bear the Passover for a time; he was to defer it for the space of a Month; because it was a general Rule, the Soul that eateth the Flesh of the Sacrifice of Peace-Offe rings, having his Uncleannesses upon him, even that Soul fhall be cut off from his People, Lev. 7. 20 Philo the few hath rightly obferved, that God Inftructed Men by thefe Rites and Forms and outward Symbols, how they ought to make their ap proaches unto his Altar, either to Pray or to give thanks unto him; that they should bring no latent Diseases, no Corruptions of Soul along with them. And never is it more neceffary for Men to lay their Impurities afide, than when they come to this Christian Sacrifice. The Body of the Lamb was a Type and Figure of the Flesh of Chrift; and as we cannot refuse Eating without being Guilty, as well as Foolish and Improvident; fo neither can we be Innocent, if we Eat with our Uncleanneffes about us; this is no other, than to Eat and Drink Judgment to our felves, 1 Cor. II.

2. BESIDES, 2dly, the Nature of this Great Myftery is well to be confidered, for (as I have fhew'd) it is the Covenant Feaft under the Gospel, even as the Pafchal Supper, and other Sacrifical Banquets were under the Law: And Repentance

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is indifpenfably required of all that come -to Contract with God. There is a remarkable place in Pfal. 10. 16, 17. Unto the Wicked God faith, why dost thou Preach my Laws, and takeft my Covenant into thy Mouth, whereas thou hateft to be Reformed? The Pfalmift doth manifeftly allude to an Ancient Custom of making Covenants with God by Sacrifice, as it is, v. 5. For the Offering being made upon the Altar, and part of it being burnt as God's Portion, the remainder was taken away by the Covenanting Parties, as their fhare; and their manner was, to Eat it together before the Lord, thereby teftifying that they were now in Communion and Fellowship with him. And this the Pfalmift calls, the taking of God's Covenant in their mouths; for it was the Eating of his Sacrifice, which was a Sign and Token of the Covenant. Now, what they did of Old, when they did Communicate of the Flesh of Beafts, That (the very fame thing) we Christians do now; when we partake of Bread and Wine, we do Solemnly Profefs that we are in Covenant with God, and Solemnly Confirm this Covenant at his Table. Now the Terms of the Covenant under the Gospel, are these on our part, that we will ferve God in Holiness and Righteousness all the days of our Life; and if our inward intentions

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intentions be not according to our outward Profeffion, but we hate to be Reformed, what horrible Prefumption is it to take the Symbol and Seal of God's Covenant into our Mouths? All this is Mockage, and Hypocrific, a Solemn and Theatrical kind of jeer, if Men do not stedfaly refolve and purpose in their Hearts, to be come New Men, and for ever to please God in Newness of Life.

3. ADD to this, in the third place, that the Bleffings tendred us at this Sacrament, are fuch, as do require a Sincere Repentance from dead Works, as a Qualification and Difpofition to make us meet to be Partakers of them. For here Chrift is tendred, with all the Fruits and Benefits of that Sacrifice, which he once for all offered up to his Father upon the Crofs: And of these, Forgivenefs of Sin is one great Bleffing. But there is no Pardon to the Wicked, to fuch as are ftill in Love with their Abominations, and intend to perfift and go on in their Wickednefs. In order therefore to a due Celebration of this Myftery, as every Knee fhould bow, fo every Heart must be broken, and every filthy Luft Mortified. For Converfion goeth before Forgiveness, as the Condition that Capacitates the Receiver; and the Dominion of Sin must be Conquered, before the

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Guilt of it can be removed; it being impoffible for Vice and Grace to Reign together, or that God and Belial fhould fit together in the fame Throne. Tis Repen tance that Prepares the way for Mercy, and makes room for that Pardon, which we beg for at the Altar; and that we may be fute of Forgiveness, we muft fo Cona demn all our Impieties, as to forfake them, and fo to grieve for them, as to deteft and abbor them. For Chrift is not an Abfolute, but a Conditional Saviour: Nor doth he Ranfom any by his Blood from Eternal Death, but whom he Redeems, firft by the affiftance of his Grace from thofe Iniquities, whereof Death is the Wages. All that Blifs and Happiness, which is referved for us in Heaven, and whereof we have a foretaft and earnest at this Sacrament, is the Portion of Holy Souls only, that Love the Lord Jefus in Sincerity, and refolve to Obey him.

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C H A P. VI

Of the Degrees and Measures of Repentance. According as Mens Sins are. Of Unwilful Sins.

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HIS being enough to fhew the Neceffity of Repentance in order to a due Communion; I proceed in the next place to fhew, what Meafures and Degrees of Repentance are neceflary. For the clearing of this too, we must of neceffity confider the different Degrees and Meafures of Sin; because Repentance must bear fome Proportion to the Offence; and as a Man's Sins are of a greater or a leffer Nature, fo muft his Repentance be also.

NOW confidering that the Act and Confent of a Man's Will, is that which renders an Action formally Sinful, and the more wilful any Sin is, the more it rifeth and fwelleth in greatness; we must first diftinguish between Wilful and Unwilful Sins; for fo it will the more fully and evidently appear, what degree that Re

pentance