Of the SACRAMENT of the LORD'S The Sacrament a Memorial of our Redemption by Chrift, of which every one makes publick Profession, by the Αει of communicating. The Sacrament a Renewal of the Baptismal Vow. The Efficacy of solemn Vows to engage us to a good Life. A profane Neglect of the Sacrament, virtually, a Renunciation of the Covenant in Chrift. The use of the Gospel Ordinances the Tenure upon which we hold and maintain the Gospel Privileges. The Sa- crament a Means of obtaining the Grace of the Spirit; and bow. Faith in Christ, as the Redeemer of Man- kind, presupposed in all who receive the Communion. A wifible Agreement in the Faith, necessary to wifible Com- munion. Repentance a neceffary Qualification for the Lord's Supper. The Nature of this Repentance explained at large. Constant Communion urged; and fuperftitious Notions about Preparation rectified. The whole Chrif- tian Worship a Method of Discipline training us up to a in A Transition from hence to the Duty of observing religious Fafting, not a Custom peculiar to Chriftianity. It is re- Inftrument ferving to promote Piety. Not of an A- tonement for Sin. Fafting, a Practice fit to be en- couraged in the Chriftian Church. Proved fo from the Practice of the Apostles, and the Difcipline of the ancient Church, from which our Reformers took it. The Festivals originally taken up from the like Usages among A the Jews. Not to the Honour of the Saints confi- dered as Objects of Religious Adoration; but to the Ho- nour of God. This shewn from our Laws. No spe- cial divine Precept necessary to justify the appointing Holidays. Common Objections against them answered. Of The daily Service correspondent to the Jewish daily Sa- crifice. And of great Advantage to Christian Improve- ment. Not to be expected from every Chriftian. But a proper Testimony of Gratitude in those who by their Conditions are set free from great Avocations. The general Neglect of the daily Service the Effect of a gene- ral Corruption of Manners, and an Inlet to Infidelity. The Communion of the Church of England greatly pre- ferable to all other (Separate) Communions, on the Ac- A DIS- A DISCOURSE ON THЕ CHRISTIAN WORSHIP. INTRODUCTΙΟΝ. B EFORE I enter upon the Particulars of the Christian Worship, it will be necessary that I give a short Account of the Christian Doctrine. For the Chriftian Worship being founded upon the Christian Doctrine; without the one, the other cannot be sufficiently understood. By the Christian Doctrine I mean that Doctrine, or those Points of Faith, by which Chriftianity is diftinguished from all other Religions; for in Virtue of this it is, that the Christian Worship stands diftinguished from all other Ways of Worship. With the Jewish Religion, ftrictly fo called, the Religion of Christ hath nothing in common: For the Law of Mofes (which is properly B -Thou properly Judaism) had its Completion by the coming of Christ. But the natural Law, being the eternal Law of God, hath never ceafed, nor can ever ceafe, but must make an essential Part of every Religion that is truly so. We have therefore only to fee in what respect Chriftianity stands diftinguished from mere Natural Religion; for that mere Natural Religion is not the Whole of Chriftianity, is molt evident. When Jesus was preaching in Judea, we read, that there came one running, and kneeled to him, and ofked, Good Master, What Shall I do, that I may inherit eternal Life? Here is, in the first Place, a Profeffion of his Belief in God, and his Expectations of a future State, which are the two grand Points of Natural Religion, and if you will attend to what follows, you will find he wanted nothing of a common Virtue. For when Jesus said knowest the Commandments, do not commit Adultery, do not kill, do not steal, do not bear false Witness, defraud not, honour thy Father and Mother; he readily answered, All these Things have I observed from my Youth. Our Saviour dispates not this Matter with him, butreplies, ONE Thing thou LACKEST, go thy Way, fell whatso. ever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven, and come take up the Cross, and FOLLOW ME, Mark x. 17, &c. The Intention of our Saviour in this Answer, was to tell him, that allowing him to be the righteous Man he supposed himfelf to be, he could not be faved without becoming his Disciple. This was the one Thing he lacked. What was he to get by it? If nothing, it was a most unreafonable Demand upon him, to purchase nothing at fo great an Expence: For he was to fell all be had (even great Poffeffions) and give to the Poor; he was to take up the Cross, and follow Chrift. Some Advantage therefore, fome Interest in God to fecure to him the Hopes of a better Life must besupposed to be held forth to him, in his being called upon to follow Chrift. There is another Paslage in Scripture which comes to the fame Point. Cornelius. a Centurion, a devout Man, and one that feared God with all bis House - Saw in a |