fupped with the two difciples at Emmaus, he took bread and bleffed it. Luke xxiv. 30. And it must be allowed to be very probable, that at the confecration of the elements in the inftitution of the blessed eucharift, he used fome one or other of the forms then commonly approved among the Jews; when he bleffed the bread, i. e. before the eating of the Pafcal lamb, and gave thanks over the cup, after fupper was ended. See Matt. xxvi. 26. Mark xiv. 23. Luke xxii. 17,

20.

In

III. That this was a rite univerfally obferved among the very first Chriftians, we cannot doubt, when we turn to the following texts. Acts xxvii. 35, we read that St. Paul, "when he had spoken, took bread, and gave thanks to God, in the prefence of them all; and when he had broken it, began to eat." Some have understood this of an Euchariftic benediction. But they certainly must be mistaken, unlefs we take it for granted, that the Centurion and the foldiers, with the rest of the crew in the ship, were at that time Chriftians, which cannot be fuppofed; for it follows, ver. 36, 37, Then were they all of good cheer, and they alfo took fome meat; and we were all in the fhip, two hundred, threescore, and fixteen fouls." Befides thofe words of St. Paul, in ver. 23, "There ftood by me this night the angel of God, whose I am, and whom I ferve, do plainly fhew, that excepting the other prifoners, who perhaps might be Christians, they were probably ftrangers to St Paul's character, or, however, not profeflors of his religion.

We have alfo not only the pious example, but the exprefs command of the fame apoftle, that whether we eat, or drink, or whatsoever we do; we should do all to the glory of God. 1 Cor. x. 31." And again, દર્દ Whatsoever ye do in word or deed, do all in the name of the Lord Jesus; giving thanks to God and the father by him. Col. iii. 17." These two texts, thus placed together, amount

to a full and evident precept for the practice now under confideration; as is obvious at first view to every reader. See alfo Ephef. v. 19, 20. But St. Paul has even yet more explicitly and strongly delivered himself on this head, Tim. iv. 4, 5. where he ob ferves, that " every creature of God is good, and nothing to be refufed, if it be received with thanksgiving; for that it is fanctified by the word of God and prayer."

And now, to defcend from the dea portment and doctrine of our bleffed Saviour and his difciples, to the rule of the holy fathers conformable to it : their writings abound with precepts and exhortations to the fame pur pofe; we fhall only quote fome of them; as to introduce them all, would be only to tire the reader. Firft, then, in the feventh book of the Clementine Constitutions, c. 49, an exact and pious form is prescribed in thefe words: "Bleffed art thou O Lord! who nourisheth me from my youth up, until now; who givest food to all flesh; that having always all fufficiency of ftrength, we may abound unto every every good work, through Jefus Christ our Lord; to whom be glory and honour, and dominion, O Lord, for ever and ever, Amen."

There is another primitive grace in Origen on Job 1. iii. p. 270, which runs thus: " Qui das efcam omni carni, da etiam nobis, &c." Thou, who giveft food to all flesh; grant unto us thy bleffing upon the food we are now going to take, if with fincerity and faith we thus declare unto thee: Lord! thou haft told us, that if we drink any deadly thing, it shall not hurt us, provided we call upon thy name : Do thou therefore, O Lord of might and glory, turn away from us whatever is, or may be, of noxious quality or operation, both from ourselves and our repaft; for unless thy mercy preferveth us, how it is poffible for us to be fafe from fuch, and fo many dangers in the taking of our meat and

drink,

We meet with an elegant and exprefs atteftation to the truth of our fubject in Tertullian's noble apology, C. 39. "Non prius difcumbitur,

quam oratio ad Deum præguftetur:" "We do not allow ourfelves to tafte a morfel, until God has had the first fruit of our prayers." And furely it will not be unacceptable to our religious readers, to refresh their minds with the fpiritual entertainment given by this venerable father, in his beautiful and affecting defcription of the method which the primitive Chriftians obferved at ordinary meals; editur quantum efurientes capiunt, &c." 66 They cat as much as juft fuffices the prefent occafion; they drink as much as is exactly commenfurate to the rules and reftrictions of modesty and chastity. They take no more either of meat or drink than men fhould venture to do, who know themselves to lie under an obligation to worship God, even at midnight; and their converfation very strictly fuits itfelf to a perpetual and firm perfuafion, that God hears all that they fay. After washing their hands, when the candles or tapers are brought in, every one in order is defired to fing a fong of praife and honour to God, either out of the Holy Scriptures, or of his own compofing. And this is a teft, whether he has been drinking more than he fhould do, or not. Laftly follows prayer or grace after meat; and fo they feparate."

In that glorious character, which the hiftorian Sozomen gives us, of the great and good emperor Theodofius, there is this remarkable paffage : "I am told, plain and fimple diet is what your majefty always chufes; and that, conftantly, with fending up bleffings to the Lord and giver of all things." It feems the perfons of the highest quality, in thofe happier days, did not ufe at any time to for

4

get their obligation to, and dependence upon, his providence, for every particle of meat, which came to their tables.

Having thus fully traced the antiquity of this cuftom, and shewn how widely it had diffused itself in the world: it now remains to improve the difquifition, by a few natural obfervations.

And first we remark, that the dif charge of this duty puts us in mind of the fall of our first parents, and the unhappy confequences of it entailed upon us; and in particular of our common unworthiness of the benefits fo graciously conferred upon them, and in their perfons defigned to, and defcended upon us all. If we attend, we fhall find there is a manifeft antithefis in this particular between the firft and the fecond Adam. The firft, by eating, loft God's bleffing upon the fruits of the ground: in oppofition to whom, the fecond, takes the loaves in his hand, blesses, and breaks, and commands his difciples to diftribute the pieces amongst the multitude. See Matt. xiv. 19.

2dly, Our folemn invocation of a bleffing from heaven on the meat fet before us, may very naturally put us in remembrance of the hope and expectation we indulge of eating the fpiritual bread in the kingdom of heaven. Luke xiv. John vi.

3dly, Forms of devotions, before and after meat, when the family, or neighbours are met together at the fame table, do not a little conduce to the duties and interests of charity and friendship; for then we pray for a bleffing in common upon the whole company; which implies a goodwill in them one to another; a concord and harmony, as Chriftians joined together in the fame faith and communion.

4thly, As prayer and praise are acts which we know are well-pleafing to God; fo it adds pleasure, (a religious pleasure, which every good man finds to be most grateful) to the meal or banquet, in which we parti

cipate.

cipate. Piety communicates a rich relith to every repait. The immediate confcioufnefs of it doubles the comfort and hilarity of an entertainment, and keep us at the fame time within due bounds.

5thly, And to conclude; though very far from giving credit to legendary tales refpecting miraculous benedictions or punishments; yet reafon and revelation warrant the remark, that as we are to believe that prayer in general will bring down bleflings upon us from' the hand of the Almighty; fo these acts of devosion, before and after our bodily refreshment, are most likely to derive a fpecial wholfomeness and nutritive quality upon our meat and drink. Pulfe and water, under the bleffing of God, may prove as falutary and fuftentatious as the most regal and luxurious dainties; and better, affuredly, is a dinner of herbs to the body, where the fincere love of God reigns in the heart, than a stalled ox, or any the moft voluptuous fare, while unfanctified by gratitude, devotion, and praife, to the beneficent donor of all we enjoy. Dan, i. 14— 17. Prov. xv. 17.

SACERDOS.

ON SINCERITY.

Ta three-fold light, viz. religious, focial, and moral.-It is neceffary that in all our moral duties, we should be actuated by fincerity, it gives us an air of honesty and truth; it is neceffary that the lover should be actuated by it, but I call not that lover fincere, who has only difhonourable ends in view. Many there are, who, after drawing the affection of females, first feduce, and then leave them for ever to lament and bemoan the day they first conceived themfelves to be in love. If a perfon be actuated by confident integrity, and he talks on religious fubjects, his hearers believe he feels what he expreffes; if love be his topic the female mull at least give

HIS virtue may be confidered in

him an hearing, and a tender anfwer; if he commend the merits of a perfon, he may be believed because he will not flatter.-But how different is it with thofe who never pay any regard to fincerity or truth. They are dangerous beings! and are not fit to be converfed or confulted with in any ferious matter: They may do well enough for thofe to converfe with who love paftime and fport!"

How many thoufands have been deceived by a flatterer! fome of this defcription may wear a face of truth for a short time but cannot long; deceit and diffimulation will foon shew itself in their converfation, their countenances, or their actions. Deceit and diffimulation are fallen angels that affume the habit of an angcl of light; but fincerity is a real angel, whofe garb is bright as the morning ftar, and whofe commiffion is from heaven.

"There are fentiments of approbation and admiration, of which compliment is a faint resemblance in comparison with fincerity." Thus fome perfons will affect to admire and approve of the actions of another, but let all remember, that mankind in general are never fo ready to praise as to take from and diminish the merits of each other; and often have people been deceived by the flattering commendations of a speaker who really means no more than to fix a ftronger cenfure upon them. It would be much more acceptable to our divine Creator, if we always acted the fincere, honeft part, when we pay our adoration to him; but to addrefs him with our lips, whilft our hearts are wandering in folly's, paths, is furely the strongest marks of all of our hypocrify and diffimulation.

To conclude, in all our actions through life, we should adhere to fin. cerity and truth, if we would gain the favour of the Almighty, and live in the esteem and friendship of our fellow creatures.

Bristol, 1783.

G

MEDI

MEDITATION VIII.

HOPE OF PARDON.

O what a miferable ftate have my fins reduced me? O! whither fhall I turn, to whom fhall I fly, for fhelter from the wrath to come? What rocks, what mountains, what unfrequented fhades can conceal me from an omniprefent God? If not fit to die, I cannot be fit to go to judgment. O! how Shall I appear before God, the heart fearching God! Lord, what will become of me in that day, when thou shalt call me to an account for my deeds done in the body! I am arrived at the brink of eternal mifery, at the very borders of hell : there is but one step between me and everlasting perdition :.and who will rescue me? Who will stand as a mediator between me and everlafting burnings? What reafons have I to urge, why I fhould not be caft into the bottomlefs pit, that region of the fhadow of death, where there is only weeping, wailing, and gnashing of teeth? Tell me, ye holy angels, ye faints who are continually before the throne of God; ye departed fpirits of pious relatives, tell me, what shall I do to be faved?

Shall apply to the antient records of the old difpenfation? There I find God is merciful, long fuffering, not willing that any fhould perish; and by his prophets he has declared, let the wicked forfake his way, and the unrighreous man his thoughts, and let him return unto the Lord, and he will have mercy on him, and to our God, for he will abundantly pardon him. These are great encouragements, very precious promises: but how can I tell whether they extend to me? How can I be affured, that the imperfect repentance of a finner, unstable in all his ways, will fully fatisfy the demands of in finite juftice? When my past fins

have been fo many, and aggravated, what can I do hereafter which will conciliate thy favour, O! thou great incomprehenfible Jehovah?

See! Who is he who cometh from F.dom, with dyed garments from Bozrah? It is the Lord my righteoufnefs; mighty to fave; able to fave to the uttermoft all who come unto God by him. He was wounded for my tranfgreffions, and by his ftripes I am healed; for the Lord hath laid on him the iniquity of all finners. Neither is there falvation in any orther; for there is none other name under heaven, whereby we can be faved. At the appointed, in due time, Christ died for the ungodly; to put away fin by the facrifice of himfelf. He bare my fins in his own body (I am not ashamed to own it) on the accursed tree. In this was manifeft the love of God, because that God fent his only be gotten Son into the world, to tafte death for every man, that we might live through him. So that now, under the new difpenfation, if any man fin, we have an advocate, a fpecial pleader with the Father, Jefus Chrift the righteous, who is the propitiation for the fins of the whole world.

Hark! what pleafing, what enchanting founds are thofe? Methinks I hear a voice; it is the voice of the immaculate lamb of God, faying--I am Alpha and Omega, the first and the last. I am he who was dead; who am alive, who liveth for evermore; and have the keys of death and hell. Let not your heart be troubled; you believe in God, beleive alfo in me. Come unto me all ye who are heavy laden and I will give you rest. Lord Jefus! I believe, help thou

my

unbelief. I ask for the affiftance of the promised comforter, let me receive it. I knock at the door of redeeming mercy, let it be opened unto me. Fear not, in return, faith my dear Redeemer, I am the promifed Meffian, the ftar of Ja

cob,

cob, and the glory of the Gentiles. I came into the world with no other intent but to fave the chiefett of finners. I am that merciful, that faithful high-prieft, who gave my life a ransom for many, and have made reconciliation for my people. I am the way, the truth, and the life. He who cometh to God by me fhall not be caft out.

Infinite grace, wonderous benignity, unfearchable riches of redeeming love! Great, inexpreffibly great is the mystery of godlinefs, (a mystery angels defired only to look into) God manifelt in the Alesh, justified in the spirit, preached unto the angels, believed on in the world, received up into glory. This is that new, that living way, which God hath confecrated. This is the undeserved priviledge of a Chriftian, This is the new covenant, the blood of fprinkling, even the righteoufnefs of God, by Faith in Jefus Chrift, whom he hath fet forth to be a propitiation for the remiffion of fins that are paft. Bleffed, a thousand times bleffed, be that happy day, when the day-ftar from on high vifited our globe, and heavenly meffengers brought the glad tidings of peace, of joy, of falvation. When the Son of rightepufness arofe with healing in his wings. When the faithful witness, the first begotten of the dead, the

prince of the kings of the earth, loved us, and washed us from our fins in his own blood.

Be not caft down, O! my foul;

be not difquieted within thee. There is now no condemnation to them who are in Chrift Jesus. You are one among the number included in the eternal decree which determined man's redemption. It is the free grace of God that juftifieth, who is he that condemneth? I know I am a finner; perhaps the vileft of finners; but the fcripture hath included all under fin, that the promife might be extended to all those who believe. And where fin hath abounded, grace doth much more abound; for as fin hath reigned unto death, even fo doth grace now reign, through righteousness, unto eternal life, by Jefus Christ our Lord. I will then go boldly unto the throne of grace; peradventure I may find grace to help in time of need. But why this peradventure? Why this lurking fpark of infidelity? Go, my foul, to the throne of grace; no matter how numerous, how black your offences: You will be accepted in the beloved; by whom alone we have redemption through his blood, even the forgiveness of fins, through the riches of his grace.

B. RIDLEY.