civil penalties c. Dr. Whitgift, on the other hand, pleaded for moderate counsels and convenient discipline, considering the end and use, and how it might best be attained d. It is well known what canons have been since made to enforce frequent communione: moderate enough, if compared with ancient canons, or even with those of other Reformed churches. For no express mention is made of excommunicating for neglect, but the affair is in a great measure left to the prudential care of the Diocesan, as is just and proper. Nevertheless, exceptions have been taken to the severity of those canons: and the charge has been well answered by our learned Divines f, so that there is no occasion now to enter into that dispute. However, I am persuaded that instruction and exhortation, generally, are the best and most effectual methods of promoting frequent communion, so as to make it answer its true end and use. The most religious kind of persons will of course communicate as often as they have opportunity: the impenitent or irreligious will not choose to communicate at all; neither is it fit that they should, because, while they continue such, it would do them no good, but harm. There remain only the supine, careless, and ignorant, but well-disposed, (such as Bede, before cited, spake of,) who perhaps make up the main body of Christians: and they are to be dealt with in a tender, engaging manner, either by exhortations from the pulpit, or by private instruction, or by putting good books into their hands. Much probably might be done, in this way, towards reviving frequent communions, if suitable care and diligence were used in it. But I have said enough on this article, and it is now time to conclude. I once thought Cartwright, Reply to Whitgift, p. 117. Reply to Whitgift's Defence, part ii. p. 148. d Whitgift, Defence of his Answer to the Admonition, p. 530, &c. Compare Hooker, book v. sect. 68. • Canons of 1603. Can. 13, 21, 22, 23, 24, 112. Falkner, Libert. Eccl. book i. c. 5. p. 205, &c. Sherlock, Defence of Stillingfleet, p. 119. Bingham, French Church's Apol. book iii. C. 14. of adding a chapter upon the comportment proper at and after receiving the communion: but these papers are already drawn out into a length beyond what I at first suspected; and I may the more conveniently omit what relates to the demeanour proper at and after receiving, since it is well provided for by most of the little manuals which are in every one's hands, and particularly by Bishop Taylor's Worthy Communicant, chapter the seventh. What I have endeavoured all the way, has been to maintain the dignity of a venerable sacrament, by the light of reason, Scripture, and antiquity, against unreasonable attempts to depreciate or undervalue it. The common methods of subversion begin with lessening the work of preparation, and then go on to sink the benefits: the next step in the progress is to reduce the whole to a bare memorial, a memorial of an absent friend, master, or chief martyr; passing over the Divine perfections of our Lord, and the all-sufficient merits of what he has done and suffered for us. Now in order to build up again, as others pull down, the business of these papers has been to shew, that the sacramental memorial is a memorial of Christ God-man, who died a willing sacrifice for the sins of mankind; and that it is not a bare memorial, or representation of something once done and suffered, but a real and present exhibition of the graces, comforts, or blessings accruing therefrom, to every worthy receiver: that therefore proper acknowledgments and engagements are expected from us, and those require suitable preparations and qualifications, and a deportment thereto corresponding; in a word, self-examination and selfapprobation beforehand, serious resolutions of amendment at the time, and a conscientious care afterwards, to persevere in well-doing to our lives' end. THE DOCTRINAL USE OF THE CHRISTIAN SACRAMENTS CONSIDERED IN A CHARGE DELIVERED TO THE MIDDLESEX CLERGY MAY 12, 1736 |