selves unto the Lord: and this they should do solemnly at the sacrament of the Lord's supper, that so they may become christians by their own consent, as well as by their parents' dedication. 3. They should plead their baptism, as God's seal and pledge to them of the remission of sins, through the blood of Christ, which was then sacramentally applied to them. 4. They should improve their baptism as a spur to holy living, a shield against temptation, and an incitement to courageously owning of Christ and his truths, without being ashamed of him before men.

Quest. 96. What is the Lord's Supper?

Ans. The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine according to Christ's appointment, his death is shewed forth; and the worthy receivers are, not after a corporal and carnal manner, but by faith, made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in grace.

Q. What are the usual names given to this ordinance? A. It is called the Lord's supper, 1 Cor. xi. 20. It is called the Lord's table, 1 Cor. x. 21. The communion, 1 Cor. x. 16. Breaking of bread, Acts ii. 42. The cup of blessing, 1 Cor. x. 16. Christ's testament, Luke xxii. 20. The feast, 1 Cor. v. 8. The ancients usually called it the eucharist; and we commonly call it the sacrament.

Q. Why is it called the Lord's supper?

A. From the time when the Lord Jesus, its author, did institute it, which was in the same night wherein he was betrayed.

Q. Why did he appoint it at night?

A. Because the passover was to be eaten at night, and supper then was the principal meal of a family: and it may teach us that this feast is only for the members of Christ's family, who dwell with him both day and night.

Q. Are we then necessarily bound to celebrate the sacrament at night, as was done at its first institution?

A. No; for the reason of doing it at night, and in a private family, doth not now subsist: this was done at first only upon the account of the passover-supper that was to be so eaten, and in the room of which the Lord's supper was to succeed: but, in numerous assemblies for worship, the night would be highly inconvenient for it.

Q. Why did Christ appoint this supper immediately after the passover ?

A. To shew that the one was to come in the room of the other, and that they were both the same in substance.

Q. How doth it appear that they are the same in substance? A. In regard the Israelites kept the lamb four days tied to their bed-posts before it was slain; that by its constant bleatings they might be kept in mind of their sore bondage in Egypt, from which God wonderfully delivered them, and also put in mind of the sorrows and agonies which the MesIsiah was to suffer to deliver them from sin and hell: so, in like manner, the Lord's supper is a standing memorial of our salvation by the sufferings and death of Jesus Christ, our glorious deliverer from sin and wrath.

Q. Why did Christ appoint this ordinance the same night in which he was betrayed?

A. 1. That he might give a strong proof of his love to his disciples, in providing more for their comfort than for his own safety, and that at a time when he saw heaven, earth and hell coming all in battle array against him. 2. That we might observe the charge he gave us about this ordinance, as the words of a dying Jesus, who was going to do more for us than all the world could do.

Q. Is the Lord's supper a sacrifice, as well as a sacrament? A. No for though the Papists have horridly corrupted this ordinance, and turned it to the sacrifice of the mass, whereby they disown the sufficiency of Christ's sacrifice on the cross to take away sin, and are guilty of the vilest superstition and idolatry; yet the Lord's supper is no more but a sacrament, which is of a quite different nature from a sacrifice; a sacrament being the commemoration of a benefit received from God; but a sacrifice is the offering of something propitiatory to God for sin, which was done at once by Christ upon the cross, and can never be repeated.

Q. In what posture ought we to receive the sacrament? A. In a table-posture, such as is common at meals; which we find Christ and his apostles used, Matth. xxvi. 20, 26. Luke xxii. 14. where it is said, They sat down at the table. Q. Is it not more decent and reverend to use kneeling at this time?

A. We are not to be wiser than Christ, nor to accuse the. apostles and primitive church, who used sitting, of indecency or irreverence.

Q. Who then appointed kneeling, and when came it in ?

A. It was Pope Honorius the second, in the beginning of the thirteenth century.

Q. Upon what pretence did he appoint kneeling ?

A. It was in consequence of the doctrine of transubstantiation, which had been decreed not long before by pope Innocent the third. Then it was judged proper to kneel for worshipping the sacramental bread, which they believed to be turned into Christ's real body.

Q. Should any Protestant symbolize with Papists and idolators in their errors and superstition?

A. No. Q. What are the elements or visible signs appointed in the Lord's supper? A. Bread and wine.

Q. How are these to be disposed of?

A. After consecration, the bread is to be broken, given, and eaten; and the wine, being poured forth, is to be given, and drunk.

Q. Why are both these signs appointed?

A. The more to confirm our faith, and to give us the more distinct representation of Christ's death and sufferings, and to shew us the plentiful redemption and rich supplies we have in a crucified Christ for our perishing souls.

Q. May we make use of wafers instead of bread, as the Papists do?

A. No; for then we should not have a fit sign of spiritual nourishment, nor any breaking of bread according to Christ's institution.

Q. What is signified by the bread here?

A. Jesus Christ the bread of life, who is given for the life and nourishment of our souls.

Q. What is signified by the wine?

A. Christ's precious blood, with all the rich blessings, and refreshing comforts proceeding from it to us; such as, deliverance from wrath, pardon of sin, peace with God and conscience, access to God in duty, strength and increase of grace, intimation of God's love, and sweet views of Immanuel's land.

Q. What is signified by the breaking of the bread, and the pouring forth of the wine?

A. All the sorrows and sufferings of Christ for us, and particularly the breaking and wounding of his body on the cross, and the shedding of his blood for our sins.

Q. What is signified by giving the bread and wine to the communicants?

A. It signifies God's giving a whole crucified Christ, with all his offices and benefits, to believing partakers.

Q. What is signified by communicants receiving the bread and wine?

A. It signifies their stretching forth faith's hand to receive a whole Christ, according to the gospel-offer, and that with close and particular application to their souls' necessities.

Q. Have the people a right to the cup, as well as to the bread?

A. Yes; and none may deprive them of it, seeing Christ apointed a full feast and complete nourishment to his people, and said to the first communicants, Drink ye all of it, Matth. xxvi. 27.

Q. How should we be affected and employed when beholding and receiving the bread broken and wine poured forth? A. We should contemplate a broken and bleeding Saviour, with broken and contrite hearts for our sins, that pierced him our hearts should be warmed with love and gratitude to him, that loved us in such a manner, as to give himself to be a propitiation for our sins; we should lodge our souls in his wounds as our only refuge from the avenger of blood, and plead Christ's blood and merits for all that we want from God.

Q. What is the chief end of this institution, first mentioned in the answer?

A. It is to shew forth Christ's death; according to 1 Cor. xi. 24, 25, 26.

Q. How are we to shew forth Christ's death in this ordinance ?

A. By recalling it into our minds with admiration, giving thanks to God for such a sacrifice, and pleading it with him as the only ground of our hope: and also by proclaiming before the world the wonderful love of Christ in dying for us, and our hope and confidence in the merits thereof; publicly owning ourselves to be his disciples, and declaring by this action that we are not ashamed of his cross, but do glory in it. Q. Why will Christ have us to shew forth his death in this manner?

A. To testify our thankfulness for it, and that we do believe it to be the only foundation of our salvation; and also because this commemoration is an excellent means to subdue sin, quicken grace, melt our hearts, and administer comfort to us under all discouragements.

Q. Who are these meant by the worthy receivers mentioned in the answer?

A. They are believers, who are fit to receive, and do exercise faith and love in the act of receiving: not that they are worthy in a legal sense of any mercy, but called worthy, be

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cause they receive in a suitable and becoming manner, both with respect to their state and frame; which is worthiness in a gospel sense.

Q. May these who have weak faith, and many fears, be admitted to join with the worthy receivers ?

A. Yes; for weak believers are among Christ's friends whom he invites, and are these who have a right to the children's bread; besides, this ordinance is appointed as a means of our spiritual strength and growth in grace.

Q. But, may not these weak and doubting souls keep back till they arrive at comfort and strength?

A. No; for strength and comfort are attained in the way of believing, and using the means which God hath' appointed for that end; and we have no ground to expect them while we neglect this ordinance, which is one of these means. Q. What advantage do worthy receivers reap by this ordinance ?

A. They are made partakers of Christ's body and blood, with all his benefits.

Q. How are worthy receivers made partakers of Christ's body and blood?

A. Not corporally, but spiritually.

Q. How do they partake of these spiritually in the sacrament?

A. When they get their title secured to the benefits or fruits of Christ's broken body and shed blood, as by seizing or enfeoffment; or when their souls do actually share of these benefits here in part.

Q. What are these benefits or fruits of Christ's body and blood which worthy receivers partake of?

A. They are pardon of sin, deliverance from wrath, the subduing of sin, the strengthening of grace, curing of heartplagues, resolving of doubts, loosing of bands, sweet views of God's love, and of eternal glory, and the like.

Q. Are we not made partakers of Christ's body and blood in a corporal and carnal manner in the sacrament?

A. No.

Q. What is meant by these words in the answer? A. That there is no transubstantiation or turning of the bread and wine in the sacraments, into the very body and blood of Christ, as the Papists do maintain.

Q. Is not Christ really present in the sacrament ?

A. Yes, he is spiritually present by his Spirit and grace, but not present in a bodily manner.

Q. Do the elements remain still bread and wine after the consecration?

Y