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A. Not a meer Speculative, but an affectionate heartmelting Remembrance of him, like that of Peter, Matth. xxvi. 75. And Peter remembred the Words of Jefus which said unto him, before the Cock fhall crow, thou shalt deny me thrice. And he went out and wept bitterly. Or of Jofeph, Gen. xliii. 29, 30.-And Joseph made hafte : for his Bowels did yern upon his brother, and he fought where to weep, and he entered into his Chamber, and wept there.

Q. 9. What doth this End of the Sacrament imply?

A. It implies this, that the best of God's People are too apt to forget Christ, and what he hath endured and suffered for them.

Q. 10. What else doth it imply?

A. It implies this, that none but those that have the faving Knowledge of Chrift, and have had former Acquaintance with Chrift, are fit for this Ordinance; for no Man can remember what he never knew, 1 Cor. xi. 28. But let a Man examine himself, and so let him eat of that Bread, and drink of that Cup.

Q. 11. What is the second particular Ufe and End of this Sacrament?

A. It is to reprefent Chrift to Believers, as an apt Sign of him, and of his Death; and that both memorative, fignifica tive, and inftructive.

Q. 12. How is it a memorative Sign of Chrift?

A. It brings Chrift to our Remembrance, as his Death and bitter Sufferings are therein reprefented to us, by the breaking of Bread, and pouring forth of Wine, 1 Cor. xi. 26. For as often as ye eat this Bread, and drink this Cup, ye do fhew forth the Lord's Death till he come.

Q. 13. How is it a fignificative Ordinance ?

A. It is a fignificative Ordinance, not only as it reprefents Chrift's Sufferings, but the Believer's Union with him as the Head, and with each other as Members of his Body, 1 Cor. x. 16, 17. The Cup of Blessing which we bless, 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? For we being many, are one Bread, and one Body, &c.

Q. 14. In what refpect is it an inftructive Sign? A. It is an inftructive Sign in divers Refpects; namely, First, As it teaches us that Christ is the only nutritive Bread

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by which our Souls live, John vi. 51. I am the living Bread which came down from Heaven: If any Man eat of this Bread, he fhall live for ever; and the Bread that I shall give is my Flefb, which I fhall give for the Life of the World. And fecondly, as it inftructs us that the New Testament is now in its full force by the Death of Chrift the Teftator, Heb. ix. 16, 17. For where a Teftament is, there must also of Neceffity be the Death of the Teftator. For a Teftament is of Force after Men are dead; otherwife it is of no Force at all, whilft the Teftator liveth.

Thus much of the Author, Nature and Ends of the Lord's Supper.

Q.1.

Of the Elements, Actions, and Subjects of it.

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RE not Bread and Wine too small and common Things to reprefent the Body and Blood of Chrift? A. Though a Bit of Bread, and a Draught of Wine, be Things of fmall Value in themselves, yet they are great in Refpect of their Ufe and End. A Pennyworth of Wax is a fmall Thing in its felf; but being applied to the Label of a Deed, may be advanced to the Worth of Thousands of Pounds, as it receives the Seal to a great Inheritance.

Q. 2. Is not the Bread in the Sacrament turned into the very Body of Chrift itself by Tranfubftantiation?

A. No, it is not; but the Elements retain still their own proper Nature of Bread and Wine after the Words of Confecration, and are fo called, 1 Cor. xi. 26. For as often as ye eat this Bread, &c. Matth. xxvi. 29. But I fay unto you, I will not henceforth drink of this Fruit of the Vine, until that Day when I drink it new with you in my Father's Kingdom. Q3. What is the firft Argument by which Proteftants confute the Popish Doctrine of Tranfubftantiation?

A. The first Argument against it, is taken from the End of the Sacrament, which is to bring Chrift's Body and Blood to our Remembrance, 1 Cor. xi. 24, 25.-This do in Remembrance of me. Now Signs of Remembrance are of Things abfent, not prefent.

Q4. What's the fecond Argument?

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A. Because the Language in which our Saviour spake, had no other Property of Expreffion, there being no other Word for fignify, but is in ftead thereof, as is manifeft in both Teftaments, Gen. xli. 27. And the feven ill-favoured Kine that came up after them, are feven Years of Famine, Rev. i. 20.-The feven Stars are the Angels of the ferven Churches ; and the feven Candlesticks which thou faweft are the feven Churches.

Q. 5. What is the third Argument against Transubstan

tiation?

A. The manifold grofs Abfurdities that naturally and neceffarily follow on this Doctrine, fhew the falfeness of it, and that it is justly rejected and abhorred by all found Chriftians.

Q. 6. What is the first Abfurdity that follows it?

A. This Doctrine allows that to a filly Prieft, which is not to be allowed to all the Angels in Heaven. It allows him Power to make his Maker, and eat his God. And in justifying this by the Omnipotency of God, they fay no more than what a Turk may say to juftify the most ridiculous Fooleries of the Alcoran.

Q. 7. What is the fecond Abfurdity of Tranfubftanti

ation?

A. The fecond Abfurdity is this, that it denies the Truth of the Teftimony given by the Senfes of all Men, that it is real Bread and real Wine after Confecration, and not Flesh and Blood. And if the Teftimony of Senfe be not certain, then the being of God cannot be proved by the Things that are made contrary to, Rom. i. 20. For the invifible Things of bim, from the Creation of the World, are clearly feen, being underfood by the Things that are made, even his eternal Power and Godhead, &c. Nor the Truth of Chrift's Refurrection, by feeing and feeling, contrary to Luke xxiv. 39. Behold my Hands and my Feet, that it is I myself; handle me and fee, &c.

Q. 8. What is the third Abfurdity of Transubstantiation? A. The third Absurdity is this, that in affirming the Accidents of Bread and Wine to remain, and their Substance to vanish, they affirm that there is Length, Breadth, Thicknefs, Moisture and Sweetnefs, and yet nothing long, broad, thick, moist, or sweet, which is a perfect Contradiction.

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Q. 9. What is the fourth Abfurdity of Tranfubftantiation? A. It implies that the entire living Body of Christ fate at the Table, and at the fame Time was dead, and in the Difciples Mouths and Stomachs in the first Sacrament; and that in all after Sacraments it is wholly in Heaven, and wholly in as many thousand places in the World, as there are Sacraments adminiftred.

Q. 10. What doth the breaking of this Bread, and pouring out of Wine in the Sacrament fignify?

A. It fignifies the violent painful Death, and bitter fufferings of Chrift for us, 1 Cor. xi. 26. For as often as ye eat this Bread, and drink this Cup, ye do shew the Lord's Death till he come.

Q. 11. What doth the giving and taking of the Sacramental Bread and Wine fignify?

A. These Actions fignify God's exhibiting, and the Believer's applying of Chrift and all his Benefits to their Souls. Q. 12. Who are fit Subjects to receive the Lord's Supper? A. None that are grofly ignorant, scandalous, or Unbelievers in their natural State; for fuch cannot examine themfelves as the Word requires, 1 Cor. xi. 28. But let a Man examine himself, and fo let him eat of that Bread, and drink of that Cup. But do eat and drink Judgment to themfelves, I Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not discerning the Lord's Body.

Q 13. Are morally honeft and fober Perfons qualified for this Sacrament ?

A. No; Civility and Morality do not qualify Perfons, they are not the Wedding-garment; but regenerating Grace and Faith doth in the malleft. Meafure, Matth. xxii. 12. And be faith unto him, Friend, how cameft thou in bither, not baving a Wedding-garment, &c. 1 Cor. x. 16, 17. The Cup of Bleffing which we blefs, 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? For we being many are one Bread, and one Body: For we are all Partakers of that one Bread.

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Of the Duties of Communicants.

Queft. 97. Wing of the Lord's Supper?

THAT is required to the worthy receiv

A. It is required of them that would worthily partake of the Lord's Supper, that they examine themselves, of their Knowledge to difcern the Lord's Body; of their Faith to feed upon him; of their Repentance, Love, and new Obedience, left coming unworthily, they eat and drink Judgment to themselves.

Q. I. What are the Duties of worthy Receivers ?

A. There are three Sorts of Duties incumbent on them, fome antecedent to it, fome Concomitants of it, and some subJequent to it.

Q. 2. What are the antecedent Duties to it?

A. They are two, (1.) Examination of their Graces. (2.) Preparation of their Souls. Examination of their Graces, 1 Cor. xi. 28, 29. But let a Man examine himself, and fo let him eat of that Bread, and drink of that Cup. For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not difcerning the Lord's Body. And Preparation of their Souls, 1 Cor. v. 8. Therefore let us keep the Feast, not with old Leaven, neither with the Leaven of Malice and Wickedness, but with the unleavened Bread of Sincerity and Truth.

Q3. What is the firft Grace to be tried?

A. Our faving Knowledge of God in Chrift, without which we cannot difcern the Lord's Body, 1 Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh Damnation to himself, not difcerning the Lord's Body.

Q. 4. What are we to enquire of touching our Knowledge of God in Christ ?

Ă. We are to examine whether it be competent for Quantity, and favingly operative and influential on the Heart and Life for Quality, Hof. iv. 6. My People are deftroyed for Lack of Knowledge, &c. 1 Cor. xiii. 1. Though I speak with the Tongues of Men and of Angels, and have not Charity, I am become as a founding Brafs or tinkling Cymbal.

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