demned Saul for intermeddling where he had nothing to do"; and reproved the Prophets, or pretended prophets, for prophesying lies in his name, and running where they were not sent°. Under the New Testament, some transformed themselves into Apostles of Christ, and gloried of their being ministers of righteousness, even above St. Paul: they were sharply rebuked by the same St. Paul; and were by him put in mind, that they were Satan's ministers in doing it, and only copied after him; for Satan knew how to be transformed, when occasion should serve, "into an angel of light P." It seems, Satan could encourage righteousness in part, without being divided against himself; inasmuch as he was sure to gain ten times more in the whole, if the artifice should succeed: because, in the last issue, it would turn to the utter destruction and dissolution of the religion of Christ. The same would be the case, were once a private spirit set up, under any pretence whatever, in opposition to the only true and sober rule of God's written word, by which every spirit must be tried. It is in vain to say here, as some have done, that spiritual men only, that is, themselves, must judge of the written word: for, first, the question is, whether they are really spiritual men; a fact which stands only on their own partial testimony besides, they undoubtedly mistake the phrase of spiritual men, if they understand it of themselves as favoured with immediate revelation. It deserves also to be considered, whether a formed resolution to hearken to no reason but their own, nor to give ear to Scripture itself, but as interpreted by private fancy, be not sealing up their eyes against instruction, and fatally giving themselves up to strong delusions.

5. But to return, and to conclude with what I began with ; all I have to observe further is, to remind you, that as we have had our regeneration once in our infancy, (most of us,) it now lies upon us to preserve or to repair and improve it, by a daily renewing of the inner man, by a sedate, regular, uniform obedience to all God's commandments. That will be the only sure mark of our love towards God, and likewise of his love towards us. Take we due care, that something of the wisdom of the serpent may

n I Sam. xiii. 9-14.

• Jerem. xiv. 14, 15. xxiii. 21, 22. xxvii. 14, 15. xxix. 9.

? 2 Cor. xi. 13, 14, 15. Compare 2 Cor. x. 2. It may be added, that the Pharisees pretended to a greater

strictness in religion than was found in our Lord's disciples, or even in Christ himself, whom they rudely and madly charged as loose in comparison, Luke vii. 34.

always accompany the innocence of the dove; and that religion and discretion may constantly go hand in hand. As to the open attacks of infidels, they perhaps may help to confirm and harden the ill-disposed, the dissolute, and profane, who probably would not return, (or very few of them,) though they had no such advocates to appear for them: but there may be more danger in attempts made to draw aside even the well-disposed, the good, and godly; who, if not beguiled in some religious shape, would probably persevere in their salutary courses to their dying day. Such persons deserve the kindest and most compassionate care of their faithful guides. May they continue firm and steadfast in that good way they are in; that which our pious Reformers, about two hundred years ago, following the ancient models, have chalked out for them. Those were excellent men, and in a sober sense full of the Spirit; which shined forth in their wise counsels and their exemplary lives, visible, in a manner, to all good men; unless we may except themselves, whose great humility and modesty would scarce permit them to see what could not be hid from the observing world. Under such a regular and authorized ministry, as was then most justly established, our Church (God be thanked) has subsisted and flourished, and does to this day. They who stand here, stand safe; while walking by the same rule, and minding the same thing; daily labouring and endeavouring to "have always a conscience void of offence towards God and "towards men." Which that we may all do, God of his mercy grant, through our Lord and Saviour Jesus Christ. Amen.

Α

REVIEW OF THE DOCTRINE

OF

THE EUCHARIST,

AS LAID DOWN IN

SCRIPTURE AND ANTIQUITY.

Ut autem literam sequi, et signa pro rebus quæ iis significantur accipere, servilis infirmitatis est; ita inutiliter signa interpretari, male vagantis erroris est.

Augustin. de Doctrin. Christian. lib. iii. cap. 9. p. 49.

ADVERTISEMENT.

IN

N the latter part of the sixth chapter, I have followed the common opinion of learned Protestants, (Mr. Bingham, Dr. Wall, &c.) in relation to Infant Communion, as prevailing in the fifth century, under a notion of its strict necessity, built upon John vi. 53. Though I had some scruple about it; as may appear by my manner of expressing myself, and by the reference to Thorndike in notek.

Having since looked somewhat deeper into that question, I think it now just to my readers to advertise them, that I apprehend that common opinion to be a mistake; and that though the practice of giving Communion to children at ten or at seven years of age (or somewhat sooner) was ancient, and perhaps general, yet the practice of communicating mere infants, under a notion of its necessity, and as built upon John vi., came not in before the eighth or ninth century, never was general; or however lasted not long in the West, where it first began. My reasons for this persuasion are too long to give here: but I thought this short hint might be proper, to prevent misconceptions as to that Article.

THE INTRODUCTION.

MY design in this work is to treat of the Sacrament of the Holy

Communion, according to the light which Scripture and right reason afford, making use of such helps and means for the interpreting Scripture, as God's good providence, in former or later ages, has furnished us with. The subject is of very great weight in itself, and of near concern to every Christian; and "therefore ought to be studied with a care proportioned to the importance of it: that so we may "govern both ourselves and our people aright, in a matter of such consequence; avoiding with great caution the extremes on both hands, "both of excessive superstition on one hand, and of profane neglect on "the other. We are now visibly under the extreme of neglect; and "therefore we ought to study by all means possible to inspire our "people with a just respect for this holy institution, and to animate "them to desire earnestly to partake often of it; and in order to that, "to prepare themselves seriously, to set about it with reverence and “devotion, and with those holy purposes, and solemn vows, that ought to accompany it "."

But before I enter upon the main subject, it may not be improper here to throw in some previous considerations, in order to prepare my readers for what they will find in this treatise, that they may the more easily form a true and sound judgment of the subject-matter ofi t.

I. The first consideration is, that Scripture alone is our complete rule of faith and manners, “containing all things necessary to salvation, so “that whatsoever is not read therein, nor may be proved thereby, is not "to be required of any man, that it should be believed as an article of "faith, or be thought requisite or necessary to salvation b."

Whatever Scripture contains, either in express words rightly understood, or by consequence justly deduced, is Scripture doctrine, and ought to be religiously believed and obeyed; allowing only for the different degrees of importance belonging to different Scripture truths, or Scripture precepts.

II. For the right understanding of Scripture, it is of great moment to know what the most eminent writers, or teachers, ancient and modern, have thought before us on the same subject; and more especially to observe what they unanimously agreed in. For, as they had the same Scriptures before them, and the same common reason to direct them, and used as much care and diligence, and were blessed with as great

a Bp. Burnet on Article XXXI. p. 484. b Bp. Burnet on Article VI.