two of them, may be qualified by Virtue of an habitual Preparation, why not every one? None of these People refufe to join in the daily Service without actual Preparation, or Warning, and I dare venture to reft my own Salvation upon it, that whoever is qualified to say his Prayers properly, is qualified to receive the Sacrament; and, that if he be not properly qualified for the latter, he is not properly qualified for the former; and, if he be not qualified for either, we may venture to pronounce that Man, during his Difqualification, in a State of Damnation. In Confequence of this mistaken Opinion concerning the Neceffity of this actual Preparation, many are carried into another Abfurdity. They shall be very ftrict in their moral Conduct, and very regular in their Attendance upon publick, and private Prayer, fome Time before they receive the Sacrament, and as foon as that is over, grow very Remifs and Careless. Like Abfolution among the Papifts, they think it clears off old Scores, and gives them fresh Credit until the next Return of the Communion: But it is a conftant Uniformity of Behaviour, an uninterrupted Endeavour to live a regular, good Life, and not fuch Starts, and Fits, that muft qualify us for God's Favour, and the Sacrament. One Perfon has lately been in a great Hurry of Bufinefs; another has lately been on Parties of Pleasure, which difqualifies them for the Solemnity of the Sacrament. I afk, whether the Business of the former, and the Pleasure of the latter be Innosent in their Nature, and purfued in fuch a man ner ner as is confiftent with that ferious and religi ous Frame of Mind, which ought to be habitual to every Chriftian, and does not indispose him for his daily Devotions in his Clofet. If it does not, neither does it indifpofe him for any publick A&t of Chriftian Worship. A Man may engage in too much Bufinefs, or fpend too much Time upon his Amusements, or indulge too long in them at any one Time; but, then, these Indulgencies are finful in their Nature, and as inconfiftent with their daily Prayers, as with the Sacrament. Another has been ruffled, and cannot compofe himself. But he must endeavour to do it immediately, or how will he be able to fay his Prayers at Night? Or, if he should die in the mean Time, what will become of him, for, he will not die in the necessary Difpofition of a CHRISTIAN? Befides, the Sacrament will be the strongest Motive, and the greatest Help, to Forgiveness. If I have made this Matter clear (and if I have not, it is not in my Power to do it) it will enable any Perfon of an ordinary Understanding to remove all Doubts and Scruples, let them arife from what Cause they will: But, if any uncommon Cafe fhould disturb and perplex them, why do they not apply to their Guides, or fome difcreet Friend, for Satisfaction. This they are forward enough to do in their temporal Concerns; and, if they refuse to do it in religious Matters, of infinitely more Importance, it looks like a determined Refolution not to be fet right, for fear Conviction fhould put them to the Trouble of reforming their Lives, or to the Pain 5 Pain of Remorse from perfifting to Act against Confcience. There are so many Manuals of Devotion, that I cannot draw up any better than what every one may supply himself with. I will not take upon me to recommend any one in Preference to the reft; but, with regard to the Sacrament, I cannot help thinking Bishop Gibson's to be the moft Judicious. My Defign was only to state fome very material Points clearly, in which I have found, in a long Course of Experience, People greatly mistaken. I. A Published by the fame Author. Sermon on the Nature and Duty of Benevolence. II. On the Nature and Duty of living peaceably with all Men. Both fold by W. RUSSELL, at Horace's Head, without Temple-Bar. III. Three Dialogues on Anger, and Forgiveness. Sold by W. OWEN, within Temple-Bar. IV. A Sermon against Popery. Sold by Deputy Clark, at the Royal Exchange. London and Weftminster. Reverend Sirs, Br the Generofity of a most worthy Prelate, and two Gentlemen, I was inabled to print à large Impreffion of the following Sermons, and to give away great Numbers of them: The reft were fold at a very low Price, in order to promote the Circulation of them; efpecially, in, and about, thefe populous Cities, the great Source of Corruption, whofe poisonous Streams are carried, by Commerce, and Intercourfe, through all Parts of the Kingdom. I may, now, with lefs Vanity, and more Decency, defire your Recommendation of them to your Parishioners. I, then, had no other Pretence for this Freedom than the vast Importance of the Subject, and the Seasonablenefs of the Difcourfes, the great Decay of Piety and Virtue arifing, chiefly, from the infamous Prophanation of the Sunday among the Wealthy, the Great, and the Noble, whofe Example has Spread the Prophaneness through the trading, and lower People. I hope it will not be cenfured as a vain-glorious Self-commendation, if I tell you that they have met with an unexpected Degree of Approbation from the Learned and Unlearned; and are thought to be, in fome tolerable Measure, calculated to answer the good Intention of them. The great Backwardness of Mankind to give Attention to Things of this Nature is the grand Motive, with every pious Chriftian, to Industry, and Zeal, in recommending them; the Practicablenefs A bleness of doing it with fome Success I can war's rant by my own Experience. I have prevailed with many a one to lay out Six-pencè, very usefully to himfelf; and with others, to contribute towards the Inftruction, and Improvement, of those who could not afford to buy. What has been done, by a Perfon in my obfcure Situation, may be done, more eafily and effectually, by Perfons in a more publick Station, and of a more publick Character. Being convinced that this is of excellent Method of doing good, I have, at my own Expence, given away a great many fmall Tracts; but were my Example confiderable enough to be propofed to the Imitation of my Brethren in the like Circumftances with myself, I would advise them to do it with more Caution than I have used; for, my Zeal has eaten up my Difcretion; and prompted me to attempt to do publick Good to my private Prejudice, without a reafonable Profpect of a proper Recompence. That you may not fufpect that I have any worldly View in defiring you to recommend thefe Dif courfes, it is highly fit to inform you, that I fhall have no Share in the Profits of the Sale of them. As they are likely to fee another Edition, I fhall take it as a Favour if any one will be at the Trouble of telling me where be fees any Errors, or Defects. I am, Sept. 26, 1751. Reverend Sirs, with a most affectionate Efteem, your very humble Servant, W. WEBSTER. |