and if we repent sincerely and in time, it will be forgiven in both. When in the same exhortation we are required to judge ourselves THEN, this by no means implies, that we need not do it before, but that we should take care it be now perfected. And when it is said, that we must above all things give thanks to God, the meaning is not, that faith and repentance are less necessary, but that these being supposed to precede, the principal point in the act of communicating is a thankful remembrance of God's mercy, disposing us to lay hold of it.

From this last exhortation we proceed immediately to the first thing recommended in it, a penitent confession of our sins: which the ancient Church made also on the same occasion. When in this we say, that the burthen of them is intolerable, we mean not always, that the sorrow, which we that instant feel for them, is extreme; for though very sincere, it may be imperfect in its degree; or though as perfect, as the natural constitution of our mind and body admits, it may not be very passionate and afflicting; or though it were once so, it may now be moderated by a joyful sense of God's mercy to us: but we mean, that the weight, with which our guilt, if not removed, will finally sit heavy on our souls, is unspeakably greater, than we shall be able to bear.

After this confession, the minister, himself one of the sinners, who hath joined in it, agreeably to the duty of his office, assures the people, that God hath promised forgiveness to all, that turn to him as they ought; and earnestly prays, that they may obtain it : adding express authorities of Scripture to confirm their faith and hope.

Then he exhorts them, thus comforted, to lift up their hearts and give thanks to God: which words,

with the answers, and the substance of all that follows constantly, as far as, glory be to thee, O Lord most high, appear to have been used in the Communion service 1500 years ago: and might probably descend from the Apostolic times. Even the custom of appropriating particular prefaces to the more considerable festivals, is 1200 years old, if not more.

And now approaching nearer to the act of receiving, we again solemnly acknowledge our own unworthiness, as all the old liturgies did, though not so fully and pray, that our sinful bodies may be made clean by Christ's body, and our souls washed through his most precious blood: which expressions have been censured, as if they implied, that each of these, at least the latter of them, (his blood,) had some peculiar efficacy, of which the other was destitute. But this cannot be intended: because very soon after, the preservation of our bodies and souls also unto everlasting life, is ascribed separately, both to his body and to his blood, as it is in Scripture also *. Therefore the distinction made here, was only meant for some kind of elegance in speech: and it much resembles what St. Clement the Roman, whom St. Paul intitles his fellow-labourer †, hath said in his Epistle to the Corinthians, that Christ gave his flesh for our flesh, and his soul for our souls ‡.

After this follows the Prayer of Consecration, or setting apart the bread and wine to the sacred 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 institution of the Lord's Supper, from the words, who in the same night that he was betrayed, to the conclusion, is in every old liturgy in the world. The Roman+ Phil. iv. 3.

Heb. x. 10. 19.

Sect. 49.

ists, have put into their prayer of consecration, names of saints, and commemorations of the dead, which we have thrown out. And indeed we have left nothing, that so much as needs explaining: unless it may be useful to observe 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 Papists pretend, really sacrificed anew in this holy ordinance.

The first part of the words, which the minister speaks 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 use, when we receive, is a very proper one. Some indeed think, that the Apostles received in the posture which they used at meals, and that we ought to imitate them in this. Now if so; to imitate them strictly, we must not sit, (as these persons do,) but lie all along for so did the Apostles at table. But indeed we may rather suppose, that when our Saviour blessed the bread and wine, this being an address to God, both he and they were in some posture of adoration: and that they changed it before receiving, is not likely, considering how different that was from a common meal. Nor does it appear, that any part of the Christian Church till of late years, ever used any other posture than that of kneeling or standing; by each of which they meant to signify worship. We use the former: but with an express declaration inserted in all our prayer books, that no adoration is hereby intended or ought to be done, either to the sacramental bread and wine; (for that were idolatry to be abhorred of all Christians;) or to any corporal pre

sence of Christ's natural flesh and blood: for they are in Heaven and not here*. We kneel therefore only to adore the invisible God: and to be in a fit posture for those prayers and praises which can never be more properly offered up to him. And why any persons should prefer a different posture we cannot see.

Having communicated, we again repeat, after a long interval, the Lord's Prayer. For since, to as many, as truly receive him, he gives power to become the sons of God; we may hope we have now strengthened our title to apply, under that name, to Our Father, which is in Heaven, &c.

Then we intirely, that is, with our whole hearts, desire him, to accept this our sacrifice, or service, of praise and thanksgiving, which we have offered up to him begging leave at the sa time to offer up ourselves, body and soul, as dedicated to his will: which is the great end of all our devotions; yet never mentioned in the Romish mass-book. We pray also once more for the whole Church: and lastly for our fellowcommunicants, as well as ourselves, that we may be fulfilled, that is, filled full, and as the Psalmist expresses it, abundantly satisfied, with God's grace and benediction.

After this, as our blessed Lord sung an hymn § with his disciples after the Passover (in imitation of whom the whole Christian Church hath used one in commemorating Our Passover, sacrificed for us ||,) we use one likewise, as ancient, in substance, as the fourth century at least. It were better indeed, that we sung 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

*Rubric after Communion.
Psalm xxxvi. 8.

Matt. xxvi. 30.

+ John i. 12.

|| 1 Cor. v. 7,

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 beseeching the Son and Lamb of God, that his sufferings to take away the sins of the world, and his sitting at the right hand of the Majesty on high *, may bring down mercy upon us; and acknowledging, that we are all impure, he only is holy; men and angels are servants, he only is the Lord; he only with the Holy Ghost, united to the Father in glory unspeakable, is most high above all.

To this act of worship we subjoin, (drawing now to a conclusion,) one or more of those brief, but comprehensive collects, which are provided for that purpose. In the first of them, some have objected against the phrase, chances of this mortal life, as implying somewhat irreligious. But our Saviour hath not scrupled to say, and by chance there came down a certain priest †. Again in the fourth, which is also frequently used before sermon, some have stumbled at the expression, prevent us, O Lord, in all our doings: because preventing most commonly signifies 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 surely 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 shall prevent me §, the others, I think, have no difficulties.

What remains is the solemn and affectionate form of dismission: most of which is taken from the words of holy writ. The minister of Christ in pronouncing it, prays, that the peace of God, which passeth all un

*

Heb. i. 3. Luke x. 31. Psalm xxi. 3. § Psalm lix. 10.