not poffibly be prefent in every Sacrament, which is celebrated on Earth.

THE fecond Inward Part of this Sacrament is, The Spiritual Actions, which are myftically reprefented by the Sacramental Rites. And these Spiritual Actions are either of God, or of the faithful Communicants.

THE Spiritual Actions of God are two:

THE first Action of God is, The Delivering of Chrift unto Death for us; which is reprefented by the Breaking of the Bread, and the Pouring out of the Wine. For thefe Sacramental Rites do fet forth to the Eyes of our Faith the great Love of God in giving his Son for us, and the bitter Death and Paffion, which Chrift fuffered on the Cross for our Redemption. The Celebration of this Sacrament is a Representation of Chrift's Crucifixion. And as often as we eat this bread, and drink this cup, we do fhew the Lord's death 'till he come, I Cor. xi. 26.

THE Second Action of God is, The offering of Spiritual Benefits. The Diftributing of the Sacramental Signs reprefents God's offering to us Inward Graces: And thefe Graces are as really tendred and given to the Faithful, as the Outward Signs. For God in this Sacrament doth feal and confirm to us Remiffion of Sins, and all the Benefits of Chrift's Paffion, if we are qualified to receive them.

THE Spiritual Actions of the faithful Communicants are two:

THE firft Spiritual Action of the faithful Communicants is, The Engaging to be true and fincere in God's Service. As God in this Sacrament affureth us of the Bleffings which he hath promifed, on Condition that we obey his Will;

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we

we oblige our felves to become his Servants, and to keep his Commands with an upright Heart. For by receiving the Sacramental Signs we folemnly profefs and bind our felves, that we will ferve and worship God in Chrift, and walk in his Ways. And when we have renewed the Covenant between God and us in this Sacrament, we must be careful to perform our Part of it, if we defire the Bleffings, which God on his Part hath promifed to beftow.

THE Second Spiritual Action of the faithful Communicants is, The Participation of Chrift and his Benefits. The Sacramental Signs, by vertue of Christ's Inftitution, are Means to convey unto us the Graces and Benefits fignified. The cup of bleffing which we blefs, (faith the Apoftle) is it not the communion of the blood of Chrift? The bread which we break, is it not the communion of the body of Chrift? 1 Cor. x. 16. But this Communion of Chrift's Body and Blood is Spiritual and Sacramental. The Holy Spirit is the Author of our Union and Communion with Chrift. And by Faith we receive the Body and Blood of Chrift; that is, the Benefits which he hath merited for us by his Death.

THUS far of the Parts of the Lord's Supper: Next of the Ends, for which it was ordained ; and they are these four.

THE firft End of this Sacrament is, To keep the Death of Chrift in continual Remembrance. There is nothing more effectual to perpetuate the Memory of a remarkable Bleffing, than to ordain a Feftival to be duly obferved in Remembrance of it. And that the Sacrifice of Chrift's Death might be kept in Remembrance, he was pleased to inftitute this Sacrament as a Memorial of it. Cc 2

And

And this Sacrament may be called a Commemora tive Sacrifice, because it is a Commemoration of that Sacrifice, which Christ once offered on the Crofs. But though Chrift, in this Sacrament, be represented as crucified; yet he is not offered up to God as a real Sacrifice under the Forms of Bread and Wine, which the Papifts call the Sacrifice of the Mafs. For Chrift is not really facrificed in the Sacrament; But he was once offered to bear the fins of many, Heb. ix. 28. And by one offering he hath perfected for ever them that are fanctified, Heb. x. 14. And if the Sacrifice of Chrift once offered be fufficient to take away Sin, then the pretended Sacrifice of the Mafs is no proper Sacrifice for Sin. For where remiffion of fins is, there is no more offering for fin, Heb. x. 18.

THE fecond End of this Sacrament is, To teftifie our Thankfulness for the Benefits of Chrift's Death. This is a chief Part of the Celebration of the Sacrament, even to offer unto God the Sacrifice of Praise and Thanksgiving for our Redemption by the Death of Chrift. And from hence this Sacrament is called the Eucharift. If every Bleffing, which God gives us, deferves a grateful Acknowledgment, then we are more highly obliged to praise him for his fignal Mercy in reftoring us to a State of Salvation by the Death of his own Son. And when we commemorate the Death of Chrift by receiving the Holy Sacrament, what can we do less than magnifie God's Goodnefs, and prefent our Souls and Bodies a living Sacrifice, holy, acceptable unto God?

THE third End of this Sacrament is, To confirm our Faith in the Promifes of Mercy made in Chrift. As God in his Word hath graciously promised, for Chrift's fake, to forgive us all faving Blessings,

on

on Condition that we conform our felves to his Will, and are diligent in well-doing: So he hath ordained this Sacrament as a Seal to ftrengthen our Faith, and to certifie us that he will grant us thofe Bleffings on our performing of that Condition. For all the Benefits of Chrift's Paffion are made over to us in this Sacrament, as by a firm Deed to affure us thereof. This our Saviour intimateth in the very Inftitution of the Sacrament, Luk. xxii. 20. This cup (faith he) is the New Teftament (that is, a Seal of the New Testament) in my Blood, which is shed for many for the remiffion of fins. And therefore we have good ground to hope, that if we are rightly prepared for the Sacrament, we fhall receive the Inward Graces fignified.

THE fourth End of this Sacrament is, To bind us to live in Love and Unity with our Brethren. As this Sacrament is a Means of uniting us to our Lord by Faith; fo alfo of uniting us to our Brethren by Love. For we being many are one bread and one body; for we are all partakers of that one bread, 1 Cor. x. 17. And fure it ill-becomes those who partake of the fame Sacrament to be divided among themselves. For by receiving the Bleffed Sacrament, which is a Feast of Love, we profefs our felves to be all one in Chrift; and we are bound to keep the Unity of the Spirit in the Bond of Peace.

THESE are the proper Ends of the Sacrament of the Lord's Supper. But the Papifts apply it to fuch Ends, as were never intended by Chrift: For they use it as a Remedy against any Judgment of War, Plague, or Famine; against Storms and Tempests, and to recover Health, and to deliver Souls out of Purgatory. But these, and the like,

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are

are fuperftitious Divices; and thereby the Sa crament is much abufed and profaned.

CHA P. XXXV.

Of the Neceffity of Receiving the HOLY

T

SACRAMENT..

HE third Thing propounded concerning the Sacrament of the Lord's Supper is, The Neceffity of Receiving it. This depends on Chrift's Command, and the Promife of Grace annexed to it. For Chrift hath exprefly commanded us to receive this Sacrament. This do (faith he) in remembrance of me, Luk. xxii. 19. And there is a Neceffity for us to be obedient to Chrift herein. And how can we approve our felves to be true Servants of Chrift, if we difobey his exprefs Command, and refufe to commemorate his Death in that way which he hath prescribed ? For the Receiving of this Sacrament is not a Thing indifferent, but a prime Duty of our Religion. And no Pretence whatfoever will justifie the conftant Neglect of it. But there is a Guilt contracted by omitting to do what is commanded, as well as by doing what is forbidden. And fuch as refufe to obey the Law of God fhall furely perifh, as well as they that do his Service in an ill Manner, with a wicked Heart and polluted Hands. AND