from the Apostles downward, doth fhew, that the Wisest and most Learned among them, did look upon themselves greatly obliged by the Law of Chrift, to a frequent Participation of, this Mystery: Becaufe he faid Do this, as oft as ye drink it, in remembrance of me, they concluded themselves bound to do it often; and left they should not do it often enough, they did it daily.

BUT I will not urge the Neceffity of a daily Communion: Yet this we must affirm indefinitely, and in general, that 'tis neceffary to Communicate often; fo that if nothing be wanting, but a willing and ready Mind, to omit it, is a Sin, a Violation of Chrift's Law: And if we think the Primitive Chriftians did it too often, they are infinitely more to be followed yet, than many now a-days, who either do it not at all, or at most but once or twice a year; and even then it may be queftioned, whether it be not fomething elfe befides the Love of Chrift, that doth conftrain them.

2.THUS much may fuffice to be spoken of that Neceffity, which is grounded upon our Lord's Command. But befides this, we are to confider, that the neglect of this Sacrament is Evil, not in it felf only, but in refpect of a very Evil Caufe, whence

this fhameful Neglect cometh; for that cannot well be supposed to be any other, than some lurking Sin and Wickedness in Mens Hearts, which makes this Sacrament fo formidable in their Eyes. Since at this Ordinance, God, offereth to Men all the Mercies of the Gofpel, and nothing can hinder the conveyance, but an Impenitent and Wicked Heart on the Recipient's part: Hardly would any Man refufe fo great Salvation, did not his Confcience tell him, that by Reason of his Love of Sin; he may take Poyfon into his Mouth, instead of the Bread of Life. It muft needs be, that the great Contempt of this Sacrament is caused, moftly by fome root of Bitterness that is in Men's Breafts, which renders the Cup of Bleffing very unfavoury and loath fome unto them. The World generally is Evil, and many Love to be fo, and for that Reason they dare not come to the Lord's Table.. How elfe comes it to pass, that they croud many times into the Church in Throngs and Multitudes to Prayer, and especially with itching Ears after a Sermon; when yet we fee a very flender appearance (especially in fome places) at the Sacrament? Certainly we must conclude (or miftruft at least) that People are Confcious to themselves, of many Vices which they are fond of, and willingly al

low

low and indulge themselves in ; and rather than they will forfake thofe Vices, they forbear this Ordinance, because they cannot live Wickedly, and Participate too, without Eating and Drinking their own Damnation. And is not this a moft horrible Crime, to value a few paltry Lufts, above the Body and Blood of Chrift? And to prefer fome Senfual and Bruitish Enjoyments, before thofe Admirable and Aftonifhing Bleffings which are tendred at the Lord's Table? It was the Sin of the Jews, and that which greatly kindled the Anger of the Lord against them, that they flighted the Manna (which David called the Food of Angels) and lufted after the Fleshpots of Egypt, the Cucumbers, the Melons, the Leeks, the Onions, and the Garlick, Num. II. Much more will it be lookt upon as an intolerable Crime in us, if we make light of the greatest Bleffings that Heav'n can bestow (as, the Comforts of the Holy Spirit, the Fellowship of Christ, the Pardon of our Sins, the Peace of our Confciences, an Affurance of a Glorious Immortality, and whatsoever is the Felicity of Bleffed Souls; I say if we flight and reject all thefe) out of favour to our Senfitive Appetites, that we may still pursue the Unprofitable Works of Darknefs, and Enjoy the Pleasures of Sin, which

are

are both Beastly in their Nature, and very fhort for their continuance. As Maximus Max. Tyr. Tyrius (an Heathen Philofopher) argued, Ser. 20 Who is fo Mad, fo Bewitched, fo Byaffed by his Affections, that for the love of fmall and Tranfitory Pleasures, of uncertain Enjoyments, of doubtful Hopes, and questionable Profperities, would not change his Life for a Better, and betake himself to that which is Solid and Vnquefionable Happiness? Yet of fuch corrupt and abject Spirits are they, who neither Love nor dare to partake of this Covenant Feast; Men of fuch Debaucht Minds and Impure Confciences, that they prize the most fordid Confiderations, above the Love of God, and a Bleffed Eternity; like unclean Swine, that contemn the sweetest Repofe in comparison of a Dụnghill, and a Bed of Mire. Were not Men Earthly, and Senfual, every one wou'd strive to be a Companion at the Altar. 'Tis a Polluted Heart that hindreth Men's approaches; because they that are Wicked, will be. Wicked ftill; and that is a great Reason, why the Neglect of this Sacrament is Sinful, forafmuch as it proceedeth from a finful Cause, an Evil and a Rotten Heart.

3. I Heartily wish, that all Perfons who are concern'd, would seriously confider these things; and be fo Provident too, as to look upon the fad Confequence of C this

this Neglect, and fee what an immediate and irreparable Injury they are like to do to their own Souls by it; which is the Third and laft Confideration. For the words of Christ are plain, Joh. 6. Except ye Eat the Flesh of the Son of man, and drink his Blood, ye have no life in you. This place of Scripture all the Ancients do with one (a) confent and mouth apply to this Bleffed Sacrament; and St.Auftin himself urged it to prove the neceffity even of Infant Communion, which was then a Custom in the Church. That indeed was an Error, that proceeded from the abundant Piety of thofe times;and the Reason

(a) Illud in primis animadvertendum occurrit, quoties apud veteres agitur de hoc Sacramento, verba Domini noftri qua Joan. cap. 6. referuntur, caro mea verè eft cibus, & fanguis meus verè eft potus: Panis quem ego dabo, caro mea eft: Et nifi ederitis carnem filii hominis, &c. ad hoc Sacramentum omnes applicant Nec audiendi funt, qui tanta nu

be teftium refragante, negant illud caput Joannis buc referendum. Diallacticon, Edit. Lon

din. 1688. p. 15. 9. v.

upon which that Custom was grounded, was not ftrong enough; because we cannot fuppofe (whatever St. Auftin did imagine) that when Chrift fpake thofe words, he intended that even those fhould Communicate who were not capable of Preparation, and confequently could not eat his Flesh, nor drink his Blood after a due manner. However, it seems most manifeft, that the words do refer to this Sacrament; in a fecondary fenfe and conftruction. Primarily they mean the eating

of