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brance, and shewing forth of the sacrifice of himself in his death, the sealing of all benefits thereof unto true believers, their spiritual nourishment and growth in him, their further engagement in and to all duties which they owe unto him, and to be a bond and pledge of their communion with him, and with each other.

II. In this sacrament Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself upon the cross once for all, and a spiritual oblation of all possible praise unto God for the same ; so that the Popish sacrifice of the mass (as they call it) is most abominable injurious to Christ's own only sacrifice, the alone propitiation for all the sins of the elect.

III. The Lord Jesus hath in this ordinance appointed his ministers to declare his word of institution to the people, to pray and bless the ele. ments of bread and wine, and thereby to set them apart from a common to an holy use, and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants, but to none who are not then present in the congregation.

IV. Private masses, or receiving the sacrament by a Priest, or any other alone, as likewise the denial of the cup to the people, worshipping the elements, the listing them up, or carrying them about for adoration, and the reserving them for any pretended religious use, are all contrary to the nature of this sacrament, and to the institution of Christ.

V. The outward elements in this sacrament duly set apart for the uses ordained by Christ, have such relation to him crucified, as that truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit in substance and nature they still remain truly and only bread and wine as they were before.

VI. 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 the scripture alone but even to common sense and reason, overthroweth the nature of the sacrament, and hath been, and is the cause of manifold superstitions, yea, of gross idolatries.

VII. Worthy receivers outwardly partaking of the visible elements in this sacrament, do then also inwardly by Faith, really and indeed, yet

rot carnally and corporally, bui spiritually, receive and feed upon Christ erucified, and all benefits of his death; the body and blood of Christ being then not corporally or carnally in, with, or under the bread and wine, yet as really, but spiritually present to the Faith of believers in that ordinance, as the elements themselves are to their outward senses.

VIII. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot without great sin against him, whilst they remain such, partake of *hese holy mysteries, 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.

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Of the state of Man after Death, and of the resurrection of the Dead.

THE bodies of men after death return to dust and see corruption ; but their souls (which neither die nor sleep) having an immortal subsistance, immediately return to God who gave them, the souls of the righteous being then made perfect in holiness, are received into the highest heavens, where they behold the face of God in light and glory, waiting for the full redemption of their bodies: and the souls of the wicked are cast into hell, where they remain in torraent and utter darkness, reserved to the judgment of the great day : besides these two places of souls separated from their bodies, the scripture acknowledgeth none.

II. At the last day such as are found alive shall not die, but be changed, and all the dead shall be raised up with the self same bodies, and none other, although with different qualities, which shall be united again to their souls forever.

III. 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, and be made conformable to his own glorious body.


Of the Last Judgment.

GOD hath appointed a day wherein he will judge the world in righteousness by Jesus Christ, to whora all power and juilgment is given to

The Father: in which clay, not only the apostate Angels siiall be judged, but likewise all persons that have lived upon earth, shall appear befcre the tribunal of Christ, 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.

II. The end of God's appointing this day, is for the manifestation ofthe glory of his mercy in the eternal salvation of the elect, and of his justice in the 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 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 be punished with ever. lasting destruction from the presence of the Lord, and from the glory of

his power.

III, As Christ would have us to be certainly persuaded that there shall be a judgement, both to deter all men from sin, and for the greater 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 Lord will come, and may be ever prepared to say, Come Lord Jesus, come quickly. Amen.



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