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"was such, that all who knew him, or had any Deal"ings with him ever commended it. In a word, he "lived with the perfect Temperance which ought to "be in a Christian and a Divine, whereby he prescr** ved the Vigor of" his Mind, and the Health of his "Body to an advanced Age; and finally, with per"sect Understanding and Fulness of Hope, resigned *' his Soul into the Hands of God his Creator. With '* respect to profane Learning, Tho' he never pro"posed the understanding of Languages as the End of his Studies, yet he had made large Advances this *' way, and read over many of the ancient and modern "Writers. And had he pleased to have appliedhim"sells to the Mathematicks, he would undoubtedly *' have succeeded very well, for he was absolute Ma"ster of Arithmetic!;. And, he was so perfectly ac"quainted with the History of his own Country, e"specially for a Century and a half, that he even re"tained the minutest Circumstances, and the very "Times of each Action, as if they had been imprint"ed in his Mind; so that scarcely any onccould de"ceive him in this Particular."


The Plain Account of the Nature and End of the Sacrament of the Lord's Supper, not drawn from, or founded on Scripture. In a Letter to the Author. Part I. London: Printed for W. Innys and R. Manby, at the West End of St. Paul'*. 1737. Octavo. Pages 110.

THE anonymous Author of this Tract declares his Motive to write it was a Desire after the Happiness of Mankind. He tells the Person he addresses, That by endeavouring in his late Piece, entitled, A plain Accounts 6cc. to remove a few trouble

K some some Scruples from the Consciences of some of the best and most sincere Christians, occasioned by their not duly understanding the Nature and End of this Institution {which Scruples could be no worse than a temporal Evil, being in the Breasts of People of such Character) he had taken away a great Security of Virtue, and consequently a Means of everlasting Happiness i and so, to pluck up a sew Tares had plucked up the Wheat also. He is persuaded, that if he should make this appear to him, he would not only forgive, but approve of this Undertaking.

After this Preamble, he draws up a Summary of the Doctrine of the Plain Account, digested into three Propositions; which he afterwards proves, by several Passages from that Book itself, to contain it. He then proceeds to (hew the Errors of it. I shall here set down the Propositions which are faid to comprehend his Antagonist's Principles, and subjoin the Heads of his Confutation of them. The Propositions are:

I. That no Article of Faith, with regard to the Person or Authority of our blessed Saviour, is necesfary to be believed by the Receiver os this Sacrament, in order to his receiving it acceptably to God, Sec. but this only, That Jesus is aTeachersent by God.

II. That no antecedent moral or religious Dispositions or Behaviour are required as Qualifications in the Receiver of this Sacrament, in order to his receiving it acceptably to God, &c.

III. That no antecedent Blessings, Prayers or 'Thanksgivings to God over the Bread and. Wine, before we eat the Bread, and drink the Wine, are necessary in order to our receiving the blessed Sacrament acceptably to God, &c.

For a compleat Refutation of these heterodox Tenets, our Author, in the Course of his Work, proposes to prove,

1. That the Assertor of them has not drawn them from the Holy Scriptures; even allowing his own Paraphrases upon, and Interpretations of Scripture; and that it does not follow from any of the Texts which

he he has paraphrased or expounded, nor from all of them together, neither by express Words nor Deduction, nor by any just Reasoning whatsoever, that whoever shall at the Time of receiving this Sacrament, receive it in the Manner and with the Dispositions he has described, shall receive it acceptably to God, &c. or, that antecedent moral Dispositions or Behaviour are not required as Qualifications in the Receiver, in order to this End.

z. He intends farther to shew, that the Scriptures require antecedent moral Dispositions or Behaviour, as Qualifications in the Receiver of the Sacrament, in order to his receiving it acceptably to God; and he hopes particularly to evince, that St. Paul requires such Qualifications in that very Passage to the Corinthians, from which his Antagonist has laboured to reject all antecedent Preparation.

3. He shall make it evident, that if such a Remembrance of Chiist, as includes in it a Profession and Acknowledgment, that Christ is our Master, and that we are his Disciples and Followers, &c. is really necessary in order to our receiving the Sacrament acceptably to God, that then moral Qualifications are also necessary.

4. He shall shew, that if the Sacrament is so constituted, that antecedent moral Dispositions or Behaviour are required as Qualifications in the Receiver, in order to his receiving it acceptably, that then it is a Means to that End for which it was instituted, viz. The Happiness of Mankind, above what it can be, if it is not thus constituted.

f. He shall demonstrate, that if the Sacrament is so constituted, as his Adversary maintains, it is so constituted, as not to coincide with other Means to that End for which it was instituted j and hence draw an Argument, that it is not thus constituted.

6. He will make it appear, that if the Receiver of the Sacrament believes that the fame moral Qualifications are required in him, in order to his worthy receiving, as are required to make him Christ's Disciple according to the Terms of his Gospel, then he cannon

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so mistake this Sacrament, as to make it a Means to any other End than that for which it was instituted. Bur,

7. If the Receiver believes he may at the fame time he is a wilful habitual Sinner receive the Sacrament acceptably, then he may so mistake it, as to make it a Means to some other End than that for which it was instituted.

Lastly, He is to conclude with an Application to Christians as distinguished by the Writer he opposes. And then, in an Appendix, he will make out,

That the faid Writer has mistaken the Sense of another remarkable Passage of St. Paul to the Corinthians; namely, 1 Cor.x. 16—21.

This is the Plan of a Work, the Extent of which cannot yet be determined. We have here only a Part of it, and it is solely the first of the foregoing Particulars that is handled therein: with respect to which, the Author proceeds in the following Method j viz. He lays before the Reader,

17?, Our Saviour's Expressions concerning the Institution, which are quoted in the Plain Account, to which he subjoins that Writer's Paraphrases on them.

zdly, That Passage of St. Paul's to the Corinthians concerning eating and drinking unworthily, which the Plain Account paraphrases, together with that Author's Paraphrase and Reasonings upon it. And,

7,dly, He takes into Consideration that Writer's preliminary Propositions, which are the Basis of his Argument, and proves that 'That will no more conclude from Reason, than it does from Scripture.

We should be too precipitate in giving a Character of this Undertaking which is so far from being finished. The Specimen now before us is all argumentative, and we may suppose the Sequel will be in the same Strain. Our Author in this Performance is not barely opposing Sentiment to Sentiment; nor is he merely proving the Plain Account an erroneous one, upon a Set of Principles which he looks upon as true* but he prosesses to demonstrate the Falsity of it, al

lowing the Writer's own Explication of the Texts on which he founds it: However, he also evinces the Nullity of them} so that the whole must necessarily sink before him into a Heap of Ruins. But the Reader will form a better Idea of this by the following Specimen, than by any general Observation of mine* and I would desire him to regard it, not barely as a Sample of this Gentleman's Ability in arguing, or of the Strength of his Cause, much less as an incoherent Fragment j but as it really is, A regular, entire, and (in the Judgment of many) convincing Resolution of an important Query, from which the Determination of another, of yet greater Consequence, perhaps, may be inferr'd: and upon that score worthy of his Attention.

The Author of the Plain Account affirms, That there is no Text in the New Testament beside those he has produe'd, as so doing, that will lead us to the Nature and Extent of the Duty of receiving this Sacrament. To this our Author fays,

"Is it an uncontested Point, that there is no such "Text? Far from it; there are several Places in the "New Testament, beside those already produced, "which many Persons contend, will lead us to the "Will of God, as it relates to this Sacrament. By "what Evidence then are all other Texts of the New "Testament excluded from doing this?

"Why, you interpret Atls ii. f 42. 1 Cor. v, "f 8. Heb. xiii. 10. and according to theseInterpre"tations, these Texts do not relate to the Lord's SupK per, or lead us to any Knowledge of the Nature and u Extent of this religious Duty.

"We will then, as we at first proposed in this Ar"gument, suppose that all these Interpretations of "Scripture are just and right; and thar, even that "remarkable plain Text, in which we are required * to keep the Feast, not with the old Leaven, neither "with the Leaven of Malice nor Wickedness, but with "the unleavened Bread of Sincerity and 'Truth, does <' not relate to the Lord's Supper j (which is a great

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