agree in; nor indeed will the text itself bear any other, especially not that of teaching; for though the Apostles should have taught all nations, yet they were not presently to baptize them, unless they became disciples and professors of the doctrine that they were taught. A man may be taught the doctrine of the Gospel, and yet not believe it; and even though he should believe, yet unless he openly professes his faith in it, he ought not presently to be baptized. For without this outward profession, the very possessing of Christ cannot entitle a man to this privilege before men, though it doth before God; because we cannot know how any one stands affected towards Christ, but only by his outward profession of Him. It is the inward possession of Christ's Person that entitles us to the inward spiritual grace; but it is the outward profession of His Name only that entitles us to the outward visible sign in Baptism : so that a man must of necessity be a professed disciple of the Gospel before he can be admitted into the Church of Christ. And hence it is that the words must necessarily be understood of discipling or bringing the nations over to the profession of the Christian religion: or else we must suppose, what ought not to be granted, that our Saviour must command many that were visible enemies to His cross to be received into His Church; for many of the Jews were taught and instructed in the doctrine of the Gospel, who, notwithstanding, were inveterate enemies unto Christ. They were taught, that He was the Messiah and Saviour of the world, and that "whosoever believed in Him should not [John3.16.] perish, but have everlasting life;" and they had all the reason in the world to be convinced of it; yet I hope there is none will say, that the bare knowledge of, or tacit assent unto, these things, are a sufficient ground for their reception into the Church.

Now, as it was in the Jewish Church, when any one became a proselyte, not only himself but whatsoever children he afterwards had, were to be circumcised; so in the Church of Christ, whensoever any person is brought over into the profession of the Christian religion, His seed are all equally invested with the outward privileges of it with himself, though they be not, as yet, come to years of dis

cretion, nor able of themselves to make their profession of that religion they are to be received and baptized into. For so long as children are in their infancy, they are (as I before observed) looked upon as parts of their parents, and are therefore accounted holy by the outward profession which their parents, under whom they are comprehended, 1 Cor. 7. 14. make of it; and in this sense," the unbelieving husband" is said to be sanctified by the believing wife, and the unbelieving wife by the believing husband;" that is, man and wife being made one flesh, they are denominated, from the better part, holy, and so are their children too.

And hence it is that I verily believe, that in the commis[Matt. 28. sion which our Saviour gave to His Apostles, to " disciple 19.] and baptize al nations," He meant, that they should preach the Gospel in all nations, and thereby bring over all persons of understanding and discretion to the profession of His Name, and, in them, their children; and so engraft both root and branch into Himself, the True Vine, by baptizing both parents and children" in the Name of the Father, Son, and Holy Ghost."

The main objection against this is, that infants are not in a capacity either to learn and understand their duty in this covenant, or to stipulate and promise for their future performance of the conditions of it. But this difficulty is easily removed when I consider, that it is not by virtue of their own faith or knowledge, but that of their parents, that they are admitted to this Sacrament; nor is it required that they should stipulate or promise in their own persons, but by their godfathers or sponsors, who enter into this engagement for them, and oblige them, when they come. of age, to take it upon themselves; which accordingly they do. And this engagement by proxy does as effectually bind them to 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 of 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 Exod.12.14. 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 reconcile 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 Matt.20.28. many;" and St. Paul tells us, that "He was made sin for 2 Cor. 5. 21. 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 offered 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 condition it requires.

But why, say some, should there be any exception? Did not Christ die for all mankind? And is not that death said

[Eph. 4. 3).]

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 merits 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 reaping any 1Cor.11.29. 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 myself 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 whom I have, in any respect, injured or offended myself.

And then, 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 thanksgivings 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 to my Redeemer, by my love and beneficence to my Christian brethren.

These are the proper graces, this is the wedding-garment, 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 dispo sitions 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 further, 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 a 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 as really be 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 scarce have extorted

*The Treatise above alluded to, is supposed to be "The Great Necessity and Advantage of Frequent Communion," printed after Bishop Beveridge's decease, and which will be found in the subsequent part of the present volume.-EDITOR.