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to our remembrance; 1 Cor. xi. 24, 25. This do in remembrance of me. Now signs for remembrance, are of things abfeni, not present. ·

e. 4. What is the second argument ?

A. Because the language in which our Saviour fpake, had no other property of expression; there being no other word for fignify, but is instead thereof, as is manifest in both Teftaments; Gen. xli. 27. And the seven ill-favoured kine, that came up after them, are seven years of famine. Rev. i. 20. The seven stars, are the angels of the seven churches ; and the seven candlesticks which thou sawest, are the seven churches.

Q. 5. What is the third argument against transubstantia. tion ?

A. The manifold gross absurdities, that naturally and necessarily follow on this doctrine, shew the falseness of it, and that it is justly rejected and abhorred by all found Christians,

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

A. This doctrine allows that to a filly priest, 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 say no more, than what a Turk may say to justify the most ridiculous fooleries of the Alcoran.

Q. 7. What is the second absurdity of transubftantiation ?

A. The second absurdity is this, that it denies the truth of the testimony given by the senses of all men, that it is real bread, and real wine, after confecration, and not fleth and blood. And if the testimony of sense be not certain, then the being of God cannot be proved by the things that are made; contrary to Rom. i. 20. For the invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, &c. Nor the truth of Christ's resurrection, by seeing 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 absurdity of transubstantiation ?

A. The third absurdity is this, that in affirming the accidents of bread and wine to remain, and their substance to va. nish; they affirm, that there is length, breadth, thickness, moisture, and sweetness; and yet nothing long, broad, thick, moist, or sweet; which is a perfect contradiction.

Q. 9. What is the fourth absurdity of transubstantiation ?
A. It implies, that the entire living body of Christ fat at

the table, and at the same time was dead, and in the disciples mouths and ftomachs in the first facrament; and that in all after-sacraments it is wholly in heaven, and wholly in as many thousand places in the world, as there are facraments adminiItered,

Q. 10. What doth the breaking of this bread, and pouring out of wine in the facrament, fignify?

A. It fignifies the violent painful death, and bitter fuffer ings of Christ for us; 1 Cor xi. 26. For as often as ye eat this bread, and drink this cup, ye do dhew the Lord's death till he


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Q. 11. What doth the giving and taking of the sacramental bread and wine signify?

A. These actions signify God's exhibiting, and the believers applying of Christ, and all bis benefits, to their souls. 0. 12. Who are fit subjects to receive the Lord's fupper ?

A, None that are grossly ignorant, scandalous, or unbelieva ers in their natural state, for such cannot examine themselves, as the word requires ;

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 themselves; 1 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 hones and sober persons qualified for this facrament?

A. No; çivility and morality do not qualify persons, they are nat the wedding-garment; but regenerating grace and faith doth, in the smallest measure ; Matth. xxii. 12. And he faith unto him, Friend, how cameft thou in hither, not having a wedding-garment ? &c. 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 Christ ? For we being many, are one' bread, and one body; for we are all partakers of that one bread.

Of the Duties of Communicants,
Hat is required to the worthy receiving of

the Lord's fupper?
A. It is required of them that would worthily partnke of the
Lord's fupper, 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
pat and drink judgment to themselyese

Quest. 97.


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Q. 1. What are the duties of worthy receivers ?

A. There are three forts of duties incumbent on them ; {ome antecedent to it, fome concomitant of it, and some fub sequent to it.

R. 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 ; Į Cor. xi. 28, 29. But let a man examine himself, and so 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 discerning the Lord's body. And preparation of their fouls; i 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 fincerity and truth.

Q. 3. What is the first grace to be tried ?

A. Our saving knowledge of God in Christ, without which we cannot discern the Lord's body; 1 Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body.

Q. 4. What are we to enquire of, touching our knowledge of God in Chrift?

A. We are to examine whether it be competent for quantity, and savingly operative and influential on the heart and life, for quality ; Hofea iy. 6. My people are destroyed 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 brass, or tinkling cymbal.

Q. 5. When is knowledge competent, and influential ?

A. When we truly understand, by the teachings of the Father, the fin and misery of the

fall, the nature and necessity of Christ, and, under these convictions, come to him in the way of faith ; John vi. 45.--Every man therefore that hath heard, and hath learned of the Father, cometh unto me. And subject ourselves to him in fincere .obedience; Matth. xi. 28, 29. Come unto me, all ye that labour and are heavy laden, and I will give you rest

. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find reft unto your souls.

Q. 6. What are we to examine ourselves about, befides knowJedge ?

A. We are obliged to examine ourselves about our faith, whether, we have it in any saving degree; 2.Cor. xiii. 5. Examine yourselves, whether ye be in the faith : Prove your

selves, &c. For without faith we cannot please God; Heb. xi. 6. But without faith it is impossible to please God, &c. Nor enjoy spiritual communion with Christ ; Eph. iii. 17. That Christ may dwell in your hearts by faith; that ye being rooted and grounded in love, &c.

Q. 7. What other grace must be examined, and fought for?

A. We must examine our love to Christ, and all that are his; because no gifts signify any thing without love; Cor. xiii. 2. And though I have the gist of prophecy, and understand all mysteries, and all knowledge ; and though I have all faith, so that I could remove mountains, and have no charity, I am nothing.

Q. 8. What else must worthy receivers examine themselves about?

A. The fincerity of their hearts, evidenced by their obedience; without which, they cannot worthily approach the table ; 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.

e 9. But if, upon examination, we are in doubts about our faith and sincerity, muft we forbear?

A. If our doubts arise from the weakness, and not the total want of grace, fuch doubts should not hinder us; Rom. xiv. I. Him that is weak in the faith, receive you, &c.

l. 10. What is the danger of coming to the Lord's table without these graces ?

A. The danger is exceeding great both to foul and body. (1.) To the foul; 1 Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, &c. And to the body; 1 Cor. xí 30. For this cause many are weak and fickly among you, and many sleep.

Q. 11. What are the duties of worthy receivers at the Lord's table?

A. Their duties at the table are, to discern Christ by the eye of faith ; under those signs of his body and blood; i Cor. xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. On the discovery of him, to mourn bitterly fór fin; Zech. xii. 10.--- And they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born. And to excite all their

graces into vigorous acts, for the applying Christ to themselves; Cant. iv. 16. Awake, O north-wind, and come, thou south, blow upon my garden, that the spices thereof may flow out, &c.

Q. 12. What is the duty of worthy receivers, after the facrament?

A. Their duty is, heartily to bless God for Christ, and the benefits of his blood, Matth. xxvi. 30. And when they had fung an hymn, they went out into the mount of olives. To double their care and watchfulness against fin; Eph. iv. 30. And grieve not the holy Spirit, whereby ye are sealed to the day of redemption. And to grow more fruitful in all spiritual obedience; Col. i. 10. That ye might walk worthy of the Lord unto all pleasing; being fruitful in every good work, and increasing in the knowledge of God.

Q. 13. What is the first inference from hence ?

A. That the abuse and profanation of this ordinance, either by coming to it for carnal ends, or being forced upon it by fear of sufferings, or approaching to it without due qualifications, is a dreadful sin, which God will terribly avenge ; Mat. xxii. 11, 12, 13. And when the King came in to see the guests, he saw there a man which had not on a wedding-garment. And he saith unto him, Friend, how camest thou in hither, not having on a wedding garment ? And, he was speechless. Then said the king unto the servants, Bind him hand and foot, and take him away, and cast him into outer darkness : There shall be weeping, and gnashing of teeth.

Q. 14. What is the second inference from hence ?

A. That great and manifold are the blessings and advantages which Christians duly prepared may reap by this ordinance.

Of Prayer. Quest. 98.

Hat is prayer?

A. Prayer is an offering up of our desire unto God, for things agreeable to his will, in the name of Chrift, with confeffion of our fins, and thankful acknowledgment of his mercies.

Q.1. Who is the proper, and only object of prayer?

A. God only is the proper object of prayer; it is a part of his natural worship, therefore it is peculiarly his honour and prerogative, and none else can hear and answer them but God; Psalm lxv. 2. O thou that heareft prayer, unto thee shall all flesh come.

Q. 2. Through whom, or in whose name, are our prayers to be directed to God?

A. Our prayers are to be directed to God only through Christ, and his name; and not by the mediation of angels or


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