AN
EXTRACT
OF
THE CHRISTIAN SACRIFICE
A TREATISE
SHOWING THE
NECESSITY, END, AND MANNER,
OF
RECEIVING THE HOLY COMMUNION
TOGETHER WITH SUITABLE
PRAYERS AND MEDITATIONS.

BY SIMON PATRICK, D.D.,
Late LORD Bishop of Ely.

THE

AUTHOR'S PREFACE.

TO THE READER.

            I HOPE the Reader will bring a free and unprejudiced mind to the perusal of what I have written, and especially a heart seriously desirous to have holy devotion wrought in it to our Creator and Redeemer; and then neither of our pains, I presume, will prove unprofitable. But I do not mean by devotion, only some transient thoughts and passions arising at certain seasons, but a settled love to him, disposing us to present him always with a heart humble, pure, just, and charitable; which is the oblation that all our other sacrifices are to prepare for him, and the greatest honor which we are capable of doing him.

            This is truly and substantially to glorify him before men, to magnify his name, and to exalt his praise. This proclaims him to be the most excellent Being, and that it is the supreme happiness and dignity of human nature to be one of his friends; but all the praises we can bestow upon him, without this, are no better than flatteries. They are but good words and religious compliments; which we revoke and unsay again, when we disobey his commands.

            If we would make GOD therefore an acceptable sacrifice, there is nothing, says MINUTIUS, like "a good mind, a pure intention, and a sincere conscience. He who highly esteems and reverences innocency, supplicates the LORD he that has justice in great veneration, sacrifices to GOD and he that rescues a man out of danger, kills the fattest sacrifices. These are our sacrifices: these are the holy things of GOD. Thus, amongst us, he is most religious who is most just."

            It is senseless to think, that the LORD of heaven and earth should be pleased with any thing, but the very best which we are able to give him. And-what is that but ourselves, "a living sacrifice," as the Apostle speaks, "holy, acceptable to God;" (Rom. 11: 1;) because it is properly a continual oblation, and remains still to be offered in more and more actions of a god-like life.

            And for this end, CHRIST instituted this commemoration of the sacrifice which he made of himself to God; that we might be moved thereby to ofer up ourselves freely and cheerfully, as he did, to do and suffer what our heavenly Father pleases. For it is rank hypocrisy to commend and praise his obedience to death, while we live in open opposition to GOD'S commands.

            The Scribes and Pharisees were of this religion, who did their own wills, and yet admired ABRAHAM, MOSES, and the Prophets, who were altogether governed by the will of GOD. They magnified those virtues in their ancestors, which they themselves not only wanted, but hated. Such is the devotion of those now, who extol our SAVIOR, and speak great things in his praise, but do not think fit to tread in his steps, by making themselves an entire oblation to GOD, and living in absolute subjection to all his commands.

            This is the best way to "show forth the LORD's death," and to make the most acceptable commemoration of this sacrifice. -It is the purest, the most sincere expression of our love to him and his service, to which we should always stir up ourselves, when we remember JESUS.

            And this is the scope of the following Treatise, to excite those who read it to worship the LORD with holy worship; that is, says one of the Ancients, "with composed passions and quiet affections; and by likeness to GOD in virtue." They are the words of EUSEBIUS; who was well aware that GOD is to be worshipped not only with external actions, but especially with our minds,-because he is the inspector of our mind and heart, as DAVID tells his son SOLOMON, where he gives this reason why he should "serve GOD with a perfect heart, and a willing mind," that "lie searches all hearts, and understands all the imaginations of the thoughts." (1 Cron. 28: 9.)

            I shall add to this the words of LACRANTIUS: "There are two things which ought to be offered to GOD; a gift and a sacrifice;-the gift for ever, the sacrifice for a time: and both the one and the other is incorporeal. The gift is integrity of mind; the sacrifice is praise and hymns. Therefore the most excellent manner of worship­ping GOD, is praise directed to him out of the mouth of a just man." The Eucharist consists of both, as you will find in this book; the help of which, if the Reader will be pleased to use, till he has made himself such a thankful oblation to GOD, he will not want a reason why I call it " The Christian Sacrifice," nor fail to grow in wisdom and spiritual understanding.        

            For as the son of SIRACH says, " The love of the LORD passeth all things for illumination he that holdeth it, whereto shall he be likened?" He will delight to be repeating this oblation of himself, and of his praises and thanksgivings, to God Our SAVIOR, with higher devotion of spirit, and greater purity of heart and life. He will not stand in need of many exhortations to do this, or the rest of his Christian duty: for the love of God will be above all reasons and motives to make him good. He will think continually how much he is bound to his infinite goodness; and that He will take care, by his familiar representation of the unparalleled love of CHRIST in dying for us so freely, to continue and quicken in Christian souls a ready and cheerful disposition to obey him in all things.

THE

CHRISTIAN SACRIFICE.
INTRODUCTION.

            IT is the design of this small Treatise, as briefly and plainly as I can devise,

            I. To show that all those who are called by, the name of our LORD, have an obligation upon them to address themselves to his holy table.

            II. To prove that the ends and purposes for which it is prepared, are such as both invite and engage them to come thither.

            III. To direct the readers to an easy and familiar way of disposing themselves to perform this duty with profit and pleasure: and,

            IV. To furnish them with some meditations and devo­tions suitable to it.

These are the four parts of the ensuing Discourse.

PART 1:

OF THE OBLIGATIONS BY WHICH WE ARE BOUND
TO COMMUNICATE.

            For the first of these, to make you sensible of the weight of this duty, there are these six things to be considered.

            I. That we have an express command for it from our LORD and Master, to whose service we were solemnly devoted when we were baptized. And lest there should be any room for excuses, this command is so ordered, that it has respect both to the Ministers in his church, and also to the people under their care: to the former, that they might prepare this holy table; to the other, that they might come to partake of it. First, he requires his Apostles to " do this in remembrance of him: “ (Luke 22: 19:) which words, it is plain, refer to what our SAVIOR then did, who " took bread, and gave thanks, and brake it, and gave it unto them, saying, This is my body which is given for you; this do in remembrance of me." And there­fore it is as much as if he had said, " Do ye take bread, give thanks, break it, and give it to all my family here­after."

            Now if they were bound to give it, then all Christians, no doubt, must be bound, (though nothing more had been said here,) to receive it. But the more to enforce the duty, we are required so to do, according as ST. PAUL has declared the mind of our LORD. He tells us, that when our LORD had given thanks, he brake the bread, and said, “Take, eat, this is my body which is broken for you; do this in remembrance of me." (1 Cor. 11: 24.) Here these words, " Do this," immediately refer to a take, eat," which are not in ST. LUKE: aid therefore, " Do this," in his Gospel, immediately refers, as I said, to taking bread, giving thanks, breaking it, and giving it to them. In that, the Apostles and their successors wee- more peculiarly concerned; and none can " do this" (: e. take bread, give thanks, break it, and give it) but they But in the other, taking, eating, and drinking, all Christians are con­cerned, and are bound to " do this " as long as the world lasts. This appears sufficiently from the whole discourse of ST. PAUL to the Corinthians, who were, as he tils them, (verse 26,) " to show forth the LORD'S death," as often as they did eat that bread and drink of that cup, which the Ministers of our LORD gave to them. And to make this command appear more weighty, let me cast in two or three considerations more before I proceed.

            1. That our LORD not only gave it to the twelve Apostles, but to ST. PAUL also, after he was added to the number. From which we may clearly gather his intention of having this duty every where performed, not only by the Jews, but all others: for when he appeared to this person, and revealed his whole mind to him, that he might be an Apostle, and preach to the heathen world, he left not out this precept, but gave him particular instructions about it. "For I have received of the LORD that which I also delivered to you, that the LORD JESUS, the night in which he was betrayed, took bread," &c. (1 Cor. 11: 23.) He had not this from the Apostles, nor was taught it by man, but CHRIST himself delivered it to him, as, he had done to the rest of his Apostles; that he might teach men to do this, if they had any regard to the express command of their dearest LORD. And it is very hard if they have not a great reverence to it, considering,

            2. That it is the last commandment which he gave before his death. When he was parting with his Disciples, and taking his farewell of them, (until he should see them again after his resurrection,) he left this charge with them, that they should do as they had seen him do just before he went away. Read the vases going before those now mentioned out of ST. LUKE, (chap. 22: 16-18, &c.) and you will find the voice of our SAVIOR's whole dis­course to be this: This is the last supper we shall eat together in this world; I shall keep no more feasts with you until we meet in heaven. But I would have you meet often, and feed together upon my broken body and my blood shed for you, according to the pattern which now I set before you. As you see me take bread, give thanks, break;, and give it to you,-so do ye. This is my will, if ye lave any respect to the words of a dying Master; if ye give me, and bear me in mind when I am gone from you, do not forget to ' do this in remembrance of me.' " And what he said to them,. we are to take' as said to us; for,

            3. ST. PAUL says, that this is to be done until his coming again (1 Cor. 11: `?6.) It is not a temporary command, like those given to MOSES, but lays a perpetual obligation upon us; until CHRIST, who appeared to put away sin by this sacrifice of himself, (which we commemorate,) " shall appear the second time, without sin, unto salvation." From whence it necessarily follows, that not only the Apostles, but all the Ministers of CHRIST to the end of the world, have power to "do this; " and that the people are bound to do their part, when the Minister has done his. How they will excuse themselves from an open breach of our SAVIOR's commandment, who "do not this in remembrance of him," I cannot imagine. There is nothing which he enjoins with more solemnity; and therefore the same necessity lies upon us for the performance of it, which there doth for obedience to his other commands. If there be any difference, it is such as should rather make us exceedingly careful about this duty, than other­wise, For,

            II. It is a command whereby our affection to CHRIST JESUS, our ever-blessed Redeemer, is more than ordinarily proved; there being no other reason for performing it, but merely our respect to his will and pleasure. To most other duties in our religion there is something in nature to prompt us. That we should be just, and merciful, and sober, and grateful, we can derive from a reason within ourselves. But this duty is one of the things for which there is no other ground but his appointment; and there­fore the doing of it is a piece of pure obedience, arising wholly out of pure respect to him and his injunctions. As it was indeed designed to keep him in memory, his appointment of it for that purpose has added a good reason to it; which doth mightily enforce our duty, if we have any love to the memory of so dear a SAVIOR, and desire to perpetuate the story of so rare a love.

            By this it is apparent, that the thing which makes men most negligent of this duty is that which should make them most zealously affect it. The natural conscience not reproving them for not " doing this," as it doth for in­justice, cheating, lying, and such like sins, therefore they live securely in the neglect of it. But if faith were planted and deeply rooted in men's hearts, they would upon this very account be the more favorable to do it: because it is a peculiar mark of a Christian, a work proper to him alone, who is moved to this, not by nature and the common light of mankind, but purely by his religion and devotion to his SAVIOR: for there is no piece of divine service in which he is interested so much as this. It is more pro­perly Christian worship than any other. All the world think their religion binds them to pray to GOD, to. praise him, and give him thanks; but to render thanks to him by " doing this," belongs only to believers in JESUS. And that was one cause, I doubt not, why the first disciples of CHRIST made this so great a part of their devotion; which is the next consideration.

            III. Primitive Practice upon this command of our SAVIOR doth explain his intentions, and tells us the obligation of it. They who were taught by the Apostles of our LORD best understood the weight of this command­ment; and they understood it so, that they did as con­stantly " do this," as they did publicly meet together to pray or hear, which they did very frequently. In the church of Jerusalem they did it every day, as we read in Acts 2: 46, " They continued daily with one ac­cord in the temple, and breaking bread at home, did eat their meat with gladness and singleness of heart." that is, after they had daily performed their common devotions with the Jews in the temple-service, they went to their own houses to render a more particular service to our SAVIOR, by "doing this in remembrance of him," and keeping feasts of charity for the poor and indigent.

            IV. And indeed it is part of the food which our LORD has appointed for his family, and which his stewards are to provide for them. It ought therefore to be thankfully received, and constantly used, when we are invited to it; unless we mean to starve ourselves, and provoke our LORD, by our refusal of this, to withdraw his blessing from other means of our spiritual nourishment.

            It is part of the plentiful provision, which CHRIST has left in his house for the souls of his faithful servants, that they may be able to do their work. And truly, as long as we have any need to grow in the grace of our LORD Jesus CHRIST, to increase in strength and power to master all temptations, and do our several duties, to, renew the sense of our obligations to GOD, and bind ourselves faster to him, to heighten our love and gratitude, and to stir up delight and joy in GOD our SAVIOR; so long will there be a necessity of " doing this," which serves for all these ends and purposes.

            V. And did we but seriously consider this one thing, that a principal end for which both this and the other sacrament was instituted is, that by these outward signs we might express our hearty consent to the New Covenant made by CHRIST in his blood, and engage ourselves to stand to the conditions of it, we should be extremely afraid to refuse to come to this holy communion, because that is the same with refusing to be of his religion. For he that made the New Covenant with us, and is the author of tile Christian Religion, has made these outward rites to be instruments of stipulation, whereby they who are willing to enter into that covenant, and be of that religion, should express their agreement and submission to it, and openly declare that they own Jesus to be the LORD. And, when they have once done this, they are to signify their continuance in that religion, by the repeated use of the same things. Otherwise they live as if they repented of the contract which they made, and renounced our blessed SAVIOR, who has made the " doing this," to be a special evidence of our devotion to him, and his service.

            VI. To which if you add all the other ends for which it was ordained, they would still make it appear the more necessary; if either the will Of CHRIST, his special com­mand, the practice of all Christians, our own wants, our respect to the Christian religion, or the "great benefits we may receive by doing this in remembrance of him, can make us judge any thing so. And that is the Second Part of my discourse; to which I now proceed.

PART 2:

CONCERNING THE ENDS AND PURPOSES OF THIS
HOLY ACTION.

            IF the Reader be convinced by what has been written that he is as much bound to "do this," as he is to be a Christian; I hope it will have a double effect upon him:­First, that he will stir up himself to a serious and constant performance of this duty.-Secondly, that he will be very desirous to understand the end and use of this holy action, that so he may reap the profit which is therein designed to him. I shall give him no farther incitements to this duty, than will arise from what I am now going to say about the nature of it: from whence we may draw a great many arguments to persuade him to be ready and prepared for this, as well as for every other good work.

            I. First, then, the very words of the institution of this Sacrament, and the whole discourse of ST. PAUL about it, prove, that it is to be considered as a divine Feast, which our LORD has appointed in commemoration of himself. That it is to be looked upon as a feast, or repast, provided for us, the bread and wine, the eating and drinking, sufficiently declare: but it is more fully expressed in the names of "breaking of bread," and "the Supper of our LORD," which are given to this action. And as it is expressly ordained to be " in remembrance " of our blessed LORD, so (I think it not amiss to add) it was no unusual thing in the world to institute feasts and entertainments to preserve the memory of famous persons.

            At these most sober tables they discoursed of their memo­rable sayings, their worthy actions, and their patient sufferings; and rehearsing the history of their life and death, excited themselves to tread in their steps. For this, as GERMANICUS said excellently on his death-bed, is the principal part of friendship; not to follow the dead person with tears, but to remember his will, and to execute his commands. This is the general design, I make no doubt, of this most holy feast, where we meet to preserve an eternal memory of our glorious REDEEMER, and to fix more deeply in our minds all that he did and suffered for us; that thereby we may be disposed with the greater cheerfulness to perform his will, and obey his precepts.

            Now that we may be made able to do so, he is pleased to set before us this holy food, which the Christian Church liath always looked upon as a spiritual nourishment, to strengthen and increase in us all goodness. And for that purpose we are to address ourselves to the table of the LORD; that by affectionate meditation on his condescending kindness in becoming a man for our sakes, and by laying to heart the whole story of his wonderful love from his birth to his grave, and fixing our eyes on the glorious hopes which he has given us, by rising again from the dead, and ascending to the throne of GOD, we may feel a greater strength derived to us from him, enabling us to perform our several duties, and be enlivened to a greater freedom and cheerfulness in denying all our own appetites and desires, and submitting them to the will of CHRIST. Say therefore to yourselves before you come thither some such words as these:­

"We are invited to a feast; our most gracious LORD is the Master of it; yea, he himself is the cheer that is provided for us. With what humility, with what thank­fulness, ought we to accept of his invitation. Let us appear before him in as holy and becoming a manner as we are able. Let us go with such joy, as if we were called to the richest entertainment in the world. 'Let our meditation of him be sweet, and let us be glad in the LORD. Let our kindness of the LORD, according to ail that the LORD has bestowed on us: and let us make his name to be remembered in all generations.' Let us meditate on his holy life, his bitter passion, his bloody and shameful death, his glorious resurrection and ascension, his power and authority at GOD's right hand, the great benefits which we justly expect from thence, and the precious promises which he has by these means sealed to us, till we feel all the powers of our souls quickened and stirred up to do the will of our ever-blessed REDEEMER; even a new life and spirit coming into us, and making us strong in the LORD, and in the power of his might."'

            II. Having surveyed in your thoughts the whole Gospel of our SAVIOR CHRIST, I shall proceed to show you, on what you are more principally to fasten them. You must not consider this holy action only as a feast in remembrance of him; but as a Feast upon a Sacrifice, wherein you are more particularly to commemorate his death.

            Our blessed LORD, the High Priest of our profession, was pleased himself to be offered upon the Cross, where " he gave himself for us an offering and a sacrifice to GOD, for a sweet-smelling savor; " (Ephes. 5: 2;)-a kindness which, as it ought never to be forgotten, so it ought to be mentioned with the highest and devoutest praises. And therefore, after the manner of those feasts among the Jews, and Gentiles too, in which the people had some portion of the sacrifice to entertain themselves and their friends, he makes us partakers of the sacrifice which he made to GOD, by admitting us, in these representations of his body and blood, to feast upon it: which action is a grateful com­memoration of his death, to his everlasting praise and glory. Therein we set forth that sacrifice of his for us and signify the thankful sense which we have of his love, and our high esteem of those benefits which his bloody death has purchased to us.

            This we learn, first, from these words of our LORD and his Apostle, ST. PAUL, which teach us to "do this in remembrance of" him. That phrase doth not signify our merely-calling him to mind; but our making mention of his dying love with due praise and acknowledgments; which is best expressed by the word commemorate. We declare, by doing this, that we bear that remarkable testimony of his kindness in the remembrance of a thankful heart; and will endeavor to make it to be remembered in the succeeding generation. That this is the meaning, appears more fully from a second expression of ST. PAUL'S, where he says, as often as they did eat this, they " showed forth the LORD'S death till he came." (1 Cor. 11: 26.) We declare and publish by this action his bloody death. We proclaim, and " abundantly utter the memory of his great goodness;" which he would have made known to all, by this solemn feast, until his second appearing.

            This commemoration, and showing forth, looks two ways; towards men, and towards GOD.

            1. We show it forth, and tell it to the world. We openly declare to all those that see or know what we do, that the Sox of GOD died for the children of men; that he freely gave his body to be broken, and his blood to be shed, for our redemption. We proclaim Jesus to be the LAMBS of GOD that takes away the sins of the world; and show how GOD path commended his love to us, in that while we were sinners he gave his only-begotten SON for us, that we might live through him.

            2. We commemorate also and show forth his death unto GOD the FATHER. We set before him this free-will offering of JESUS, as a sufficient sacrifice for the sins of the whole world. We magnify his bounty in this invaluable blessing; and make mention of this which his SoN has suffered for us as a complete satisfaction for all our offences against him.

            We must approach therefore to the table of the LORD with affectionate acknowledgments of his infinite goodness; extolling and praising his merciful kindness in bestowing on us so great a gift; professing that we will never forget the tender love of our LORD, who laid down his life for us; and beseeching the Father of Mercies to receive us into his grace and favor, for the sake of his dear SON, whose death we show unto him. We should express the sense of our hearts in some such words as these:­ " It is a good thing to give thanks unto the LORD, and to sing praises unto thy name, O,  thou Most High. For thou, LORD, hast made me glad through thy work; I will triumph in the works of thy hand. Come and hear, all ye people; I will declare what the LORD has done for my soul. For great is his mercy, towards us, and he has delivered our souls from the lowest hell. Glorious things are spoken of thee, O JESUS, thou lover of souls; the Word made flesh; the Image of the invisible God; the Light of the world; the Lamb of God that takes away its sin; the first-begotten from the dead; the Heir of all things; the Prince of the Kings of the earth; a High Priest who is set down on the right hand of the throne of the Majesty in the heavens, who appears in the presence of GOD, and lives for ever to make intercession for us. Who in the heavens can be compared to the LORD? Who among the sons of the mighty can be likened to the LORD? For thou, LORD, art highly exalted: thou art exalted far above all gods.

            "In this most powerful name, O,  FATHER ALMIGHTY, we humbly cast down ourselves before the throne of thy glory; give us leave to mention before thee the death of him who said, ' Behold I come to do thy will, O,  GOD.' Behold, O,  LORD, the bleeding wounds of thy well-beloved SON, in whom thou hast testified, by a voice from heaven, that thou art well pleased. Remember how his body was broken for us, and his blood poured out. In him we believe that thou art perfectly satisfied, and therefore we are bold to hope that thou art reconciled to us. O,  hear his dying groans; regard his agony and bloody sweat; by his cross and passion let our sins be blotted out; and by his glorious resurrection and ascension let us feel every evil affection perfectly killed and crucified. We have nothing to plead, if he has not done enough, and Fulfilled all thy will. But since he has laid down his life in obedience to thee, O,  let us, by virtue of that voluntary sacrifice which now we present before thee, obtain thy mercy. We cannot be content to lose our share in so great a love. And since thou hast bid us to commemorate it, we hope we shall as certainly partake of it, as we do of this feast to which thou hast invited us. So we thy people and sheep of thy pasture, will give thee thanks for ever. We will show forth thy praise from generation to generation. We will extol thee our GOD, O, King, we will bless thy name for ever and ever. Every day will we bless thee, and we will praise thy name for ever and ever."

            In such meditations as these, when we show forth the inestimable value of CHRIST'S sacrifice, we do, as it were, offer it unto GOD, or rather make before him a com­memoration of this offering. And in this sense the ancient Christians did call this Sacrament a Sacrifice; and every Christian they looked upon as a Priest, and a sacrificer, when he came to the table of the LORD: because CHRIST not only bade his Apostles " do this in remembrance of " him; but ST. PAUL requires every one of us to do the same, " to show forth his death till he come."

            III. By this action we make a solemn Profession of the Christian Religion, and declare ourselves to, be the Disciples and Followers of JESUS. So much is the con­sequence of what has been said. For by eating of sacrifices offered at the altar, both Jews and Gentiles professed themselves to be the worshippers and true servants of that God to whom the oblation was made. And, secondly, it may be rationally drawn from that discourse of our SAVIOR with the Jews, in the sixth chapter of ST. JOHN'S Gospel; where "eating his flesh, and drinking his blood," signify nothing else but believing the word, and keeping the precepts, which CHRIST published in our flesh, and sealed with his blood. This is honestly acknowledged by a learned person in the Church of Rome; who gives the sense of those verses in these two lines, " they are nourished with the flesh of CHRIST to eternal life, who keep the sayings of CHRIST incarnate. Therefore he was made flesh, that in the flesh or body of man, he might procure their salvation, and form them to eternal life. Therefore the words which CHRIST spake in the flesh, the Gospel of CHRIST, is the flesh of CHRIST. These words, this flesh, this meat, CHRIST would have us eat, ruminate, and digest, that, being nourished thereby, we may profit to eternal life." Indeed this eating and drinking, unto which he now called them, could be nothing else, but receiving him and his doctrine; for the Sacrament of his body and blood was not yet instituted. But when it was, then they who did eat of this bread, and drink of this cup, in commemoration of CHRIST, were to look upon it as a devout profession of that faith in him, and obedience to him, without which it is impossible to inherit eternal life. They declared by this action the entire assent of their minds to the truth of all that be preached, when he was in the flesh; and the un­feigned consent of their wills to be ordered and governed according to it. Hence perhaps it was, that this action came to be called the Sacrament, which was the ancient name for our whole religion, because here we make the most solemn profession of the Christian Religion; as the Jews did of the Mosaical, when they did eat before GOD of the sacrifices offered on his altar.

            Ye must address yourselves then to the table of the LORD, as the friends of Jesus CHRIST; for the purpose of professing that ye believe on Min, and are of his religion, and mean to cleave unto him, and obey him, renouncing all other masters for ever. Say in your hearts, " O blessed Jesus, I acknowledge thee to be the LORD; thou art' the only begotten of the FATHER, full of grace and truth.' Thou only art ' the way, the truth, and the life.' I humbly adore thee; and here devote myself everlastingly to thee. I believe thy blessed Gospel; I own thy supreme authority, and submit myself to thy sovereign commands. ' Truly I am thy servant, I am thy servant.' I look for all blessings through thy hand alone; who hast all power in heaven and in earth. Let it be unto thy servant according to thy word. Yea, deal with me according as I unfeignedly acknowledge thee, and heartily join myself in fellowship with thee, to be thy disciple and follower for ever. I give thee possession of my heart entirely: do there what thou pleasest. Be the sole governor and disposer of all my thoughts, words, desires, and actions. ' I esteem all thy precepts concerning all things to be right; and I hate every false way."'

            And according to our sincerity in thus devoting ourselves to him, we shall find the powerful communication of his good SPIRIT to us, uniting us more closely to himself. When this outward action declares the inward devotion of our hearts to knit themselves to him, and to become one spirit with him; without all doubt he will make us feel that he dwells in us by the power of his SPIRIT, to enliven, help, and strengthen us in a Christian course of life. For this communion is mutual; and the word properly signifies a participation of something from him, by joining ourselves to him. We dwell in CHRIST, and CHRIST in us; we are made one with CHRIST, and CHRIST with us; and so may expect all those graces which he has received from GOD, to impart to faithful souls. Particularly, it is a pledge of his divine presence with us, and that he will send his heavenly influences into our hearts. Being knit and joined to him as members of his body, we may be assured that he will take care of us, as our Head. He engages himself to guide, quicken, refresh, and powerfully move and assist us in well doing. This we may humbly wait for, by virtue of our union with hint. As the Evil Spirit worked in the children of disobedience, who were joined to devils by eating of their meat, so will the SPIRIT of grace work in those that are joined to him by partaking of his holy table. And for that end we may come to it, that, being knit still faster to him, we may have a more abundant communi­cation of his HOLY SPIRIT. We may entreat him to be a constant friend to us, and to make his abode with us; " so that we may evermore dwell in him, and he in us."

            IV. It is easy to gather from what has been said, that by partaking of this feast, we make such a profession of Christianity and subjection to the LORD JESUS, as to engage ourselves hereby in a mutual Covenant with him. I told you at the beginning, that Sacraments were outward rites to express our consent to the New Covenant; whereby we signify our settled purpose, and engage our faith, to perform the duties of Christians. But this Sacrament of the LORD'S Supper is more particularly designed for that end, that by doing this we may, with repeated protestations of our fidelity, renew our baptismal vow and covenant wherein we stand engaged; and in the most sacred manner devote ourselves again and again to that service which we promised, when we entered into CHRIST's religion.

            It is well known that eating and drinking together was ever reputed a token of friendship and brotherly accord, between those persons who consent to such a meeting. But this was more notorious when there was a feast made on purpose to express this friendship: for this amounted to a covenant, and thereby they entered into a league, to be at peace and unity among themselves. When this feast was upon a sacrifice, and they ate and drank of what had been offered to God, it was still a more sacred way of cove­nanting. So when LABAN desired JACOB, in these words, " Come now, let us make a covenant, I and thou; and let it be for a witness between me and thee;" (Gen. xxxi. 44;) we are told that this was the manner of it. " Then JACOB offered sacrifice upon the mount, and called his brethren to eat bread; and they did eat bread, and tarried all night in the mount: “ (ver. 54:) that is, they remained together in one and the same place, as those that had now no enmity nor suspicion of each other, (though they had been at difference before,) after they had covenanted to be friends, by eating all of the same sacrifice. An oath frequently accompanied these holy covenants; which could never be more solemnly made, than when they were in the presence of God, at these feasts upon his sacrifices. And so this action is an oath which we take, that we will be CHRIST's faithful soldiers and servants to our lives' end. This is an ancient notion of the word Sacrament. And, thus in PLINY'S time they understood the meaning of it: for he tells us, that Christians bound themselves at their assem­blies, by a Sacrament, (or oath,) not to commit any wicked­ness. When we come therefore to the table of the LORD, we swear fidelity to him, and vow that we will be steadfast in our covenant. We take the Sacrament upon it, as we ordinarily speak, that we will be true to him, and manfully fight under his banner, against the Devil, the world, and the flesh.

            This lays the most powerful engagement on us, and binds us in the strongest resolutions to be constant, hearty, and zealous in our Christian profession of faith and obedience to him; without which we draw upon our­selves the greatest mischiefs imaginable. For I must observe once. more, that this made it such a perilous thing to eat and drink unworthily, and brought such judgments on the Corinthians; (1 Cor. 11: 29, 30;) because in all covenants made in the presence of God, and with appeals to him, there is necessarily understood, though it be not expressed, an imprecation of divine vengeance, if we do not keep them. This consideration ought not to affright us from this holy communion, but should make us more serious in it, and diligent to frequent it, if we expect to enter into the blessed society of our SAVIOR in heaven. It shows us the great necessity of obeying this command of our LORD; because of the security which we hereby give him, that all the rest of his commands shall be better observed.

            Certainly the serious performance of this must needs produce great effects, and be of mighty force to make us thoroughly good. And therefore it can be neglected by none that understand it, but those who are unwilling to be tied to their duty, and are afraid to be engaged to use their best diligence, to keep the commands of CHRIST. For suppose that they should be guilty of any failing afterward; it would only move them to make the more haste to sue out their pardon, and to bind themselves more strictly to their duty, that by the help of GOD's almighty grace, in the use of this and all other means, they might perform a uniform obedience to CHRIST'S Commands.

            Let us always then have this in our mind, when we are going to this holy feast, that we are going to consecrate ourselves again to the obedience of CHRIST unto the death; to renew our protestations of friendship with him, and to confirm the covenant that is between us; utterly to disclaim all opposition to his will; and to profess ourselves heartily his confederates who will never forsake him;-in short, to promise and vow in the most sacred manner, that we will henceforth live unto him and not to ourselves, and remain his servants in truth and fidelity for ever. Let us say to him some such words as these, "Thou O LORD, hast redeemed me by thy own most precious blood. I see the wounds thou least received for my sake. I behold how thy holy flesh was rent and torn for my sins. O the agonies, O,  the pains and sorrows, which thou hast endured for my salvation! I will never willingly grieve thy heart any more. Far be it from me to pierce thee again, by slighting thy commands. I had rather die than wound thee by my unkind unfaithfullness to thee. Rather had I be torn in pieces myself, than break thy laws, and violate thy covenant wherein I am engaged. I forswear all confederacy with thy enemies, and all opposition to thy will and pleasure. I vow most sincerely, that I will endeavor to live in all good conscience towards God and towards all men. So help me God, as I mean to be true and faithful -to thee, to my life's end! "

            V. By doing this, we covenant even to die for him, rather than deny him. We promise to be obedient to him, as he was to his heavenly FATHER; so that if he demand our lives to be laid down to do honor to him, we cannot honestly refuse it. For as we offer the sacrifice of praise and thanksgiving, in this commemoration of him, so we offer and present ourselves, our souls and bodies, to GOD, to be a lively, holy, and acceptable sacrifice unto him. Now the very life of the beast which was offered in sacrifice; was given to GOD; its blood being shed at the altar. And therefore the complete meaning of this phrase, and of this action, of offering ourselves to be sacrifices to God, is this: that we part with ourselves so entirely, and are so absolutely devoted to him, that it shall not be in our power afterwards to recall this gift; no, not though we die for it. As the beast that was offered to GOD was no longer the owner's, and the blood " which is the life" (says he himself) became appropriated wholly to his uses; so the grant we make of ourselves to God at his altar is irrevocable; we are no longer our own, but his, and cannot resume ourselves any more into our own dis­posal; but if he will have our very life, it must be at his service. This was one reason, I make no doubt, of receiving the Sacrament so frequently in the beginning of our reli­gion, in order that the first Christians might fortify their holy resolution of following CH It IST to his cross, and dying for the testimony of his truth, to which they expected continually to be called. I have the authority of a holy martyr (ST. CYPRIAN) for it, who tells us, that in his church they communicated every day; which custom re­mained till ST. HEROM'S time at Rome, and in Spain. One great end of it was, that they might be well prepared against the assaults of their enemies; and have courage, as good soldiers of CHRIST JESUS, to march after him even unto death.

            And with the same affections should we be inspired when we make the same commemoration of him; pro­fessing that we had rather die than dishonor him and his religion; and offering our very lives to be expended upon his account, if there be occasion for it. This being a feast, as I told you, upon a sacrifice, we engage by doing this, that we will become a bloody sacrifice to him, if his will be that we should be offered up for his service. It being a com­munion or fellowship with him, if he will have us to partake and have fellowship with him in his sufferings, we here express ourselves to be well contented. We unite and join ourselves to the crucified Jesus; and so profess that if he will have us bear his cross, we will not deny him: nay, we declare that we will glory in nothing so much as in the cross of CHRIST; that we will rejoice in tribulation and think it is given to us as an honor to suffer with him. For a feast is a joyful meeting; and therefore our eating and drinking, at this feast, shows, that we will not think he feeds us with gall and wormwood, when we endure any thing for his name's sake; but that he Gives us the wine of joy and gladness, when the same cup is put into our hand, which our blessed SAVIOR drank of. This is the very height of Christianity; to which we should earnestly strive by all an,ans to arrive. Every drop of our blood should be ready to be poured out for that religion which CHRIST sealed with his own. And indeed, what better use can we make of our life, than to give it for him, from whom we received it, and who gave his life for us? And bow much better is it not to live at all, than to live with the brand of cowards and fugitives from the Prince of life, and the LORD of glory? Let us therefore say, when we come to the table of the LORD; " O,  how much do we owe thee, most blessed Redeemer! How great is the price which thou hast paid for the ransom of us, miserable sinners! Tongue cannot express it, nor thought conceive it! What shall I render unto thee for the incomprehensible benefit which thou hast bestowed upon me? I can give thee no less than myself; which here I resign entirely into thy hands. Do thou dispose of me according to thy pleasure. It is but reasonable that I should follow thee whithersoever thou leadest me;-though it be to thy cross, I refuse not. Though I should die with thee, I hope I shall not in any wise deny thee: for I can make no better use of my life, than to spend it for thee. I esteem all things but loss for the excellence of thy know­ledge. ' I account not my life dear unto myself, so that I may finish my course with joy."'

            VI. We are not to consider this merely as a feast, or only as a feast upon a sacrifice, but as a feast upon a Sacri­fice for Sin; wherein we, agreeing to be his constant dis­ciples, profess our belief that God Math " set him forth to Ube propitiation through faith in leis blood;" and he gives us a part in that propitiation, and promises to "be merciful to our unrighteousness," and to " remember our sins and iniquities no more." It was not permitted to the Jews, you know, (not even to the Priests themselves,) to taste of the blood of any beast that was slain in their sacrifices to God; but it was to be poured out at the foot of the altar, after some part of it had been sprinkled thereon. And as for the flesh of the sacrifice, if it was an offering for sin, that was to be wholly burnt also, and they were not allowed the least portion of it, at any of their feasts. This is a privilege belonging to Christians alone at the table of the LORD; where they not only eat of the bread which represents the body or flesh of CHRIST, but drink of the cup which represents his blood. " We have an altar (i. c. a sacrifice) whereof they had no right to eat that served the tabernacle;" that is, which the Jewish Priests them­selves, who ministered at the altar, could not partake of. We are admitted to the enjoyment of more singular privi­leges than they were invested with. As we are partakers of a better sacrifice, which is of greater efficacy than any of theirs were; so God receives us into a nearer familiarity with himself; and by setting before us not only the body of that sacrifice which was offered to him, but the blood also, plainly tells its, that he intends to make us partakers of the highest blessings, even of his own joy and happiness. Of this he gives us a strong assurance, in permitting us to partake not only of the blood of the sacri­fice, in this figure and representation, but of the blood of that sacrifice which was offered for the sins of the world. This bids us rest assured of his abundant grace, and not doubt of our acceptance to a participation of his highest favor. There is nothing now to hinder it, nor to make us call in question his merciful kindness towards us. For we have such a token and pledge of forgiveness of our sins by this sacrifice, as the ancient people of God had not of the forgiveness of their offences, by the blood that was offered at GOD's altar. They were not admitted to taste of that blood, as we are of the blood of JESUS; and so could not have that a boldness and access with confidence to God," which we have through the faith of him.

            This seems to be one great secret of this Sacrament; as appears from the words of ST. LUKE and ST. PAUL, who tell us that this cup which we drink of, is " the new covenant in CHRIST'S blood, which was shed for the re­mission of sins," We are confirmed, by doing this, in that gracious covenant which assures us of forgiveness through his blood. He gives us a right to those benefits (of which that is the first) which he obtained by his obedience to the death. This is the import also of the word " communion," used by ST. PAUL to express the effect of this Sacrament: " The cup of blessing which we bless, is it not the communion of the blood of CHRIST? The bread which we break, is it not the communion of the body of CHRIST?" (1 Cor. 10: 16.) In its full signification, that phrase denotes, not merely our being made of his society, but our having a communication of his body and blood unto us; of which we partake by eating this bread, and drinking this cup, in remembrance of his death for the remission of sin. And so we beseech our merciful FATHER, (in the Prayer of Consecration which our Church prescribes,) " that we receiving these creatures of bread and wine, according to his SON our SAVIOR's holy institution, in remembrance of his death and passion, may be, partakers of his most blessed- body and blood." For after the bread and wine are deputed, by holy prayer to GOD, to be used for a commemoration of CHRIST'S death, though they do not cease to be what they were before, yet they begin to be something which they were not before this consecration; that is, they become now to us " visible signs of an inward and spiritual grace;" and do not merely figure to us the breaking of CHRIST'S body, and the shedding of his blood, but are a pledge of that inward and spiritual grace which they represent. What that grace is, we are taught in our Catechism, when it tells us, " The body and blood of CHRIST are verily and indeed received of the faithful in the LORD's Supper;" that is, they have a real part and portion given them in the death and sufferings of the LORD JESUS, whose body was broken, and blood shed, for remission of sins. They truly partake of the virtue of his bloody sacrifice; whereby. he has obtained eternal redemption for us. All the effects and benefits of his passion are imparted to us by these, which in themselves are but bread and wine, yet by his appointment become to us tile body and blood of his Sox. In short, there is nothing which the body and blood of CHRIST can be to the spirits of men, but by these tokens he exhibits it to us, and gives us an interest in it. This is spiritually to " eat his flesh, and drink his blood;" as both our Church and the ancient Fathers speak. Our souls feast themselves upon his sacrifice, being really made partakers of whatsoever his body and blood can do for them.

            And thus indeed the bread and wine are changed, not - by abolishing their substance, but by turning them to this divine use, (to which they are deputed by prayer according to CHRIST's institution,) to render to us the spiritual grace of the broken body and blood shed of our SAVIOR; the principal part of which grace is, remission of sin. For, sin being done away, death, the fruit of sin, is abolished: he graciously restores us to the privilege of immortality which we had lost; and in order to it assures us that he will not fail to communicate the grace of his HOLY SPIRIT, to assist us in our way to everlasting bliss. We may be satisfied that he will send -a living virtue. into our spirits, to quicken and strengthen us to do according to our en­gagements; that so " we may continue in his love, as he continued in his FATHER's love, by keeping his command­ments." For this is the nature of all sacramental pledges, to assure us of the good-will of Go, and of his truth in Fulfilling his gracious promises. He engages to be faithful to us, by giving then; as we engage ourselves to be faithful to him, by receiving them. GOD puts us in pos­session of all which the Gospel promises, and which the sacrifice of CHRIST on the cross obtained for us;-mercy, grace, and peace; remission of sin; the power of the HOLY GHOST; and eternal life.

            Now what greater favor can we desire at GOD's hands, than to be admitted into such fellowship with him, and with his SON JESUS CHRIST? What is there of equal power with this, to possess our hearts with the love of GOD? Was there ever any so treated by him as we are? Did. the friends of God in ancient times receive such pledges of his grace and favor? Were they ever made thus: one with him, and joined to him, by partaking of his SON's body and blood? Who, that thinks of these things, would not give up himself, soul and body, eternally to him? Who can think he makes a dear purchase, if he give his life in exchange for such invaluable blessings? We should go to the table of the LORD, and say, " How excellent is thy loving-kindness, O, GOD! How precious are thy thoughts towards us; how great is the sum of them Who would not fear thee, who would not love thee, and glorify thy name? For thou hast ' given us exceeding great and precious promises, that by them we might be partakers of a divine nature.' Thou hast sealed them with the blood of thy SON; and hast made a new covenant with us in that blood, ' to put thy laws in our hearts, and write them in our minds; and our sins and iniquities to re­member no more.' Thou hast made him a High Priest for ever, ' to make intercession for us;' and given him power and glory at thy right hand, that he may be able to perform, all his promises. ' Faithful is he that calls us, who also will do it.' But thou hast given likewise further assurances of thy mercy and thy truth, by entertaining us at thy table, and making us partakers of that body and blood which was offered for our sins. Enough, enough, O,  most merciful Father! We see the love thou bearest to us. We cannot desire greater testimonies of it, than these which thou hast given us. All thy' promises in CHRIST,' we believe, ' are Amen;' certain, faithful, and true. We know and are sure, that ' we have an Advocate with the 'FATHER, JESUS CHRIST the righteous; and he is -a propitiation for our sins.' I will never doubt any more of thy good-will towards us: for I taste and feel that the LORD is gracious. `The LORD is gracious, and full of com­passion: he will ever be mindful of his covenant. He has sent redemption unto his people; he has commanded his covenant for ever: holy and reverend is his name. The mercy of the LORD is from everlasting to everlasting, upon them that fear him; to such as keep his covenant, and to those that remember his commandments to do them."'

            VII. The natural consequence of what has been said concerning the love of God toward us, in sending his only ­begotten SON, that "we might live through him," and that he might be " the propitiation for our sins," is drawn to our hand by ST. JOHN; " Beloved, if God so loved us, we ought also to love one another." (1 Epist. 4: 11.) This is so certain a fruit of a hearty sense of GOD's merciful kindness to us, that no man ought to think that he loves him, or has any fellowship with him or with his SON Jesus, who cloth not feel in himself an unfeigned affection and readiness to do good to all his brethren. 'c By this we know that we dwell in him, and he in us, because he has given us of his SPIRIT;" (ver. 13;) that is, endued us with his own kind and gracious nature and disposition, of which that we may not fail to be partakers, he has ordained this Sacrament to be a Bond of Union between all Christians who believe in` one common SAVIOR, and all partake of his sacrifice. There is no doubt, but this is one of the ends for which he invites us to this feast, that we may join ourselves in a league of friendship with them, as well as with himself.

            So ST. PAUL teaches us, "We being many are one bread and one body; for we are all partakers of that one bread." (1 Cor. 10: 17.) As the bread was broken to commemorate the sufferings of CHRIST, whose body was broken for our sins; so it was broken also to be distributed among the communicants, in token that they were but one body, members of the same CHRIST, and members one of another. As it was a feast, their eating at the same table. declared their friendship and charity: but their eating there of one and the same loaf, (which represented the body of CHRIST,) more effectually declared it, and engaged the brotherhood to greater unity and entireness of affection. It is well observed by ST. CHRYSOSTOM, that it was not lawful for the people among the Jews to partake of that part of the sacrifice which was given to the Priests. But they had their portion to themselves, and the sacrificer with his friends another portion different from the Priests'. But now it is not so, says he: a One and the same body, and one and the same cup, is given to all; to teach us that we are one body, differing no more one from another than member doth from member in the same body. And therefore, we are not to throw all upon the Priests, but every one is to take care of another; and contrive, as much as he is able, the good of the whole Church."

            I will only add the words of ST. CYPRIAN, who says, "The LORD'S sacrifices declare the Christian unanimity, knit together in a firm and inseparable charity. For when our LORD called the bread, which is kneaded together, and made up by the union of many corns, his body, he denoted Christian People. And when he calls the wine, which is pressed out of many grapes, and gathered together in one, his blood, he signifies also his flock, coupled by the mingling together of an united multitude." From whence it is manifest, that he took the bread to be CHRIST's body, not only as it represents CHRIST, but all the faithful together with him. This appears more fully from the long discourse which he makes in another place, concerning the mixing of water together with wine in the cup of the LORD, as the custom then was. "Water," says he, "in the Holy Scripture, signifies many people and nations; which we behold also contained in the Sacrament of the Cup. For since CHRIST bare us all, who likewise bare our sins, we see the people to be understood by water, as the wine shows us the blood of CHRIST. Now, when the water in the cup is mingled with the wipe, the people is made one with CHRIST; and the multitude of believers is coupled and joined together with him in whom they believe. This conjunction of water and wine is so mingled in the cup of the LORD, that they cannot be separated one from the other. But when both are mingled and joined together by such an union, that they cannot be known one from the other, then the spiritual and heavenly Sacrament is perfected."

            Let us, therefore, when we partake of the table of the LORD, think, that as thereby we are made one with CHRIST, so we are joined in the closest union one with another. And let us remember, when we are going to com­memorate the dearest love of our LORD, and to profess our love to hi in, to engage ourselves also to the heartiest love towards all the members of the same body; and to enter into a covenant one with another, (as well as with him,) by eating of the same bread, and drinking of the same cup, that we will never fall out any more,-much less hate, malign, or do despite one to another,-but live for ever as in the peace of Gong in unity and godly love. O, that this holy use of this Sacrament were more seriously regarded and laid to heart! It would make a marvelous change in the face of CHRIST's Church, if all that did partake of his table did cordially embrace as loving friends, and resolve to remain in inseparable affection. For love would certainly secure all those duties which we owe to our neighbor, as ST. PAUL shows. (Roan. 13: 8-10.) If our hearts were filled with it, we should not only be preserved from doing harm, but it would make us do him good, by giving and communicating, to his necessities, and by forgiving him, and passing by his injuries and offences; under which two heads are comprehended all the offices of brotherly charity.

            It is a maxim among politicians, that a great person should feast or entertain but seldom; because it is uncertain whether he shall procure by it favor or envy. Some may think themselves neglected; and others think themselves disparaged, who are not able to give the same entertain­ment. But our LORD, upon the quite contrary reasons, invites us frequently to his house and table; because he invites all, and makes no difference upon account of men's outward estates, and expects nothing at all again, but that all his guests would love one another, with an unfeigned affection. The great he would engage not to scorn the meaner sort; and the meaner sort not to envy the great. He would oblige the rich to be merciful and liberal; the poor to be thankful and contented; the weak in knowledge not to judge the strong; the strong not to despise the weak; and all to live together as loving brethren and members of the same body, that so, they may have "'the same care one for another. And whether one member sutler, all the members suffer with it; or one member rejoice, all the rest rejoice with it." And whatsoever differences may arise, he conjures them by all that is dear to them, that they fall not out, nor make any quarrels; much less divide and separate themselves one from another; or do any thing that may spoil the harmony of their affections, together with the comfort of their lives, and the beauty of his Church. 110 how good, how pleasant it is, (should every one say, when he is at this feast;) for brethren to dwell together in unity! Heaven and earth are pleased with this happy agreement, and sweet accord. 

            Here the LORD commandeth a blessing, even life forevermore.' Never will I make any jars in this heavenly concert. Nothing but love, nothing but love, shall possess that heart in which thou, O, LORD of love, art pleased to inhabit. I willingly enter into these holy bonds of friendship and peace. I tie myself here in­separably to-all my brethren. I embrace them all in every place with an open heart. I will 'endeavor to keep the unity of the Spirit in the bond of peace:' and will 'love not in word nor in tongue, but in deed and in truth.' And, 0' that we could see that HOLY SPIRIT, who gathered so many nations, and tongues, and people, into one body of the Church, descending once more to join together all Christian hearts! Come, HOLY GHOST, and draw us all to unity, concord, and peace; that as there is 'one LORD, and' one- SPIRIT, and one baptism, and one hope of our calling;' so the multitude of believers maybe of 'one heart, and of one soul.' O,  blessed JESUS, who, when thou 4scendedst upon- high, gayest gifts to men, yea, to the rebellious also, renew thy ancient bounty to thine; Universal Church. Visit our minds, and- inspire us with heavenly grace; ' that we may be like minded, having the same love; being of one accord, and one mind,' that so, at last, there may be but one voice also: that we may all 'speak the same thing, and that there be no divisions among us but that we be perfectly joined together in the same mind-, and in the' same judgment. Now the LORD of peace himself give us peace always, by all means. Now the GOD of patience and consolation, grant us to be like minded one towards another, and towards all men: to the end he may establish our hearts unblameable in holiness before GOD, even- our FATHER, at the coming of our LORD JESUS--CHRIST with all his saints. Amen.'

            VIII. Now what is- there that will more certainly accomplish our wishes, and make us love our brethren, than a grateful sense of all GOD's benefits to us who are less than the least of them? This will provoke us to love and good works;. and cause us not to be weary, of well­ doing. It will press our hearts to render something back again to him from whom we have received all; and to' bestow what he needs not himself on his members-who are­as dear to him as his life. And therefore ST. PAUL, I' observe, after he had made a passionate exhortation to the Colossians, to put on bowels of mercies, kindness, long­suffering forbearing and forgiving one another, if any man had a quarrel against any; and above all, to put on charity, and to let the peace of Go D rule in their hearts, to which they were called in one body, immediately adds in the close of all, "AND BE YE THANKFUL." As if be thought that this would secure all the others; as they do the rest of our duty. And for this very purpose has our SAVIOR instituted this holy feast, that our hearts may be raised to "praise and give thanks to the FATHER of mercies" with the devoutest affection, not only when we are there, but at all times, " and in all places."        

            This is a thing that cannot he omitted at this feast, without spoiling the very nature of it. It is not what our LORD appointed it to be, if this be wanting. With this we, begin, with this we continue, and with this we conclude, this holy action. Nay, it is thanksgiving with prayer to GOD, by which the bread and wine are sanctified, so that they become to us the body and blood of JESUS CHRIST. And (to say no more) it is so much of the essence or being of this action, that it has been the name of it for many, if not all ages. We find this Sacrament called the Eucharist, that is, Thanks­giving, in the most ancient writers; which would make one think this was the name belonging to it in the Apostles' time. And indeed, ST. PAUL calls it a the cup of blessing," which is the very same with thanksgiving. For, the Evangelists use these words indifferently when they speak of the institution of this holy feast St. MATTHEW and ST. MARK say, that he took the bread, "and blessed;" and he took the cup, " and gave thanks."

            And therefore you ought to be very careful of this as a principal part of your duty here; to " lift up your hearts," when the Minister calls upon you, " unto our LORD GOD;" and " to give thanks and praises together with all the heavenly host to the FATHER ALMIGHTY, who of his tender mercy gave his only SON JESUS CHRIST to suffer death upon the Cross for our redemption." And be sure to say Amen to that prayer which presently follows in our service, (for the clearer understanding of the use to which the bread and wine are deputed, and of the means whereby they come to be so, which is the divine blessing,)-" that we receiving these thy creatures of bread and wine, according to thy SON Our SAVIOR JESUS CHRIST'S holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood." Nay, all the time of this holy solemnity, praise and thanksgiving are to be intermixed with every part of the action. flow can we remember his making his soul an offering for sin, without special thanks unto him for so great a kindness We ought to profess ourselves Christians with the height of joy and gladness of heart; to bless him for the gracious covenant into which he receives us; to offer ourselves unto him with the most solemn thanks, praying that he will accept such poor things as we are to be his servants; and to make a grateful mention of all the benefits which he has bestowed on us, and intends to us, and to all our Christian Brethren, whose concerns should be as dear to us as our own. And truly the members of the ancient Church were so much in love with this duty, that they gave thanks to GOD for all good things, the benefits we enjoy by all his creatures, as well as for our redemption by his Sox JESUS; because this feast accompanied their Love­ feasts, in which latter their bodies were fed with temporal food, as in the former their souls were nourished by the bread of life; and because of the offerings they then made of some of the fruits of the earth, (as we do now of money in lieu of them,) for an acknowledgment to GOD, that he was the author of all the blessings which they enjoyed.

            It is certain that it was not common bread and wine which the ancient Christians prayed might become the body and blood of CHRIST to them, but bread and wine first sanctified, by being offered to GOD with thanks­giving, and presented to him with due acknowledg­ments that he was the LORD and Giver of all things. After this followed a thankful mention of the great love of GOD in sending his SON to redeem mankind by his death, represented by that holy bread and wine, broken and poured out in  commemoration of his passion. This was the principal thing of all, which our Church therefore expressly puts us in mind of, and distinctly acknowledges in the Prayer of Consecration. As for the other, that also is. to be understood when you see the bread and wine set upon GOD's table by him that ministers in this divine service: then it is offered to GOD; for whatsoever is solemnly placed there, becomes by that means a thing dedicated and appropriated to him.

            It is but reason then, that "whatsoever we do in word or deed, we should do all in the name of our LORD JESUS CHRIST; giving thanks to God, and the FATHER by him;" (Col. 3: 17;) which THEODOSIET refers to this business. " There being those," says he, " that requited them to worship Angels, the Apostle enjoins the contrary; that they should adorn their words anti deeds with the memory of our Master CHRIST, and send up thanksgivings to GOD the FATHER by him, and not by Angels." To him we should address all our services, in a grateful remembrance of his lave in JESUS; and, as our: Communion Book excellently expresses it, "We should give him (as most bounden) continual: thanks, submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life." But especially when we go to this holy Communion, we should "enter into his gates with thanksgiving, and into his courts with praise: we should be thankful unto him, and bless his name;" saying, "Great is the LORD, and greatly to be praised: his greatness is unsearchable. Great and marvelous are thy works, O,  LORD, GOD ALMIGHTY; just and true are thy ways, thou King of Saints. Who can utter the mighty acts of the LORD? Who can show forth all his praise? He made us, and not we ourselves we are his people, and the sheep of his pasture. He boldeth our souls in life, and keepeth our eyes from tears, and our feet from falling. Thou, LORD, preservest man and beast; thou givest food to all flesh. The eyes of all wait on thee, and thou divest them their meat in due season. Thou openest thine hand, and satisfiest the desire of every living thing. O,  magnify the LORD with me, and let us exalt his name together. O,  give thanks unto the LORD; for he is good, and his mercy endureth for ever. o give thanks to the GOD of gods; for his mercy endureth forever. Bless the LORD, O,  my soul, and all that is within me bless his holy name. Bless the LORD, O,  my soul, and forget not all his benefits; who forgiveth all thy iniquities, and healeth all thy diseases; who redeemeth thy life from destruction, and crowneth thee with loving kindness and tender mercies."

            Thus I have come to a conclusion of the Second Part of my discourse, concerning the nature, end, and use of this holy Sacrament. The sum of what has been said is this, It is a holy Feast in commemoration of our LORD CHRIST, and especially of his Death; in which we, for our part, make a solemn Profession of his Religion, and tie ourselves in the

strictest Covenant to follow him unto death, and to live in love with all our brethren. And he, for his part, makes a representation of his dying love to us, and confirms the continuance of it, giving us pledges that he will make us heirs of all the blessings which were the purchase of his body broken, and his blood shed for us. So that when the Minister gives the bread and the cup to us, we should think that CHRIST by him gives us tokens and assurances of his continued and everlasting love and kindness. And when we take, eat, and drink that which be gives us, we should look upon it as expressing our consent to continue his faithful Disciples, in hope of that eternal life, which God, who cannot lie, Math promised to us.

            In short, the whole action is the renewing of a Covenant between CHRIST and us. He by giving) we by receiving, engage ourselves to perform our mutual promises. He engages to Fulfill his promises of giving us pardon, power to do well, and immortal bliss; and we engage to perform our promises of loving GOD with all our heart, and soul, and strength, and our neighbor as ourselves: All which we are to reflect upon with the greatest love to GOD and our SAVIOR, with thanksgiving, blessing, and praise, and with a humble confidence that it shall be to us according to his word.

            To promote these ends,.1 have concluded every par­ticular head of this discourse with a brief Meditation, which may be used in this manner.-The first of them may serve to excite our devout affections before we go to Church, or when we have placed ourselves conveniently, just before the Communion-service begins, or while the congregation is making its oblations to GOD. The second will be proper immediately after the consecration, while the Minister is receiving himself, and giving the bread and wine to the other Ministers, who may be there present with him. Of the other six, half may be used after we have received the bread, and the other half after we have received the cup. Or if any desire a more compendious form of devotion, wherein to lift up their souls to GOD immediately after their receiving, they may reserve those till they retire from the holy table to their seats again; and in this manner address themselves to him just after the receiving of the bread.

            BLESSED be God, even the FATHER of our LORD JESUS CHRIST, the Father of Mercies, and the GOD of all comfort; who, according to his abundant mercy, has begotten us again unto a lively hope by the resurrection of JESUS CHRIST from the dead; who has reconciled us in the body of his flesh through death, to present us holy, and unblameable, and unreproveable in his sight. Blessed be GOD, who has delivered us from the kingdom of darkness, and translated us into the kingdom of his dear SON; in whom we have redemption through his blood, even the forgiveness of our sins. I love thee, O,  LORD; I love thee; I devote myself unfeignedly unto thee. I will ever cleave unto thee, and unto all my brethren, with settled purpose of heart. Try me, and know mny thoughts: see if there be any wicked way in me, and lead me in the way everlasting. Yea, though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me. Surely goodness and mercy shall follow me all the days of my life; and I will dwell in the house of the LORD for ever. I will sing unto the LORD as long as I live; I will sing praise to my GOD while I have my being. My meditation of him shall be sweet: I will be glad in the LORD; and let all the people praise thee. O, that men would praise the LORI) for his goodness, and for his wonderful works to the children of men. Let them sacrifice the sacrifices of thanksgiving, and declare his works with rejoicing: for his merciful kindness is ever more and more towards us, and his truth endureth for ever. Praise ye the LORD."

            Or thus:-" LORD, what is man that thou art mindful of him! or the SON of Alan that thou visitest him! Thou hast made him a little lower than the Angels, and crowned him with glory and honor. Many, O,  LORD my God, are thy wonderful works which thou hast done; and thy thoughts which are to us-ward, they cannot be reckoned up in order unto thee: if I would declare and speak of them, they are more than can be numbered. Sacrifice and offering thou wouldest not: but a body least thou prepared for thy SON JESUS; who has done thy will, O,  God, and made himself an offering for sin, and made us one body with himself. Blessing, and honor, and glory, and power, he unto thee, O,  LORD God ALMIGHTY, and unto thy SON for ever and ever: I offer up myself entirely, both soul and body, unto thee: I consecrate myself here most faithfully to thy service. I delight to do thy will, O,  my GOD; yea, thy law is within my heart. Withhold not thy tender mercies from me, O,  LORD: let thy loving-kindness and thy truth continually preserve me. Unite my heart to fear thy name. Fill me with all thy fullness, O, GOD; and above all things with fervent charity. This I pray, that my love may abound yet more and more in knowledge, and in all judgment; that I may approve things that are excellent; that I may be sincere, and without offence, until the day of CHRIST; being filled with the fruits of righteousness, which are by JESUS CHRIST unto thy glory and praise. I am thine, save me. Multiply grace, mercy, and peace, upon me unto eternal life: for it is thou, O GOD, that givest strength and power unto thy people."

            Immediately after receiving the Cup, they may lit up their hearts and say:­ "BLESSED be the GOD and FATHER of Our LORD JESUS CHRIST, who has blessed us with all spiritual blessings in heavenly things in CHRIST; in whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace, wherein he has abounded towards us in all wisdom and prudence. O, LORD, how manifold are thy works! In wisdom hast thou made them all. The earth is full of thy riches; and so is the great and wide sea, wherein are creatures innumerable. These wait all upon thee, that thou mayest give them their meat in due season. Thou openest thine hand, and they are filled with good: but eye has not seen, nor ear heard, neither have entered into the heart of man, the things which thou hast prepared for them that love thee, and hast now revealed to thy holy Apostles and Prophets by the SPIRIT, according to thy eternal purpose in CHRIST JEsus our LORD; Who for us men, and for our salvation, came down from heaven, and was manifested in the flesh to destroy the works of the Dev l, and died for our sins, and rose again for our justification, and ascended up on high to give gifts unto men, and is at the right hand of God to make intercession for us; Angels, Authorities, and Powers, being made subject unto him, and sent forth to minister for them who shall be heirs of salvation. O, the unsearchable riches of CHRIST, in whom are hid all the treasures of wisdom and know­ledge! I submit myself unto thee, O, thou Prince of Life, and LORD of glory: unto thee I will live henceforth, and not unto myself; and if for thee I must die, the will of my LORD be done. Thy favor is better than life; in thy presence is fullness of joy, and at thy right hand are pleasures for evermore. Lost n, increase my faith, strengthen my hope, raise my love to a greater height, and make patience have its perfect work; that I may not love my life unto the death, but that the trial of my faith, though it be tried by fire, may be found unto praise, and honor, and glory, at thy appearing. And O,  that our hearts may be comforted, being knit together in love; that we may be ever kind, tender-hearted, forgiving one another, as thou, O, God, for CHRIST'S sake hast forgiven us; that so, with united affections, we may be still praising thee, and saying, Blessed be the LORD of heaven and earth, who only does wondrous things: and blessed be his glorious name forever, and let the whole earth be filled with his glory. Amen, and Amen."

            Or thus:-" O THE breadth, and length, and' depth, and height! O, the love of CHRIST Jesus our LORD, which passeth knowledge!-Who made himself of no reputation, but took upon him the form of a servant; and, humbling himself, became obedient unto death, even to death on the Cross, for us miserable sinners. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing: for he has washed us from our sins in his blood, and has made us Kings and Priests unto God, to offer up spiritual sacrifices acceptable to God by CHRIST JESUS. Behold, O,  LORD, a heart that offers up itself unto thee, in love unfeigned. I absolutely resign my will to thy holy will and pleasure. Not my will, but thy will be done. And praised be God who has made a new covenant with us in the blood of JESUS; who has by him reconciled all things to himself, both in heaven and in earth; and has now renewed unto us the assurance of his continued love. Unto thee, O,  GOD, do we give thanks; unto thee do we give thanks: for that thou art near unto us, thy wondrous works declare. The LORD remember all our offerings and accept our sacrifices: Grant us according to our hearts' desire, and Fulfill all our petitions: That we may be filled with the knowledge of his will in all wisdom and spiritual un­derstanding; and may walk worthy of him unto all pleasing, being fruitful in every good work, and increasing in knowledge; strengthened with all might according to his glorious power, unto all patience and long-suffering with joyfulness; giving thanks continually to the Father of Mercies, who has made us meet to be partakers of the inheritance of the saints in light. Now unto the King eternal, immortal, invisible, the only wise God, be honor and glory for ever and ever. And let all the people say, Amen."

            Some perhaps may still desire a more compendious address, immediately after they have communicated; for whose sake I shall add these two following.

            As soon as the Minister has pronounced those words, " Feed on him in thy heart by faith with thanksgiving, " they may say," I believe, O, blessed JESUS, that thou art the LORD of heaven and earth, the Prince of Life, and the King of glory. I most heartily thank thee, that thou wast pleased to stoop so low, as to visit us poor dust and ashes; yea, vile and miserable sinners. Blessed be thy goodness which moved thee to do more,-to humble thyself to death, even to the death of the Cross, that we might be lifted up to immortal life. I devote myself everlastingly to thy love and obedience. I consent, to all thy holy Gospel; desiring that all the dwellers upon earth would praise and serve thee. Let all nations come and worship before thee. Let all generations call thee blessed: and show forth thy dying love, while the sun and moon endure, to the glory of God the FATHER. Amen, Amen."

            At the giving of the cup, let them attend to those words ~~ Drink this in remembrance that CHRIST's blood was shed for thee, and be thankful; " and say,-" I do remember, with all thankfulness, thy most marvelous love, O, my gracious LORD and SAVIOR; and the remembrance of it is dearer to me than thousands of gold and silver. I will never forget thy merciful kindness, which is so great to­wards us; but will be always showing forth thy praise, and giving thanks to the Father of Mercies, who has raised up such a mighty salvation for us. Blessed, for ever blessed, be his incomprehensible love, which gave his only ­begotten SON to die for us, that we might live through him! Henceforth I will not live to myself, but unto him that died for me. Behold, and accept, O, God, a heart that entirely offers itself unto thee, and delights to do thy will. Preserve me unchangeably in thy love, and in un­feigned love to all my brethren. Let thy mercy, O, LORD, be upon me, according as my hope is in thee."

            But when you have eased your hearts a little by these expressions of faith, love, and grateful remembrance of our SAVIOR'S kindness, you will still find room for more devout effusions of your souls in some holy exercise or other, while you are at this feast. Either before or after you have been at the table of the Loxn, (while the rest of the congregation is communicating,) there will be time to entertain yourselves with sundry meditations; which I shall briefly suggest unto you in the next part of this treatise.