not then the weakness of our Faith Vol. II. that unfits us for this Sacrament; 'twas instituted on purpose to ftrengthen it : 'tis not the languishing of our Love that unfits us, it was inftituted on purpose to enflame it: 'tis not the faintnefs or obfcurity of our Hope that unfits us, it was instituted on purpose to confirm and establish it: 'Tis not, in a word, the fcantinefs of our Graces and Gifts that unfits us for this Sacrament; it was inftituted to convey and communicate more to us; but it is fio, wilful fin, living in fin; 'tis perfevering impenitently in wickedness that unfits and difables us for it. 2. Of the Neceffity of this Prepara

tion.

Were there no Texts, either in the Old Testament or the New, to prove this, yet the nature of the thing were reafon enough; for how fhall they come to the Table of the Lord, who have not on the Wedding Garment ? how fhall they come to teftifie their Acknowledgment of a Saviour, who have not received him as fuch; who have not treated him, either as a Prophet, Priest, or King? how fhall they renew or repeat their Covenant of Baptism, who have in a manner renoun

ced

Vol. II.ceed or extinguished it; and have no mind to revive it. How fhall they bless and prajse God for bestowing his Son on the World, or the Son of God for dying to redeem us, who have no fense of the Mifery of a finful ftate? nor juft value for their Redemption? how, finally, fhall they represent to God the Sufferings of his Son, and implore his Pardon and Compaffion by the Agony and Crofs of Christ, who have no Compunction, no Contrition for their Sins, nor any lively dread of a holy God? or how shall they petition for that Grace of the Spirit, which Chrift has purchased for us, who have no hunger, no thirst after Righteousness; who are not senfible, either of the unspeakable excellence of Grace in it felf, or the inex preffible need they ftand in of it? These things then the impenitent Sinner cannot do, and if he cannot, 'tis impious and impudent for him to compass the Altar of God; for it is impoffible for him to offer up an acceptable Sacrifice : nay, he must be guilty of fuch impious Infolence and intollerable Prophanation of the Holy Sacrament, as can not but bring down the difpleasure of God upon him.

From

From what I have faid you plainly Vol, II. difcern Two things: 1. That I cannot approve of a Doctrine advanced by fome, (i. e.) That the Sacrament is a Converting Ordinance: if they do not hereby mean, that impenitent unconverted Sinners are to come in their Sins to this Holy Table; I' confefs, I know not what they mean; and if they mean this, 'tis apparently repugnant to the sense of ours, and of the whole Catholick Church, to the Do&rine of the Holy Scriptures, and to the Nature of the Thing. I invite and prefs all to come to the Sacrament, who don't live in wickedness, who believe and repent, how weak and im perfect foever their Graces may be. But farther than this I cannot, I dare not go.

2. You may learn from what I have faid, That were there no Difcipline to keep notorious Offenders from the Holy Table, yet one would think the Church had taken effectual care to attain this, by fo fully inculcating this one Doctrine, That the wicked by approaching this Table, do but incur the Displeasure of God, and endanger both their Soul and Body: But the truth is,

Vol. II. every Pastor of a Congregation is by the Rubrick of our Church, impower'd to put an open Offender from the Sacrament: and for this Doctrine there was indeed a time when it was more needful to be infifted on than now, for at prefent, wicked men lye under no Temptation to come to this Sacrament; there is no Intereft to bribe them, no Credit or Honour to allure them; for (the more deplorable is our state) Ir religion has fo far prevail'd among us, that it is no great matter of Reputation to be thought devout and pious; nor shall he find any Reward or Incouragement from the World for being fo.

Having thus briefly discoursed of the Nature and Neceffity of that Innocence which qualifies us for the Holy Sacrament, I proceed

3ly, To fhew you how to attain it, which was the last thing proposed. I' fhall reduce my Advice to these three Rules.

1. Let us take care firmly to believe, and often to reflect on this great Truth, That God fent his Son into the World to fave Sinners; that every one that

that believes and repents fhall be faved; Vol.II. but that he who does not shall be damn'd. This is a Truth which will not fail to work effectually in us: for can we believe that God would fend his Son to fuffer Death upon the Cross to Atone our fin, were not fin an intollerable Evil in it felf; were not God an irreconcileable Enemy to it? and can we think that Damnation can imply any thing less than unspeakable Mifery, when we confider that it is the Punishment of flighted Mercy, of the neglect and contempt of the richest Grace, and moft glorious Salvation? and that (in a word) it must bear some proportion to the Nature of Divine Wrath, that is, to the Eternal Wrath of an Almighty God? Or who (laftly) can think of the Blessedness and Glory of that Salvation which is to be revealed in the last day, and be willing to quit all Pretenfions to it, for the gratificati on of some short, empty, and dishọnourable Luft.

2. Enter daily upon these Reflections, That the World paffes away, and the Lufts thereof; that the Evils of Life are many; that the best things of it are empty, uncertain, fhort; that

Death