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with them, left they take a ftep towards their Perdition. Keep thy foot when thou goeft to the House of God; and be more ready to hear, than to give the Sacrifice of Fools, as the Royal Preacher faid, Ecclef. 4. 1.

Thus having made it appear, that we are ftrictly bound to Communicate, and to Prepare our felves rightly and duely in order to a Profitable Communion (which was the first thing I was to discourse of upon this point)I fhall now go on according to this plain Method, and Treat in the next place of the Nature and Quality of this Preparation, and fhew you wherein that doth consist.

CHAP.

60

CHA P. IV.

Of the Nature of Preparation, in general, and in particular.

TH

HIS is a Matter of great weight and Confideration; though a very flight account is made of it by those, whofe great care and folicitude seems to be, to whisper their Crimes to the Ear of a Confeffor, and to undergo or Promise fome trifling Pennance; and if after these little Practices, they have the Abfolution of a Priest (who yet perhaps, is equally involved in the Communion of Guilt with his Penitents) they think themselves fufficiently purged from the Confcience of Sin, and to be perfectly Innocent. And this naturally followeth from the Principles of those Doctors, who Teach, that Confeffion and Penance, are the neceffary Preparatives before the Sacrament; without making any the leaft mention of a Lively Faith in Chrift. And although they speak of the Neceffity of Contrition (or Attrition at least) yet by those words, they understand no more, but a little grief

grief for Sin, with fome few purposes at prefent to amend hereafter; which they think to be fufficient, because, according to their Fancy, the work of the Priest fupplies and makes amends for the want of a true and Manly Repentance of the Heart. Now this is fo far from being a due Prepa ration for the Sacrament, that 'tis a Ridiculous and trifling Method, made up of lucrative Arts and abfurd Performances; and ferveth to Corrupt and Debauch Christianity, and to encourage People in a Wicked and Irreligious course of Life; as any Man may difcern, that wilk but obferve, the Natural Confequences thereof.

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1. THEREFORE for the Refolution of this point, and for the Satisfaction of Mens Confciences in this particular, we are first to Note, in the general, that Univerfal Sanctity and Purity of Mind is required of us, in order to a Profitable and Comfortable Communion. It was the Opinion even of a Pagan,that fuch as meddle with things Sacred, ought to be Chafte and Holy, not for a certain number of days only, but throughout their whole Life: And certainly a conftant courfe of Holinefs, is the best Prepa

Ἐγὼ μὲ γὲ ἡγῆμας δεῖν τὸν εἰς ἱερᾷ εἰπόντα και χερνί

Bay vary a tower,
τα κλὸν ἡμερῶν ἀριθμὸν ἀγ
μένειν, ἀλλὰ τὸν βίον ὅλον #-
veuxivau, &c. Demoth.Cont.
Timocrat.

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parative for a due Celebration of this Mystery; because nothing can be prefumed to be fo acceptable unto God, as a Life of Innocence. Yet if a Man hath loft his Innocence, either through the Practice of Habitual Sin, or through the Commiffion of fome Unlawful Acts; his Repentance nevertheless is for Chrift's fake accepted of in lieu of it, if that Repentance be Hearty and Sincere.

NOW Repentance cannot be right, unless the Heart be entirely good, fo as to be out of Love with every thing that is base and inconfiftent with the Laws of Chrift's Religion. And therefore a Communicant's mind and purpose must be refolutely fixt upon the Practice of Univerfal Chriftian Piety. Though fome particular Virtues are here more especially to be Exercised, because there are at this time particular Reasons, and Special Objects to Exercise his Faith, Charity, and the like; yet there ought to be an Habitual Prefence of other Virtues too; the frame and difpofition of our Spirits must be such, as is Answerable to the whole Tenor of the Gospel. Bonum ex integris, malum ex quolibet defectu: He cannot be faid to be an entire Good Man, nor a right Good Communicant, that has not an entire and Univerfal Love of Religion, in fuch a measure

measure, as by the Mercies of the New Covenant is now accepted of. Each Divine Grace must contribute fomething to make up our Wedding Apparel; the co vering of Charity, the Ornaments of a meek and gentle Spirit, the clothing of Humility, the fackcloth of Repentance and Self-denyal, the long Robe of Patience and Conftancy, the New Apparel of Mercy and Forgiveness. In a word, we ought to be fo Perfect, as to be Sincere, and to be ready unto every good work, according to the best of our Knowledge, and to the uttermoft of our Power. All Affection and Love to Sin must be caft off; and Mens Hearts must be Devoted to the observation of all the Laws of our Redeemer, as his Spirit fhall enable us, by working in us, and with us, and by helping our Infirmities. He that is not thus difpofed, cannot Communicate Worthily, and fo as to obtain a Bleffing. And the Reason is clear, because (as I have fhewed at large) this is a Covenant Feaft under the Gofpel, as the Pafchal Supper, and other Sacrifical Banquets were under the Law. By tafting of this Bread and Wine we enter into Solemn Engagements unto God, as the Jews did by Eating of the Lamb. As they did by that Holy Rite addict themfelves to the Worship of God, and engage their Obedience to him, conformable to

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