- If Baptism imports Covenant, and implies Engagement, can he offer to deny any more, that there is no moral Truth nor Fitness in that Positive ? Can he, if he has any Ingenuity or Hongur, left, refuse, or delay to retra& his Book full of such senseless false Accusations ? For does the Understanding apprehend any Thing that carries more moral Rectitude with it, than keeping Covenant, and being true to Engagement ? Or does the Will almost dare to recede from it? Or the Passions be any longer forward to rebel against ic? And is not this Means and Method perfectly suitable and congenerate to all the Moral Powers and Efforts of Man for Production of Moral Righteousness in Thought, Word, and Deed?

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: 3. Ig the Lord's Supper is reflected upon with any due: Attention, that will be found to be far from being a Mechanical Means of Grace, but, on the contrary to be replete with rational Truth, and moral Fitness of Things. Our Author where; (as above) he denies the Death of Christ to be the Meritorious Cayfe, he is free to acknowledge it a Moral Means of Salvation; tho I will do him Justice, that he means no more than fo far: as an Example the most perfect in all the World, is a moral Cause or occasion of imitating Righteouloessa. that is all the saving Virtue he allows, in Christ our Saviour and Redeemer. But that is but one (perhaps the least) part of the Remembrance of him dying and Imedding bis Blood, for ibe Remillions of Sins. If his Example, and our Imitation in Virtue, is the Principal, or the whole lasting Duty of the Remembrance, as he would fondly hint and confine it, tho' it

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is never once said or offer'd to the Communicant this is my Example, but this is the New Co venant in my Blood, or, as it is varied, this is ту

Blood in the New Covenants for ther: Rei million of Sins, then it ought to have been express'd, that Christ died for our Virtues, for the Jujt, not for our Sins, nor for the Unjuft ; if he solely and only died for what is to come aften . A good Example has some relation tó, and con nexion with Virtue, so as to be faid to be ori dain'd for it ; Sins stand in need of Propitiation, Atonement, Forgiveness, not Virtue, But how should the Example of one be an Atonement, Propitiation for, or Remission of the past Sins of another, it may póllibly be an Inducement to future Obedience, but how does the same Example as fuch and no more, bring the need ful Peace of Conscience and Satisfaction to the Mind, how past Disobedienee is forgiven and remember'd no more against che Perseverer in after fóber, righteous and godly Living? This is forcing Senfe upon Words, nor can it with any propriéty be reconciled to the Expression of dying for Sins, or Forgiveness of, or being á Propitiation for them, or making our Peace with God; nor can any Figure of Speech, but that called Nonsense, make any Apology for it.

In short the Mediatorial Scheme in the New Covenant, which is recogniz'd in the Lord's Supper, ordain’d by the Mediator of it purpofely until his coming again, to preserve by that Method, and keep up in that Solemnity, our Relation to himself as Mediator of our Redemption and Intercession, is a most divine Scheme (not of Clerical, Hierarchical Inven

tion) of the most profuse ftupendous Love of Heaven, in conferring the greatest Benefits that God could bestow, or Man receive. If it is a Commemoration of the most inestimable Bene, firs, Favours, and Blessings, then the Scene of Gratitude, with all the Inducements and Obligations in the World, opens itself to the Heart of Man, - surprizes, his Attention, and delights his Remembrance. Than such Gratitude, such a bounden, such a willingness of Duty, can there possibly be laid a more Divine, more Godlike Scene for attracting Human Nature, for convincing a Rational Creature, or for prevail. ing upon a free moral Agent to do as he ought to do? Who can refuse such an Invitation leading and hastening him to Repentance ? or not rejoice in seeing the Oppression of his guilty Fears taken off, and his Prayers carried up safe to the Throne of Grace, and there received with a clear Welcome, and all perfect Acceptableness? Upon Remembrance of so much Kindness, and so great a Benefactor thus dying for him, and of the New and better Covenant in his Blood for reception of accumulated Privileges and Blessings, filial Freedom, fearless Frailties of human Nature, and the Opening the Kingdom of Heaven and Glory to all Believers, who are honest sincere Doers; the Understanding of the devout Communicant is in raptures of Divine Sentiments, and yet is calm and undisturbed; his Will is captivated to Godliness and Duty; his Love and Affe&tions in remembrance of so vast a Love and infinite Affection, confer'd, and still presiding over, is pre-ingaged to God and his Saviour, and not at liberty, for any long Time, to follow after Follies, or be led aftray with the Delusion of false perishable Happiness.


Thus all the moral Powers of Man are concenter'd with a treble Vigour in the Pursuit of Righteousness, the Love of God and every Man, and in the fteddy Qualifications for his ime mortal Happiness. And if all this, with much more, is and cercainly may be the happy Consequence of a due Participation of the Lord'sSupper, I hope it will for the sake of its intrinfick Excellence, be admitted by every body else, as a moral fitting Means, and in time, by our Author himself as a congenerate one, closely united to, and wholly desirous of, the Religion of the End; and I appeal to the Publick, whether if I, in my Turn, should call it a generative (moral) Means to that End, it would not much better express its good Effect and Design, than when he from denying it to be congenerate, denies it to have any Connexion to the End, which I have shewn to contain no less than two Falfhoods.

If a Raven, Sparrow, or Lily may be a moral Means, I might add congenerate, for improving Faith or Trust in God's Providence, why may not thinking upon the Bread and Wine in the Lord's-Supper, thinking upon the Command of receiving, thinking especially upon the End of receiving, be a moral and congenerate Means of preserving Faith in the Mediator, keeping up our Sense and Consciousness of the New Covenant, and of our Entrance and Engagement in it? But it surprizes one most of all to find this Author from our Saviour's Manner of moralizing Occurrences, multiplying Sacraments with the Papists, not only to seven but to seventy * When

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at the famo Time he will not allow fo much as one Sacrament upon any one moral Account, and particularly 'explodes the two Protestant Sacra ments as being in his rash Opinion, and most censorious Temper, void of all Pretence of being any moral congenerate Means at all to the End of moral Righteousness. How thoughtless and superficial this is in so profound a Writer, let others judge.

AFTER denying roundly, that there is any Religion at all in Positives, he in one Paffage speaks with some Diffidence *


Reli. gion in positive Laws, it must consist in keep

ing close to the original Institution ;” but he happens to be almost as much mistaken in this, as in the other. For if moral Truth, Reason, and Fitness mix with and preside over these Positives, what is of a moral Character is variable according to Circumstances as the Providence of God is pleased to vary them; and confequently the original Design of the two Sacraments may be punctually observ'd and complied with, though all the original Circumstances are not, nor perhaps cannot so well, for changeable providential Reasons, be punctually continued ; but may nevertheless by human Prudence, which is always supposed to correspond to Divine Providence, be varied to the Approbation of God, where-ever he has superinduced a genuine undif: sembled Reason, for a prudential Alteration : in all such Cases the everlasting equitable Maxim, I will have Mercy and not Sacrifice, will be the Juftification over the Face of the whole Earth.

* See the Index to his Book, p. 110.

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