ufed at Meals, and that we ought to imitate them in this. Now if fo; to imitate them ftrictly, we must not fit, (as these Persons do) but lie all along for fo did the Apostles at Table. But indeed we may rather fuppose, that when our Saviour bleffed the Bread and Wine, this being an Addrefs to God, both He and they were in fome Pofture of Adoration: and that they changed it before receiving, is not likely, confidering how different that was from a common Meal. Nor does it appear, that any Part of the Chriftian Church till of late Years, ever ufed any other Pofture than that of kneeling or standing; by each of which they meant to fignify Worship. We use the former: but with an express Declaration inferted in all our Prayer Books, that no Adoration is hereby intended or ought to be done, either to the facramental Bread and Wine; (for that were Idolatry to be abhorred of all Chrißians) or to any corporal Prefence of Chrift's natural Flesh and Blood: for they are in Heaven and not here'. We kneel therefore only to adore the invisible God and to be in a fit Pofture for those Prayers and Praises which can never be more properly offered up to him. And why any Per 8 Rubric after Communion. fons * fonis fhould prefer a different Pofture we cannot fee. Having communicated, we again repeat, after a long Interval, the Lord's Prayer. For fince, to as many, as truly receive him, he gives Power to become the Sons of God; we may hope we have now ftrengthened our Title to apply, under that Name, to Our Father, which is in Heaven, &c. Then we intirely, that is, with our whole Hearts, defire him, to accept this our Sacrifice, or Service, of Praife and Thanksgiving, which we have offered up to him: begging Leave at the fame Time to offer up ourselves, Body and Soul, as dedicated to His Will: which is the great End of all our Devotions; yet never mentioned in the Romish Mafs-Book. We pray alfo once more for the whole Church: and laftly for our Fellow-Communicants, as well as ourselves, that we may be fulfilled, that is, filled full, and as the Pfalmift expreffes it, abundantly fatisfied, with God's Grace and Benediction. After this, as our bleffed Lord fung an Hymn with his Difciples after the Paffover, (in Imitation of whom the whole Christian * Matt. xxvi. 30. John i. 12. i Pf. xxxvi. 8. Church Church hath used one in commemorating Our Paflover, facrificed for us',) we use one like. wife, as ancient, in Subftance, as the fourth Century at least. It were better indeed, that we fung it if there did not, alas, often want Numbers, and generally Skill. The Beginning of it is the Song of the holy Angels in St. Luke: on which Foundation we proceed to glorify God, and give Thanks to bim for his great Glory; meaning, that of his Goodness, Wisdom and Power, difplayed in the Work of our Redemption: fervently befeeching the Son and Lamb of God, that his Sufferings to take away the Sins of the World, and his fitting at the right Hand of the Majesty on highTM, may bring down Mercy upon us: and acknowledging, that we are all impure, He only is Holy; Men and Angels are Servants, He only is the Lord; He only with the Holy Ghost, united to the Father in Glory unfpeakable, is most High above all. To this Act of Worship we fubjoin, (drawing now to a Conclufion,) one or more of those brief, but comprehensive Collects, which are provided for that Purpose. In the firft of them, " Heb. i. 3. * 1 Cor. v. 7. fome fome have objected against the Phrafe, Chances of this mortal Life, as implying fomewhat irreligious. But our Saviour hath not scrupled to fay, And by Chance there came down a certain Prieft. Again in the fourth, which is alfo frequently used before Sermon, fome have stumbled at the Expreffion, Prevent us, O Lord, in all our Doings: because preventing most commonly fignifies hindering. But the original Meaning, and the true one here is, Go before us: which may indeed be either to further us by opening the Way, or to obstruct us by stopping it. But surely it can no more be doubted, which we intend, than what David intended, when he said, Thou shall prevent him with the Bleffings of Goodness, and again, The God of my Mercy fhall prevent me. The others, I think, have no Difficulties. What remains is the folemn and affectionate Form of Difmiffion: most of which is taken from the Words of holy Writ. The Minister of Chrift in pronouncing it, prays, that the Peace of God, which passeth all Understanding, that inward Senfe of our Maker's Goodness to us, which even now is delightful, beyond the Conception of thofe, who have not experienced a Luke x. 31. • Pf. xxi. 3. U 2 P Pf. lix. 10. it; it; and fhall hereafter be fo heightened, as vaftly to exceed the prefent Conceptions of the best of us; may keep our Hearts and Minds', our Judgements and Affections, in the Knowledge and Love of God and his Chrift: and that every Blessing of the holy Trinity may be distributed amongst us, and remain with us always. Grant this, O Heavenly Father, for the Sake, &c. ↑ Phil. iv. 7. SER |