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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 Jesus which said unto bim, before the Cock soall 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 Chrift, 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 Christ, 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 represent Christ to Believers, as an apt Sign of him, and of his Death; and that both memorative, significasive, and infructive.

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

A. It brings Christ to our Remembrance, as his Death and bitter Sufferings are therein represented 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 pew forth the Lord's Death till he come.

Q. 13. How is it a significative Ordinance ?

A. It is a significative Ordinance, not only as it reprefents Christ's Sufferings, but the Believer's Union with him as the Head, and with each other as Members of his Body, i Cor. x. 16, 17. The Cup of Blessing which we bless, is it not the communion of the Blood of Chris? 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 respect is it an instructive Sign?

A. It is an instructive Sign in divers Refpečts; 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, be shall live for ever; and the Bread that I fall give is my Flesh, which I fall give for the Life of the World. And fecondly, as it instructs us that the New Testament is now in its full force by the Death of Christ the Teltator, 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; otherwise it is of no Force at all, whilĩ the Teftator livet b.

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

Of the Elements, Aktions, and Subjects of it. Q.1. R E not Bread and Wine too small and common

Things to represent the Body and Blood of Chrift? A. Though a Bit of Bread, and a Draught of Wine, be Things of small Value in themselves, yet they are great in Respect of their Use and End. A Pennyworth of Wax is a small Thing in its self; 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 Transubstantiation?

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 so called, 1 Cor. xi. 26. For as often as je eat this Bread, &c. Mattb. xxvi. 29. But I say 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.

Q. 3. What is the first Argument by which Protestants confute the Popish Doctrine of Transubstantiation ?

A. The first Argument against it, is taken from the End of the Sacrament, which is to bring Christ's Body and Blood to our Remembrance, i Cor. xi. 24, 25.-This do in Remembrance of me.

Now Signs of Remembrance are of Things absent, not present. 0. 4. What's the second Argument?

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A. Because the Language in which our Saviour {pake, had no other Property of Expression, there being no other Word for fignify, but is in stead thereof, as is manifeft in both Testaments, Gen. xli. 27. And the seven ill-favoured Kine that came up after them, are feven Years of Famine, Rev. i. 20.-The feven Stars are the Angels of the seven Churches ; and the seven Candlesticks which thou arvest are the server Churches.

Q. 5. What is the third Argument against Tranfubfianriation ?

A. The manifold gross Absurdities that naturally and necessarily follow on this Doctrine, shew the falfeness of it, and that it is juftly rejected and abhorred by all found Chriftians.

Q. 6. What is the firft Absurdity that follows it?

A. This Doctrine allows that to a hilly 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 mo more than what a Turk may say to justify the most ridiculous Fooleries of the Alcoran,

Q. 7. What is the second Abfurdity of Tranfubftantiation?

A. The second Absurdity is this, that it denies the Truth of the Testimony given by the Senses of all Men, that it is seal Bread and real Wine after Consecration, and not Flesu 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 bim, 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 Transubftantiation?

A. The third Absurdity is this, that in affirming the Accidents of Bread and Wine to remain, and their Subftance to vanish, they affirm that there is Length, Breadth, Thick. ness, Moisture and Sweetness, and yet nothing long, broad

, thick, moist, or sweet, which is a perfect Contradiction.

Q. 9.

Q. 9. What is the fourth Absurdity of Transubftantiation?

A. It implies that the entire living Body of Christ late at the Table, and at the same Time was dead, and in the Dir. ciples 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 fuf. ferings of Christ for us, 1 Cor. xi. 26.

For as often as ye eat this Bread, and drink this Cup, ye da jew the Lord's Death till he come.

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

A. These Adions fignify God's exhibiting, and the Believer's applying of Christ 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 Unbe. lievers in their natural State ; for such cannot examine themselves as the Word requires, 1. Cor. xi. 28. But let a Man examine himself, and so let him eat of that Bread, and drink of ibat 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 bimself, not discerning the Lord's Body,

Q: 13. Are morally honest and sober Persons qualified for this Sacrament?

A. No; Civility and Morality do not qualify Persons, they are not the Wedding-garment; but regenerating Grace and Faith doth in the smallest. Measure, Matth. xxii. 12. And he failh unto him, Friend, how camejit thou in hitber, not baving a Wedding-garment, &c. 1 Cor. x. 16, 17. The Cup of Bleffing wbich we bless, is it not the Communion of the Blood of Chrif? 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.
W HAT is required to the worthy receiv-

? A. It is reqnired of them that would worthily partake of the Lord's Supper, that they examine themselves, of their Knowledge to discern 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. 1. What are the Duties of worthy Receivers ?

A. There are three Sorts of Duties incumbent on them, some antecedent to it, some Concomitants of it, and some fub. Jequent 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 so let him eat of that Bread, and drink of that Cup. For he that eateth and drinkett unworthily, eateth and drinketh Damnation to himself, not discerning the Lord's Body, And Preparation of their souls, i Cor. v. 8. Therefore let us keep the Feast, nct with old Leaven, neither with ihe Leaven of Malice and V’ickedness, but with the unleavened Bread of Sincerity and Truth.

Q. 3. What is the first Grace to be tried ? A. Our faving Knowledge of God in Christ, without which we cannot difcern the Lord's Body, 1 Cor. xi. 29. For he that eaterb 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?

Å. We are to examine whether it be competent for Quantity, and savingly 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 Brass or tinkling Cymbal.

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