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4 Prayer for God's Acceptance of our present Service,

to be used, if Time permits, just before approaching the Lord's Table

29 Ejaculations at the Lord's Table

31 at Receiving of the Bread

32 at Receiving of the Cup

ib. Passages of Scripture to be used after Receiving 33 A Prayer to Jesus Christ when returned to your Pew

-34 A Meditation on the Prophetick Office of our Lord Jesus Chrift

36 on our Saviour's Priestly Office

41 on our Saviour's Regal Office A Prayer for the wbole State of Mankind Direktions A concluding Prayer when the whole Service is ended

61 A Prayer after we are returned home, which may be used immediately after, or any Time of the Day

62 A Family Prayer for the Morning for the Evening

69 Advice concerning Spiritual Communion

73 The Prayer


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ERRA T A. Page 37, line 24, for seasonable read reasonable ; p. 18,1. 26, for wbat r. wbat foever ; p. 22, 1, 16, T. more corrup!; p. 31, note 2, l. 1, for rhe r. tbe ; p. 32, n. 1. 10, for Car. 1. Can. p. 33; 1. 6, for obe r. tbis ; p. 34, 1. 24, r. brotberly, in the Note dele tbat ; p. 38, n. s. xeiua; p. 43, 1. 19, for no r. not ; p. 45, 1. 10, for witb r. in ; p. 69, 1. 10, after commended, add, if be devotes a good part of the preceeding Weck to Meditation and Prayer ; p. 85, 1. 2, for not r. less ; P. 91, 4.1, r. partake. In the DEVOTIONS, Advertisement, 24, r. devout Manner; p. 17, 1. 15, r. begun; p.

27, penult. s. Grief of; p. 39,. 1. 29, r. and Reječition ; p. 17.2, 1. 6, F affords.; Ibid. 1. 10, dele te.


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HERE never was a Nation,

civiliz'd to any tolerable Degree, T

but admitted some kind of outward Ceremony, some particular visible Rite or Sign, in order

to distinguish their Religion from all others; and, no doubt, many good Reasons might be alledg’d for their so doing t. Our blessed Saviour, who lay in the Bofom of the


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† All Mankind have looked upon such visible Rites as efsential to Religion ; or at least very proper to preserve and heighten Devotion :

Segniùs irritant Animos demisa per aurem,
Quam quæ sunt Oculis subjecta fidelibus.

Hor. de Arte Poeticâ.
But instead of those ridiculous and cruel Ceremonies, praca
tised by the Heathens ; instead of that Yoke which the Jews
were not able to bear (and which seems to have been given to
them, not because of any Value in the Rites theinfelves,
but to keep them employed, to hinder them from more hurt-,
ful Work, especially Idolatry, to which they were so ad-.
dicted; I say,) instead of those many burthensome Obfer-
vances, our Saviour has thought fit to prescribe but two Ce-
remonies, very plain, and very easy to be observed; not
encumbred with any gaudy Trappings of Superstition, but



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Father t, and was Wisdom itself, thought proper to adopt and fanctify this Custom by separating his Followers from the rest of Mankind, not only by an inward Belief of what he had done and suffered for them, but also by two positive Institutions peculiar to his Religion, viz. Baptism and the Lord's Supper.

It is not my Design to speak exprefly to the First of these, but only of the Latter, and of that as plainly as I can.

In order the better to come at the End and Defign of this bleffed Sacrament, it will be proper to begin with the Institution itself, as recorded by the Authors of the New Testament: And here it is to be observed, that this Institution is recorded by them four several Times, which is a certain Proof of its Weight and Importance; and that tho' some Night Variations occur, yet they all agree in the Main, and what is omitted by one, is supplied by another f. The moft compleat, as well as fhortest View of the Whole, may be taken by throwing all the Accounts into one, in some fuch Manner as here follows:

“ The Lord Jesus, in the same Night that " he was betrayed, took Bread, and giving

habited with Modesty and Decency; and infinitely more proper to encourage Virtue and Morality, than those prescribed by any other Religion in the World: - Let me add farther, that Bread and Wine and Water, which are the external Signs of both Sacraments, have had always a Place in the religious Institutions of every Nation.

+ John i, 18.
I Waterland's Review of the---Eucharist, p. 58,


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( Thanks blefled it *, and brake it, and gave “ it to his Disciples, saying, Take eat, this “ is my Body which is given for you: Do this « in Remembrance of me. Likewise, after Supper, he took the Cup, and when lie

" had * The Words to bless, and to give Thanks are indifferently used by the sacred Writers, who have written concerning the Institution of this Sacrament.

St Matthere', St Maré, and St Paul i Cor. X. 16, mention the first Word, St Luke and St Paul 1 Cor. xi. 24, the other; and indeed both Ex-pressions come to the same, since the Bleiling or coníecrating of the Elements is made by Prayer, and giving Thanks. is by this Blesling, that they are confecrated to a religious Use, and thereby separated from ordinary Food.

It has inideed been urged, that the Words thould not be rendered be belled it, but blessed GOD; but, in my opinion, this is meer Cavil: The Words of the two first Evangelists, strictly render'd, are these: As they were eating, Jefus having taken Bread, and baving blefed, brake and gave so bis Disciples. Now it is very plain, that the natural and obvious Construction of them leads us to suppose that the Action of Blessing muit terminate on the Bread, forasmuch as there is no other Object expressed, to which it can be referred. Our Saviour is laid here to have taken Bread, and 'tis allowed by all, that what he took he brake, and gave to his Difciples ; fo that, in plain Construction, what he took and brake and gave, he blessed also. There is certainly no Impropriety in the Nature of the Thing, in setting alide Bread from its common Use to an holy and religious Purpose, neither is there any Novelty in the Expression to oblige us to depart from this plain Rendering : For that is the Meaning of the Word bletfed. Gen. ii. 3, Exod. xx. II, wherein God is said to have blessed the seventh Day, by separating it from the other Days, to be religiously observed: Thus it is said of Samuel, That be dorb bless the Sacrifice, 1 Sam. ix. 13, and of our blessed Saviour, that be took the five Loaves and the two Fishes, and looking up to Heaven be blesed THEM, Luke ix, 16. And indeed we may well presume it was this Blessing upon the Loaves, which caused them, beyond their natural Virtue, to feed so many Thousands.

Some have groundlesly pretended, that the whole of the Confecration consists in every particular Communicant's Appropriation to himself of the Bread and Wine to the Remembrance of Christ. It inust be owned, that it depends


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46 for

“ had given Thanks, he gave it to them, “ faying, Drink ye Allt of this, for this is my " Blood of the new Covenant, which is shed

and for

many, for the Remission of “ Sins : Do this, as oft as you drink it, in • Remembrance of me.

The Circumstance of Time, is here very observable: It as the very Night in which he was betray'd, that our Lord instituted this holy Sacrament. Our Saviour waited till the Eve of his Crucifixion before he prescribed it, intending, by this venerable Rite, to close a Life which had been hitherto always employed in the Instruction and Edification of Mankind, and which he was going to offer up as a Sacrifice upon the Disposition of every Communicant to render the previous Consecration either salutary or noxious to himself. And if any Man chuses to call a worthy Reception of the Elements a Consecration of them to himself, he may; for it would not be worth while to hold a Dispute about Words: But strictly speaking, it is not within the Power or Choice of a Communicant to consecrate the holy Symbols (which is done by the proper Person in the publick Office of the Church) nor to desecrate them in any such Manner as to make the Sacrament a common Meal ; for a sacred and religious Meal it certainly must be, however abused by the most Unworthy : And that is the Reason that such are liable to the Judgment of God for abusing it ; (see here after Chap. 3) for had it been really a common Meal to the Corinthians, it would have done them no more Hurt than any other ordinary Entertainment.

t Our Saviour, speaking of the Cup, adds all, which he did not to the Bread, most probably to guard Christians against the grand Corruption which he foresaw would happen in the Church of Rome, of denying the Cup to the Laity., and even to the Priests themselves, who do not officiate; which last Practice I think effectually destroys her Pretence, that the Disciples received the Cup merely because they were Priests : else why does the not give it to all the Priests, whether they officiate or not?

* Matth. xxvi, 26, 27, 28. Mark xiv, 22, 23, 24. Luke xxii, 19, 20. I Cor. xi, 23, 24, 250


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