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THE

PREFACE.

T

2 Tim. 3. 1.

HE vaft number of Books about the Sacrament of the Eucharift, as it fhews the richness of the Subject, fo it difcovers the Zeal and Industry of good Men, to uphold the power of Religion in thefe perilous times, as they are call'd by the Apostle of the Gentiles. And indeed, if we confider the Influence this Ordinance hath yet on Men, who have not altogether fold themselves to do Evil, and are not gone fo far, as to make a mock of Religion; it is no fmall motive to busie our felves in recommending and preffing the frequent use of it. I look upon it as a special Providence of God, that in this Iron Age, wherein Men have made a fhift to baffle all the Rules of Difcipline, they have yet fome Reverence for this Ordinance: infomuch, that if we can oblige them to make use of it, we may entertain great hopes of their future fobriety and ferioufnefs: The generality fhun it, because they are loth to fhake hands with their loofer lives, and they are fenfible that the use of this Ordinance, and a diforderly Conversation, are things inconfiftent, and incompatible; and therefore, could we perfuade

them

them to come, we might promise our felves a rich and plentiful Harveft, there being nothing more likely, than the Fruitfulness of that Ground, which is water'd with the Blood of Jesus. What I publish here, is in order to make good my Promife in a leffer Piece, call'd The Fire of the Altar: And when a Man hath once, either rafhly, or premeditatedly, made himself a Debtor to the Publick, I think it is Juftice and good Manners, if he be able, to discharge the Obligation. I do not hereby difcourage the Reader, from perfuing other Mens Labours, (He'll poffibly think there is no Danger) but defire only to promote and encou rage the Good he reaps from eaxacter Compofitions. I have, in the following Difcourfe, endeayour'd at once to inform the Reader's Judgment, to direct his Practice, and to fatisfe his Curiofity; the first, by giving a rational Account of the Nature of the Eucharist; the fecond, by taking notice of the particular Duties requifite in Communicants; and the third, by adding fome Hiftorical Paffages about the Rife and Progrefs of fome Rites, and Opinions, relating to this Sacrament. I had Thoughts toward the latter End to have added a Chapter about Confeffing of Sin to a faithful Minifter of God's Word, before Men receive the Communion; but fearing the Book would fwell to an unconscionable Bulk, I was forc'd to ftop where I did. That which made me defirous to have faid fomething of that Subject, was, because I find by Converse, that fome Romish Priests have of late been very busie with feveral Members of our Church, and made

a

a mighty ftir about this Sacramental Confeffion, as if our Church were defective in a Fundamental Point, becaufe we prefs no fuch thing upon our Communicants. But not to mention, that Moun tebanks do what they can to difcourage Men from confulting with difcreet and rational Phyficians; we do not, indeed, make this Confeffion of Sins to a Minifter abfolutely neceffary to Salvation, nor do we enjoyn it upon pain of Damnation, bes cause we have no warrant for it in Scripture, which our Church makes the only Rule of her Faith; but that we do not encourage this Confeffion, as a thing very convenient, nay, in fome cafes neceffary, especially where the Sinner's Confcience is burden'd and opprefs'd, and labours under Doubts, is a malicious Slander and Calumny. We find nothing in the Apostles Rubrick for Celebrating the Holy Communion, concerning this Confeffion. But v. 28. all that he faith, is this, Let a Man examine himfelf, and fo let him eat of that Bread, and drink of that Cup, which Chriftians may certainly do, without confeffing their Sins to a Minister. Yet where they are gravel'd in this Examination, or find themfelves in perplexity about their Spiritual Concerns, Reafon requires, that they should come to the Priest, who is appointed by God, as Director of their Confciences, and where we find, that their Souls are touch'd with Remorfe, and their refolution is great and magnanimous, to shake off the burthen of their Pollutions, and to give themselves up to the conduct of a better Mafter, there we are ready to impart to them

I Cor. 11.

that

that Abfolution, which God hath bid us pronounce in his Name to their Comfort, and whereof there is as full and fatisfactory a Form in our Liturgy, as any Christian can defire. It's granted, we do not, as in the Roman Church, join the Merits of the Virgin Mary, and of the Saints, to thofe of Christ, in our Abfolution, because we dare not, for fear of committing a heinous Sin; but we Abfolve, as far as we are impower'd by the Word of God, and he that leaves this Fountain, and hews out to himself Cifterns which can hold no Water, is in danger of being forfaken by God, and left to his own Delufions, and vain Imaginations.

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THE

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THE

Crucified Jelus.

CHAP. I.

Of the Name of this Ordinance, and why Diftri-
bution and Participation of Bread and Wine,
ufual in Chriftian Affemblies, is called, The
Lord's Supper.

The CONTENTS.

All Societies of Men have certain Badges, whereby they are
united among themselves, and diftinguished from others.
The Sacraments of the Chriftian Church are fuch Badges.
This particularly, where Bread and Wine is Adminiftred,
call'd, The Lord's Supper, for Four Reasons, Though
Celebrated in the Morning, yet may still be call'd the
Lord's Supper. Some Remarks upon its Inftitution at
Night. Divers Names given to this Sacrament by the
Ancients. An Account how this Supper differs from
Common Suppers. The Neceffity of our giving Attendance
at this Ordinance. The proper Drefs of the Soul, which
renders it a welcome Gueft at this Sacrament. The
Prayer.

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T is St. Auftin's Obfervation, that Men can ne-
ver unite in the Bond of Religion,
whether true or falfe, except they 1.19. contr.
Fauft. c. 11.
agree in fome outwardSign or Badge,

as a Character of their Concord and Combination; To

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