íwers, and the substance of all that follows conftantly, as far as, Glory be to thee, O Lord moft high, appear to have been ufed in the communion-fervice 1500 years ago; and might probably defcend from the apoftolic times. Even the custom of appropriating particular prefaces to the more confiderable festivals, is 1200 years old, if not more.

And now, approaching nearer to the act of receiving, we again folemnly acknowledge our own unworthinefs, as all the old liturgies did, though not so fully and pray, that our finful bodies may be made clean by Chriff's body, and our fouls wafbed through bis moft precious blood: which expreflions have been cenfured, as if they implied, that each of these, at leaft the latter of them (his blood) had fome peculiar efficacy, of which the other was deftitute. But this cannot be intended: because very soon after, the prefervation of our bodies and fouls alo unto ever lafting life, is afcribed feparately, both to his body and to his blood, as it is in fcripture alfo *. Therefore the diftinction made here, was only meant for fome kind of elegance in fpeech and it much refembles what St. Clement the Roman, whom St. Paul intitles his fellow-labourert, hath faid in his epistle to the Corinthians, that Chrift gave bis flesh for our flesh, and his foul for our fouls ‡.

After this follows the prayer of confecration, or setting apart the bread and wine to the facred purpose in which they are about to be employed. A prayer hath been used for that end, at least 1600 years. And the mention which ours makes of the inftitution of the Lord's Supper, from the words, who in the fame night that he was betrayed, to the conclusion, is in every old liturgy in the world. The Romanifts have put into their prayer of confecration, names of faints, and commemorations of the dead, which we have thrown out. And indeed we have left nothing that fo much as needs explaining; unless it may be useful to obferve to you, that our Saviour's one oblation of himself is opposed to the various kinds of oblations under the law; and, once offered, to the continual repetition of them; though probably a further view was to intimate, that he is not, as the Papifts pretend, really facrificed anew in this holy ordinance.

The

Heb. x. 10, 19.

Phil. iv. 3.

Sect. 49.

:

The first part of the words which the minifter fpeaks at delivering the elements, is very ancient: the rest is added by our church; and the whole is unexceptionable. The posture of kneeling which we ufe, when we receive, is a very proper one. Some indeed think, that the apostles received in the pofture which they used at meals, and that we ought to imitate them in this. Now, if fo, to imitate them ftrictly, we muft not fit (as thefe perfons do) but lie all along; for fo did the apoftles at table. But indeed we may rather fuppofe, that when our Saviour blessed the bread and wine, this being an addrefs to God, both he and they were in fome posture of adoration and that they changed it before receiving, is not likely, confidering how different that was from a common meal. Nor does it appear, that any part of the Christian church, till of late years, ever ufed any other posture than that of kneeling or flanding; by each of which they meant to fignify worship. We ufe the former: but with an express declaration inferted in all our prayer-books, that no adoration is bereby intended, or ought to be done, either to the facramental bread and wine (for that were idolatry, to be abborred of all Chriftians), or to any corporal prefence of Chrift's natural flesh and blbod; for they are in heaven, and not here *. We kneel therefore only to adore the invifible God; and to be in a fit pofture for thofe prayers and praifes which can never be more properly offered up to him. And why any perfons thould prefer a different posture, we cannot fee.

Having communicated, we again repeat, after a long interval, the Lord's Prayer. For fince, to as many as truly receive him, he gives power to become the fons of God†; we may hope we have now ftrengthened our title to apply, under that name, to Our Father which is in heaven, 3e.

Then we intirely, that is, with our whole hearts, defire him to accept this our facrifice, or fervice, of praife and thankfgiv ing, which we have offered up to him: begging leave, at the fame time, to offer up ourselves, body and foul, as dedicated to his will; which is the great end of all our devotions; yet never mentioned in the Romish mafs-book. We pray alfo once more for the whole church; and lastly for our fellow-communicants,

municants, as well as ourselves, that we may be fulfilled, that is, filled full, and, as the Pfalmift expreffes it, abundantly fatisfied, with God's grace and benediction.

After this, as our bleffed Lord fung an hymn† with his difciples after the paffover (in imitation of whom the whole Christian church hath used one in commemorating Our Paffover, facrificed for us t), we use one likewife, as ancient, in fubftance, as the fourth century at least. It were better, indeed, that we fung it; if there did not, alas, often want numbers, and generally skill. The beginning of it is the song of the holy angels in St. Luke: on which foundation we proceed to glorify God, and give thanks to him for his great glory; meaning, that of his goodness, wisdom and power, displayed in the work of our redemption: fervently befeeching the Son and Lamb of God, that his fufferings to take away the fins of the world, and his fitting at the right hand of the Majefty on High, may bring down mercy upon us and acknowledging, that we are all impure, He only is holy; men and angels are fervants, He only is the Lord; He only with the Holy Ghoft, united to the Father in glory unfpeakable, is Moft High above

all.

To this act of worship we fubjoin (drawing now to a conclufion), one or more of thofe brief, but comprehensive collects, which are provided for that purpose. In the first of them, fome have objected against the phrase, Chances of this mortal life, as implying somewhat irreligious. But our Saviour hath not fcrupled to fay, And by chance there came down a certain prieft. Again in the fourth, which is also frequently used before fermon, fome have ftumbled at the expreffion, Prevent us, O Lord, in all our doings: because preventing moft commonly fignifies hindering. But the original meaning, and the true one here is, Go before us: which may, indeed be either to further us by opening the way, or to obstruct us by stopping it. But furely it can no more be doubted which we intend, than what David intended, when he said, Thou shalt prevent him with the blessings of goodness ¶; and again, The God of my mercy fhall prevent me **. The others, I think, have no difficulties.

What remains is the folemn and affectionate form of difmiffion; most of which is taken from the words of holy writ. The minister of Chrift in pronoucing it, prays, that the peace of God, which passeth all understanding, that inward sense of our Maker's goodness to us, which even now is delightful, beyond the conception of those who have not experienced it; and shall hereafter be fo heightened, as vaftly to exceed the prefent conceptions of the best of us; may keep our hearts and minds *, our judgments and affections, in the knowledge and love of God and bis Chrift: and that every blessing of the Holy Trinity may be distributed amongst us, and remain with us always. Grant this, O Heavenly Father, for the fake, &c.

• Phil. iv. 7.

VOL. III.

F

SER

SERMON

XCVIII.

THE SACRED SCRIPTURES THE ONLY INFALLIBLE RULE OF FAITH AND PRACTICE.

1 PET. v. 12.

-Exhorting and teftifying that this is the true grace of God wherein ye ftand.

THE happiness of
obedience to his

and rules the world.

all creatures depends entirely on their will whofe fovereign power created Now the will of God is made known to us in part by natural reason; and they who have no other law, fhall be judged by that alone. But as reafon was unable to teach mankind a great number of things very important to be known, and, in fact, did teach most of them but a small part of what it might have done, God was mercifully pleased to fuperadd the light of revelation to it, and place us under the conduct of both jointly. Such an additional provifion, it might have been hoped, had cleared up all doubts; but partly the weakness, partly the wickedness of men, hath turned even this light into darkness, and made it multiply disputes instead of ending them. Still we have no reafon to be difcouraged; for every upright and confiderate perfon, may, after all, with due care, very easily fee his way before him clearly enough to walk in it. But we have great reason to ufe this care, and make fuch enquiry amidst the different paths which different perfons point out to us, as will give us cause to be fatisfied we choose the right. Now of all the dif ferent opinions which have rifen concerning the Christian religion, there have been few fo remarkable as that which divides this part of the world into Popish and Proteftant. Those

of