crucified, as that truly, although in terms used figuratively,' they are sometimes called by the name of the things they represent, to wit, the (1 Cor. xi. 27) body and blood of Christ, albeit in substance and nature they still remain truly and only (1 Cor. xi. 26; and v. 28) bread and wine as they were before.

6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant not to scripture (Acts iii. 21; Luke xxiv. 6; and v. 39) alone, but even to common sense and reason, overthroweth the (1 Cor. xi. 24, 25) nature of the ordinance, and hath been and is the cause of manifold superstitions, yea, of gross idolatries.

7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified (1 Cor. x. 16; xi. 23-26), and all the benefits of his death; the body and. blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

8. All ignorant and ungodly persons, as they are unfit to enjoy communion (2 Cor. vi. 14, 15) with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries (1 Cor. xi. 29; Matt. vii. 6), or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.

["As that truly, yet sacramentally only," &c. West. and Savoy Conf.]

CHAP. XXXI.

Of the state of man after death, and of the resurrection of the dead.

1. The bodies of men after death return to dust (Gen. iii. 19; Acts xiii. 36) and see corruption; but their souls, (which neither die nor sleep) having an immortal subsistence, immediately (Eccl. xii. 7) return to God who gave them: the the souls of the righteous, being then made perfect in holiness, are received into paradise, where they are with Christ, and behold' the face of God, in light (Luke xxiii. 43; 2 Cor. v. 1, 6, 8; Phil. i. 23; Heb. xii. 23) and glory, waiting for the full redemption of their bodies; and the souls of the wicked are cast into hell, where they remain in torment and utter darkness, reserved to (Jude 6, 7; 1 Pet. iii. 19; Luke xvi. 23, 24) the judgment of the great day; besides these two places for souls separated from their bodies, the scripture acknowledgeth none.

3

saints as are found alive 3 51, 52; 1 Thess. iv. 17)

2. At the last day, such of the shall not sleep, but be (1 Cor. xv. changed; and all the dead shall be raised up with the selfsame bodies, and (Job xix. 26, 27) none other; although with different (1 Cor. xv. 42, 43) qualities, which shall be united again to their souls for ever.

3. The bodies of the unjust shall, by the power of Christ, be raised to dishonour; the bodies of the just, by his Spirit, unto honour (Acts xxiv. 15; John v. 28, 29; Phil. iii. 21) and be made conformable to his own glorious body.

CHAP. XXXII.

Of the last judgment.

1. God hath appointed a day wherein he will judge the world in righteousness, by (Acts xvii. 31; John v. 22, 27) Jesus Christ, to whom all power and judgment is given of the Father; in which day not only the (1 Cor. vi. 3; Jude 6) apostate angels shall be judged, but likewise all persons that have lived upon the earth shall appear before the tribunal of Christ, (2 Cor. v. 10; Eccles. xii. 14; Matt. xii. 36; Rom. xiv. 10, 12; Matt. xxv. 32, &c.) to give an account of their thoughts, words, and deeds, and to receive according to what they have done in the body, whether good or evil.

2. The end of God's appointing this day, is for the manifestation of the glory of his mercy, in the eternal salvation of the elect; (Rom. ix. 22, 23) and of his justice, in the eternal damnation of the reprobate, who are wicked and disobedient; for then shall the righteous go into everlasting life, and receive that fulness of joy and glory, with everlasting reward, in the presence (Matt. xxv. 21, 34; 2 Tim. iv. 8) of the Lord but the wicked, who know not God and obey not the gospel of Jesus Christ, shall be cast into eternal torments, and (Matt. xxv. 46; Mark ix. 48; 2 Thess. i. 7-10) punished with everlasting destruction, from the presence of the Lord, and from the glory of his

power.

3. As Christ would have us to be certainly persuaded that there shall be a day of judgment, both (2 Cor. v. 10, 11) to deter all men from sin, and for the greater (2 Thess. i. 3, 6, 7) consolation of the godly in their adversity, so will he have that day unknown to men, that they may shake off all carnal security, and be always watchful, because they know not at what hour the (Mark xiii. 35-37; Luke xiii. 35, 36) Lord will come, and may ever be prepared to say, (Rev. xxii. 20), Come, Lord Jesus; come quickly. Amen.

AN APPENDIX.

WHOSOEVER reads and impartially considers what we have in our foregoing confession declared, may readily perceive that we do not only concentre with all other true Christians on the word of God (revealed in the scriptures of truth), as the foundation and rule of our faith and worship; but that we have also industriously endeavoured to manifest, that in the fundamental articles of Christianity we mind the same things, and have therefore expressed our belief in the same words that have on the like occasion been spoken by other societies of Christians before us.

This we have done, that those who are desirous to know the principles of religion which we hold and practise may take an estimate from ourselves (who jointly concur in this work), and may not be misguided, either by undue reports, or by the ignorance or errors of particular persons, who going under the same name with ourselves, may give an occasion of scandalizing the truth we profess.

And although we do differ from our brethren who are pædobaptists, in the subject and administration of baptism, and such other circumstances as have a necessary dependence on our observance of that ordinance, and do frequent our own assemblies for our mutual edification, and discharge of those duties and services which we owe unto God, and, in his fear, to each other; yet we would not be from hence misconstrued, as if the discharge of our own consciences herein did any ways disoblige, or alienate our affections or conversations from any others that fear the Lord; but that we may and do, as we have opportunity, participate of the labours of those whom God hath endued with abilities above ourselves, and qualified and called to the ministry of the word, earnestly desiring to approve ourselves to be such as follow after peace

with holiness; and therefore we always keep that blessed Irenicum, or healing word of the apostle before our eyes; If in any thing ye be otherwise minded, God shall reveal even this unto you: nevertheless, whereto we have already attained, let us walk by the same rule, let us mind the same thing, Phil. iii. 15, 16.

Let it not therefore be judged of us, (because much hath been written on this subject, and yet we continue this our practice different from others) that it is out of obstinacy; but rather, as the truth is, that we do herein, according to the best of our understandings, worship God out of a pure mind, yielding obedience to his precept, in that method which we take to be most agreeable to the scriptures of truth and primitive practice.

It would not become us to give any such intimation as should carry a semblance that what we do in the service of God is with a doubting conscience, or with any such temper of mind, that we do thus for the present with a reservation that we will do otherwise hereafter upon more mature deliberation; nor have we any cause so to do, being fully persuaded that what we do is agreeable to the will of God. Yet we do heartily propose this, that if any of the servants of our Lord Jesus shall, in the spirit of meekness, attempt to convince us of any mistake, either in judgment or practice, we shall diligently ponder his arguments, and account him our chiefest friend that shall be an instrument to convert us from any error that is in our ways, for we cannot wittingly do any thing against the truth, but all things for the truth.

And therefore we have endeavoured seriously to consider what hath been already offered for our satisfaction in this point; and are loth to say any more, lest we should be esteemed desirous of renewed contests thereabout; yet, forasmuch as it may justly be expected that we show some