according to the degree of grace whither the communicant is arrived. Some affirm the elements are to be blessed by prayers of the bishop or other minister; others say it is only by the mystical words, the words of institution; and when it is blessed, some believe it to be the natural body of Christ; others to be nothing of that, but the blessings of Christ, His word and His spirit, His passion in representment, and His grace in real exhibition: and all these men have something of reason for what they pretend; and yet the words of scripture from whence they pretend, are not so many as are the several pretensions.

My purpose is not to dispute, but to persuade; not to confute any one, but to instruct those that need; not to make a noise, but to excite devotion; not to enter into curious, but material enquiries; and to gather together into an union all those several portions of truth, and differing apprehensions of mysteriousness, and various methods and rules of preparation, and seemingly opposed doctrines, by which even good men stand at distance and are afraid of each other. For since all societies of Christians pretend to the greatest esteem of this above all the rites or external parts and ministries of religion, it cannot be otherwise but that they will all speak honourable things of it, and suppose holy things to be in it, and great blessings one way or other to come by it; and it is contemptible only among the profane and the atheistical; all the innumerable differences which are in the discourses and consequent practices relating to it, proceed from some common truths and universal notions and mysterious or inexplicable words, and tend all to reverential thoughts and pious treatment of these rites and holy offices; and therefore it will not be impossible to find honey or wholesome dews upon all this variety of plants; and the differing opinions and several understandings of this mystery, which (it may be) no human understanding can comprehend, will serve to excellent purposes of the spirit, if, like men of differing interest, they can be reconciled in one communion; at least the ends and designs of them all can be conjoined in the design and ligatures of the same reverence and piety and devotion.

My purpose therefore is to discourse of the nature, excellencies, uses and intention of the holy sacrament of the Lord's supper, the blessings and fruits of the sacrament; all the advantages of a worthy communion, the public and the private, the personal and the ecclesiastical, that we may understand what it is that we go about, and how it is to be treated: I shall account also concerning all the duties of preparation, ordinary and extraordinary, more and less solemn; of the rules and manners of deportment in the receiving; the gesture and the offering, the measures and instances of our duty, our comport and conversation in and after it; together with the cases of con['what it is, what' A.]

[Compare vol. iii. p. 305 med.]

science that shall occur under these titles respectively, relating to the particular matters.

It matters not where we begin: for if I describe the excellencies of this sacrament, I find it engages us upon matters of duty and enquiries practical: if I describe our duty, it plainly signifies the greatness and excellency of the mystery: the very notion is practical, and the practice is information; we cannot discourse of the secret, but by describing our duty: and we cannot draw all the lines of duty, but so much duty must needs open a cabinet of mysteries. If we understand what we are about, we cannot choose but be invested with fear and reverence and if we look in with fear and reverence, it cannot be but we shall understand many secrets. But because the natural order of theology is by faith to build up good life, by a rectified understanding to regulate the will and the affections; I shall use no other method, but first discourse of the excellent mystery, and then of the duty of the communicant, direct and collateral.

CHAPTER I.

OF THE NATURE, EXCELLENCIES, USES AND INTENTION OF
THE HOLY SACRAMENT OF THE LORD'S SUpper.

SECTION I.

OF THE SEVERAL APPREHENSIONS OF MEN CONCERNING IT.

WHEN our blessed Lord was to nail the handwriting of ordinances to His cross, He was pleased to retain two ceremonies, baptism and the holy supper; that Christians may first wash and then eat; first be made clean, and then eat of the supper of the Lamb and it cannot be imagined but that this so signal and peculiar retention of two ceremonies is of great purpose and remarkable virtues. The matter is evident in the instance of baptism; and as the mystery is of the foundation of religion; so the virtue of it is inserted into our creed, and we all believe one baptism for the remission of our sins; and yet the action is external, the very mystery is by a ceremony, the allusion is bodily, the element is pure water, the minister a sinful man, and the effect is produced out of the sacrament in many persons and in many instances, as well as in it; and yet that it is effected also by it and with it, in the conjunction with due dispositions of him that is to be baptized, we are plainly taught by Christ's apostles and the symbols of the church.

But concerning the other sacrament there are more divisions and thoughts of heart; for it is never expressly joined with a word of promise, and where mention is made of it in the gospels, it is named only as a duty and a commandment, and not as a grace, or treasure of holy blessings; we are bidden to do it, but promised nothing for a reward, it is commanded to us, but we are not invited to obedience by consideration of any consequent blessing; and when we do it, so many holy things are required of us, which as they are fit to be done even when we do not receive the blessed sacrament; so they effect salvation to us by virtue of their proper and proportioned promises in the virtue of Christ's death however apprehended and understood.

Upon this account some say that "we receive nothing in the blessed eucharist, but we commemorate many blessed things which we have received; that it is affirmed in no scripture that in this mystery we

с

are to call to mind the death of Christ, but because we already have it in our mind, we must also have it in our hearts, and publish it in our confessions and sacramental representment; and therefore it is not the memory, but the commemoration of Christ's death; that as the anniversary sacrifices in the law were a commemoration of sins every year; not a calling them to mind, but a confession of their guilt and of our deserved punishment; so this sacrament is a representation of Christ's death by such symbolical actions as Himself graciously hath appointed: but then, excepting that to do so is an act of obedience, it exercises no other virtue, it is an act of no other grace, it is the instrument of no other good; it is neither virtue nor gain, grace nor profit. And whereas it is said to confirm our faith, this also is said to be unreasonable; for this being our own work, cannot be the means of a divine grace ;-not naturally; because it is not of the same kind, and faith is no more the natural effect of this obedience than chastity can be the product of christian fortitude;-not by divine appointment; because we find no such order; no promise, no intimation of any such event; and although the thing itself indeed shall have what reward God please to apportion to it as it is obedience; yet of itself it hath no other worthiness; it is not so much as an argument of persuasion; for the pouring forth of wine can no more prove or make faith that, Christ's blood was poured forth for us, than the drinking the wine can effect this persuasion in us that we naturally, though under a veil, drink the natural blood of Christ; which the angels gathered as it ran into golden phials, and Christ multiplied to a miracle like the loaves and fishes in the gospel. But because nothing that naturally remains the same in all things as it was before, can do any thing that it could not do before; the bread and wine which have no natural change, can effect none; and therefore we are not to look for an egg where there is nothing but order; and a blessing where there is nothing but an action; and a real effect where there is nothing but an analogy, a sacrament, a mystical representment, and something fit to signify, and many things past, but nothing that is to come." This is the sense

and discourse of some persons that call for an express word, or a manifest reason to the contrary, or else resolve that their belief shall be as unactive as the scriptures are silent in the effects of this mystery. Only these men will allow the sacraments to be 'marks of christianity,' symbols of mutual charity,' 'testimonies of a thankful mind to God,'allegorical admonitions of christian mortification,' and 'spiritual alimony,' symbols of grace conferred before the sacrament,' andrites instituted to stir up faith by way of object and representation; that is, occasionally and morally, but neither by any divine or physical, by natural or supernatural power, by the work done, or by the divine institution. This indeed is something, but very much too little.

• Heb. x. 3. 'Ανάμνησις ἁμαρτιῶν κατ' ἐνιαυτόν.

But others go as far on the other hand, and affirm that "in the blessed sacrament we receive the body and blood of Christ; we chew His flesh, we drink His blood; for 'His flesh is meat indeed, and His blood is drink indeed;' and this is the manna which came down from heaven; our bodies are nourished, our souls united to Christ; and the sacrament is the infallible instrument of pardon to all persons that do not maliciously hinder it; and it produces all its effects by virtue of the sacrament itself so appointed; and that the dispositions of the communicants are only for removing obstacles and impediments, but effect nothing; the sumption of the mysteries does all in a capable subject; as in infants who do nothing, in penitents who take away what can hinder; for it is nothing but Christ himself; the body that died upon the cross is broken in the hand of him that ministers, and by the teeth of him that communicates; and when God gives us His Son in this divine and glorious manner, with heaps of miracles to verify heaps of blessings, how shall not He with Him give us all things else ?" They who teach this doctrine call the holy sacrament, the host,' 'the unbloody sacrifice,' the flesh of God,' 'the body of Christ,' 'God himself,' 'the mass,' the sacrament of the altar.' I cannot say that this is too much; but, that these things are not true and although all that is here said that is of any material benefit and real blessing is true; yet the blessing is not so conferred, it is not so produced.

A third sort of Christians speak indefinitely and gloriously of this divine mystery; they speak enough, but they cannot tell what; they publish great and glorious effects; but such which they gather by similitude and analogy, such which they desire but cannot prove; which indeed they feel, but know not whence they do derive them: they are blessings which come in company of the sacraments, but are not always to be imputed to them; they confound spiritual senses with mystical expressions, and expound mysteries to natural significations: that is, they mean well but do not always understand that part of christian philosophy which explicates the secret nature of this divine sacrament: and the effect of it is this; that they sometimes put too great confidence in the mystery, and look for impresses which they find not, and are sometimes troubled that their experience does not answer to their sermons; and meet with scruples instead of comforts, and doubts instead of rest, and anxiety of mind in the place of a serene and peaceful conscience. But these men both in their right and in their wrong enumerate many glories of the holy sacrament, which they usually signify in these excellent appellatives, calling it 'the supper of the Lord;' the bread of elect souls' and the wine of angels,' the Lord's body,' the New testament' and the calice of benediction,' 'spiritual food,' 'the great supper,' the divinest and ar

λειτουργία, σύναξις,

μυστήριον θεῖον, ἱερουργία,

desiderata,

Bela Kal Georoids chi-symbolical feast; the banquet of the church,'

χάρις,