Imatges de pàgina
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mus omnium rerum defcriptionem & modum mentis infinita, vi ac ratione defignari & confici voluit. Change the primus into primam, and you have at once a folution of the difficulty, and an observation of a difference betwixt Thales and Anaxagoras's fentiment, viz. That the latter only afcribed the original arrangement of things to God, imagining that every fubfequent effect would follow in a natural and mechanical way from such arrange

ment.

One,

$8. The Doctor goes on, § 7. to fhew, "That "these ancient philofophers, who confessed the "existence of an infinite mind, had such notions "about the formation of things, that it is plain "they were not led to the knowledge of the firft "caufe from the effects he had produced. "(fays the Doctor, p. 334.) cannot well imagine "what was the dignus vindice nodus, the parti"cular effect, wherein Anaxagoras would find it "neceffary to drag in the agency of an infinite “mind, when he makes men and all animals to "rife from hotbeds and dunghills, and the stars "to be great ftones, torn from the earth by the "violent whirling of the æther." But is not a

mind juft as neceffary to the formation of animals, if that difpofition of things, which will naturally produce animals, cannot take place without the efficiency of a mind, as if the immediate interpofal of a mind were neceffary to the forming every particular animal. Now, the former of these was evidently Anaxagoras's opinion; fo that the Doctor may easily fee what was the dignus vindice nodus, that forced that philofopher to introduce a deity.

I fhall conclude these sheets with the words of Jo. Alb. Fabricius, in his book on the Truth of

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Christianity,

Christianity, cap. 8. Itaque & adhuc fum in illa fententia, quod infelix, & religioni atque humano generi parum utilis vel honorificus; addo, & iniquus eft labor, principes ingeniorum, & præftantiffimos totius antiquitatis viros, invitos ac repugnantes trahere in focietatem atheorum, & univerfum Ethnicifmum confundere cum Spinoffmo atque Atheifmo, cum Apofolus quoque in Ethnicis non tam defideret cognitionem Dei, quam quod Deum quem ex operibus cognofcebant, non tanquam Deum honore funt fuper omnia profecuti.

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DISSERTATION V.

On FREQUENT COMMUNICATING.

THE

SECTION I.

HE prejudices of many pious and well-difpofed people, against the late overture of the fynod of Glasgow and Air, concerning frequent communicating (a), make it neceffary to acquaint them with the reasons on which that overture was founded, that men of honeft minds

may

(a) The overture of the fynod of Glafgow and Air, Glasgow, 5th October 1748, was as follows:

A propofal from the prefbytery of Glasgow, concerning the more frequent celebration of the facrament of the Lord's Supper, being laid before the fynod by their committee of overtures, the fynod appointed a select committee to confider thereof, who reported as follows:

The committee humbly propofe the following articles to the confideration of the very reverend fynod; wherein they are unanimous in their judgment.

That the general propofal from the reverend prefbytery of Glafgow, deferves the serious regard and attention of the fynod.

That it would have an evident tendency to the reviving and promoting of true religion, that the Lord's Supper fhould be more frequently adminiftred among us, than what generally obtains, that holy ordinance being celebrated only once a year in each parifh, (excepting in a few places) and, in fome parishes, but once in two years.

That,

may see if there is caufe for that ftrange and hideous outcry which has been raised against it. Others, better qualified for fuch a task, have thought fit to decline it. Several of my Fathers and brethren, both at the meeting of fynod, and fince, have urged me to undertake it: But their

That, if this be allowed, we must add, that the manner in which this holy ordinance is commonly adminiftred among us, greatly obftructs the more frequent adminiftration of it; and particularly the number of fermons on fuch occafions, and the many parishes thereby laid vacant on the Lord's Day, are accompanied with several great inconveniences, if not alfo, too often, with fcandalous profanations of that holy Day.

That from all this the committee are of opinion, it would be for the intereft and honour of religion, that fome method were devised, whereby these inconveniencies. and abufes might be avoided, and the Lord's Supper more frequently celebrated, agreeably to the word of God, to the apoftolic practice recorded therein, to the practice of the primitive church, and that of all other Proteftant churches, as well as to feveral overtures and acts of affembly of this church in former times.

That, in the opinion of the committee, it would anfwer this purpofe, if the Lord's Supper were celebrated at least four times a year, in every parish; and that only one day in the preceding week, either the Friday or Saturday, were employed in public fafting or preparation; and that the facrament were adminiftred on the fame Sabbath in all the parishes of the fame prefbytery at least.

And lastly, That it may be proper the fynod appoint the feveral presbyteries of their bounds to meet for confidering the above propofal, and report their judgment on the feveral articles thereof to the fynod, in April next, in order to the framing of an overture from their fynod to be transmitted to next general affembly; and that this be communicated to the correfpondents, to be laid before the neighbouring fynods, at their next meeting.

The fynod, having heard and confidered the above report, did approve of the fame, and accordingly tranfmitted, &c.

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follicitations would fcarce have moved me to publifh any thing on the subject, fo crude and indigefted as what follows, had not some circumftances convinced me, that the filence of those who are convinced of the goodness of the overture has had much worfe effects, than could have flowed from even the weakest defence.

The question, whether the fynod's overture fhould be rejected or approved, depends on two fubordinate enquiries. Is the defign of difpenfing the Lord's Supper in every congregation, at leaft four times a year, in itself good? And are the means propofed for gaining that end, the most proper, and leaft exceptionable?

2. Let us begin with enquiring if the defign of difpenfing the Sacrament thus often is in ittelf a good one. And here let us for once fuppofe, that there is no Scripture precept or pattern obliging us to frequent communicating.

Suppofing this, it must at least be allowed, there is no restraint laid upon us, in the word of God, from partaking frequently of the Lord's Supper. If no precife time is fixed in Scripture for difpenfing and receiving it, and if no precife degree of frequency is injoined, yet none dare allege, that there is any time in which we are prohibited to difpenfe and receive that ordinance, or that any degree of frequency is abfolutely prohibited. From this it follows, that we are left at liberty to difpenfe the Lord's Supper as often as is confiftent with the right performance of other religious exercifes, and the due difcharge of the common duties of life.

And if fuch a measure of frequency is lawful, may I not venture a ftep further, and pronounce it, if not neceffary, yet at least in the highest de

gree

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