the performance of the conditions, as if they were actually in a capacity to have stipulated for themselves, or sealed the covenant in their own persons. For these spiritual signs or seals are not designed to make God's word surer to us, but only to make our faith stronger in him; nor are they of the substance of the covenant, but only for the better confirmation of it.

And, as baptism thus comes in the place of the Jews' circumcision, so doth our Lord's supper answer to their passover. Their paschal lamb represented our Saviour Christ, and the sacrificing it the shedding of his blood upon the cross; and as the passover was the memorial of the Israelites' redemption from Egypt's bondage, so is the Lord's supper the memorial of our redemption from the slavery of sin, and assertion into Christian liberty; or rather, it is a solemn and lively representation of the death of Christ, and offering it again to God, as an atonement for sin, and reconciliation to his favour.

So that, I believe, this sacrament of the Lord's supper under the gospel, succeeds to the rite of sacrificing under the law; and is properly called the Christian sacrifice, as representing the sacrifice of Christ upon the cross. And the end of both is the same; for, as the sacrifices under the law were designed as a propitiation or atonement for sins, by transferring the punishment from the offerer to the thing offered, which is therefore called, "the accursed thing," as we read, Lev. xvii. 11. So, under the gospel, we are told, that it was for this end that our Saviour died, and suffered in our stead, that he might obtain the pardon of our sins, and re

concile us to his Father, by laying the guilt of them upon his own person. And accordingly, he says of himself, that "he came to give his life a ransom for many." And St. Paul tells us, that "he was made sin for us, who knew no sin."

And as the end of both institutions was the same, so they were both equally extended. The paschal lamb was ordered for all the congregation of Israel, and so is the sacrament of the Lord's supper to be administered to all the faithful people in Christ, that do not exclude themselves from it. And for this reason, I believe, that as all the congregation of Israel was to eat the passover, so is all the society of Christians to receive the Lord's supper; those only to be excepted, who are altogether ignorant of the nature of that covenant it seals, or openly and scandalously guilty of the breach of the conditions it requires.

But why, say some, should there be any exception? Did not Christ die for all mankind? And is not that death said to be a "full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world?" All this is true, but it does not from hence follow, that all men must be actually saved and absolved from their sins, by virtue of his death. No, it is only they, who apply to themselves the merit of his passion, by partaking duly of this holy sacrament, which is the proper means by which these blessings are conveyed to us, "whereby we are sealed to the day of redemption." I say, duly, because though this sacrament was ordained for all, yet all will not make themselves worthy of it; and those that are not so, are so far from

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reaping any benefit from it, that, as the Apostle says, they eat and drink their own damnation, not discerning the Lord's body." And therefore, I believe, that as in the institution of the passover there were some particular duties, and ceremonies enjoined for the better solemnization of it; so there are some preparatory duties and qualifications necessarily required for the celebration of the Lord's supper, which, before I presume to partake of it, I must always use my utmost endeavours to exercise my self in. And these are,

First, That I should examine, confess, and bewail my sins before God, with a true sense of, and sorrow for them; and taking firm resolutions for the time to come, utterly to relinquish and forsake them, solemnly engage myself in a new and truly Christian course of life.

Secondly, That I should be in perfect charity with all men, that is, that I should heartily forgive those who have any ways injured or offended me; and make restitution or satisfaction to such as I have, in any respect, injured or offended myself.

Thirdly, That I should with an humble and obedient heart, exercise the acts of faith, and love, and devotion, during the celebration of that holy mystery; and express the sense I have of this mystery, by devout praises and thangsgivings for the great mercies and favours that God vouchsafes to me therein; and by all the ways and measures of charity that he has prescribed, manifest my love and beneficence to my Christian brethren.

These are the proper graces, this the weddinggarment that every true Christian, who comes to be

a guest at this holy supper, ought to be clothed and invested with.

"Do thou, O blessed Jesus, adorn me with this holy robe, and inspire my soul with such heavenly qualities and dispositions as these; and then I need not fear, but that as oft as I eat the flesh of Christ, and drink his blood,' I shall effectually obtain the pardon and remission of my sins, the sanctifying influences of his Holy Spirit, and a certain interest in the kingdom of glory."

See farther, Treatise of the Sacrament.

ARTICLE XI.

I believe that after a short separation, my soul and body shall be united together again, in order to appear before the judgment seat of Christ, and be finally sentenced according to my deserts.

I KNOW this body, which, for the present, I am tied to, is nothing else but a piece of clay, made up into the frame and fashion of man; and therefore, as it was first taken from the dust, so shall it return to dust again: but then I believe, on the other hand, that it shall be as really raised from the earth, as ever it shall be carried to it; yea, though perhaps it may go through a hundred, or a thousand changes, before that day come. There are, I confess, some points in this article, which are hardly to be solved by human reason; but, I believe, there are none so difficult, but what may be reconciled by a divine faith; though it be too hard for me to know, yet it is not too hard for God to do.. He that should

have told me some years ago, that my body then was, or should be a mixture of particles fetched from so many parts of the world, and undergo so many changes and alterations, as to become in a manner new, should scarcely have extorted the belief of it from me, though now I perceive it to be a real truth; the meats, fruits, and spices which we eat, being transported from several different places and nations, and, by natural digestion, transfused into the constitution of the body. And why should not I believe, that the same almighty power, who made these several beings or particles of matter, by which I am fed and sustained, can as easily, with his word, recal each particle again from the most secret or remote place that it can possibly be transported to? Or, that he who framed me out of the dust, can with as much ease gather all the scattered parts of the body, and put them together again, as he at first formed them into such a shape, and infused into it a spiritual being.

And this article of my faith, I believe, is not only grounded upon, but may, even by the force of reason be deduced from, the principles of justice and equity; justice requiring that they who are co-partners in vice and virtue, should be co-partners also in punishments and rewards. There is scarcely a sin a man commits, but his body hath a share in it; for though the sin committed would not be a sin without the soul, yet it could not be committed without the body; the sinfulness of it depends upon the former, but the commission of it may lawfully be charged upon the latter: the body could not sin, if the soul did not consent; nor could the soul sin (especially so oft) if