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Of the SACRAMENT of the LORD'S
SUPPER. The Sacrament a Memorial of our Redemption by Chrift,
of which every one makes publick Profession, by the Aa of communicating. The Sacrament a Renewal of the Baptismal Pow. The Eficacy of solemn Vows to engage us to a good Life. A profane Neglect of the Sacrament, virtually, a Renunciation of the Covenant in Chrift. The use of the Gospel Ordinances the Tenure upon which we bold and maintain the Gospel Privileges. The Sa. crament a Means of obtaining the Grace of the Spirit ; and bow. Faith in Christ, as the Redeemer of Mankind, presupposed in all who receive the Communion. A visible Agreement in the Faith, necessary to visible Communion. Repentance a neceffary Qualification for the Lord's Supper. The Nature of this Repentance explained at large. Confiant Communion urged; and fuperftitious
tions about Preparation rectified. The whole Chriftian Worship a Method of Discipline training us up to a Cbriftian Life ; and serving to perpetuate the Faith of the Gospel.
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Of the Lord's Day. A Tranfition from hence to tbe Duty of observing religious
Seasons. The Lord's Day set apart early for the publick Worship of God, and the Preaching of bis Word. The Neceffity of publick Preaching, under the free Use of the Scriprures, jbewn at large. The evil Consequences of ibe Neglet of attending upon publick Infruttion, feen in the general Decay both of Faith and Morality. Hence the Right of the Christian Magiflrate to secure the religious
Observance of the Lord's Day, by obliging all bis Christian Subjects to refort to some place for publick Worship, and by reftraining publick Bufiness and publick Diversions, enforced. Private Diverfions on the Lord's Day, how far unlawful Gaming on the Lord's Day censured.
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Fafting, not a Cuftom peculiar to Cbrifianity. It is represented, both in the Old and New Testaments, as a Service acceptable to God. Therefore not to be defpised as a mere Superftition. This Custom probably ow. ing, not to any divine Appointment, bus to its natural Correspondency with a State of Sorrow and Humiliation.“ Commanded to the Jews on the great Day of Atonement. And thence, probably, by them transfer. red to all other Occasions, both publick and private, whenever they thought it seasonable to humble them. felves before God. The Obligation to faft under the Christian Difpenfation; of what kind it is. By what Virtue Fafting is an acceptable Service. its Virtue lies not merely in the Work itself, but in the Relation it bears to Repentance and a good Life. It hath tbe Relation both of an Evidence, and of an Inftrument ferving to promote Piety. Not of an A. tonement for Sin. Fasing, a Practice fit to be en. couraged in the Christian Churcb. Proved fo from the Pradice of the Apostles, and the Difcipline of the ancient Church, from which our Reformers took it. Tbe Neglea of it in these Days owing to the Decay of Rethgion.
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Of FESTIVAL S.
Feftivals originally taken up from the like Usages amongs
the Jews. Not to the Honour of the Saints conf. dered as Objeas of Religious Adoration, but to the Ho. nour of God. This fewn from our Laws. No fpecial divine Precept necessary to justify the appointing Holidays. Common Objections againf them answered. Festivals not to be turned into Seasons of Licentiousness.
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EFORE I enter upon the Particulars of the Christian Worship, it will be necessary that I give a short Account of the Christian Doctrine. For the Christian Worship being founded upon
the Christian Doctrine ;' without the one, the other cannot be sufficiently understood. By the Christian Doctrine I mean that Doctrine, or those Points of Faith, by which Christianity is diftinguished from all other Religions; for in Virtue of this is is, that the Christian Worship stards distinguished from all other Ways of Worship. With the Jewish Religion, ftritly so called, the Religion of Chrif hath nothing in common For the Law of Mofes (which is
properly Judaifm) had its Completion by the coming of Christ. But the natural Law, being the eternal Law of God, hath never ceased, nor can ever cease, but must make an essential Part of every Religion that is truly so. We have therefore only to see in what respect Christianity stands diftinguithed from mere Natural Religion; for that mere Na'ural Religion is not the Whole of Christianity, is molt evident. When Jesus was preaching in Judea, we read, that there came one run. ning, and kneeled to him, and asked, Good Masier, What Shall I do, that I may inherit eternal life? Here is, in the first Place, a Profession of his Belief in God, and his Expectations of a future State, which are the two grand Points of Natural Religion; and if you will at. tend to what follows, you will find he wanted nothing of a common Virtue. For when Jesus said T hout knowej the Commandments, do not commit Adultery, do not kill, do not fieal, do not bear falle Witness, defraud not, honour thy Father and Mother; he readily answered, All these Things have I observed from my Youth. Our Saviour disputes not this Matter with him, but replies, One Thing thou LACKEST, go thy Way, fell whatsoever thou hast, and give to the Poor, and thou shalt have Treasure in Heaven, and come take up the Cross, and FOLLOW me, Mark x. 17, &c. The Intention of our Saviour in this Answer, was to tell him, that allowing him to be the righteous Man he fuppofed himself to be, he could not be saved without becoming his Disciple. This was the one Thing he lacked. What was he to get by it? If nothing, it was a most unrea. sonable Demand upon him, to purchase nothing at so great an Expence : For he was to sell all be had (even great Pollions) and give to the Poor; he was to take up the Cross, and follow Chrift. Some Advantage therefore, some Interest in God to secure to him the Hopes of a better Life muf befuppofed to be held forth to him, in his being called upon to follow Christ. There is another Patlage in Scripture which comes to the same Point. Cornelius, a Centurion, a devout Man, and one that feared God with all bis House - Jaw in a