Divine Love towards him, but that he many times grows doubtful and pensive,
ccx d n1 av av-vvn j p-acp dt n1 pp-f j-jn n1 p-acp pno31, cc-acp cst pns31 d n2 vvz j cc j,
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and is apt to call the same into Question.
and is apt to call the same into Question.
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I believe there are some great mistakes among Men about desertions (as some call them) and the withdrawings of the Spirit,
I believe there Are Some great mistakes among Men about desertions (as Some call them) and the withdrawings of the Spirit,
pns11 vvb pc-acp vbr d j n2 p-acp n2 p-acp n2 (c-acp d vvb pno32) cc dt n2-vvg pp-f dt n1,
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and that many have mistaken their own Melancholy, and the natural alterations of their own Tempers for the same.
and that many have mistaken their own Melancholy, and the natural alterations of their own Tempers for the same.
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But notwithstanding this, I doe not at all doubt, but every Good Man feels something like this,
But notwithstanding this, I do not At all doubt, but every Good Man feels something like this,
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though it may be ascribed to another cause.
though it may be ascribed to Another cause.
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For Men Travel here in an uneven Road, they doe not always walk upon an Hill in which the Sun is always in their view, but many times they descend into deep Vallies,
For Men Travel Here in an uneven Road, they do not always walk upon an Hill in which the Sun is always in their view, but many times they descend into deep Valleys,
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and lose the sight of it;
and loose the sighed of it;
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or Fogs and Vapours arise, and thicken the Air, and they walk in doubted and uncertain Paths.
or Fogs and Vapours arise, and thicken the Air, and they walk in doubted and uncertain Paths.
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I mean plainly this, the best Men have their surprizes and times of Oscitany, wherein they let fall their Watch, they carry Flesh about them, which not only causeth them to omit some good,
I mean plainly this, the best Men have their surprises and times of Oscitany, wherein they let fallen their Watch, they carry Flesh about them, which not only Causes them to omit Some good,
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but betrays them often into many Sins;
but betrays them often into many Sins;
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and when they have reviewed the actions of the best day, yet many things, even seven Sins, saith Solomon, will be to be repented of,
and when they have reviewed the actions of the best day, yet many things, even seven Sins, Says Solomon, will be to be repented of,
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and so many errors will appear in the most exact course of Living here, as may well cause the exactest Man to resume the Psalmists Prayer, Enter not into Judgment with thy Servant, O Lord,
and so many errors will appear in the most exact course of Living Here, as may well cause the Exactest Man to resume the Psalmists Prayer, Enter not into Judgement with thy Servant, Oh Lord,
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for in thy sight shall no Man living be justified. for in thy sighed shall no Man living be justified.
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Now when a Man comes seriously to reflect upon these, and to unravel the whole Course of his Life,
Now when a Man comes seriously to reflect upon these, and to unravel the Whole Course of his Life,
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and to observe what great and many deformities he may discover, when he looks upon himself in the Glass of the Divine Law, it is no wonder if his good thoughts change,
and to observe what great and many deformities he may discover, when he looks upon himself in the Glass of the Divine Law, it is no wonder if his good thoughts change,
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but the wonder rather will be, that his Faith is able to bear up against such causes of doubting,
but the wonder rather will be, that his Faith is able to bear up against such Causes of doubting,
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and his Anchor of Hope able to pitch upon any firmness in such a false and muddy ground.
and his Anchor of Hope able to pitch upon any firmness in such a false and muddy ground.
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To which, if we add these two things more, that God may many times let these thoughts loose upon Men, to correct their past errors, and punish them for their late miscarriages,
To which, if we add these two things more, that God may many times let these thoughts lose upon Men, to correct their past errors, and Punish them for their late miscarriages,
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and make them more watchful and careful for the time to come.
and make them more watchful and careful for the time to come.
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And likewise that many Good Men are of very soft and tender Spirits, and naturally apt to be timorous and scrupulous,
And likewise that many Good Men Are of very soft and tender Spirits, and naturally apt to be timorous and scrupulous,
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and so may really mistake their own state, and too much indulge the ill abodings of their own minds.
and so may really mistake their own state, and too much indulge the ill abodings of their own minds.
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I say, if we lay all these together, we shall not be at a loss for reasons of this thing,
I say, if we lay all these together, we shall not be At a loss for Reasons of this thing,
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nor be forced to resolve the causes of it into Temptations and Spiritual desertions, as some are apt to doe,
nor be forced to resolve the Causes of it into Temptations and Spiritual desertions, as Some Are apt to do,
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but soon discover that this is even unavoidable, while Men Travel in this Wilderness.
but soon discover that this is even unavoidable, while Men Travel in this Wilderness.
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But whether we mistake in assigning the causes of this or not, it is certain this is the condition of the best Men, sometimes their Faith fails them,
But whither we mistake in assigning the Causes of this or not, it is certain this is the condition of the best Men, sometime their Faith fails them,
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and their Hopes are weak, and they are apt to call every thing into Question;
and their Hope's Are weak, and they Are apt to call every thing into Question;
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they grow jealous of Gods respects, and think their beloved withdraws his favour, and looks with a frowning Eye upon them.
they grow jealous of God's respects, and think their Beloved withdraws his favour, and looks with a frowning Eye upon them.
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Of this you may see the Psalmist a plain Instance, Ps. 30.6, 7. he that is now warbling forth his joyful sense of Divine Favour and Love to him,
Of this you may see the Psalmist a plain Instance, Ps. 30.6, 7. he that is now warbling forth his joyful sense of Divine Favour and Love to him,
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and in a sense of it triumphing as if he could never be moved, is in the very next verses complaining of Gods hiding his Face,
and in a sense of it triumphing as if he could never be moved, is in the very next Verses complaining of God's hiding his Face,
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and his Mourning under Fears of his displeasure.
and his Mourning under Fears of his displeasure.
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How highly must it then concern us all, and how much must this great Joy and comfort of Lives depend upon it, to be as frequent in this Service, wherein we refresh our Faith and Hope,
How highly must it then concern us all, and how much must this great Joy and Comfort of Lives depend upon it, to be as frequent in this Service, wherein we refresh our Faith and Hope,
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and feed upon the visible Pledges of our dear Lords Love, and are as sensibly assured of his mighty kindness towards us,
and feed upon the visible Pledges of our dear lords Love, and Are as sensibly assured of his mighty kindness towards us,
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as if we had seen him Bleeding upon the Cross for us, with his Arms expanded, ready to embrace us,
as if we had seen him Bleeding upon the Cross for us, with his Arms expanded, ready to embrace us,
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and his blessed Head hanging down in languishments of Love to us. These consolations are better known by sense and happy Experiences than described by words;
and his blessed Head hanging down in languishments of Love to us. These consolations Are better known by sense and happy Experiences than described by words;
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all Good Men can tell great Stories of them, and in so doing recount so many great Arguments and Obligations (if they be wise for their own good) for often Eating this Bread, &c. SECT. 5.
all Good Men can tell great Stories of them, and in so doing recount so many great Arguments and Obligations (if they be wise for their own good) for often Eating this Bred, etc. SECT. 5.
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3. THe third thing in which this Union with Christ doth consist and which I am to improve nto an Argument for our often Eating this Bread, &c. is the being acted by the Spirit of Christ,
3. THe third thing in which this union with christ does consist and which I am to improve unto an Argument for our often Eating this Bred, etc. is the being acted by the Spirit of christ,
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and partaking in the blessed influences of the same.
and partaking in the blessed influences of the same.
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Upon which Account I told you this is called a being made to drink into the same Spirit, 1 Cor. 12.13. and is certainly the most firm and visible Pledge that God now gives Men, of their being animated by that Holy Spirit (as the Learned Hammond speaks) and partaking in the Powerful Communications of it.
Upon which Account I told you this is called a being made to drink into the same Spirit, 1 Cor. 12.13. and is Certainly the most firm and visible Pledge that God now gives Men, of their being animated by that Holy Spirit (as the Learned Hammond speaks) and partaking in the Powerful Communications of it.
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And this receives confirmation from Christs own express promise, Joh. 4.14. Whosoever Drinketh of the Water that I shall give him, shall never thirst, And Chap. 6.50, 57, 58. He that Eateth this Bread shall not die.
And this receives confirmation from Christ own express promise, John 4.14. Whosoever Drinketh of the Water that I shall give him, shall never thirst, And Chap. 6.50, 57, 58. He that Eateth this Bred shall not die.
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He that Eateth me, even he shall live by me. And again, He that Eateth this Bread shall live for ever. He that Eateth me, even he shall live by me. And again, He that Eateth this Bred shall live for ever.
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— The plain meaning of which (applied to the Sacramental Eating) is this:
— The plain meaning of which (applied to the Sacramental Eating) is this:
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This is the Spiritual Food, living Nourishment, in which the Spirit of Christ is conveyed and imparted to Men, which shall be a continual Spring of Life,
This is the Spiritual Food, living Nourishment, in which the Spirit of christ is conveyed and imparted to Men, which shall be a continual Spring of Life,
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and vigour, and strength to Good Men, which shall ever be ready and sufficient for them, to all the purposes of Holiness and Duty.
and vigour, and strength to Good Men, which shall ever be ready and sufficient for them, to all the Purposes of Holiness and Duty.
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And this yet is more clear, if any thing can make it so, from what the Apostle saith answerable to this, that we are (by this means of Union) Members of his Body, of his Flesh,
And this yet is more clear, if any thing can make it so, from what the Apostle Says answerable to this, that we Are (by this means of union) Members of his Body, of his Flesh,
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and of his Bone, Eph. 5.30.
and of his Bone, Ephesians 5.30.
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and if so, must needs be acted and animated by the same Spirit, which most certainly informs and influenceth, enliveneth and moveth every Member of this Mystical Body,
and if so, must needs be acted and animated by the same Spirit, which most Certainly informs and influenceth, enliveneth and moves every Member of this Mystical Body,
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as truly as the Soul of Man doth every Member in the Natural one.
as truly as the Soul of Man does every Member in the Natural one.
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But I have made out the Truth of this Notion before, and need not now repeat what was said on it.
But I have made out the Truth of this Notion before, and need not now repeat what was said on it.
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My present business is to improve this into an Argument, for our frequent Eating this Bread,
My present business is to improve this into an Argument, for our frequent Eating this Bred,
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and often Drinking this Cup, which is the great thing I am pressing all along this Discourse.
and often Drinking this Cup, which is the great thing I am pressing all along this Discourse.
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And certainly a little consideration would supersede all need of Art in this particular.
And Certainly a little consideration would supersede all need of Art in this particular.
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If this be the great Ministration of the Spirit, and the most visible pledge and assurance of it, Men that consider what the advantages of having this Spirit,
If this be the great Ministration of the Spirit, and the most visible pledge and assurance of it, Men that Consider what the advantages of having this Spirit,
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and to what excellent purposes it is granted to Good Men, need not be told what an Argument and Encouragement this is, to be as frequent in this Ministration of it, as possibly may be.
and to what excellent Purposes it is granted to Good Men, need not be told what an Argument and Encouragement this is, to be as frequent in this Ministration of it, as possibly may be.
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But I shall not venture this Argument only to Mens own consideration, but become their further remembrancer,
But I shall not venture this Argument only to Mens own consideration, but become their further remembrancer,
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and assist them in those Collections, which yet they might be able to make themselves, if they pleased.
and assist them in those Collections, which yet they might be able to make themselves, if they pleased.
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There are four Considerations (among many more that might be named) that will be sufficient to give this Argument its due force.
There Are four Considerations (among many more that might be nam) that will be sufficient to give this Argument its due force.
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1. How absolutely necessary it is, that we have the Aids and Supplies of this Spirit.
1. How absolutely necessary it is, that we have the Aids and Supplies of this Spirit.
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2. How great and valuable the Advantages of having it are.
2. How great and valuable the Advantages of having it Are.
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3. How our needs of it will always continue, or rather multiply and encrease upon our hands.
3. How our needs of it will always continue, or rather multiply and increase upon our hands.
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4. What continual danger and hazard we are in, of losing and forfeiting the presence and assistances of the same.
4. What continual danger and hazard we Are in, of losing and forfeiting the presence and assistances of the same.
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1. I desire it may be considered how greatly necessary it is to have the Supplies and Communications of this Spirit:
1. I desire it may be considered how greatly necessary it is to have the Supplies and Communications of this Spirit:
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Even so necessary that the Apostle declares plainly, that if any Man have not the Spirit of Christ he is none of his, Rom. 8.9. i. e. he is neither a True Member, nor a True Disciple of Christ:
Even so necessary that the Apostle declares plainly, that if any Man have not the Spirit of christ he is none of his, Rom. 8.9. i. e. he is neither a True Member, nor a True Disciple of christ:
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Or (as others plainly interpret it) he is no Christian.
Or (as Others plainly interpret it) he is no Christian.
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There are two things that doe so necessarily depend upon the Spirit, that they are impossible without it; viz. Life and Motion.
There Are two things that do so necessarily depend upon the Spirit, that they Are impossible without it; viz. Life and Motion.
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All the World is agreed upon this, and Experience confirms it daily, the Body separated from the Spirit,
All the World is agreed upon this, and Experience confirms it daily, the Body separated from the Spirit,
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how curious soever its Composition and Structure is, yet lies as a dead lump and Carcass, without any more Life or Motion,
how curious soever its Composition and Structure is, yet lies as a dead lump and Carcase, without any more Life or Motion,
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than a Stone, or clod of Earth. And it is no less true of the New Man, than the Natural;
than a Stone, or clod of Earth. And it is no less true of the New Man, than the Natural;
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there must another Spirit be put into us, otherwise we shall neither be able to live the Life of God,
there must Another Spirit be put into us, otherwise we shall neither be able to live the Life of God,
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nor to move in that Sphere of Duty, that he hath placed us in.
nor to move in that Sphere of Duty, that he hath placed us in.
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This Scheme of speaking you shall find constantly retained in the New Testament, and this Truth represented under Analogies,
This Scheme of speaking you shall find constantly retained in the New Testament, and this Truth represented under Analogies,
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and Resemblances to the Natural State of Man.
and Resemblances to the Natural State of Man.
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Thus Wicked Men are said to be dead in Trespasses and Sins, and when they are converted, to be born again,
Thus Wicked Men Are said to be dead in Trespasses and Sins, and when they Are converted, to be born again,
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and born of the Spirit, as our Saviour phraseth it:
and born of the Spirit, as our Saviour Phraseth it:
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That is, to receive a Principle of New Life from the Spirit, and Influences and Power to act,
That is, to receive a Principle of New Life from the Spirit, and Influences and Power to act,
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and behave themselves like Good Men from the same Spirit.
and behave themselves like Good Men from the same Spirit.
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The plain meaning of which Metaphorical allusions is this, that the Communications of Christs Spirit, are as necessary to the being,
The plain meaning of which Metaphorical allusions is this, that the Communications of Christ Spirit, Are as necessary to the being,
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and exercise of Holiness, as the Rational Soul is necessary to the Life, and Motion of a Man.
and exercise of Holiness, as the Rational Soul is necessary to the Life, and Motion of a Man.
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And in some places this is plainly spoken, and without any Figure; thus, Joh. 15.5. Without me ye can doe nothing.
And in Some places this is plainly spoken, and without any Figure; thus, John 15.5. Without me you can do nothing.
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Or, as the Margin reads it, severed from me ye can doe nothing. Which he illustrates by an obvious plain similitude, taken from the Vine, and the Branches;
Or, as the Margin reads it, severed from me you can do nothing. Which he illustrates by an obvious plain similitude, taken from the Vine, and the Branches;
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for as these live, and bring forth fruit, only by being united to the Vine,
for as these live, and bring forth fruit, only by being united to the Vine,
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and by partaking of that Vital Sap and Juice, which the Vegetative Spirit conveys to them;
and by partaking of that Vital Sap and Juice, which the Vegetative Spirit conveys to them;
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but are fruitless, and presently wither and die, when cut off from it, and when those Communications are intercepted:
but Are fruitless, and presently wither and die, when Cut off from it, and when those Communications Are intercepted:
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So Good Men live and produce the fruits of Grace and Vertue, only by being united to Christ,
So Good Men live and produce the fruits of Grace and Virtue, only by being united to christ,
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and receiving the Communications and Influences of his Blessed Spirit. And St. Paul speaks the same thing, 2 Cor. 3.5. Not that we are sufficient of our selves, as of our selves, but our sufficiency is of God;
and receiving the Communications and Influences of his Blessed Spirit. And Saint Paul speaks the same thing, 2 Cor. 3.5. Not that we Are sufficient of our selves, as of our selves, but our sufficiency is of God;
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he speaks it there with respect to ability to do the work of an Apostle,
he speaks it there with respect to ability to do the work of an Apostle,
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and to those extraordinary gifts, that were then bestowed to that End. But it is as true also, of Power and Sufficiency to live like good Men,
and to those extraordinary Gifts, that were then bestowed to that End. But it is as true also, of Power and Sufficiency to live like good Men,
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and exercise Grace, which is therefore, Gal. 5.22. ascribed to the Spirit, and theseveral instances of it, called Fruits of the Spirit;
and exercise Grace, which is Therefore, Gal. 5.22. ascribed to the Spirit, and theseveral instances of it, called Fruits of the Spirit;
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because this is the great principle of Sanctification and Holiness, and that whose aids and assistances Christ hath purchased for good Men.
Because this is the great principle of Sanctification and Holiness, and that whose aids and assistances christ hath purchased for good Men.
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There are some disputes and differences in the Christian World about the Operations of this Spirit,
There Are Some disputes and differences in the Christian World about the Operations of this Spirit,
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and his manner of working upon the hearts of Men, but since the Pelagian Heresie hath been exploded, there are none that I know of about the thing,
and his manner of working upon the hearts of Men, but since the Pelagian Heresy hath been exploded, there Are none that I know of about the thing,
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but all Parties grant the aids and assistances of the Spirit toback all good Men,
but all Parties grant the aids and assistances of the Spirit toback all good Men,
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and to carry them through all difficulties, that the way of Duty is encumbred with, to be absolutely needful.
and to carry them through all difficulties, that the Way of Duty is encumbered with, to be absolutely needful.
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Now if this Service be the Ministration of this Spirit, and if all that rightly partake in it be made to drink into the same, which is so absolutely necessary to all the Ends of Conversion and Holiness:
Now if this Service be the Ministration of this Spirit, and if all that rightly partake in it be made to drink into the same, which is so absolutely necessary to all the Ends of Conversion and Holiness:
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Then certainly, it cannot be less than greatly needful, that we often partake in it; in which we have these sensible assurances hereof given to us.
Then Certainly, it cannot be less than greatly needful, that we often partake in it; in which we have these sensible assurances hereof given to us.
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2. Especially if Secondly, we consider how mightily valuable and great the advantage of having this Spirit are.
2. Especially if Secondly, we Consider how mightily valuable and great the advantage of having this Spirit Are.
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There are diversities of Gifts (saith the Apostle, 1. Cor. 12.4.) but the same Spirit,
There Are diversities of Gifts (Says the Apostle, 1. Cor. 12.4.) but the same Spirit,
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and different Administrations, and Operations, but the same Spirit worketh in all. It is as true of the common Graces, as the extraordinary Gifts of the Spirit,
and different Administrations, and Operations, but the same Spirit works in all. It is as true of the Common Graces, as the extraordinary Gifts of the Spirit,
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and there are as many advantages relating to one as to the other;
and there Are as many advantages relating to one as to the other;
cc pc-acp vbr p-acp d n2 vvg p-acp crd p-acp p-acp dt j-jn;
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and therefore there are so many names given to this Spirit, in the New Testament, to intimate what blessed Effects issue from it.
and Therefore there Are so many names given to this Spirit, in the New Testament, to intimate what blessed Effects issue from it.
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I cannot give account of them all; but shall give a specimen of this, by •n••sting on some few.
I cannot give account of them all; but shall give a specimen of this, by •n••sting on Some few.
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1. The Spirit of Grace and Holiness, because it is (as I said before) the great principle of Sanctification,
1. The Spirit of Grace and Holiness, Because it is (as I said before) the great principle of Sanctification,
crd dt n1 pp-f n1 cc n1, c-acp pn31 vbz (c-acp pns11 vvd a-acp) dt j n1 pp-f n1,
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and that which refineth and purgeth the Soul of Man from the silthiness of Sin and Lust.
and that which refineth and Purgeth the Soul of Man from the filthiness of since and Lust.
cc cst r-crq vvz cc vvz dt n1 pp-f n1 p-acp dt n1 pp-f n1 cc n1.
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2. The Spirit of Strength and Power, that bears down the Opposition of the Flesh,
2. The Spirit of Strength and Power, that bears down the Opposition of the Flesh,
crd dt n1 pp-f n1 cc n1, cst vvz a-acp dt n1 pp-f dt n1,
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and enables good Men to baffle all the Temptations, and to surmount all the Difficulties that they find in the way of Holiness.
and enables good Men to baffle all the Temptations, and to surmount all the Difficulties that they find in the Way of Holiness.
cc vvz j n2 pc-acp vvi d dt n2, cc pc-acp vvi d dt n2 cst pns32 vvb p-acp dt n1 pp-f n1.
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Upon this account good Men are said to be Victorious in Duty, and to overcome the World,
Upon this account good Men Are said to be Victorious in Duty, and to overcome the World,
p-acp d n1 j n2 vbr vvn pc-acp vbi j p-acp n1, cc pc-acp vvi dt n1,
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because stronger is that Spirit that is in them, than that in the World, 1 Joh. 4.4. 3. The Spirit of Truth, who was to lead the Apostles into all Truth, that is, the Knowledg of all those things that were needful to be taught and made known to the World.
Because Stronger is that Spirit that is in them, than that in the World, 1 John 4.4. 3. The Spirit of Truth, who was to led the Apostles into all Truth, that is, the Knowledge of all those things that were needful to be taught and made known to the World.
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St. John calls this influence of the Spirit, the holy anointing from God, which instructs good Men in the Truth,
Saint John calls this influence of the Spirit, the holy anointing from God, which instructs good Men in the Truth,
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and preserveth them from Errour, 1 Joh. 2.27.
and Preserveth them from Error, 1 John 2.27.
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4. The Spirit of Consolation, or the Comforter, as our Saviour most commonly calls it in the Gospel of St. John, which is to cheer the hearts of good Men, sweeten their Lives,
4. The Spirit of Consolation, or the Comforter, as our Saviour most commonly calls it in the Gospel of Saint John, which is to cheer the hearts of good Men, sweeten their Lives,
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and enable them to bear up against all the Afflictions and Troubles of this Life.
and enable them to bear up against all the Afflictions and Troubles of this Life.
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How, or in what manner, the Spirit effecteth these things in Man, is not needful curiously to enquire,
How, or in what manner, the Spirit Effecteth these things in Man, is not needful curiously to inquire,
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and perhaps after all the disputes of Men, will remain a Secret; and our Saviour intimates so much in that known place, Joh. 3.8.
and perhaps After all the disputes of Men, will remain a Secret; and our Saviour intimates so much in that known place, John 3.8.
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where he compares it to the Wind, and the Operations of it, which is yet a Secret to the most inquisitive of Mankind,
where he compares it to the Wind, and the Operations of it, which is yet a Secret to the most inquisitive of Mankind,
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and which we do not certainly know after all our scrutiny, whence it cometh or whither it goeth.
and which we do not Certainly know After all our scrutiny, whence it comes or whither it Goes.
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But all these things the Scripture declareth to be wrought by the Spirit, besides many other;
But all these things the Scripture Declareth to be wrought by the Spirit, beside many other;
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and it is enough to content us that they are effected, though we do not know perhaps how they are so.
and it is enough to content us that they Are effected, though we do not know perhaps how they Are so.
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Now let me beg you to consider, how great the advantages of having this Spirit must needs be, were there but only these Effects of it, that I have mention'd.
Now let me beg you to Consider, how great the advantages of having this Spirit must needs be, were there but only these Effects of it, that I have mentioned.
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If we have the Spirit of Grace and Power, to sanctifie our Natures, and enable us to live like good Men, to carry us through all the Temptations of the World, the Flesh and the Devil, to vanquish all the Powers of Darkness that are set in our way to Heaven,
If we have the Spirit of Grace and Power, to sanctify our Nature's, and enable us to live like good Men, to carry us through all the Temptations of the World, the Flesh and the devil, to vanquish all the Powers of Darkness that Are Set in our Way to Heaven,
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and enableus to persevere and hold out unto the End.
and enableus to persevere and hold out unto the End.
cc j pc-acp vvi cc vvi av p-acp dt n1
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If we have the Spirit of Truth, to keep us stedfast and unmovable, against all the storms and shocks of Errour,
If we have the Spirit of Truth, to keep us steadfast and unmovable, against all the storms and shocks of Error,
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and preserve us against all the Serpentine Insinuations of falshood and heresie, which are so common in this Age.
and preserve us against all the Serpentine Insinuations of falsehood and heresy, which Are so Common in this Age.
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And if we have the Spirit of Consolation, to sweeten all the adverse accidents and sufferings of this Life,
And if we have the Spirit of Consolation, to sweeten all the adverse accidents and sufferings of this Life,
cc cs pns12 vhb dt n1 pp-f n1, pc-acp vvi d dt j n2 cc n2 pp-f d n1,
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and to carry us with Joy and Comfort to our great Port.
and to carry us with Joy and Comfort to our great Port.
cc pc-acp vvi pno12 p-acp n1 cc vvi p-acp po12 j n1
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I say, If we have all these things, what want we yet? What can we desire beyond them? How happy and blessed are they that injoy and feel these things? And how happy shall we be if we have them? And therefore I leave it to consideration,
I say, If we have all these things, what want we yet? What can we desire beyond them? How happy and blessed Are they that enjoy and feel these things? And how happy shall we be if we have them? And Therefore I leave it to consideration,
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whether we should undervalue, and lightly esteem that which is the Ministration and Conveyance of all these:
whither we should undervalue, and lightly esteem that which is the Ministration and Conveyance of all these:
cs pns12 vmd vvi, cc av-j vvi d r-crq vbz dt n1 cc n1 pp-f d d:
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Or whether it becomes us by neglecting this Service, to shew a disrespect unto, and to deprive our selves of those things which we pretend so mightily to esteem,
Or whither it becomes us by neglecting this Service, to show a disrespect unto, and to deprive our selves of those things which we pretend so mightily to esteem,
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and which indeed are so greatly Beneficial to us.
and which indeed Are so greatly Beneficial to us.
cc r-crq av vbr av av-j j p-acp pno12.
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3. Especially if to this we add in the third place, That our needs of this Spirit will always continue,
3. Especially if to this we add in the third place, That our needs of this Spirit will always continue,
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or rather multiply upon our hands.
or rather multiply upon our hands.
cc av-c vvb p-acp po12 n2.
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To receive the Spirit of God all at once, and not by measure, as the expression is, Joh. 3.34. was the Priviledge only of our great Lord;
To receive the Spirit of God all At once, and not by measure, as the expression is, John 3.34. was the Privilege only of our great Lord;
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but with us it is not so:
but with us it is not so:
cc-acp p-acp pno12 pn31 vbz xx av:
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We do not jump immediately into perfection, and when we have once tasted of the Spirit have no need of more;
We do not jump immediately into perfection, and when we have once tasted of the Spirit have no need of more;
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but we have need of a constant supply of the Spirit, as the Apostles phrase is, Phil. 1.19.
but we have need of a constant supply of the Spirit, as the Apostles phrase is, Philip 1.19.
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For as it is with the supports and supplies of our Natural Life, that which is sufficient to one state of Life is not so to another,
For as it is with the supports and supplies of our Natural Life, that which is sufficient to one state of Life is not so to Another,
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nor do Men eat enough at one time, to serve to support them all their whole Life after:
nor do Men eat enough At one time, to serve to support them all their Whole Life After:
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So it is with good Men, and their Spiritual condition.
So it is with good Men, and their Spiritual condition.
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They do not commence perfect Men in Christ all on a sudden, but just after the measures,
They do not commence perfect Men in christ all on a sudden, but just After the measures,
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and proportions of their attaining to the full state of Men, in the course of Nature.
and proportions of their attaining to the full state of Men, in the course of Nature.
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When they are Babes in Christ, the Milk of the Spirit, and lower measures of it may suffice them;
When they Are Babes in christ, the Milk of the Spirit, and lower measures of it may suffice them;
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but as they are to grow from strength to strength, and to make advances in their Spiritual state,
but as they Are to grow from strength to strength, and to make advances in their Spiritual state,
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so they need stronger meat and larger portions, and their necessities are increased, in proportion to their Temptations,
so they need Stronger meat and larger portions, and their necessities Are increased, in proportion to their Temptations,
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and to the Duties incumbent on them.
and to the Duties incumbent on them.
cc p-acp dt n2 vvn p-acp pno32.
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1799
In a word, and to be plain, it is certain, the Spiritual state of Man wants daily Food,
In a word, and to be plain, it is certain, the Spiritual state of Man Wants daily Food,
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and constant supports as well as his natural, and the new Man can no more subsist without constant communications from the Spirit of God,
and constant supports as well as his natural, and the new Man can no more subsist without constant communications from the Spirit of God,
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than the old Man can without continual supplies of Nourishment.
than the old Man can without continual supplies of Nourishment.
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Good Men are to grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ,
Good Men Are to grow in grace, and in the knowledge of our Lord and Saviour jesus christ,
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as it is said, 2. Pet. 3. ult. and to proceed from strength to strength, till they be fit to appear before God in Zion, Ps. 84.7.
as it is said, 2. Pet. 3. ult. and to proceed from strength to strength, till they be fit to appear before God in Zion, Ps. 84.7.
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and therefore must have the righteousness of God, and the Influences of the Spirit revealed from faith to faith,
and Therefore must have the righteousness of God, and the Influences of the Spirit revealed from faith to faith,
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1805
and in proportions answerable to those higher measures of Grace, that they are to attain unto.
and in proportions answerable to those higher measures of Grace, that they Are to attain unto.
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And therefore as Men have their daily Bread, and seldom want their daily repasts, so they should take as much care that their Souls have their daily Food,
And Therefore as Men have their daily Bred, and seldom want their daily repasts, so they should take as much care that their Souls have their daily Food,
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and that they eat of that Bread which came down from Heaven, the Symbols of which are eaten in the Holy Sacrament,
and that they eat of that Bred which Come down from Heaven, the Symbols of which Are eaten in the Holy Sacrament,
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1808
and the Souls of all those that duly partake of them, as really refreshed and nourished by the Spirit convey'd in them,
and the Souls of all those that duly partake of them, as really refreshed and nourished by the Spirit conveyed in them,
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as their Bodies are by the Bread and Wine.
as their Bodies Are by the Bred and Wine.
c-acp po32 n2 vbr p-acp dt n1 cc n1.
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The same reasons that hold for the necessity of the one, will equally conclude for the other;
The same Reasons that hold for the necessity of the one, will equally conclude for the other;
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and the same prudence that prompts Men to seek constant supplies for their Bodies, should engage them to do the same for their Souls, and the good of them;
and the same prudence that prompts Men to seek constant supplies for their Bodies, should engage them to do the same for their Souls, and the good of them;
cc dt d n1 cst vvz n2 pc-acp vvi j n2 p-acp po32 n2, vmd vvi pno32 pc-acp vdi dt d p-acp po32 n2, cc dt j pp-f pno32;
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1812
unless they think them not worthy of a regard and care considerable to the other.
unless they think them not worthy of a regard and care considerable to the other.
cs pns32 vvb pno32 xx j pp-f dt n1 cc n1 j p-acp dt n-jn.
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1813
4. To all which we may add a fourth consideration to improve our Argument, and that is, to call to mind what continual danger we are in of forfeiting the presence and assistances of this Spirit.
4. To all which we may add a fourth consideration to improve our Argument, and that is, to call to mind what continual danger we Are in of forfeiting the presence and assistances of this Spirit.
crd p-acp d r-crq pns12 vmb vvi dt ord n1 pc-acp vvi po12 n1, cc d vbz, pc-acp vvi pc-acp vvi r-crq j n1 pns12 vbr a-acp pp-f vvg dt n1 cc n2 pp-f d n1.
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1814
No Man needs be told how often he remits his Industry and Care, and gives way to the entertainments and dalliances of sense and sin:
No Man needs be told how often he remits his Industry and Care, and gives Way to the entertainments and dalliances of sense and since:
dx n1 av vbi vvn c-crq av pns31 vvz po31 n1 cc n1, cc vvz n1 p-acp dt n2 cc n2 pp-f n1 cc n1:
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1815
His own mind will tell him, if he will but hearken to it;
His own mind will tell him, if he will but harken to it;
po31 d n1 vmb vvi pno31, cs pns31 vmb p-acp vvi p-acp pn31;
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1816
and if he will but impartially survey the passages of the best day he spends, he will find too many instances of both these.
and if he will but impartially survey the passages of the best day he spends, he will find too many instances of both these.
cc cs pns31 vmb p-acp av-j vvi dt n2 pp-f dt js n1 pns31 vvz, pns31 vmb vvi av d n2 pp-f d d.
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1817
By the one of which he discourageth and grieveth the Holy Spirit of God, and by the other provokes him to withdraw his good Influences from him.
By the one of which he Discourageth and Grieveth the Holy Spirit of God, and by the other provokes him to withdraw his good Influences from him.
p-acp dt crd pp-f r-crq pns31 vvz cc vvz dt j n1 pp-f np1, cc p-acp dt n-jn vvz pno31 pc-acp vvi po31 j n2 p-acp pno31.
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1818
The Holy Spirit of God is given to us to be a Principle of good Life, to set us above the Vanities and Follies of the Flesh,
The Holy Spirit of God is given to us to be a Principle of good Life, to Set us above the Vanities and Follies of the Flesh,
dt j n1 pp-f np1 vbz vvn p-acp pno12 pc-acp vbi dt n1 pp-f j n1, pc-acp vvi pno12 p-acp dt n2 cc n2 pp-f dt n1,
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1819
and to wean us from them;
and to wean us from them;
cc pc-acp vvi pno12 p-acp pno32;
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1820
and therefore when we indulge to these, and suffer our selves to be charmed by their Insinuations, we remonstrate to the Spirit,
and Therefore when we indulge to these, and suffer our selves to be charmed by their Insinuations, we remonstrate to the Spirit,
cc av c-crq pns12 vvb p-acp d, cc vvi po12 n2 pc-acp vbi vvn p-acp po32 n2, pns12 vvi p-acp dt n1,
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1821
and quench the Flame and Vigour of it, and receive this Grace of God in vain;
and quench the Flame and Vigour of it, and receive this Grace of God in vain;
cc vvi dt n1 cc n1 pp-f pn31, cc vvi d n1 pp-f np1 p-acp j;
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1822
we then pollute his Temple, and set up an abomination in the holy place;
we then pollute his Temple, and Set up an abomination in the holy place;
pns12 av vvi po31 n1, cc vvd a-acp dt n1 p-acp dt j n1;
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1823
we drive away the holy Dove by the noisom stenches of Sin, and cause him to loath the place of his usual residence;
we drive away the holy Dove by the noisome stenches of since, and cause him to loath the place of his usual residence;
pns12 vvb av dt j n1 p-acp dt j n2 pp-f n1, cc vvi pno31 pc-acp vvi dt n1 pp-f po31 j n1;
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1824
we drive away the Divine schechinal, and convert the holy place into a Den of unclean Thieves.
we drive away the Divine schechinal, and convert the holy place into a Den of unclean Thieves.
pns12 vvb av dt j-jn n1, cc vvi dt j n1 p-acp dt n1 pp-f j n2.
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1825
Again Gods Holy Spirit is given to assist our weakness, and help our Infirmities, and to supply the deficiences of our own Endeavours;
Again God's Holy Spirit is given to assist our weakness, and help our Infirmities, and to supply the deficiences of our own Endeavours;
av npg1 j n1 vbz vvn pc-acp vvi po12 n1, cc vvb po12 n1, cc pc-acp vvi dt n2 pp-f po12 d n2;
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1826
and the condition upon which he is promised is our own Industry and Faithfulness, and employing our common stock to the most advantage we can.
and the condition upon which he is promised is our own Industry and Faithfulness, and employing our Common stock to the most advantage we can.
cc dt n1 p-acp r-crq pns31 vbz vvn vbz po12 d n1 cc n1, cc vvg po12 j n1 p-acp dt av-ds n1 pns12 vmb.
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1827
This our Saviour hath taught us by the parable of the Talents, and explained the signification of it to be plainly this, that the further Influences of the Spirit depend upon our honest emproving of the present,
This our Saviour hath taught us by the parable of the Talents, and explained the signification of it to be plainly this, that the further Influences of the Spirit depend upon our honest improving of the present,
d po12 n1 vhz vvn pno12 p-acp dt n1 pp-f dt n2, cc vvd dt n1 pp-f pn31 pc-acp vbi av-j d, cst dt jc n2 pp-f dt n1 vvb p-acp po12 j n-vvg pp-f dt j,
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1828
and that he only that is faithful in a little, shall be entrusted with more, as may be seen Mat. 25. from 14. to 31.
and that he only that is faithful in a little, shall be Entrusted with more, as may be seen Mathew 25. from 14. to 31.
cc cst pns31 av-j cst vbz j p-acp dt j, vmb vbi vvn p-acp av-dc, c-acp vmb vbi vvn np1 crd p-acp crd p-acp crd
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1829
But now when we indulge to our Oscitancy Idleness, remit our own care and industry in striving against Sin,
But now when we indulge to our Oscitancy Idleness, remit our own care and industry in striving against since,
p-acp av c-crq pns12 vvb p-acp po12 n1 n1, vvb po12 d n1 cc n1 p-acp vvg p-acp n1,
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1830
and resisting all Temptations to it, as (God knows) the best Man living too often doth,
and resisting all Temptations to it, as (God knows) the best Man living too often does,
cc vvg d n2 p-acp pn31, c-acp (np1 vvz) dt js n1 vvg av av vdz,
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1831
then we discourage the Holy Spirit, we damp the Influences thereof, and provoke him to neglect those who will neglect themselves,
then we discourage the Holy Spirit, we damp the Influences thereof, and provoke him to neglect those who will neglect themselves,
cs pns12 vvi dt j n1, po12 n-jn dt n2 av, cc vvi pno31 pc-acp vvi d r-crq vmb vvi px32,
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1832
and not to assist those who will not be true to his Divine aids.
and not to assist those who will not be true to his Divine aids.
cc xx pc-acp vvi d r-crq vmb xx vbi j p-acp po31 j-jn n2.
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1833
The more need then certainly there must be, and the more highly it must concern us, to be constant in that holy Service and Feast, which we shall find both Meat and Medicine for our Souls, by which we may either greatly prevent,
The more need then Certainly there must be, and the more highly it must concern us, to be constant in that holy Service and Feast, which we shall find both Meat and Medicine for our Souls, by which we may either greatly prevent,
dt av-dc vvb av av-j a-acp vmb vbi, cc dt av-dc av-j pn31 vmb vvi pno12, pc-acp vbi j p-acp d j n1 cc n1, r-crq pns12 vmb vvi d n1 cc n1 p-acp po12 n2, p-acp r-crq pns12 vmb av-d av-j vvi,
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1834
or quickly repair both these Evils, and secure to our selves the happy presence of this good Spirit, under whose Wing and Conduct we shall both be safe,
or quickly repair both these Evils, and secure to our selves the happy presence of this good Spirit, under whose Wing and Conduct we shall both be safe,
cc av-j vvi d d n2-jn, cc vvi p-acp po12 n2 dt j n1 pp-f d j n1, p-acp rg-crq n1 cc vvb pns12 vmb d vbi j,
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1835
and happy too, guardied against all the ambushments and assaults of the Devil, secure against all the allurements and inticements of the World and the Flesh, strengthened with all power and might in the inner Man, enabled to run the ways of Gods commandments, have our path of Duty made plain and easie,
and happy too, guardied against all the ambushments and assaults of the devil, secure against all the allurements and enticements of the World and the Flesh, strengthened with all power and might in the inner Man, enabled to run the ways of God's Commandments, have our path of Duty made plain and easy,
cc j av, vvd p-acp d dt n2 cc n2 pp-f dt n1, vvb p-acp d dt n2 cc n2 pp-f dt n1 cc dt n1, vvn p-acp d n1 cc n1 p-acp dt j n1, vvd pc-acp vvi dt n2 pp-f npg1 n2, vhb po12 n1 pp-f n1 vvd j cc j,
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1836
and our Souls filled with that Joy in believing, that Peace and Comfort of mind, that will set us above the storms and troubles of this life, carry us joyful through them all,
and our Souls filled with that Joy in believing, that Peace and Comfort of mind, that will Set us above the storms and Troubles of this life, carry us joyful through them all,
cc po12 n2 vvn p-acp d n1 p-acp vvg, cst n1 cc n1 pp-f n1, cst vmb vvi pno12 p-acp dt n2 cc n2 pp-f d n1, vvb pno12 j p-acp pno32 d,
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1837
and at last expire into the unconceivable Joy and bless of Angels, and Blessed Souls in Heaven.
and At last expire into the unconceivable Joy and bless of Angels, and Blessed Souls in Heaven.
cc p-acp ord vvi p-acp dt j n1 cc vvb pp-f n2, cc j-vvn n2 p-acp n1.
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1838
To which God Almighty bring us in his due time for Jesus sake. Amen.
To which God Almighty bring us in his due time for jesus sake. Amen.
p-acp r-crq np1 j-jn vvb pno12 p-acp po31 j-jn n1 p-acp np1 n1. uh-n.
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1839
CHAP. XII. Divided into seven Sections. In the First the last End of this is proposed, viz. the close Ʋnion of Christians one to another.
CHAP. XII. Divided into seven Sectis. In the First the last End of this is proposed, viz. the close Ʋnion of Christians one to Another.
np1 np1. vvn p-acp crd n2. p-acp dt ord dt ord vvb pp-f d vbz vvn, n1 dt j n1 pp-f np1 crd p-acp n-jn.
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1840
In the Second, How this Service is Effective of it.
In the Second, How this Service is Effective of it.
p-acp dt ord, c-crq d n1 vbz j pp-f pn31.
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1841
In the Third the Argument is improved by shewing the grand concernment of this to all Christians, by Scripture.
In the Third the Argument is improved by showing the grand concernment of this to all Christians, by Scripture.
p-acp dt ord dt n1 vbz vvn p-acp vvg dt j n1 pp-f d p-acp d np1, p-acp n1.
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1842
In the Fourth some further considerations to shew the Great Importance of this. And the first of these insisted on, viz. the consideration of them as a Church.
In the Fourth Some further considerations to show the Great Importance of this. And the First of these insisted on, viz. the consideration of them as a Church.
p-acp dt ord d jc n2 pc-acp vvi dt j n1 pp-f d. cc dt ord pp-f d vvd a-acp, n1 dt n1 pp-f pno32 p-acp dt n1.
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1843
In the Fifth the second consideration proposed, their Obligation to act according to the Principles of Christian Religion.
In the Fifth the second consideration proposed, their Obligation to act according to the Principles of Christian Religion.
p-acp dt ord dt ord n1 vvn, po32 n1 pc-acp vvi vvg p-acp dt n2 pp-f njp n1.
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1844
In the Sixth the third and last consideration for the concernment of Christian Love and Charity proposed, viz. the Credit or Reproach of Christian Religion among others.
In the Sixth the third and last consideration for the concernment of Christian Love and Charity proposed, viz. the Credit or Reproach of Christian Religion among Others.
p-acp dt ord dt ord cc ord n1 p-acp dt n1 pp-f njp n1 cc n1 vvn, n1 dt n1 cc n1 pp-f njp n1 p-acp n2-jn.
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1845
In the Seventh these three Reasons are considered again with a particular respect to us, and our Circumstances at this day.
In the Seventh these three Reasons Are considered again with a particular respect to us, and our circumstances At this day.
p-acp dt ord d crd n2 vbr vvn av p-acp dt j n1 p-acp pno12, cc po12 n2 p-acp d n1.
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1846
The Conclusion, Recapitulating the whole discourse, and pressing the serious complyance with the purpose of it. The Conclusion, Recapitulating the Whole discourse, and pressing the serious compliance with the purpose of it.
dt n1, vvg dt j-jn n1, cc vvg dt j n1 p-acp dt n1 pp-f pn31.
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1847
5. AND now I proceed to the fifth and last End of this Service, and that is, to be a Means and Symbol of our close Union one to another.
5. AND now I proceed to the fifth and last End of this Service, and that is, to be a Means and Symbol of our close union one to Another.
crd cc av pns11 vvb p-acp dt ord cc ord vvb pp-f d n1, cc d vbz, pc-acp vbi dt n2 cc n1 pp-f po12 j n1 crd p-acp n-jn.
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1848
Which will become another good Argument for the frequency of this Service.
Which will become Another good Argument for the frequency of this Service.
r-crq vmb vvi j-jn j n1 p-acp dt n1 pp-f d n1.
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1849
In speaking to which I shall observe the same method that I did in the former.
In speaking to which I shall observe the same method that I did in the former.
p-acp vvg p-acp r-crq pns11 vmb vvi dt d n1 cst pns11 vdd p-acp dt j.
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1850
1. Explain this Notion, and shew you, how, and in what respects the Holy Sacrament is effective of Love and Charity among Men.
1. Explain this Notion, and show you, how, and in what respects the Holy Sacrament is effective of Love and Charity among Men.
crd vvi d n1, cc vvb pn22, c-crq, cc p-acp r-crq vvz dt j n1 vbz j pp-f n1 cc n1 p-acp n2.
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1851
2. Emprove it to our present purpose, and shew what an Obligation and Argument this is to often eating this Bread, and drinking this Cup.
2. Improve it to our present purpose, and show what an Obligation and Argument this is to often eating this Bred, and drinking this Cup.
crd vvb pn31 p-acp po12 j n1, cc vvi r-crq dt n1 cc n1 d vbz pc-acp av vvg d n1, cc vvg d np1
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1852
1. For the Explication I shall need only to shew you, that by Union here I mean nothing but true Love and Affection among Christians.
1. For the Explication I shall need only to show you, that by union Here I mean nothing but true Love and Affection among Christians.
crd p-acp dt n1 pns11 vmb vvi av-j pc-acp vvi pn22, cst p-acp n1 av pns11 vvb pix cc-acp j n1 cc n1 p-acp np1.
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1853
This is the truest and strongest Union, a Union of Hearts, a Combination of strong and cordial Affections.
This is the Truest and Strongest union, a union of Hearts, a Combination of strong and cordial Affections.
d vbz dt js cc js n1, dt n1 pp-f n2, dt n1 pp-f j cc j n2.
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1854
We commonly say of true Lovers, they have but one Soul, and are as really united by that one Soul,
We commonly say of true Lovers, they have but one Soul, and Are as really united by that one Soul,
pns12 av-j vvb pp-f j n2, pns32 vhb p-acp crd n1, cc vbr a-acp av-j vvn p-acp d crd n1,
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1855
as the Members of the Body are, that are animated and acted by one Spirit, really united each to other though they do not touch immediately,
as the Members of the Body Are, that Are animated and acted by one Spirit, really united each to other though they do not touch immediately,
c-acp dt n2 pp-f dt n1 vbr, cst vbr vvn cc vvn p-acp crd n1, av-j vvn d p-acp j-jn c-acp pns32 vdb xx vvi av-j,
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1856
but may have distant Sites in the Body.
but may have distant Sites in the Body.
cc-acp vmb vhi j np1 p-acp dt n1.
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1857
Christians may be properly enough said to be united, by other bands and ligatures, and in the same sense that Members of a Society are said to be incorporated,
Christians may be properly enough said to be united, by other bans and ligatures, and in the same sense that Members of a Society Are said to be incorporated,
np1 vmb vbi av-j av-d vvd pc-acp vbi vvn, p-acp j-jn n2 cc n2, cc p-acp dt d n1 cst n2 pp-f dt n1 vbr vvn pc-acp vbi vvn,
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1858
and Brethren and near Relations may be said to be united in the same Blood,
and Brothers and near Relations may be said to be united in the same Blood,
cc n2 cc j n2 vmb vbi vvn pc-acp vbi vvn p-acp dt d n1,
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Page 171
1859
and Members of a Family, and Servants to the same Master may be said to be joyned in the same Family and Service.
and Members of a Family, and Servants to the same Master may be said to be joined in the same Family and Service.
cc n2 pp-f dt n1, cc n2 p-acp dt d n1 vmb vbi vvn pc-acp vbi vvn p-acp dt d n1 cc n1.
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1860
They have one and the same Lord, one Faith, one Baptism, the same God and Father, the same Mother, the same Hope, the same Inheritance.
They have one and the same Lord, one Faith, one Baptism, the same God and Father, the same Mother, the same Hope, the same Inheritance.
pns32 vhb crd cc dt d n1, crd n1, crd n1, dt d np1 cc n1, dt d n1, dt d n1, dt d n1.
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1861
They worship the same God, profess the same Faith, receive the same Baptism, the same God is their Father, the same Church their Mother, the same Christ their elder Brother, they have the same glorious Hope,
They worship the same God, profess the same Faith, receive the same Baptism, the same God is their Father, the same Church their Mother, the same christ their elder Brother, they have the same glorious Hope,
pns32 vvb dt d np1, vvb dt d n1, vvb dt d n1, dt d np1 vbz po32 n1, dt d np1 po32 n1, dt d np1 po32 j-jn n1, pns32 vhb dt d j n1,
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1862
and expect to share in the same Inheritance; and which is more, the same Spirit worketh all in all.
and expect to share in the same Inheritance; and which is more, the same Spirit works all in all.
cc vvb pc-acp vvi p-acp dt d n1; cc r-crq vbz av-dc, dt d n1 vvz d p-acp d.
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Page 172
1863
So that every thing in Christianity speaks Union, and is contrived, not only to be Argument,
So that every thing in Christianity speaks union, and is contrived, not only to be Argument,
av cst d n1 p-acp np1 vvz n1, cc vbz vvn, xx av-j pc-acp vbi n1,
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1864
but Advantage and Help to it.
but Advantage and Help to it.
cc-acp n1 cc n1 p-acp pn31.
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Page 172
1865
But the great Complement of all is a real Love and Charity one to another, sutable to these near Relations that are between them, i. e. when they not only are,
But the great Compliment of all is a real Love and Charity one to Another, suitable to these near Relations that Are between them, i. e. when they not only Are,
p-acp dt j n1 pp-f d vbz dt j n1 cc n1 crd p-acp n-jn, j p-acp d j n2 cst vbr p-acp pno32, sy. sy. c-crq pns32 xx av-j vbr,
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Page 172
1866
but (as St. Peter speaks) love as Brethren.
but (as Saint Peter speaks) love as Brothers.
cc-acp (c-acp n1 np1 vvz) vvb p-acp n2.
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Page 172
1867
For we sadly see that all the other bands without this cannot hold them from breaking out into Schisms,
For we sadly see that all the other bans without this cannot hold them from breaking out into Schisms,
c-acp pns12 av-j vvb cst d dt j-jn n2 p-acp d vmbx vvi pno32 p-acp vvg av p-acp n2,
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1868
and scandalous Separations from one another.
and scandalous Separations from one Another.
cc j n2 p-acp crd j-jn.
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1869
For the Divisions of Reuben there were of Old, and now more justly than ever may be great searchings of Heart.
For the Divisions of Reuben there were of Old, and now more justly than ever may be great searchings of Heart.
p-acp dt n2 pp-f np1 a-acp vbdr pp-f j, cc av av-dc av-j cs av vmb vbi j n2-vvg pp-f n1.
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Page 172
1870
We may see Men, whom neither Natural nor Spiritual Consanguinity can keep together, but Brother rises up against,
We may see Men, whom neither Natural nor Spiritual Consanguinity can keep together, but Brother rises up against,
pns12 vmb vvi n2, ro-crq dx j ccx j n1 vmb vvi av, cc-acp n1 vvz a-acp p-acp,
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Page 172
1871
and separates from Brother, and those whom Religion hath connected in the closest Relations, are ready to sheath the Sword in one anothers Bowels.
and separates from Brother, and those whom Religion hath connected in the closest Relations, Are ready to sheath the Sword in one another's Bowels.
cc vvz p-acp n1, cc d ro-crq n1 vhz vvn p-acp dt js n2, vbr j pc-acp vvi dt n1 p-acp pi ng1-jn n2.
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1872
And perhaps there are not more bitter Envyings, more uncharitable Railings, and fiercer contests in all the World,
And perhaps there Are not more bitter Envyings, more uncharitable Railings, and fierce contests in all the World,
cc av a-acp vbr xx av-dc j n2-vvg, av-dc j n2-vvg, cc jc n2 p-acp d dt n1,
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1873
than among them whose Relation and Profession enjoins the greatest Peace and Charity one to another.
than among them whose Relation and Profession enjoins the greatest Peace and Charity one to Another.
cs p-acp pno32 r-crq n1 cc n1 vvz dt js n1 cc n1 crd p-acp n-jn.
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Page 172
1874
For this reason the great precept of the Gospel is Love, and its great End was to perfect whatever was defective in the rules and measures of Charity in former Dispensations.
For this reason the great precept of the Gospel is Love, and its great End was to perfect whatever was defective in the rules and measures of Charity in former Dispensations.
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Page 173
1875
A new Commandment, saith our Saviour, I give unto you, that ye love one another, Joh. 13.31. and v. 32. By this shall all Men know that you are my Disciples, if you love one another. A new Commandment, Says our Saviour, I give unto you, that you love one Another, John 13.31. and v. 32. By this shall all Men know that you Are my Disciples, if you love one Another.
dt j n1, vvz po12 n1, pns11 vvb p-acp pn22, cst pn22 vvb pi j-jn, np1 crd. cc n1 crd p-acp d vmb d n2 vvb cst pn22 vbr po11 n2, cs pn22 vvb pi j-jn.
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Page 173
1876
For this is the Badge and Signature of Christianity.
For this is the Badge and Signature of Christianity.
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Page 173
1877
And it is certain the Apostles so understood it, and accordingly recommended it undermore earnest and passionate Arguments than any one Grace besides.
And it is certain the Apostles so understood it, and accordingly recommended it undermore earnest and passionate Arguments than any one Grace beside.
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Page 173
1878
And St. Hierome tells us, when St. John was asked why he so frequently urged that Exhortation, Little Children love one another, he answered,
And Saint Jerome tells us, when Saint John was asked why he so frequently urged that Exhortation, Little Children love one Another, he answered,
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Page 173
1879
because this was the great Commandement of Christ, and if Men did this truly, they would do every thing else.
Because this was the great Commandment of christ, and if Men did this truly, they would do every thing Else.
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Page 173
1880
But I shall divert too far from my purpose.
But I shall divert too Far from my purpose.
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Page 173
1881
This is that Union among Christians, that I urge the practice of this Service upon, viz. a real, fervent Love and Charity one to another. SECT. 2. 2. NOw what Influence it hath upon this, is the second thing proposed to shew to you.
This is that union among Christians, that I urge the practice of this Service upon, viz. a real, fervent Love and Charity one to Another. SECT. 2. 2. NOw what Influence it hath upon this, is the second thing proposed to show to you.
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Page 173
1882
And that I shall do in these three particulars. 1. It is a plain Symbol of it.
And that I shall do in these three particulars. 1. It is a plain Symbol of it.
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1883
2. It is a good Argument and Engagement to it. 3. It is directly Effective of the same.
2. It is a good Argument and Engagement to it. 3. It is directly Effective of the same.
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1884
It is a very plain and evident Sign and Symbol of Love among Christians; and that in many respects.
It is a very plain and evident Signen and Symbol of Love among Christians; and that in many respects.
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1885
1. For First, It is • Feast;
1. For First, It is • Feast;
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Page 174
1886
and here Christians eat and drink together in token of that Peace and Love that is between them.
and Here Christians eat and drink together in token of that Peace and Love that is between them.
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Page 174
1887
It is certain eating and feasting together, at the same Table, anciently was, and yet is a token of Love and Friendship.
It is certain eating and feasting together, At the same Table, anciently was, and yet is a token of Love and Friendship.
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Page 174
1888
And one great End of Feasts among Fraternities, and Guilds of Men (a practice very common in this City) is to promote Love and Friendship among them.
And one great End of Feasts among Fraternities, and Guilds of Men (a practice very Common in this city) is to promote Love and Friendship among them.
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Page 174
1889
Upon this Account you shall find that phrase of eating Bread to denote Peace and Kindness, and friendly Intercourse between Men.
Upon this Account you shall find that phrase of eating Bred to denote Peace and Kindness, and friendly Intercourse between Men.
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1890
When David would express the Treachery of his Friend, he saith, He that eat of my Bread lift up his Heel against me, Ps. 41.9.
When David would express the Treachery of his Friend, he Says, He that eat of my Bred lift up his Heel against me, Ps. 41.9.
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Page 174
1891
And the Strangeness or Enmity between the Egyptians and the Hebrews, is expressed by their not enduring to eat Bread together, Gen. 43.32.
And the Strangeness or Enmity between the egyptians and the Hebrews, is expressed by their not enduring to eat Bred together, Gen. 43.32.
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536
Page 174
1892
For this Reason also Salt, that is a constant Appendix to eating, being always accounted a necessary Condiment of all Meats, was still esteemed and looked upon as a Symbol of Friendship, among the Jews, and all Nations;
For this Reason also Salt, that is a constant Appendix to eating, being always accounted a necessary Condiment of all Meats, was still esteemed and looked upon as a Symbol of Friendship, among the jews, and all nations;
p-acp d n1 av n1, cst vbz dt j n1 p-acp vvg, vbg av vvn dt j n1 pp-f d n2, vbds av vvn cc vvn p-acp p-acp dt n1 pp-f n1, p-acp dt np2, cc d n2;
(15) chapter (DIV2)
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Page 174
1893
and there is one place in Scripture, that expresseth the same, i. e. Ezra. 4.14. Because we have Maintenance from the Kings Palace, it is not meet for us to see the Kings dishonour.
and there is one place in Scripture, that Expresses the same, i. e. Ezra. 4.14. Because we have Maintenance from the Kings Palace, it is not meet for us to see the Kings dishonour.
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Page 175
1894
But the Chaldee (as a Learned Man observes) reads it, Because we have eaten of the Kings Salt, i. e.
But the Chaldee (as a Learned Man observes) reads it, Because we have eaten of the Kings Salt, i. e.
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Page 175
1895
we are engaged in a Covenant of Friendship with him, and therefore it is not becoming us to suffer any dishonour to be done to him.
we Are engaged in a Covenant of Friendship with him, and Therefore it is not becoming us to suffer any dishonour to be done to him.
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Page 175
1896
And it is well known that NONLATINALPHABET, to violate Salt and the Table, was a common phrase to signifie the Breach of Friendship,
And it is well known that, to violate Salt and the Table, was a Common phrase to signify the Breach of Friendship,
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(15) chapter (DIV2)
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Page 175
1897
And that Superstitious Custom among our selves at this day, to count the overturning of the Salt upon the Table Ominous,
And that Superstitious Custom among our selves At this day, to count the overturning of the Salt upon the Table Ominous,
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Page 175
1898
and betiding anger to him that it falls towards, is founded upon this Opinion, because Salt was anciently esteemed a Symbol of Love and Friendship.
and betiding anger to him that it falls towards, is founded upon this Opinion, Because Salt was anciently esteemed a Symbol of Love and Friendship.
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538
Page 175
1899
2. This is not only a Feast, but a Feast purely of Love, and so the Passover was always esteemed, not only a Feast to remember Gods Love to them in the Egyptian Deliverance,
2. This is not only a Feast, but a Feast purely of Love, and so the Passover was always esteemed, not only a Feast to Remember God's Love to them in the Egyptian Deliverance,
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Page 175
1900
but to promote Love also among themselves. For this cause they were all to come together to keep it in one place.
but to promote Love also among themselves. For this cause they were all to come together to keep it in one place.
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Page 175
1901
For this cause also the Lamb that they were to eat, was to be whole and unbroken.
For this cause also the Lamb that they were to eat, was to be Whole and unbroken.
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Page 175
1902
And upon this account likewise it was to be eaten with unleavened Bread.
And upon this account likewise it was to be eaten with unleavened Bred.
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Page 175
1903
To which it is plain the Apostle alludes 1 Cor. 5.7, 8. Christ our Passover is Sacrificed for us;
To which it is plain the Apostle alludes 1 Cor. 5.7, 8. christ our Passover is Sacrificed for us;
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Page 176
1904
therefore let us keep the Feast, not with the Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth. Therefore let us keep the Feast, not with the Leaven of Malice and Wickedness, but with the unleavened Bred of Sincerity and Truth.
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Page 176
1905
Whatever these things signified to them, it is most certain the Holy Sacrament is to us a Feast of Love we feed on Love,
Whatever these things signified to them, it is most certain the Holy Sacrament is to us a Feast of Love we feed on Love,
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Page 176
1906
and the Symbols of the greatest Love that was ever shewed to Men. We confederate with our God, and we engage in Love and Respect to our Brethren;
and the Symbols of the greatest Love that was ever showed to Men. We confederate with our God, and we engage in Love and Respect to our Brothers;
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Page 176
1907
we are invited only to come upon the condition of our being in Love and Charity with our Brethren,
we Are invited only to come upon the condition of our being in Love and Charity with our Brothers,
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Page 176
1908
and we testifie the same by feeding lovingly with them at the same Table.
and we testify the same by feeding lovingly with them At the same Table.
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Page 176
1909
And it is well known that the Primitve Christians were upon this Account said to be NONLATINALPHABET of one Heart,
And it is well known that the Primitive Christians were upon this Account said to be of one Heart,
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Page 176
1910
and of one Soul, Acts 4.32. and to continue in NONLATINALPHABET, in Communion and Fellowship, and Breaking of Bread, Acts 1.42.
and of one Soul, Acts 4.32. and to continue in, in Communion and Fellowship, and Breaking of Bred, Acts 1.42.
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Page 176
1911
And not only so, but that their Communions were attended with such Rites and Symbols, as were on purpose to denote Love and Charity.
And not only so, but that their Communions were attended with such Rites and Symbols, as were on purpose to denote Love and Charity.
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Page 176
1912
I shall mention three or four which Learned Men give account of. First, The Holy Kiss, of which you have mention Rom. 16.16. and in other places.
I shall mention three or four which Learned Men give account of. First, The Holy Kiss, of which you have mention Rom. 16.16. and in other places.
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Page 176
1913
This always attended this Holy Feast, upon the account of which perhaps the Heathen raised that scandulous Report against them;
This always attended this Holy Feast, upon the account of which perhaps the Heathen raised that scandalous Report against them;
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Page 176
1914
and the Gnosticks it is most certain did pervert and abuse to the worst purposes.
and the Gnostics it is most certain did pervert and abuse to the worst Purposes.
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Page 176
1915
Which were perhaps the reasons that it came so soon to be disused and laid aside in the Church.
Which were perhaps the Reasons that it Come so soon to be disused and laid aside in the Church.
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Page 177
1916
2. The NONLATINALPHABET, as they called the Love-Feast, which for a long time together closed always this Holy Service,
2. The, as they called the Love-Feast, which for a long time together closed always this Holy Service,
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Page 177
1917
and of which there is mention, 2 Pet. 2.13.
and of which there is mention, 2 Pet. 2.13.
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Page 177
1918
and Jude v. 14. in which because in process of time there came to be some irregularities, they were disused also, and changed into
and U^de v. 14. in which Because in process of time there Come to be Some irregularities, they were disused also, and changed into
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(15) chapter (DIV2)
546
Page 177
1919
3. Collections for the Poor, which continue to this day, as a Symbol of that Love and Charity that we have to them, our Compassion of their Wants,
3. Collections for the Poor, which continue to this day, as a Symbol of that Love and Charity that we have to them, our Compassion of their Wants,
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Page 177
1920
and our Charity to relieve them; just as in Feasts of old among the Jews, not the Convivae only were entertained,
and our Charity to relieve them; just as in Feasts of old among the jews, not the Convivae only were entertained,
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Page 177
1921
but some Portions also were sent unto absent Friends, to testifie Respect and Love to them.
but Some Portions also were sent unto absent Friends, to testify Respect and Love to them.
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Page 177
1922
4. And in some places (as Learned Men observe) one Church used to send a Loaf to another,
4. And in Some places (as Learned Men observe) one Church used to send a Loaf to Another,
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1923
as a token of their Consent in Faith and Affection too.
as a token of their Consent in Faith and Affection too.
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Page 177
1924
And it was commonly consecrated by the Church that received it, and used at the Ministration of the Sacrament, to testifie their Reciprocal Affection to them that sent it.
And it was commonly consecrated by the Church that received it, and used At the Ministration of the Sacrament, to testify their Reciprocal Affection to them that sent it.
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Page 177
1925
By all which things was clearly signified what a close Union of Hearts and Affection there ought to be among Christians, that communicate together in this Holy Service.
By all which things was clearly signified what a close union of Hearts and Affection there ought to be among Christians, that communicate together in this Holy Service.
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Page 177
1926
2. It is Argument and Obligation to it.
2. It is Argument and Obligation to it.
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Page 177
1927
The truth is Christian Religion in it self, is this, and it is so contrived that every Branch and Service of it is so too.
The truth is Christian Religion in it self, is this, and it is so contrived that every Branch and Service of it is so too.
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Page 178
1928
But perhaps this more especially, and above some others, upon these three Accounts among many others.
But perhaps this more especially, and above Some Others, upon these three Accounts among many Others.
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Page 178
1929
1. As in this Service we make particular shew and profession of Love and Kindness one to another, all our Actions all along the whole Service are Symbolical, and Significant of Love.
1. As in this Service we make particular show and profession of Love and Kindness one to Another, all our Actions all along the Whole Service Are Symbolical, and Significant of Love.
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Page 178
1930
We come into the House of God as Friends, we feast together as Friends, we communicate in the same Cup,
We come into the House of God as Friends, we feast together as Friends, we communicate in the same Cup,
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Page 178
1931
and eat of the one Bread, to testifie our being united and confederated together, we call upon the same Lord in the same words,
and eat of the one Bred, to testify our being united and confederated together, we call upon the same Lord in the same words,
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Page 178
1932
and we acknowledg our selves Brethren to the same Jesus.
and we acknowledge our selves Brothers to the same jesus.
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Page 178
1933
And as by all these we make shew of, so we declare and profess this Kindness and Love,
And as by all these we make show of, so we declare and profess this Kindness and Love,
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Page 178
1934
and therefore are obliged greatly to the same; else we are Plagiaries and Hypocrites, and our own Profession shall be our Condemnation.
and Therefore Are obliged greatly to the same; Else we Are Plagiaries and Hypocrites, and our own Profession shall be our Condemnation.
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1935
2. This we know is one great Condition of our being admitted into this Service, and we accept it and submit to it.
2. This we know is one great Condition of our being admitted into this Service, and we accept it and submit to it.
crd np1 pns12 vvb vbz pi j n1 pp-f po12 vbg vvn p-acp d n1, cc pns12 vvb pn31 cc vvi p-acp pn31.
(15) chapter (DIV2)
555
Page 178
1936
The Exhortations of our Church previous to this Service tell us this plainly: If any o• … you shall perceive his Offences not only to be against God,
The Exhortations of our Church previous to this Service tell us this plainly: If any o• … you shall perceive his Offences not only to be against God,
dt n2 pp-f po12 n1 j p-acp d n1 vvb pno12 d av-j: cs d n1 … pn22 vmb vvi po31 n2 xx av-j pc-acp vbi p-acp np1,
(15) chapter (DIV2)
556
Page 178
1937
but also against your Neighbour, then you shall endeavour presently to reconcile your selves to him, that he may be no more angry with you, than you with him.
but also against your Neighbour, then you shall endeavour presently to reconcile your selves to him, that he may be no more angry with you, than you with him.
cc-acp av p-acp po22 n1, cs pn22 vmb vvi av-j p-acp vvb po22 n2 p-acp pno31, cst pns31 vmb vbi dx av-dc j p-acp pn22, cs pn22 p-acp pno31.
(15) chapter (DIV2)
556
Page 179
1938
And again, We are exhorted to amend our Lives, and be in perfect Charity with all Men,
And again, We Are exhorted to amend our Lives, and be in perfect Charity with all Men,
cc av, pns12 vbr vvn pc-acp vvi po12 n2, cc vbb p-acp j n1 p-acp d n2,
(15) chapter (DIV2)
557
Page 179
1939
so shall we be meet partakers of those Holy Mysteries.
so shall we be meet partakers of those Holy Mysteres.
av vmb pns12 vbi j n2 pp-f d j n2.
(15) chapter (DIV2)
557
Page 179
1940
And when we are immediately called to the Holy Table, we are summoned in these words, Ye that do truly and earnestly repent you of your Sins and are in Love and Charity with your Neighbours.
And when we Are immediately called to the Holy Table, we Are summoned in these words, You that do truly and earnestly Repent you of your Sins and Are in Love and Charity with your Neighbours.
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(15) chapter (DIV2)
558
Page 179
1941
And we are caution'd by the fearful Example of Judas, that we do not come with any Enmity and Malice,
And we Are cautioned by the fearful Exampl of Judas, that we do not come with any Enmity and Malice,
cc pns12 vbr vvn p-acp dt j n1 pp-f np1, cst pns12 vdb xx vvi p-acp d n1 cc n1,
(15) chapter (DIV2)
559
Page 179
1942
and evil will or design against any Man, as he had against Christ, lest the Devil enter into us,
and evil will or Design against any Man, as he had against christ, lest the devil enter into us,
cc j-jn vmb cc n1 p-acp d n1, c-acp pns31 vhd p-acp np1, cs dt n1 vvb p-acp pno12,
(15) chapter (DIV2)
559
Page 179
1943
as he did into him after the Sop, and fill us full of all Iniquity, and bring us to destruction both of Soul and Body.
as he did into him After the Sop, and fill us full of all Iniquity, and bring us to destruction both of Soul and Body.
c-acp pns31 vdd p-acp pno31 p-acp dt n1, cc vvb pno12 j pp-f d n1, cc vvb pno12 p-acp n1 av-d pp-f n1 cc n1.
(15) chapter (DIV2)
559
Page 179
1944
So that the Church deals plainly and fairly with us, and tells us upon what conditions we may acceptably come.
So that the Church deals plainly and fairly with us, and tells us upon what conditions we may acceptably come.
av cst dt n1 vvz av-j cc av-j p-acp pno12, cc vvz pno12 p-acp r-crq n2 pns12 vmb av-j vvi.
(15) chapter (DIV2)
560
Page 179
1945
The Minister hath Power to forbid any to come that live in open hatred and malice against others,
The Minister hath Power to forbid any to come that live in open hatred and malice against Others,
dt n1 vhz n1 pc-acp vvi d pc-acp vvi cst vvb p-acp j n1 cc n1 p-acp n2-jn,
(15) chapter (DIV2)
560
Page 179
1946
and he is commanded to instruct all, that Love and Charity is absolutely necessary for all Communicants,
and he is commanded to instruct all, that Love and Charity is absolutely necessary for all Communicants,
cc pns31 vbz vvn pc-acp vvi d, cst n1 cc n1 vbz av-j j p-acp d n2,
(15) chapter (DIV2)
560
Page 179
1947
and that without it, they cannot acceptably come to the Table of the Lord.
and that without it, they cannot acceptably come to the Table of the Lord.
cc cst p-acp pn31, pns32 vmbx av-j vvi p-acp dt n1 pp-f dt n1.
(15) chapter (DIV2)
560
Page 179
1948
Now this we all know, and we accept this Condition, and we offer our selves as persons so qualified when we come,
Now this we all know, and we accept this Condition, and we offer our selves as Persons so qualified when we come,
av d pns12 d vvb, cc pns12 vvb d n1, cc pns12 vvb po12 n2 p-acp n2 av vvn c-crq pns12 vvb,
(15) chapter (DIV2)
561
Page 180
1949
and therefore are under Obligation to be really such as we profess our selves to be.
and Therefore Are under Obligation to be really such as we profess our selves to be.
cc av vbr p-acp n1 pc-acp vbi av-j d c-acp pns12 vvb po12 n2 pc-acp vbi.
(15) chapter (DIV2)
561
Page 180
1950
3. Nay Thirdly, we expresly stipulate and engage our selves to Love and Charity hereby, for by this we strike Covenant, and confederate together, as I shewed before.
3. Nay Thirdly, we expressly stipulate and engage our selves to Love and Charity hereby, for by this we strike Covenant, and confederate together, as I showed before.
crd uh-x ord, pns12 av-j vvi cc vvi po12 n2 pc-acp vvi cc n1 av, c-acp p-acp d pns12 vvb n1, cc j-jn av, c-acp pns11 vvd a-acp.
(15) chapter (DIV2)
562
Page 180
1951
For this Sacrament is not only a Rite of confederating with God, but with one another also.
For this Sacrament is not only a Rite of confederating with God, but with one Another also.
p-acp d n1 vbz xx av-j dt n1 pp-f vvg p-acp np1, cc-acp p-acp crd j-jn av.
(15) chapter (DIV2)
563
Page 180
1952
We covenant to forget all our former Animosities, to forgive the injuries we have received,
We Covenant to forget all our former Animosities, to forgive the injuries we have received,
pns12 n1 pc-acp vvi d po12 j n2, pc-acp vvi dt n2 pns12 vhb vvn,
(15) chapter (DIV2)
563
Page 180
1953
and to deposite the grudges we have had against any, and for the future to love them as Brethren,
and to deposit the grudges we have had against any, and for the future to love them as Brothers,
cc pc-acp vvb dt n2 pns12 vhb vhn p-acp d, cc p-acp dt j-jn pc-acp vvi pno32 c-acp n2,
(15) chapter (DIV2)
563
Page 180
1954
and live in perfect Peace and Charity with them.
and live in perfect Peace and Charity with them.
cc vvi p-acp j n1 cc n1 p-acp pno32.
(15) chapter (DIV2)
563
Page 180
1955
And therefore must needs acknowledg our selves to lye under very great Obligations to do so,
And Therefore must needs acknowledge our selves to lie under very great Obligations to do so,
cc av vmb av vvi po12 n2 pc-acp vvi p-acp av j n2 pc-acp vdi av,
(15) chapter (DIV2)
564
Page 180
1956
since if we fail, we are false and perjured, and violate that Covenant that we solemnly struck, in the presence of God and of his Holy Angels.
since if we fail, we Are false and perjured, and violate that Covenant that we solemnly struck, in the presence of God and of his Holy Angels.
c-acp cs pns12 vvb, pns12 vbr j cc j-vvn, cc vvi d n1 cst pns12 av-j vvn, p-acp dt n1 pp-f np1 cc pp-f po31 j n2.
(15) chapter (DIV2)
564
Page 180
1957
3. But Thirdly, I add, that the Holy Sacrament is directly Effective of Love and Charity among Christians.
3. But Thirdly, I add, that the Holy Sacrament is directly Effective of Love and Charity among Christians.
crd p-acp ord, pns11 vvb, cst dt j n1 vbz av-j j pp-f n1 cc n1 p-acp np1.
(15) chapter (DIV2)
565
Page 180
1958
It is not only a Symbol of it, and an Argument and Obligation to it, but it tends directly to the producing of the same.
It is not only a Symbol of it, and an Argument and Obligation to it, but it tends directly to the producing of the same.
pn31 vbz xx av-j dt n1 pp-f pn31, cc dt n1 cc n1 p-acp pn31, cc-acp pn31 vvz av-j p-acp dt vvg pp-f dt d.
(15) chapter (DIV2)
565
Page 180
1959
And this I shall shew it doth, not only as a solemn Act of Worship, by which we conciliate the Love and Favour of God to us,
And this I shall show it does, not only as a solemn Act of Worship, by which we conciliate the Love and Favour of God to us,
cc d pns11 vmb vvi pn31 vdz, xx av-j c-acp dt j n1 pp-f n1, p-acp r-crq pns12 vvb dt n1 cc n1 pp-f np1 p-acp pno12,
(15) chapter (DIV2)
566
Page 180
1960
nor only as it is an Instrument or Rite of Prayer, by which we obtain his Grace,
nor only as it is an Instrument or Rite of Prayer, by which we obtain his Grace,
ccx av-j c-acp pn31 vbz dt n1 cc n1 pp-f n1, p-acp r-crq pns12 vvb po31 n1,
(15) chapter (DIV2)
566
Page 180
1961
nor only as it is the Ministration of the Spirit, and its assistances, by which we are enabled to this and every other thing that is good,
nor only as it is the Ministration of the Spirit, and its assistances, by which we Are enabled to this and every other thing that is good,
ccx av-j c-acp pn31 vbz dt n1 pp-f dt n1, cc po31 n2, p-acp r-crq pns12 vbr vvn p-acp d cc d j-jn n1 cst vbz j,
(15) chapter (DIV2)
566
Page 181
1962
though these things be very considerable Instances of its Efficacy to this purpose. But I shall represent it in these two further particulars.
though these things be very considerable Instances of its Efficacy to this purpose. But I shall represent it in these two further particulars.
cs d n2 vbb av j n2 pp-f po31 n1 p-acp d n1. cc-acp pns11 vmb vvi pn31 p-acp d crd jc n2-j.
(15) chapter (DIV2)
566
Page 181
1963
1. It worketh the Love of God and Christ in us. 2. It directly influenceth our Love and Charity to Men.
1. It works the Love of God and christ in us. 2. It directly influenceth our Love and Charity to Men.
crd pn31 vvz dt n1 pp-f np1 cc np1 p-acp pno12. crd pn31 av-j vvz po12 n1 cc n1 p-acp n2.
(15) chapter (DIV2)
568
Page 181
1964
1. It tends mightily to the working in us a great Love to God and Christ,
1. It tends mightily to the working in us a great Love to God and christ,
crd pn31 vvz av-j p-acp dt n-vvg p-acp pno12 dt j n1 p-acp np1 cc np1,
(15) chapter (DIV2)
570
Page 181
1965
and can scarce fail of that effect in any that consider what they do, and what the End of this Service is.
and can scarce fail of that Effect in any that Consider what they do, and what the End of this Service is.
cc vmb av-j vvi pp-f d n1 p-acp d cst vvb r-crq pns32 vdb, cc q-crq dt vvb pp-f d n1 vbz.
(15) chapter (DIV2)
570
Page 181
1966
It is to shew forth the Lords Death till he come, and is a solemn, grateful commemoration of the Sacrifice of the Death of Christ,
It is to show forth the lords Death till he come, and is a solemn, grateful commemoration of the Sacrifice of the Death of christ,
pn31 vbz pc-acp vvi av dt n2 n1 c-acp pns31 vvb, cc vbz dt j, j n1 pp-f dt n1 pp-f dt n1 pp-f np1,
(15) chapter (DIV2)
571
Page 181
1967
and of the great Benefits that we receive there by, as our Church speaks.
and of the great Benefits that we receive there by, as our Church speaks.
cc pp-f dt j n2 cst pns12 vvb a-acp p-acp, c-acp po12 n1 vvz.
(15) chapter (DIV2)
571
Page 181
1968
It is a calling to our minds, and impregnating our thoughts with the astonishing and surprizing Love of God in sending his Son into the World,
It is a calling to our minds, and impregnating our thoughts with the astonishing and surprising Love of God in sending his Son into the World,
pn31 vbz dt n-vvg p-acp po12 n2, cc vvg po12 n2 p-acp dt vvg cc j-vvg n1 pp-f np1 p-acp vvg po31 n1 p-acp dt n1,
(15) chapter (DIV2)
572
Page 181
1969
and of the amazing kindness of Christ in suffering and dying for us. A Meditation which can hardly miss of making us all wonder and all Love:
and of the amazing kindness of christ in suffering and dying for us. A Meditation which can hardly miss of making us all wonder and all Love:
cc pp-f dt j-vvg n1 pp-f np1 p-acp vvg cc vvg p-acp pno12. dt n1 r-crq vmb av vvi pp-f vvg pno12 d n1 cc d n1:
(15) chapter (DIV2)
572
Page 181
1970
A thing which rent the Temple, and the stony rock of Old, and must break our hearts into tenderness and tears,
A thing which rend the Temple, and the stony rock of Old, and must break our hearts into tenderness and tears,
dt n1 r-crq vvd dt n1, cc dt j n1 pp-f j, cc vmb vvi po12 n2 p-acp n1 cc n2,
(15) chapter (DIV2)
573
Page 181
1971
unless they be harder than they.
unless they be harder than they.
cs pns32 vbb jc cs pns32.
(15) chapter (DIV2)
573
Page 181
1972
Good Men can tell you from their own Experiences, what the Power and Efficacy of this is to this purpose.
Good Men can tell you from their own Experiences, what the Power and Efficacy of this is to this purpose.
j n2 vmb vvi pn22 p-acp po32 d n2, r-crq dt n1 cc n1 pp-f d vbz p-acp d n1.
(15) chapter (DIV2)
574
Page 187
1973
Though they be always NONLATINALPHABET, as the Greeks speak, possessed and acted by the Love of God,
Though they be always, as the Greeks speak, possessed and acted by the Love of God,
cs pns32 vbb av, c-acp dt njpg2 vvi, vvn cc vvn p-acp dt n1 pp-f np1,
(15) chapter (DIV2)
574
Page 187
1974
yet they never feel their hearts more sensibly touched, nor this fire burning hotter in them,
yet they never feel their hearts more sensibly touched, nor this fire burning hotter in them,
av pns32 av-x vvb po32 n2 av-dc av-j vvn, ccx d n1 vvg jc p-acp pno32,
(15) chapter (DIV2)
574
Page 187
1975
than when they behold the Symbols of his great Love, see him evidently crucified before them,
than when they behold the Symbols of his great Love, see him evidently Crucified before them,
cs c-crq pns32 vvb dt n2 pp-f po31 j n1, vvb pno31 av-j vvn p-acp pno32,
(15) chapter (DIV2)
574
Page 187
1976
and feed on the visible pledges and representations of his Body and Blood. Now this Love of Christ is naturally Effective of Love to Men:
and feed on the visible pledges and representations of his Body and Blood. Now this Love of christ is naturally Effective of Love to Men:
cc vvi p-acp dt j n2 cc n2 pp-f po31 n1 cc n1. av d n1 pp-f np1 vbz av-j j pp-f n1 p-acp n2:
(15) chapter (DIV2)
574
Page 187
1977
When our hearts are so full of this Divine Affection, it will burst out, and some of it will overflow,
When our hearts Are so full of this Divine Affection, it will burst out, and Some of it will overflow,
c-crq po12 n2 vbr av j pp-f d j-jn n1, pn31 vmb vvi av, cc d pp-f pn31 vmb vvi,
(15) chapter (DIV2)
575
Page 187
1978
and fall down upon our Brethren.
and fallen down upon our Brothers.
cc vvi a-acp p-acp po12 n2.
(15) chapter (DIV2)
575
Page 187
1979
If we so love him whom we have not seen, and behold but in figure and shadow, we shall naturally love his Members whom we do see,
If we so love him whom we have not seen, and behold but in figure and shadow, we shall naturally love his Members whom we do see,
cs pns12 av vvb pno31 ro-crq pns12 vhb xx vvn, cc vvb cc-acp p-acp n1 cc n1, pns12 vmb av-j vvi po31 n2 r-crq pns12 vdb vvi,
(15) chapter (DIV2)
575
Page 187
1980
and have the same respect for his Members, and those that bear on them his Impress and Image, with whom we converse daily,
and have the same respect for his Members, and those that bear on them his impress and Image, with whom we converse daily,
cc vhb dt d n1 p-acp po31 n2, cc d cst vvb p-acp pno32 po31 n1 cc n1, p-acp ro-crq pns12 vvb av-j,
(15) chapter (DIV2)
575
Page 187
1981
and (as St. John speaks) if we love God we shall love our Brother also.
and (as Saint John speaks) if we love God we shall love our Brother also.
cc (c-acp n1 np1 vvz) cs pns12 vvb np1 pns12 vmb vvi po12 n1 av.
(15) chapter (DIV2)
575
Page 187
1982
2. Yea Secondly, This naturally influenceth our Love and Charity to Men upon many accounts, which I but just name.
2. Yea Secondly, This naturally influenceth our Love and Charity to Men upon many accounts, which I but just name.
crd uh ord, d av-j vvz po12 n1 cc n1 p-acp n2 p-acp d n2, r-crq pns11 p-acp j n1.
(15) chapter (DIV2)
576
Page 187
1983
It is the Ministration of the Spirit (as I have shewed you before) which naturally melts down the ruggedness of Mens Nature,
It is the Ministration of the Spirit (as I have showed you before) which naturally melts down the ruggedness of Men's Nature,
pn31 vbz dt n1 pp-f dt n1 (c-acp pns11 vhb vvn pn22 a-acp) r-crq av-j vvz a-acp dt n1 pp-f ng2 n1,
(15) chapter (DIV2)
577
Page 187
1984
and inclines them to Love and Peace, which is the especial Effect and Fruit of it.
and inclines them to Love and Peace, which is the especial Effect and Fruit of it.
cc vvz pno32 pc-acp vvi cc n1, r-crq vbz dt j vvb cc n1 pp-f pn31.
(15) chapter (DIV2)
577
Page 187
1985
It sets the great Arguments of our Religion home, and causeth them to lye closer upon our Thoughts,
It sets the great Arguments of our Religion home, and Causes them to lie closer upon our Thoughts,
pn31 vvz dt j n2 pp-f po12 n1 av-an, cc vvz pno32 pc-acp vvi av-jc p-acp po12 n2,
(15) chapter (DIV2)
578
Page 186
1986
and seldom fails of having some Effects on the worst Men.
and seldom fails of having Some Effects on the worst Men.
cc av vvz pp-f vhg d n2 p-acp dt js n2.
(15) chapter (DIV2)
578
Page 186
1987
You shall hardly ever see a man so wicked, but will restrain himself, that day he receives the Sacrament.
You shall hardly ever see a man so wicked, but will restrain himself, that day he receives the Sacrament.
pn22 vmb av av vvi dt n1 av j, cc-acp vmb vvi px31, cst n1 pns31 vvz dt n1.
(15) chapter (DIV2)
578
Page 186
1988
Now among all the Duties of Christian Religion, Charity is one of the greatest, and it engageth Men to be peaceable as well as pure.
Now among all the Duties of Christian Religion, Charity is one of the greatest, and it engageth Men to be peaceable as well as pure.
av p-acp d dt n2 pp-f njp n1, n1 vbz pi pp-f dt js, cc pn31 vvz n2 pc-acp vbi j c-acp av c-acp j.
(15) chapter (DIV2)
578
Page 186
1989
It is the strongest Engagement to Love and Charity, and above all other Instruments in Christian Religion to press us to it;
It is the Strongest Engagement to Love and Charity, and above all other Instruments in Christian Religion to press us to it;
pn31 vbz dt js n1 pc-acp vvi cc n1, cc p-acp d j-jn n2 p-acp njp n1 pc-acp vvi pno12 p-acp pn31;
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579
Page 186
1990
it not only represents to us the Love of our Saviour, and the Blessed Effects and Benefits of it,
it not only represents to us the Love of our Saviour, and the Blessed Effects and Benefits of it,
pn31 xx av-j vvz p-acp pno12 dt n1 pp-f po12 n1, cc dt j-vvn n2 cc n2 pp-f pn31,
(15) chapter (DIV2)
579
Page 186
1991
but it calls upon us to imitate it, and gives us no reason to expect those Benefits but upon doing so.
but it calls upon us to imitate it, and gives us no reason to expect those Benefits but upon doing so.
cc-acp pn31 vvz p-acp pno12 pc-acp vvi pn31, cc vvz pno12 dx n1 pc-acp vvi d n2 cc-acp p-acp vdg av.
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579
Page 186
1992
For our Loving and Pardoning others is made the condition of our being pardoned our selves.
For our Loving and Pardoning Others is made the condition of our being pardoned our selves.
p-acp po12 j-vvg cc vvg n2-jn vbz vvn dt n1 pp-f po12 vbg vvn po12 n2.
(15) chapter (DIV2)
579
Page 186
1993
And Lastly, There is some secret, unknown vertue in it, that strangely softens our Tempers,
And Lastly, There is Some secret, unknown virtue in it, that strangely softens our Tempers,
cc ord, pc-acp vbz d n-jn, j n1 p-acp pn31, cst av-j vvz po12 n2,
(15) chapter (DIV2)
580
Page 186
1994
and sweetens our Natures, and strongly disposeth us to the Love of all Men, especially all that we see feed on our Saviour with us,
and sweetens our Nature's, and strongly Disposeth us to the Love of all Men, especially all that we see feed on our Saviour with us,
cc vvz po12 n2, cc av-j vvz pno12 p-acp dt n1 pp-f d n2, av-j d cst pns12 vvb vvi p-acp po12 n1 p-acp pno12,
(15) chapter (DIV2)
580
Page 186
1995
and have the same honourable thoughts and esteem for him that we have, and are so closely confederated with us in the Worship of him,
and have the same honourable thoughts and esteem for him that we have, and Are so closely confederated with us in the Worship of him,
cc vhb dt d j n2 cc n1 p-acp pno31 cst pns12 vhb, cc vbr av av-j vvn p-acp pno12 p-acp dt n1 pp-f pno31,
(15) chapter (DIV2)
580
Page 186
1996
and in the Expectation of the same Blessings from him. These things are better felt than expressed, and better known by Experiences, than faint Discourses.
and in the Expectation of the same Blessings from him. These things Are better felt than expressed, and better known by Experiences, than faint Discourses.
cc p-acp dt n1 pp-f dt d n2 p-acp pno31. d n2 vbr av-jc vvn cs vvn, cc av-jc vvn p-acp n2, cs j n2.
(15) chapter (DIV2)
580
Page 186
1997
All good Men feel them, and know these things that I say to be sober truths.
All good Men feel them, and know these things that I say to be Sobrium truths.
av-d j n2 vvb pno32, cc vvb d n2 cst pns11 vvb pc-acp vbi j n2.
(15) chapter (DIV2)
581
Page 184
1998
Just as Moses his Face did shine, after his so intimate conversation with God in the Mount,
Just as Moses his Face did shine, After his so intimate Conversation with God in the Mount,
j p-acp np1 po31 n1 vdd vvi, p-acp po31 av vvi n1 p-acp np1 p-acp dt n1,
(15) chapter (DIV2)
582
Page 184
1999
so it is with good Men in this Service, their hearts are fired with the Love of God and Christ, the Holy Spirit takes strong seizures of them,
so it is with good Men in this Service, their hearts Are fired with the Love of God and christ, the Holy Spirit Takes strong seizures of them,
av pn31 vbz p-acp j n2 p-acp d n1, po32 n2 vbr vvn p-acp dt n1 pp-f np1 cc np1, dt j n1 vvz j n2 pp-f pno32,
(15) chapter (DIV2)
582
Page 184
2000
and this kindles a love and respect to Men, and unites hearts into one frame,
and this kindles a love and respect to Men, and unites hearts into one frame,
cc d vvz dt n1 cc n1 p-acp n2, cc vvz n2 p-acp crd n1,
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582
Page 184
2001
even as the particles of the Bread they eat are united into one Mass. They drink of the same Cup,
even as the particles of the Bred they eat Are united into one Mass. They drink of the same Cup,
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and the same Spirit dwells in them, and makes them as one heart, and one soul. SECT. 3.
and the same Spirit dwells in them, and makes them as one heart, and one soul. SECT. 3.
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3. AND now I proceed to emprove this Argument to the purpose of frequent communicating,
3. AND now I proceed to improve this Argument to the purpose of frequent communicating,
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and see what strength there is in it to engage us often to eat this Bread, and drink this Cup.
and see what strength there is in it to engage us often to eat this Bred, and drink this Cup.
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And that I shall do in the Improvement of this Proposition.
And that I shall do in the Improvement of this Proposition.
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There is no one thing more greatly concerning Christians, nor more universally conducing to all the great purposes of Christianity,
There is no one thing more greatly Concerning Christians, nor more universally conducing to all the great Purposes of Christianity,
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than Love and Charity, and a close Union among them;
than Love and Charity, and a close union among them;
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and therefore whatsoever it is, that is directly Effective of this, is mighty worthy of their continual respects and regard.
and Therefore whatsoever it is, that is directly Effective of this, is mighty worthy of their continual respects and regard.
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And this Holy Sacrament being so eminently the one, may reasonably expect and challenge the other from us.
And this Holy Sacrament being so eminently the one, may reasonably expect and challenge the other from us.
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This Argument I shall endeavour to emprove, 1. By considering how proper it is at any time, upon its own reasons. 2. By considering how very proper it is,
This Argument I shall endeavour to improve, 1. By considering how proper it is At any time, upon its own Reasons. 2. By considering how very proper it is,
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and how affecting it ought to be upon us especially at this time.
and how affecting it ought to be upon us especially At this time.
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1. It is an Argument that is very proper at any time, and ought upon its own reasons always to be effective with Christians.
1. It is an Argument that is very proper At any time, and ought upon its own Reasons always to be effective with Christians.
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For there is no one thing that they are more concerned to be careful of,
For there is no one thing that they Are more concerned to be careful of,
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than Love and Unity among themselves, nor can any thing be more worthy of their greatest regards,
than Love and Unity among themselves, nor can any thing be more worthy of their greatest regards,
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than that which tends to the conservation and increase of it among them. And the truth of this I shall endeavour to represent upon these two Accounts.
than that which tends to the conservation and increase of it among them. And the truth of this I shall endeavour to represent upon these two Accounts.
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1. The many Exhortations to this, yea more than to any other thing whatsoever in the New Testament.
1. The many Exhortations to this, yea more than to any other thing whatsoever in the New Testament.
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2. The great concernment of it to them above other things, both as a Church, and Society;
2. The great concernment of it to them above other things, both as a Church, and Society;
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as Christians, and as they stand with reference unto others.
as Christians, and as they stand with Referente unto Others.
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1. We may pretty well judge the Concernment of this, by the many reiterated Precepts and Injunctions of it, both by our Lord himself and by his Apostles, which we shall find to be both more frequent, more passionate and earnest,
1. We may pretty well judge the Concernment of this, by the many reiterated Precepts and Injunctions of it, both by our Lord himself and by his Apostles, which we shall find to be both more frequent, more passionate and earnest,
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and by more endearing and affecting Arguments than any one thing that we meet with.
and by more endearing and affecting Arguments than any one thing that we meet with.
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Our Blessed Saviour himself recommended Peace and Mutual Love to his Disciples, as his last great and dying request to them,
Our Blessed Saviour himself recommended Peace and Mutual Love to his Disciples, as his last great and dying request to them,
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as you may see Joh. 15.17. These things I command you, that ye love one another. And Cap. 13.34. he calls it his new and peculiar Precept, A new Commandment I give unto you, that ye love one another.
as you may see John 15.17. These things I command you, that you love one Another. And Cap. 13.34. he calls it his new and peculiar Precept, A new Commandment I give unto you, that you love one Another.
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As if this were that only thing which he of himself recommended to them. And the next words seem to import something to that purpose;
As if this were that only thing which he of himself recommended to them. And the next words seem to import something to that purpose;
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By this shall all Men know that you are my Disciples, if ye love one another. By this shall all Men know that you Are my Disciples, if you love one Another.
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As if this were the peculiar Badge and Signature of Christianity, and that which above all other things it recommended to Men.
As if this were the peculiar Badge and Signature of Christianity, and that which above all other things it recommended to Men.
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And he contents not himself to recommend it thus to them, and make it his last dying request to them,
And he contents not himself to recommend it thus to them, and make it his last dying request to them,
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but he puts it also into his last earnest Prayer for them, Joh. 17.21. That they all may be one, as thou Father art in me, and I in thee, that they all may be one, that the World may know that thou hast sent me.
but he puts it also into his last earnest Prayer for them, John 17.21. That they all may be one, as thou Father art in me, and I in thee, that they all may be one, that the World may know that thou hast sent me.
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As if this would be a reputation to himself, as well as to them, and an Argument of the Truth and Divinity of his Doctrine,
As if this would be a reputation to himself, as well as to them, and an Argument of the Truth and Divinity of his Doctrine,
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as indeed it is, as perhaps you may hear more by and by. And the Apostles of our Lord have troden exactly in his steps as to this,
as indeed it is, as perhaps you may hear more by and by. And the Apostles of our Lord have trodden exactly in his steps as to this,
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and recommended it with as much Passion and Earnestness, as their great Master recommended it to them.
and recommended it with as much Passion and Earnestness, as their great Master recommended it to them.
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I shall need but to instance in St. John and St. Paul.
I shall need but to instance in Saint John and Saint Paul.
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The first of these was called the Beloved Disciple, and having himself experimented the Blessed Effects of Divine Love, is so desirous to kindle it in all others Breasts, that he breaths nothing else almost in his first Epistle,
The First of these was called the beloved Disciple, and having himself experimented the Blessed Effects of Divine Love, is so desirous to kindle it in all Others Breasts, that he breathes nothing Else almost in his First Epistle,
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but, Little Children, love one another.
but, Little Children, love one Another.
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There is nothing he so earnestly presseth, nothing that he recommends under more endearing Characters than Love.
There is nothing he so earnestly Presseth, nothing that he recommends under more endearing Characters than Love.
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Love is of God, and God is Love, and to Love is to have Communion and Fellowship with him, Love is of God, and God is Love, and to Love is to have Communion and Fellowship with him,
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and to be transformed into his blessed likeness. It is the only true Evidence of Religion and Goodness;and to be transformed into his blessed likeness. It is the only true Evidence of Religion and goodness;
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and all pretences to these are vain, and a lye without it.
and all pretences to these Are vain, and a lie without it.
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And St. Hierome tells us, that he was so constant in giving this Charge, that at last he was blamed and censured for it,
And Saint Jerome tells us, that he was so constant in giving this Charge, that At last he was blamed and censured for it,
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and forced to make Apology for his doing of it.
and forced to make Apology for his doing of it.
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How earnest St. Paul was in this, may be clearly seen from several places in almost every of his Epistles.
How earnest Saint Paul was in this, may be clearly seen from several places in almost every of his Epistles.
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In his Epistle to the Romans, Chap. 12.15, 16. Rejoice with them that rejoice, and weep with them that weep;
In his Epistle to the Roman, Chap. 12.15, 16. Rejoice with them that rejoice, and weep with them that weep;
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Be of the same mind one towards another. Chap. 15.5. Now the God of Patience and Consolation, grant you to be like minded one towards another, according to Christ Jesus. Be of the same mind one towards Another. Chap. 15.5. Now the God of Patience and Consolation, grant you to be like minded one towards Another, according to christ jesus.
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In his Epistle to the Corinthians, 1. Cor. 1.10.
In his Epistle to the Corinthians, 1. Cor. 1.10.
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Now I beseech you, Brethren, by the name of our Lord Jesus Christ, that you all speak the same thing, Now I beseech you, Brothers, by the name of our Lord jesus christ, that you all speak the same thing,
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and that there be no divisions among you, but that ye be perfectly joyned together in the same mind, and in the same judgment. and that there be no divisions among you, but that you be perfectly joined together in the same mind, and in the same judgement.
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And one great reason of his writing that Epistle (as the next verse seems to intimate) was to compose and put a stop to those Schisms, that they were in danger of.
And one great reason of his writing that Epistle (as the next verse seems to intimate) was to compose and put a stop to those Schisms, that they were in danger of.
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As it was also of that to the Romans and Galatians, in which he so often recommends Love, Peace, Long-suffering,
As it was also of that to the Romans and Galatians, in which he so often recommends Love, Peace, Long-suffering,
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as the truest fruits and effects of a Divine Spirit, Gal. 5.22. In his Epistle to the Ephesians, Chap. 1. to 7. I therefore the Prisoner of the Lord beseech you, that ye walk worthy of the Vocation wherewith you are called, with all lowliness and meekness forbearing one another in Love:
as the Truest fruits and effects of a Divine Spirit, Gal. 5.22. In his Epistle to the Ephesians, Chap. 1. to 7. I Therefore the Prisoner of the Lord beseech you, that you walk worthy of the Vocation wherewith you Are called, with all lowliness and meekness forbearing one Another in Love:
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Endeavouring to keep the Unity of the Spirit in the bond of Peace. And see what Arguments he further useth to this;
Endeavouring to keep the Unity of the Spirit in the bound of Peace. And see what Arguments he further uses to this;
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There is one Body, and one Spirit, even as ye are called in one hope of your calling; There is one Body, and one Spirit, even as you Are called in one hope of your calling;
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One Lord, one Faith, one Baptism, one God and Father of all, who is above all,
One Lord, one Faith, one Baptism, one God and Father of all, who is above all,
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and through all, and in you all. and through all, and in you all.
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In the Epistle to the Philippians, Ch. 2.1, 2, 3. If therefore there be any consolation in Christ,
In the Epistle to the Philippians, Christ 2.1, 2, 3. If Therefore there be any consolation in christ,
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if any Comfort of Love, if any Fellowship of the Spirit, if any bowels and mercies, fulfil ye my joy, that ye be like-minded, having the same Love, being of one accord, of one mind.
if any Comfort of Love, if any Fellowship of the Spirit, if any bowels and Mercies, fulfil you my joy, that you be like-minded, having the same Love, being of one accord, of one mind.
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Let nothing be done through strife or vain-glory, but in lowliness of mind, let each esteem other better than himself. Let nothing be done through strife or vainglory, but in lowliness of mind, let each esteem other better than himself.
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In the Epistle to the Colossians and Thessalonians the like, Col. 3.15. Let the Peace of God rule in your hearts, to the which also ye are called in one body. 1 Thes. 5.13. Be at Peace among your selves. Chap. 4.9. As touching Brotherly Love, ye need not that I write unto you, for ye your selves are taught of God to love one another;
In the Epistle to the colossians and Thessalonians the like, Col. 3.15. Let the Peace of God Rule in your hearts, to the which also you Are called in one body. 1 Thebes 5.13. Be At Peace among your selves. Chap. 4.9. As touching Brotherly Love, you need not that I write unto you, for you your selves Are taught of God to love one Another;
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and to know that this is absolutely necessary upon the principles of Christianity. To these many other places might be added.
and to know that this is absolutely necessary upon the principles of Christianity. To these many other places might be added.
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In which I beg you to consider, not only, that St. Paul recommends this, but with what zeal and earnestness,
In which I beg you to Consider, not only, that Saint Paul recommends this, but with what zeal and earnestness,
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and upon what great and affecting reasons he doth so too.
and upon what great and affecting Reasons he does so too.
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One while he conjures them by his own bonds, and another by the Love of God. One while chargeth them upon their Religion,
One while he conjures them by his own bonds, and Another by the Love of God. One while charges them upon their Religion,
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and anon beseeches them by the Love they bore to it.
and anon Beseeches them by the Love they boar to it.
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Here he lays before them all the great motives of Religion, and then begs and beseeches them by the mercies of God,
Here he lays before them all the great motives of Religion, and then begs and Beseeches them by the Mercies of God,
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and as they have any bowels of Pity and Mercy to themselves, to be of one mind,
and as they have any bowels of Pity and Mercy to themselves, to be of one mind,
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and one heart, and to be connected by the Unions of Love and Charity one to another.
and one heart, and to be connected by the Unions of Love and Charity one to Another.
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And certainly all this ado, all this seriousness and condescension, all this wooing and begging, is not without some great reason,
And Certainly all this ado, all this seriousness and condescension, all this wooing and begging, is not without Some great reason,
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nor would be used, but that the matter is really great, and of the highest concernment unto Men.
nor would be used, but that the matter is really great, and of the highest concernment unto Men.
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For the Spirit of God useth a decorum in things, and would never use this extraordinary pains and zeal,
For the Spirit of God uses a decorum in things, and would never use this extraordinary pains and zeal,
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but in a very concerning, and extraordinary matter. SECT. 4. 2. AND that this of Christian Charity and Unity is so, I go on now to represent, upon the three reasons I have already hinted.
but in a very Concerning, and extraordinary matter. SECT. 4. 2. AND that this of Christian Charity and Unity is so, I go on now to represent, upon the three Reasons I have already hinted.
cc-acp p-acp dt j vvg, cc j n1. n1. crd crd cc cst d pp-f np1 n1 cc n1 vbz av, pns11 vvb a-acp av pc-acp vvi, p-acp dt crd n2 pns11 vhb av vvn.
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1. The First is the consideration of them, as a Church or Society.
1. The First is the consideration of them, as a Church or Society.
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2. The Second is their Concernment to act and behave themselves according to the Principles of their Religion.
2. The Second is their Concernment to act and behave themselves according to the Principles of their Religion.
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3. The Third is the great Obligation that lyes on them not to give scandal and cause of Offence to others.
3. The Third is the great Obligation that lies on them not to give scandal and cause of Offence to Others.
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So that if Men have any regard and respect for the Church of Christ, any concern for Living up to their Religion,
So that if Men have any regard and respect for the Church of christ, any concern for Living up to their Religion,
av cst cs n2 vhb d n1 cc n1 p-acp dt n1 pp-f np1, d vvb p-acp vvg a-acp p-acp po32 n1,
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and any care for the honour and reputation of it before others, they must acknowledge Christian Love and Chariry, to be a thing of mighty great concernment to them.
and any care for the honour and reputation of it before Others, they must acknowledge Christian Love and Charity, to be a thing of mighty great concernment to them.
cc d n1 p-acp dt n1 cc n1 pp-f pn31 p-acp n2-jn, pns32 vmb vvi np1 n1 cc n1, pc-acp vbi dt n1 pp-f j j n1 p-acp pno32.
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1. For First, it is greatly necessary to the conservation and happiness of the Church of Christ,
1. For First, it is greatly necessary to the conservation and happiness of the Church of christ,
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and they are impossible wthout it.
and they Are impossible without it.
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Every Man knows this in thesi, and not only can, but is very apt to talk greatly to the purposes of it.
Every Man knows this in Thessia, and not only can, but is very apt to talk greatly to the Purposes of it.
np1 n1 vvz d p-acp fw-la, cc xx av-j vmb, cc-acp vbz av j pc-acp vvi av-j p-acp dt n2 pp-f pn31.
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And the truth is, any portion of Reason or Consideration, will enable him to do it.
And the truth is, any portion of Reason or Consideration, will enable him to do it.
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For every Man knows that Societies, as well as Buildings, subsist by the firm Cohesion of their Members,
For every Man knows that Societies, as well as Buildings, subsist by the firm Cohesion of their Members,
p-acp d n1 vvz d n2, c-acp av c-acp n2, vvi p-acp dt j n1 pp-f po32 n2,
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and the strong Contignation of their parts.
and the strong Contignation of their parts.
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And that Maxim of our Saviour will be eternally true, that a Kingdom and a House divided against it self cannot stand.
And that Maxim of our Saviour will be eternally true, that a Kingdom and a House divided against it self cannot stand.
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And the Experience of all the World, and of all Ages of it confirms this Truth, Intestine Factions and Divisions in a Church or kingdom are the certain Presages of its Desolation,
And the Experience of all the World, and of all Ages of it confirms this Truth, Intestine Factions and Divisions in a Church or Kingdom Are the certain Presages of its Desolation,
cc dt n1 pp-f d dt n1, cc pp-f d n2 pp-f pn31 vvz d n1, j n2 cc n2 p-acp dt n1 cc n1 vbr dt j n2 pp-f po31 n1,
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and as infallibly crush it into Ruine, as any Impressions of external Force or Violence can.
and as infallibly crush it into Ruin, as any Impressions of external Force or Violence can.
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Nay perhaps more certainly, and it hath often been seen so;
Nay perhaps more Certainly, and it hath often been seen so;
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the Church hath withstood all external force and powers, and often become the stronger for it,
the Church hath withstood all external force and Powers, and often become the Stronger for it,
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but hath soon sunk under the weight of its own Divisions, and crumbled into nothing by its own Factions.
but hath soon sunk under the weight of its own Divisions, and crumbled into nothing by its own Factions.
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Now this gives a clear Instance of the necessity of Love and Unity among Christians;
Now this gives a clear Instance of the necessity of Love and Unity among Christians;
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especially, if we add to it, how much they are concerned to consult the Conservation and Happiness of Christs Church.
especially, if we add to it, how much they Are concerned to consult the Conservation and Happiness of Christ Church.
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And that Concernment a riseth from many very considerable reasons, which I would to God the Men of this Generati on would take into serious thought.
And that Concernment a Riseth from many very considerable Reasons, which I would to God the Men of this Generati on would take into serious Thought.
cc d n1 dt vvz p-acp d j j n2, r-crq pns11 vmd p-acp np1 dt n2 pp-f d np1 p-acp vmd vvi p-acp j n1.
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I shall at present mention only three. 1. Their being members of this Church as they are Christians.
I shall At present mention only three. 1. Their being members of this Church as they Are Christians.
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And therefore greatly concerned to consult, and do all they can for the good of it,
And Therefore greatly concerned to consult, and do all they can for the good of it,
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even as much as the Members in the Body natural, are to be solicitous for the health and good of it.
even as much as the Members in the Body natural, Are to be solicitous for the health and good of it.
av c-acp d c-acp dt n2 p-acp dt n1 j, vbr pc-acp vbi j p-acp dt n1 cc j pp-f pn31.
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It is one mighty great and dangerous Error of these times, that Men look upon Church Communion and Membership, only as an Arbitrary thing,
It is one mighty great and dangerous Error of these times, that Men look upon Church Communion and Membership, only as an Arbitrary thing,
pn31 vbz crd j j cc j n1 pp-f d n2, cst n2 vvb p-acp n1 n1 cc n1, av-j c-acp dt j-jn n1,
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and extrinsecal to their being Christians, when as indeed, it is the same thing and of the same necessity.
and extrinsical to their being Christians, when as indeed, it is the same thing and of the same necessity.
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Men are not first Christians, and afterwards become Members of Christs Church by some Consequential and Arbitrary Consent, or Act of theirs.
Men Are not First Christians, and afterwards become Members of Christ Church by Some Consequential and Arbitrary Consent, or Act of theirs.
n2 vbr xx ord np1, cc av vvb n2 pp-f npg1 n1 p-acp d j cc j-jn vvb, cc n1 pp-f png32.
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But they become both these at the same time, and upon the same reasons.
But they become both these At the same time, and upon the same Reasons.
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Baptism which is the first great Rite of Proselytism, the prime Badg and Signature of Christianity, is the Rite also of admission into Christs Church,
Baptism which is the First great Rite of Proselytism, the prime Badge and Signature of Christianity, is the Rite also of admission into Christ Church,
n1 r-crq vbz dt ord j n1 pp-f n1, dt j-jn n1 cc n1 pp-f np1, vbz dt n1 av pp-f n1 p-acp npg1 n1,
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and Communion of it, according to that saying of the Apostle, 1 Cor. 12.13. By one spirit we are all baptized into one Body;
and Communion of it, according to that saying of the Apostle, 1 Cor. 12.13. By one Spirit we Are all baptised into one Body;
cc n1 pp-f pn31, vvg p-acp d n-vvg pp-f dt n1, crd np1 crd. p-acp crd n1 pns12 vbr d vvn p-acp crd n1;
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Not only into one Faith, but into one Body; i.e. the Church of Christ, which is familiarly called his Body in the New Testament.
Not only into one Faith, but into one Body; i.e. the Church of christ, which is familiarly called his Body in the New Testament.
xx av-j p-acp crd n1, cc-acp p-acp crd n1; n1 dt n1 pp-f np1, r-crq vbz av-jn vvn po31 n1 p-acp dt j n1.
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For our Blessed Lord did not design only to make Christians at large, but to incorporate and consociate them into one Communion under such Laws and Rules for the Government of them, in Obedience to which, a great part of their Christianity consists,
For our Blessed Lord did not Design only to make Christians At large, but to incorporate and consociate them into one Communion under such Laws and Rules for the Government of them, in obedience to which, a great part of their Christianity consists,
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as you shall hear more by and by.
as you shall hear more by and by.
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And every Man upon the same reasons that he becomes a Christian, becomes a Member of Christs Church,
And every Man upon the same Reasons that he becomes a Christian, becomes a Member of Christ Church,
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and is only so far a Christian as he is a Member of this Church and Body.
and is only so Far a Christian as he is a Member of this Church and Body.
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From whence it follows plainly, that the same reasons that oblige a Christian to any duty upon the account of his Religion do also as necessarily and strongly oblige him to all those duties that result from this his Relation to the Church:
From whence it follows plainly, that the same Reasons that oblige a Christian to any duty upon the account of his Religion do also as necessarily and strongly oblige him to all those duties that result from this his Relation to the Church:
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Which to be sure in the first place are to do his utmost for the Conservation and Prosperity of it,
Which to be sure in the First place Are to do his utmost for the Conservation and Prosperity of it,
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and never to do any thing by which the Peace and Order of it may be disturbed.
and never to do any thing by which the Peace and Order of it may be disturbed.
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For that would be as monstrous a Guilt, and as abhorrent from the Laws of Christianity,
For that would be as monstrous a Gilded, and as abhorrent from the Laws of Christianity,
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as it would be monstrous, and a horrid Violation of the Laws of Nature, for the Hand,
as it would be monstrous, and a horrid Violation of the Laws of Nature, for the Hand,
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or other Member of the Body Natural, to tear off the Flesh, and rip up the Bowels of it.
or other Member of the Body Natural, to tear off the Flesh, and rip up the Bowels of it.
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2. This Concernment for the good and Peace of the Church ariseth from this other consideration, that all the Blessings that we expect from Christian Religion, are expectable only upon our being Members of the Church, and in Communion with it.
2. This Concernment for the good and Peace of the Church arises from this other consideration, that all the Blessings that we expect from Christian Religion, Are expectable only upon our being Members of the Church, and in Communion with it.
crd d n1 p-acp dt j cc n1 pp-f dt n1 vvz p-acp d j-jn n1, cst d dt n2 cst pns12 vvb p-acp njp n1, vbr j av-j p-acp po12 vbg n2 pp-f dt n1, cc p-acp n1 p-acp pn31.
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This is a great and mighty Consideration, and worthy of our greatest regard. And that it is certainly true will appear sufficiently from these two Considerations.
This is a great and mighty Consideration, and worthy of our greatest regard. And that it is Certainly true will appear sufficiently from these two Considerations.
d vbz dt j cc j n1, cc j pp-f po12 js n1. cc cst pn31 vbz av-j j vmb vvi av-j p-acp d crd n2.
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1. That the great things that Christ hath done and suffered for the Salvation of Mankind (the Effects of which are the great Blessings of Christianity) are in Scripture said to be done for them, not as single Persons,
1. That the great things that christ hath done and suffered for the Salvation of Mankind (the Effects of which Are the great Blessings of Christianity) Are in Scripture said to be done for them, not as single Persons,
crd cst dt j n2 cst np1 vhz vdn cc vvn p-acp dt n1 pp-f n1 (dt n2 pp-f r-crq vbr dt j n2 pp-f np1) vbr p-acp n1 vvd pc-acp vbi vdn p-acp pno32, xx p-acp j n2,
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but as they are incorporated into a Church. I shall mention a few places instead of many to this purpose; Thus, Eph. 5.25. Christ loved the Church, and gave himself for it. Acts 20.28. Christ redeemed the Church with his own Blood. And Eph. 5.23. He is the Saviour of the Body; i. e.
but as they Are incorporated into a Church. I shall mention a few places instead of many to this purpose; Thus, Ephesians 5.25. christ loved the Church, and gave himself for it. Acts 20.28. christ redeemed the Church with his own Blood. And Ephesians 5.23. He is the Saviour of the Body; i. e.
cc-acp c-acp pns32 vbr vvn p-acp dt n1. pns11 vmb vvi dt d n2 av pp-f d p-acp d n1; av, np1 crd. np1 vvd dt n1, cc vvd px31 p-acp pn31. np1 crd. np1 vvd dt n1 p-acp po31 d n1. cc np1 crd. pns31 vbz dt n1 pp-f dt n1; uh. sy.
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of the Church, as I shewed you that Word signifies.
of the Church, as I showed you that Word signifies.
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From which it is very plain, that the great things which Christ hath done and suffered, were done and suffered for his Church,
From which it is very plain, that the great things which christ hath done and suffered, were done and suffered for his Church,
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and that the reason upon which single Individual Persons reap the benefit of them, is upon the account of their being Members of the Church;
and that the reason upon which single Individu Persons reap the benefit of them, is upon the account of their being Members of the Church;
cc cst dt n1 p-acp r-crq j j-jn n2 vvb dt n1 pp-f pno32, vbz p-acp dt n1 pp-f po32 vbg n2 pp-f dt n1;
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just as a Charter is granted not to single persons, but to a Corporation, and all the Immunities and Priviledges granted by it, are enjoyable by single Men, only as they are Members of that Corporation.
just as a Charter is granted not to single Persons, but to a Corporation, and all the Immunities and Privileges granted by it, Are enjoyable by single Men, only as they Are Members of that Corporation.
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Upon which that Maxim so common among the Fathers, Extra Ecclesiam non est salus is founded, There is no Salvation out of the Church;
Upon which that Maxim so Common among the Father's, Extra Church non est salus is founded, There is no Salvation out of the Church;
p-acp r-crq d n1 av j p-acp dt n2, fw-la fw-la fw-la fw-la fw-la vbz vvn, pc-acp vbz dx n1 av pp-f dt n1;
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and their commonly comparing the Church to the Ark of Noah, out of which all were drowned (as was said formerly) doth rely upon the same reason too.
and their commonly comparing the Church to the Ark of Noah, out of which all were drowned (as was said formerly) does rely upon the same reason too.
cc po32 av-j vvg dt n1 p-acp dt n1 pp-f np1, av pp-f r-crq d vbdr vvn (c-acp vbds vvn av-j) vdz vvi p-acp dt d n1 av.
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2. That the great and blessed Influences of the Holy Spirit of God (that we have formerly shewed to be so absolutely necessary to the purposes of Holiness and Salvation) are in Scripture also said to be confined only to the Church,
2. That the great and blessed Influences of the Holy Spirit of God (that we have formerly showed to be so absolutely necessary to the Purposes of Holiness and Salvation) Are in Scripture also said to be confined only to the Church,
crd cst dt j cc j-vvn n2 pp-f dt j n1 pp-f np1 (cst pns12 vhb av-j vvn pc-acp vbi av av-j j p-acp dt n2 pp-f n1 cc n1) vbr p-acp n1 av vvd pc-acp vbi vvn av-j p-acp dt n1,
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and to the Members of it.
and to the Members of it.
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And this naturally follows upon that so common a Notion in the New Testament of calling the Church the Body of Christ;
And this naturally follows upon that so Common a Notion in the New Testament of calling the Church the Body of christ;
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for all Men know that the parts of the Body are animated and influenced by the Spirit, only while they continue Members of it, and united as such:
for all Men know that the parts of the Body Are animated and influenced by the Spirit, only while they continue Members of it, and united as such:
p-acp d n2 vvb cst dt n2 pp-f dt n1 vbr vvn cc vvn p-acp dt n1, av-j cs pns32 vvb n2 pp-f pn31, cc vvn p-acp d:
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But these presently expire and die for want of Communications from the Spirit, when they are cut off, and separated from the Body.
But these presently expire and die for want of Communications from the Spirit, when they Are Cut off, and separated from the Body.
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There must be a Union of the Parts and Members, in order to their b•ing influenced by the same Spirit.
There must be a union of the Parts and Members, in order to their b•ing influenced by the same Spirit.
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Now these two make up a material Consideration indeed, and render our Concern for the Peace and Welfare of the Church, to be a concern for our own good.
Now these two make up a material Consideration indeed, and render our Concern for the Peace and Welfare of the Church, to be a concern for our own good.
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For both these are bound up in the same Measures;
For both these Are bound up in the same Measures;
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and therefore as we value the Influences of Christs Spirit, and desire to share in the Effect of what he hath done and suffered for Mankind, we are obliged to keep in the Communion of the Church,
and Therefore as we valve the Influences of Christ Spirit, and desire to share in the Effect of what he hath done and suffered for Mankind, we Are obliged to keep in the Communion of the Church,
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and to consult the Peace and Happiness of the same.
and to consult the Peace and Happiness of the same.
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3. This Concernment for the good of the Church ariseth from a third Consideration also, That the greatest part of that duty that is required of them, concerns them in this respect only;
3. This Concernment for the good of the Church arises from a third Consideration also, That the greatest part of that duty that is required of them, concerns them in this respect only;
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i. e. in the Capacity of Persons consociated together in a Community, and united in the same Society.i. e. in the Capacity of Persons consociated together in a Community, and united in the same Society.
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There are but a few things that concern them in their single Capacities, in Comparison of those that relate to them as Members of the Church.
There Are but a few things that concern them in their single Capacities, in Comparison of those that relate to them as Members of the Church.
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I shall only remit you to the Consideration of two places of Scripture for this.
I shall only remit you to the Consideration of two places of Scripture for this.
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The one is Gal. 5.22, 23. where the Fruits of the Spirit are enumerated, and of them you will find the Consocial ones (if I may so call them) such as Love, Peace, Long-suffering, Gentleness, Goodness and Meekness to be far the greatest part.
The one is Gal. 5.22, 23. where the Fruits of the Spirit Are enumerated, and of them you will find the Consocial ones (if I may so call them) such as Love, Peace, Long-suffering, Gentleness, goodness and Meekness to be Far the greatest part.
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The other is 2 Pet. 1.6, 7. where the most of the Links that integrate that Golden Chain of Graces, are Patience,
The other is 2 Pet. 1.6, 7. where the most of the Links that integrate that Golden Chain of Graces, Are Patience,
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and Brotherly Kindness, and Charity, &c. all which evidently concern Men as they stand related to others,
and Brotherly Kindness, and Charity, etc. all which evidently concern Men as they stand related to Others,
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and conjoyned in Society with them.
and conjoined in Society with them.
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Which three things, if you will please now to unite them together, will give this first consideration, upon which I have chosen to represent the great concernment of Christian Love and Unity, its due and right.
Which three things, if you will please now to unite them together, will give this First consideration, upon which I have chosen to represent the great concernment of Christian Love and Unity, its due and right.
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Christians are all, as they are Christians, Members of Christs Church, and they are only in a Capacity of partaking the Effect and Benefit of the great things done for Mans Redemption,
Christians Are all, as they Are Christians, Members of Christ Church, and they Are only in a Capacity of partaking the Effect and Benefit of the great things done for men Redemption,
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as they are Members of that Church; and most of the great Commands of the Gospel concern them only as such.
as they Are Members of that Church; and most of the great Commands of the Gospel concern them only as such.
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From all which the consequence is clear and certain, that therefore Christian Unity and Love is a matter of the greatest concernment to them. SECT. 5. 2. THE Second Consideration from which I proposed to argue this great Concernment for Christian Love and Unity, is their Obligation to act according to the Principles of Christian Religion;
From all which the consequence is clear and certain, that Therefore Christian Unity and Love is a matter of the greatest concernment to them. SECT. 5. 2. THE Second Consideration from which I proposed to argue this great Concernment for Christian Love and Unity, is their Obligation to act according to the Principles of Christian Religion;
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which they can never do without this.
which they can never do without this.
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That all of us are concerned to act and behave our selves according to the great Prescriptions of our Religion, I take for granted among those who have any due Notions of Religion,
That all of us Are concerned to act and behave our selves according to the great Prescriptions of our Religion, I take for granted among those who have any due Notions of Religion,
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and who understand any thing of the great end and purposes of it.
and who understand any thing of the great end and Purposes of it.
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Even as necessary as it is to consent to the Truth, and embrace the belief of it.
Even as necessary as it is to consent to the Truth, and embrace the belief of it.
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And it is to no purpose but to enhance Mens guilt and aggravate their Condemnation, to do the one, without a competent care in the other.
And it is to no purpose but to enhance Men's guilt and aggravate their Condemnation, to do the one, without a competent care in the other.
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Now it is very plain, that Men can never come up in their practice to the Principles of Christian Religion, that are regardless of Love and Christian Unity,
Now it is very plain, that Men can never come up in their practice to the Principles of Christian Religion, that Are regardless of Love and Christian Unity,
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and broken into Factions, and Schisms, and unreasonable Separations from each others Communion.
and broken into Factions, and Schisms, and unreasonable Separations from each Others Communion.
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And this I do not say only, because Love and Unity is it self a great and chief Instance of Christian Vertue,
And this I do not say only, Because Love and Unity is it self a great and chief Instance of Christian Virtue,
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and no one thing is oftener recommended to Christians in the Precepts of the Gospel: But I assert it upon other reasons at present, and especially these two.
and no one thing is oftener recommended to Christians in the Precepts of the Gospel: But I assert it upon other Reasons At present, and especially these two.
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1. That Love and Charity have so great an Interest in, and Influence upon every Christian Duty, that none of them can be perform'd without it.
1. That Love and Charity have so great an Interest in, and Influence upon every Christian Duty, that none of them can be performed without it.
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We can neither Worship God, nor be true to Men without Charity.
We can neither Worship God, nor be true to Men without Charity.
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Our Prayers will be rejected, if we be not in Charity with Men, and our hands are lift up in vain,
Our Prayers will be rejected, if we be not in Charity with Men, and our hands Are lift up in vain,
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if they be not without Wrath, as well as doubting.
if they be not without Wrath, as well as doubting.
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Our Blessed Lord hath told us, if we bring our Gift to the Altar, and remember that our Brother hath ought against us, we must first go and be reconciled to our Brother,
Our Blessed Lord hath told us, if we bring our Gift to the Altar, and Remember that our Brother hath ought against us, we must First go and be reconciled to our Brother,
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and then come and offer our Gift, Mat. 5.23, 24. Intimating plainly that God who hath made our forgiving our Brethren their Offences against us, the only condition upon which we can expect his forgiving ours against himself, will never accept a Service from that Man, whose hands are full of Blood,
and then come and offer our Gift, Mathew 5.23, 24. Intimating plainly that God who hath made our forgiving our Brothers their Offences against us, the only condition upon which we can expect his forgiving ours against himself, will never accept a Service from that Man, whose hands Are full of Blood,
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or his heart reeking with Envy and Malice against his Brother.
or his heart reeking with Envy and Malice against his Brother.
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And I need not waste time, to shew you how impossible it is to discharge that duty that we owe one to another without Love and Unity.
And I need not waste time, to show you how impossible it is to discharge that duty that we owe one to Another without Love and Unity.
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For this reason therefore is Love called by St. Paul the fulfilling of the Law, Rom. 13.10.
For this reason Therefore is Love called by Saint Paul the fulfilling of the Law, Rom. 13.10.
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And therefore is the Labour and Service of a good Man called the labour of Love, 1 Thes. 1.3. and Heb. 6.10. as if all a Mans duty and service were the Effect and Fruit only of Love;
And Therefore is the Labour and Service of a good Man called the labour of Love, 1 Thebes 1.3. and Hebrew 6.10. as if all a men duty and service were the Effect and Fruit only of Love;
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and the truth is, in a great measure it is so.
and the truth is, in a great measure it is so.
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For Love and Charity hath an Interest in all other Graces, and it were not very untrue to say, that they are but so many various Modifications of it.
For Love and Charity hath an Interest in all other Graces, and it were not very untrue to say, that they Are but so many various Modifications of it.
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And whenever there is any duty to be performed by a good Man, there is some Service for his Charity, not only to engage,
And whenever there is any duty to be performed by a good Man, there is Some Service for his Charity, not only to engage,
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but to enable him to perform the same.
but to enable him to perform the same.
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2. And Secondly, The want of Love and Unity is certainly fatal to all the purposes of Christian Religion.
2. And Secondly, The want of Love and Unity is Certainly fatal to all the Purposes of Christian Religion.
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And no one end of it can be answered without the same.
And no one end of it can be answered without the same.
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It is a sure Indication of a wretched carnal Estate, and that Religion hath had no Effect upon such a Man. The Apostle tells the Corinthians plainly, that while there were jarrings and emulations among them,
It is a sure Indication of a wretched carnal Estate, and that Religion hath had no Effect upon such a Man. The Apostle tells the Corinthians plainly, that while there were jarrings and emulations among them,
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and but the little differences about their Ministers, they were certainly carnal, how confident soever they might be of their good state, 1 Cor. 3.3. It is that which naturally inclines Men to all manner of Evil. For as Love naturally prompts and inclines Men to every thing that is good;
and but the little differences about their Ministers, they were Certainly carnal, how confident soever they might be of their good state, 1 Cor. 3.3. It is that which naturally inclines Men to all manner of Evil. For as Love naturally prompts and inclines Men to every thing that is good;
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and he that wants it, wants one of the strongest Arguments and Assistances to goodness: So indeed variance and hatred naturally dispose Men to all manner of Evil:
and he that Wants it, Wants one of the Strongest Arguments and Assistances to Goodness: So indeed variance and hatred naturally dispose Men to all manner of Evil:
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And as St. James tells us, where envying and strife is, there is Confusion, and every evil work, Jam: 3.16. i. e. there either actually is, or when occasion and opportunity is offered will certainly be, every thing that is evil.
And as Saint James tells us, where envying and strife is, there is Confusion, and every evil work, Jam: 3.16. i. e. there either actually is, or when occasion and opportunity is offered will Certainly be, every thing that is evil.
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And we see it too true every day in our own Experience, when Men divide and separate each from other, they presently begin to grow strange, and envious, and open enemies.
And we see it too true every day in our own Experience, when Men divide and separate each from other, they presently begin to grow strange, and envious, and open enemies.
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They seek to support the credit of their own Separations, by defamations, and slandering others, by bitter Invectives, and unjust Accusations.
They seek to support the credit of their own Separations, by defamations, and slandering Others, by bitter Invectives, and unjust Accusations.
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They are studying how to lessen and pull down each other, and whenever they get power and advantage,
They Are studying how to lessen and pull down each other, and whenever they get power and advantage,
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then to crush and destroy, and use all manner of violence against them.
then to crush and destroy, and use all manner of violence against them.
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So that if Men would gain the reputation of good Men, and good Christians, if they would shew themselves to be such as their Religion requires them to be, they must be strict and zealous preservers of Love and Unity among themselves;
So that if Men would gain the reputation of good Men, and good Christians, if they would show themselves to be such as their Religion requires them to be, they must be strict and zealous preservers of Love and Unity among themselves;
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and it is in vain for them to pretend the one, without a due care in the other. SECT. 6.
and it is in vain for them to pretend the one, without a due care in the other. SECT. 6.
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3. THE last consideration that I have proposed to urge Christians great concernment for Love and Unity among themselves upon, is the credit,
3. THE last consideration that I have proposed to urge Christians great concernment for Love and Unity among themselves upon, is the credit,
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or reproach of their Religion among others.
or reproach of their Religion among Others.
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I need not stay to tell you that Christians are obliged to do all they can, to adorn the Doctrine of God their Saviour;
I need not stay to tell you that Christians Are obliged to do all they can, to adorn the Doctrine of God their Saviour;
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to gain all the credit and reputation to their Religion which they can.
to gain all the credit and reputation to their Religion which they can.
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There are many express Precepts that call on them to endeavour this, and the truth is, should they be regardless in it, they were worse in this,
There Are many express Precepts that call on them to endeavour this, and the truth is, should they be regardless in it, they were Worse in this,
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than the Disciples of the rankest Follies, and Superstitions in the World.
than the Disciples of the rankest Follies, and Superstitions in the World.
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For there are no sort of Men, but are ready to assert and stand up for their Religion,
For there Are no sort of Men, but Are ready to assert and stand up for their Religion,
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and to do any thing they can to vindicate it from reproach, and to gain respect and credit to it;
and to do any thing they can to vindicate it from reproach, and to gain respect and credit to it;
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because they think it a matter of the greatest concernment to them, and that upon which their own Credit and Wisdom greatly depends.
Because they think it a matter of the greatest concernment to them, and that upon which their own Credit and Wisdom greatly depends.
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And sure of all Men, Christians should least fail of doing this, for many reasons.
And sure of all Men, Christians should least fail of doing this, for many Reasons.
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Now my Brethren there is nothing in which the Reputation and Credit of Religion is more concerned,
Now my Brothers there is nothing in which the Reputation and Credit of Religion is more concerned,
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than the strict accord and unity of its Professors: Nor any thing that renders it more high and venerable in the esteem of others.
than the strict accord and unity of its Professors: Nor any thing that renders it more high and venerable in the esteem of Others.
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And nothing can reflect greater Ignominy and Reproach upon it, or more fatally prejudice others against the Belief of it,
And nothing can reflect greater Ignominy and Reproach upon it, or more fatally prejudice Others against the Belief of it,
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than to see its Professors divided, and at great variance among themselves.
than to see its Professors divided, and At great variance among themselves.
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Of this the Histories of the Church and of Christian Religion, from the beginning, through all Ages of it even to this day, do largely and fully assure us.
Of this the Histories of the Church and of Christian Religion, from the beginning, through all Ages of it even to this day, do largely and Fully assure us.
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In the Apostolical times there was nothing that more care was taken for, than that there might be an exact Symphony, both in Faith and Affection among Christians; and that for this reason;
In the Apostolical times there was nothing that more care was taken for, than that there might be an exact Symphony, both in Faith and Affection among Christians; and that for this reason;
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because the Apostles very well saw, that nothing would gain more reputation to their Religion: And that nothing would more certainly expose it to contempt, and the scorn of others,
Because the Apostles very well saw, that nothing would gain more reputation to their Religion: And that nothing would more Certainly expose it to contempt, and the scorn of Others,
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than the clashing of its Teachers in their Doctrine, or the Oppositions and Enmities of its Votaries.
than the clashing of its Teachers in their Doctrine, or the Oppositions and Enmities of its Votaries.
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And how truly they ghessed in this, appears from the Practice of their Enemies in succeeding times;
And how truly they guessed in this, appears from the Practice of their Enemies in succeeding times;
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for it is certain, they sought for nothing more industriously to reproach Christianity with, than differences and divisions among those that professed it,
for it is certain, they sought for nothing more industriously to reproach Christianity with, than differences and divisions among those that professed it,
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and Celsus, that bitter Enemy of the Christian Religion, that strove so much to emprove that little difference between St. Peter and St. Paul at Antioch, would certainly have triumphed to some purpose indeed, could he have found out such differences,
and Celsus, that bitter Enemy of the Christian Religion, that strove so much to improve that little difference between Saint Peter and Saint Paul At Antioch, would Certainly have triumphed to Some purpose indeed, could he have found out such differences,
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as these latter Ages have seen among Christians. And it is most certain that nothing did more amaze and confound the great Enemies,
as these latter Ages have seen among Christians. And it is most certain that nothing did more amaze and confound the great Enemies,
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and Persecutors of Christians in the Primitive Ages, than to see that exact agreement in all things of Doctrine,
and Persecutors of Christians in the Primitive Ages, than to see that exact agreement in all things of Doctrine,
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but especially, that strict and ardent Affection, that was so conspicuous then among them, when it was said ad stuporem Gentium (saith the Historian) Behold how these Christians love one another.
but especially, that strict and Ardent Affection, that was so conspicuous then among them, when it was said ad stuporem Gentium (Says the Historian) Behold how these Christians love one Another.
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And wise Men that have searched into the reasons, why the Jews and many other People so obstinately stand out against the embracing Christian Religion,
And wise Men that have searched into the Reasons, why the jews and many other People so obstinately stand out against the embracing Christian Religion,
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for which there are so many clear and convincing Arguments of Divinity and Truth to be produced, that they want nothing but common consideration to make them Effective upon all Men.
for which there Are so many clear and convincing Arguments of Divinity and Truth to be produced, that they want nothing but Common consideration to make them Effective upon all Men.
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I say, enquiring into the reasons of this, they have always assigned this as one of the chief,
I say, inquiring into the Reasons of this, they have always assigned this as one of the chief,
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namely, the sad and lamentable Divisions that they saw among Christians.
namely, the sad and lamentable Divisions that they saw among Christians.
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And the Truth is, it is not to be expected the Christian Faith should make any large progress in the World, till they see the Professors of it more at Unity;
And the Truth is, it is not to be expected the Christian Faith should make any large progress in the World, till they see the Professors of it more At Unity;
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nor can we hope to persuade others to believe as we do, till we are better agreed what to believe among our selves:
nor can we hope to persuade Others to believe as we do, till we Are better agreed what to believe among our selves:
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And till they see the embracing any Form of Christian Faith is not the certain way to engage them into endless Quarrels and Disputes against others.
And till they see the embracing any From of Christian Faith is not the certain Way to engage them into endless Quarrels and Disputes against Others.
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Then only can we hope to persuade them to Worship God with us, when they see us agreed upon our way of Worshipping him,
Then only can we hope to persuade them to Worship God with us, when they see us agreed upon our Way of Worshipping him,
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and behold us with one Mouth and one consent giving Praise and Honour to him.
and behold us with one Mouth and one consent giving Praise and Honour to him.
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These now are the three great Considerations, upon which I have chosen to represent the great Obligation, that lyes upon all Christians, to endeavour after Love and Unity among themselves.
These now Are the three great Considerations, upon which I have chosen to represent the great Obligation, that lies upon all Christians, to endeavour After Love and Unity among themselves.
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They are all proper and seasonable at any time. SECT. 7. 2. BUT it is most certain, they are extreamly so at this time.
They Are all proper and seasonable At any time. SECT. 7. 2. BUT it is most certain, they Are extremely so At this time.
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There will never be any time when this Discourse will not be needful;
There will never be any time when this Discourse will not be needful;
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but if ever there were any more than other, in which it was needful for the Guides of Souls to be Zealous, to cry aloud,
but if ever there were any more than other, in which it was needful for the Guides of Souls to be Zealous, to cry aloud,
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and with all passion and earnestness to interpose in this matter, now is the time.
and with all passion and earnestness to interpose in this matter, now is the time.
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For let us I beseech you, but recollect the forenamed Argument, and see if our present sad experiences do not attest the actual truth of them.
For let us I beseech you, but recollect the forenamed Argument, and see if our present sad experiences do not attest the actual truth of them.
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1. Let us but consider and see to what our Factions and Separations have brought this poor Church, that was once like a City at Unity in it self,
1. Let us but Consider and see to what our Factions and Separations have brought this poor Church, that was once like a city At Unity in it self,
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and when it was so, was terrible as an Army with Banners, and easily put to flight all the Armies of the Aliens.
and when it was so, was terrible as an Army with Banners, and Easily put to flight all the Armies of the Aliens.
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Alas, how is she now desolate and forsaken!
Alas, how is she now desolate and forsaken!
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Her hedges broken down, the wild Boar let in, who is busie to root up her Vines,
Her hedges broken down, the wild Boar let in, who is busy to root up her Vines,
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and the subtil Foxes at great liberty to steal away her Grapes:
and the subtle Foxes At great liberty to steal away her Grapes:
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Some busie to tear up her very Foundations, and others to poyson her Sons with Errour, over-run her with Faction and Schism,
some busy to tear up her very Foundations, and Others to poison her Sons with Error, overrun her with Faction and Schism,
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and make her once again a Babel of Disorder and Confusion. There is little more than the Face only of a Church now left among us;
and make her once again a Babel of Disorder and Confusion. There is little more than the Face only of a Church now left among us;
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and yet that Face too is defiled with many spots and blemishes. Our Governours are despised, and our Fathers have lost their Authority over us.
and yet that Face too is defiled with many spots and blemishes. Our Governors Are despised, and our Father's have lost their authority over us.
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That Discipline which of old was so revered, is now slighted and contemned, and those Censures, which were dreaded as the very anticipations of Hell, are now derided, or gloried in;
That Discipline which of old was so revered, is now slighted and contemned, and those Censures, which were dreaded as the very anticipations of Hell, Are now derided, or gloried in;
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and some Men are so far from counting themselves given up to Satan by them, that they glory in them,
and Some Men Are so Far from counting themselves given up to Satan by them, that they glory in them,
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as the more sure Consignation of them to God.
as the more sure Consignation of them to God.
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Nay, so wildly have some Men proceeded here, that Faction is counted a Mark of Saintship,
Nay, so wildly have Some Men proceeded Here, that Faction is counted a Mark of Saintship,
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and to be cast out of the Church, is to be inrolled presently in the Dypticks of the Godly.
and to be cast out of the Church, is to be enrolled presently in the Dyptics of the Godly.
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Heretofore (to use the Psalmists words) a Man was famous as he had lifted up Axes upon the thick Trees,
Heretofore (to use the Psalmists words) a Man was famous as he had lifted up Axes upon the thick Trees,
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and been any way serviceable to the honour and welfare of the Church;
and been any Way serviceable to the honour and welfare of the Church;
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but now Men break down the carved work thereof with Axes and Hammers, and think it an acceptable and holy Zeal to lay it in the dust.
but now Men break down the carved work thereof with Axes and Hammers, and think it an acceptable and holy Zeal to lay it in the dust.
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Lord how long shall the Adversary do thee this dishonour? And how long shall the foolish Man blaspheme thus thy Name,
Lord how long shall the Adversary do thee this dishonour? And how long shall the foolish Man Blaspheme thus thy Name,
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and own Institution? Arise, O God, and maintain thine own cause, restrain this fury of wild Men,
and own Institution? Arise, Oh God, and maintain thine own cause, restrain this fury of wild Men,
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and teach them at last to consider what they are doing, and what their mad Schisms and Factions must needs issue in:
and teach them At last to Consider what they Are doing, and what their mad Schisms and Factions must needs issue in:
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How they will defeat their own purposes, and utterly pull down and finally destroy that Church, which they are pretending so earnestly to repair and amend.
How they will defeat their own Purposes, and utterly pull down and finally destroy that Church, which they Are pretending so earnestly to repair and amend.
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2. And we cannot but sadly observe in the second place, that our differences have been as fatal to our holy Religion in general,
2. And we cannot but sadly observe in the second place, that our differences have been as fatal to our holy Religion in general,
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as to our Church in particular. Alas, what is there remaining of it now among us, more than the meer Skeleton,
as to our Church in particular. Alas, what is there remaining of it now among us, more than the mere Skeleton,
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and shadow of it? We have Forms and Shews and appearances enough; but O God! Where is the power of Godliness to be found?
and shadow of it? We have Forms and Shows and appearances enough; but Oh God! Where is the power of Godliness to be found?
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Our Contests about Religion have razed out of our Minds the Notions of it, and we have disputed so long, that we have now forgotten what that is, we have been contesting about.
Our Contests about Religion have razed out of our Minds the Notions of it, and we have disputed so long, that we have now forgotten what that is, we have been contesting about.
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That time and space which should have been spent in Justice and Mercy to Men, and walking humbly with our God, hath been spent in wrangling and opposing the one,
That time and Molle which should have been spent in justice and Mercy to Men, and walking humbly with our God, hath been spent in wrangling and opposing the one,
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and exalting our selves against the Constitutions of the other.
and exalting our selves against the Constitutions of the other.
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That Industry and Learning, those parts and abilities that should have been employed in true Substantial practical goodness, have been wasted in idle and unprofitable studies how to make good a Notion,
That Industry and Learning, those parts and abilities that should have been employed in true Substantial practical Goodness, have been wasted in idle and unprofitable studies how to make good a Notion,
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and to defend our own silly Opinions:
and to defend our own silly Opinions:
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And that Zeal, which should have been exercised in doing good, and discouraging Vice, and all manner of Profaneness, hath vented it self against all that have opposed our own party,
And that Zeal, which should have been exercised in doing good, and discouraging Vice, and all manner of Profaneness, hath vented it self against all that have opposed our own party,
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and expired at last in useless and impertinent Contests.
and expired At last in useless and impertinent Contests.
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Our great Pretences for Purity and Reformation and the power of Godliness, have introduced all manner of Profaneness,
Our great Pretences for Purity and Reformation and the power of Godliness, have introduced all manner of Profaneness,
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and our Contests given that advantage to Atheism, and Irreligion, that perhaps some Ages will not be able to regain from them.
and our Contests given that advantage to Atheism, and Irreligion, that perhaps Some Ages will not be able to regain from them.
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And finally, instead of Peace and Charity, Justice and Honesty, Meekness and Humility, and a Kindness to all Men, which are the Life and only true Badges of a Christian, we have introduced by our Separations and Divisions, Envyings and bitter Railings, Strife and Confusion,
And finally, instead of Peace and Charity, justice and Honesty, Meekness and Humility, and a Kindness to all Men, which Are the Life and only true Badges of a Christian, we have introduced by our Separations and Divisions, Envyings and bitter Railings, Strife and Confusion,
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and indeed every thing that deserves to be called Evil.
and indeed every thing that deserves to be called Evil.
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3. And what a disrepute and shame, what a disgrace and odium it hath exposed our Religion unto, in the sight of all that have stood spectators of our Unchristian Heats and Factions, we cannot but with a great deal of Grief confess.
3. And what a disrepute and shame, what a disgrace and odium it hath exposed our Religion unto, in the sighed of all that have stood spectators of our Unchristian Heats and Factions, we cannot but with a great deal of Grief confess.
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How do the Nations shake their Heads at at us? And what a Hissing and a By-word are we grown to them? What a Scandal have we brought upon the Reformation? And how have we prejudiced Men against any respect to it? We have exposed our Religion to contempt and scorn,
How do the nations shake their Heads At At us? And what a Hissing and a Byword Are we grown to them? What a Scandal have we brought upon the Reformation? And how have we prejudiced Men against any respect to it? We have exposed our Religion to contempt and scorn,
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and they but laugh at us, when we would propagate the belief of it.
and they but laugh At us, when we would propagate the belief of it.
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All our Learning and Parts cannot do so much to defend our Religion, as our differences and divisions do to reproach it.
All our Learning and Parts cannot do so much to defend our Religion, as our differences and divisions do to reproach it.
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God Almighty make us once wise, and to consider how heavy the guilt and condemnation of those will be, that give offence,
God Almighty make us once wise, and to Consider how heavy the guilt and condemnation of those will be, that give offence,
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and cause the Enemies of God to blaspheme.
and cause the Enemies of God to Blaspheme.
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4. I add only one Consideration more, how hereby we gratifie the malice and give Effect to the designs of those very Enemies against us, whom we are pretending by all these things to be opposing and securing our selves against.
4. I add only one Consideration more, how hereby we gratify the malice and give Effect to the designs of those very Enemies against us, whom we Are pretending by all these things to be opposing and securing our selves against.
crd pns11 vvb av-j crd n1 av-dc, c-crq av pns12 vvi dt n1 cc vvb vvb p-acp dt n2 pp-f d j n2 p-acp pno12, ro-crq pns12 vbr vvg p-acp d d n2 pc-acp vbi vvg cc vvg po12 n2 p-acp.
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O! what sport and pastime must this needs •e to them, to hear us crying out so loud against Popery,
OH! what sport and pastime must this needs •e to them, to hear us crying out so loud against Popery,
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and yet to see us do the work of it more effectually, than ever they were able to do;
and yet to see us doe the work of it more effectually, than ever they were able to do;
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and to effect that destruction which all their endeavours and assaults essayed in vain.
and to Effect that destruction which all their endeavours and assaults essayed in vain.
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Sure this is a bleeding and most affecting consideration, that we should become such tools to our Enemies,
Sure this is a bleeding and most affecting consideration, that we should become such tools to our Enemies,
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and betray our selves most certainly into their hands, by that very method that we thought to save our selves from them.
and betray our selves most Certainly into their hands, by that very method that we Thought to save our selves from them.
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If therefore there be any Consolations in Christ, if any Bowels of Mercies to our Church, to our Religion or to our own either honour or safety, let us once at last be convinced of the necessity of Christian Love and Charity,
If Therefore there be any Consolations in christ, if any Bowels of mercies to our Church, to our Religion or to our own either honour or safety, let us once At last be convinced of the necessity of Christian Love and Charity,
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and persuaded by all possible means to retrieve the same again amongst us.
and persuaded by all possible means to retrieve the same again among us.
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And consequently to have an Honour and Regard to, and to make Conscience of that service in our Religion, which will be so greatly influential upon this among us.
And consequently to have an Honour and Regard to, and to make Conscience of that service in our Religion, which will be so greatly influential upon this among us.
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To this purpose I have insisted so much on this Argument, and this is the End that I have been pursuing in so long discoursing to you from this Text. I pray God Almighty grant me to see some good Effect upon it. The Conclusion.
To this purpose I have insisted so much on this Argument, and this is the End that I have been pursuing in so long discoursing to you from this Text. I pray God Almighty grant me to see Some good Effect upon it. The Conclusion.
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AND now there is nothing remaining, but a Conclusion to what hath been said.
AND now there is nothing remaining, but a Conclusion to what hath been said.
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Nor any business for that Conclusion, but to beg the serious consideration of what hath been offered upon this Subject.
Nor any business for that Conclusion, but to beg the serious consideration of what hath been offered upon this Subject.
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The truth is, it is a sad reflection to consider, that Men that profess a respect and concern for Christian Religion, should need to be contested with about the observation of one of the chiefest Services in it:
The truth is, it is a sad reflection to Consider, that Men that profess a respect and concern for Christian Religion, should need to be contested with about the observation of one of the chiefest Services in it:
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But it is much worse to consider, that so many endeavours of this nature should prove unsuccessful.
But it is much Worse to Consider, that so many endeavours of this nature should prove unsuccessful.
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And for my part, I do not well know whether to impute it to the decay of the Spirit of Christianity among us,
And for my part, I do not well know whither to impute it to the decay of the Spirit of Christianity among us,
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or to Mens neglect to exercise their own Reason: And therefore will charge it upon the malignant Conjunction of both.
or to Men's neglect to exercise their own Reason: And Therefore will charge it upon the malignant Conjunction of both.
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In the Primitive times, while the true servours of Christianity warmed the hearts of Men, they flocked into this repast,
In the Primitive times, while the true servours of Christianity warmed the hearts of Men, they flocked into this repast,
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as freely without any Courtship, as Doves do to their Windows, where they find both food and safety.
as freely without any Courtship, as Dove do to their Windows, where they find both food and safety.
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And all that the good Fathers were put upon then, was only to regulate the Communions, to instruct Men in what manner to come, not to persuade them to do so.
And all that the good Father's were put upon then, was only to regulate the Communions, to instruct Men in what manner to come, not to persuade them to do so.
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There were no Servants then to tell their Master the said story of Mens excusing themselves from coming to this Feast,
There were no Servants then to tell their Master the said story of Mens excusing themselves from coming to this Feast,
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nor any reason to say, Lord, it is done as thou commandedst, and yet there is room;
nor any reason to say, Lord, it is done as thou commandedst, and yet there is room;
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for Men scorned to be detained by any little excuses, and the Oratories needed rather to be enlarged, than complain of Emptiness.
for Men scorned to be detained by any little excuses, and the Oratories needed rather to be enlarged, than complain of Emptiness.
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And that it is otherwise now, and all the Servants must be sent upon the same errand of inviting Guests, is either because Men have not so learned Christ,
And that it is otherwise now, and all the Servants must be sent upon the same errand of inviting Guests, is either Because Men have not so learned christ,
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as those good Men did, or that they have forgotten what they had learned. Either the s•me Spirit that acted the one, doth not govern the other;
as those good Men did, or that they have forgotten what they had learned. Either the s•me Spirit that acted the one, does not govern the other;
c-acp d j n2 vdd, cc cst pns32 vhb vvn r-crq pns32 vhd vvn. av-d dt j-jn n1 cst vvd dt crd, vdz xx vvi dt j-jn;
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or its vigour is in tract of time decayed, and enfeebled.
or its vigour is in tract of time decayed, and enfeebled.
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Christianity (especially if we measure it by the actions of too many) is quite another thing from what it was of old,
Christianity (especially if we measure it by the actions of too many) is quite Another thing from what it was of old,
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and bears no more proportion to its Primitive state, than our small and dwarfish bodies do, to the bulky and large stature of those that have gone before us.
and bears no more proportion to its Primitive state, than our small and dwarfish bodies do, to the bulky and large stature of those that have gone before us.
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Men are apt to look big, and value themselves above their Fathers, and we have learned arts to disparage Antiquity,
Men Are apt to look big, and valve themselves above their Father's, and we have learned arts to disparage Antiquity,
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and to think we are the aged with whom Wisdom dwells;
and to think we Are the aged with whom Wisdom dwells;
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but for my part, I think the streams clearest that are nearest the Fountains, and I would to God we were only as our Fathers were.
but for my part, I think the streams Clearest that Are nearest the Fountains, and I would to God we were only as our Father's were.
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And that I fancy we might be (at least in this Instance) if we did but exercise our own reason.
And that I fancy we might be (At least in this Instance) if we did but exercise our own reason.
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Our due considering things with Gods grace, would soon reduce us to a true temper, and brings us up to Primitive Presidents.
Our due considering things with God's grace, would soon reduce us to a true temper, and brings us up to Primitive Presidents.
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2287
All the Arguments that are fit to work upon Rational Beings, do concentre here, and combine in persuading us to this Service;
All the Arguments that Are fit to work upon Rational Beings, do concentre Here, and combine in persuading us to this Service;
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and would Men but allow them a place where to fix, I am confident they would move the most prejudiced tempers.
and would Men but allow them a place where to fix, I am confident they would move the most prejudiced tempers.
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2289
Take but a short review of what hath been offered in this poor discourse, and be your selves Judges:
Take but a short review of what hath been offered in this poor discourse, and be your selves Judges:
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There is a plain Institution of this Service, and an express Command for the Observation of it.
There is a plain Institution of this Service, and an express Command for the Observation of it.
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The reasons upon which it is recommended are the same, and will continue so to the end of all things,
The Reasons upon which it is recommended Are the same, and will continue so to the end of all things,
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or rather improve, and grow stronger in every succeeding period.
or rather improve, and grow Stronger in every succeeding Period.
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The Apostles, and those that best understood the purpose of their Lord in it, did accordingly make conscience of it,
The Apostles, and those that best understood the purpose of their Lord in it, did accordingly make conscience of it,
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and constantly practise it, and accordingly recommended it to the Observation of all Christians, to Christs second coming.
and constantly practise it, and accordingly recommended it to the Observation of all Christians, to Christ second coming.
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The nature of the thing it self requires it, and the ends to which it is instituted do even inforce it.
The nature of the thing it self requires it, and the ends to which it is instituted do even enforce it.
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It is a solemn act of Adoration and Worship, both to our God, and our dear Lord;
It is a solemn act of Adoration and Worship, both to our God, and our dear Lord;
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it is a peculiar and affecting expression of our Praise;
it is a peculiar and affecting expression of our Praise;
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for the miracles of our Redemption, and it is the most prevailing Argument to render our Prayers, successful.
for the Miracles of our Redemption, and it is the most prevailing Argument to render our Prayers, successful.
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2299
And since we all acknowledg that our Worship, our giving Thanks, our Prayers to God ought to be constant, let any Man tell me,
And since we all acknowledge that our Worship, our giving Thanks, our Prayers to God ought to be constant, let any Man tell me,
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why this, that is both all these, and so advantageous to the purposes of all, should not be so too.
why this, that is both all these, and so advantageous to the Purposes of all, should not be so too.
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It is designed to the greatest purposes of Religion, and our own good, is conducive to, and greatly Effective of them.
It is designed to the greatest Purposes of Religion, and our own good, is conducive to, and greatly Effective of them.
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It is a remembring our dear Lord's Death, with those transports of Praise and Joy, that are as much our Happiness as our Duty.
It is a remembering our dear Lord's Death, with those transports of Praise and Joy, that Are as much our Happiness as our Duty.
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It is the Rite of our confederating with our Lord, and receiving the pledges of his Love and Blessing.
It is the Rite of our confederating with our Lord, and receiving the pledges of his Love and Blessing.
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It is the means of our actual partaking the Effect of what he hath done and suffered for our good.
It is the means of our actual partaking the Effect of what he hath done and suffered for our good.
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It is the means of uniting us to the Blessed Jesus, and incorporating us into that Body, of which himself is Head,
It is the means of uniting us to the Blessed jesus, and incorporating us into that Body, of which himself is Head,
pn31 vbz dt n2 pp-f n-vvg pno12 p-acp dt j-vvn np1, cc n-vvg pno12 p-acp d n1, pp-f r-crq n1 vbz n1,
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and to whom the benefit of all his glorious Atchievements solely redounds.
and to whom the benefit of all his glorious Achievements solely redounds.
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And it is the only probable and sure way of cementing our fractions, composing our differences,
And it is the only probable and sure Way of cementing our fractions, composing our differences,
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and uniting us in the Bands of Love and Charity, in this unhappy day of Divisions;
and uniting us in the Bans of Love and Charity, in this unhappy day of Divisions;
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in which our firm adhesion is so needful, yea so absolutely necessary both to our own honour and safety,
in which our firm adhesion is so needful, yea so absolutely necessary both to our own honour and safety,
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and the continuance and credit of that Reformed Religion, which we all seem so solicitous for.
and the Continuance and credit of that Reformed Religion, which we all seem so solicitous for.
cc dt n1 cc n1 pp-f d vvn n1, r-crq pns12 d vvb av j p-acp.
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These are Arguments that are suited to our Reason and our Interest too;
These Are Arguments that Are suited to our Reason and our Interest too;
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and if there be any Love and Respect to our God, to our Redeemer, to our Religion,
and if there be any Love and Respect to our God, to our Redeemer, to our Religion,
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and to the best Reformed Church upon Earth.
and to the best Reformed Church upon Earth.
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Or if there be any Bowels of Compassions to our own Souls, and all the great Interests of it, they cannot fail of effect upon us.
Or if there be any Bowels of Compassions to our own Souls, and all the great Interests of it, they cannot fail of Effect upon us.
cc cs pc-acp vbb d n2 pp-f n2 p-acp po12 d n2, cc d dt j n2 pp-f pn31, pns32 vmbx vvi pp-f n1 p-acp pno12.
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For God's sake therefore consider, and shew you selves Christians, yea shew your selves Men.
For God's sake Therefore Consider, and show you selves Christians, yea show your selves Men.
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Shew some respect to your Religion, and the Laws and Constitutions of it, and to him who is the great Founder thereof.
Show Some respect to your Religion, and the Laws and Constitutions of it, and to him who is the great Founder thereof.
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Consider what arguments, either of Reason or Interest, are proper to affect Men, and then I will begin to hope this Discourse will not be in vain.
Consider what Arguments, either of Reason or Interest, Are proper to affect Men, and then I will begin to hope this Discourse will not be in vain.
np1 q-crq n2, av-d pp-f n1 cc n1, vbr j pc-acp vvi n2, cc av pns11 vmb vvi pc-acp vvi d n1 vmb xx vbi p-acp j.
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I am not thus earnest with you all, I thank God I need not;
I am not thus earnest with you all, I thank God I need not;
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some of you know what is your duty, and (I doubt not) feel the Comforts of doing it.
Some of you know what is your duty, and (I doubt not) feel the Comforts of doing it.
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But there are too many, to whom no addresses can be too earnest in this thing,
But there Are too many, to whom no Addresses can be too earnest in this thing,
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and to whom I would use that of St. Paul to his Corinthians, in a case relating to this Service;
and to whom I would use that of Saint Paul to his Corinthians, in a case relating to this Service;
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In this I commend you not. In this I commend you not.
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But I hope that I shall, and beg that I may, and therefore offer these poor Meditations to you, by which if you,
But I hope that I shall, and beg that I may, and Therefore offer these poor Meditations to you, by which if you,
cc-acp pns11 vvb cst pns11 vmb, cc vvb cst pns11 vmb, cc av vvb d j n2 p-acp pn22, p-acp r-crq cs pn22,
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or any others after you be in any measure benefited.
or any Others After you be in any measure benefited.
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I shall have cause to rejoyce in the day of the Lord Jesus, and you with me,
I shall have cause to rejoice in the day of the Lord jesus, and you with me,
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and both of us, the happiness to sit down together at the Supper of the Lamb (of which this is a present Symbol and Parasceve ) in which we shall fill our Souls with gladness,
and both of us, the happiness to fit down together At the Supper of the Lamb (of which this is a present Symbol and Parasceve) in which we shall fill our Souls with gladness,
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and rise up to sing eternal Hallelujahs to God the Father, God the Son, and God the Holy Ghost. Amen.
and rise up to sing Eternal Hallelujahs to God the Father, God the Son, and God the Holy Ghost. Amen.
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