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A. There needed no new Command; their Privilege had been fettled many Ages before upon them, and never reverfed by Chrift, or his Apoftles, but their former Right declared to continueftill to them, Acts ii. 39. For the Promife is to you and your Children, &c.

Q. 12. But if they have a Right, we might expect to find fome Examples of their baptizing?

A. It is manifeft that Believers Houfholds were baptized with them, Acts xvi. 15, 33. And when he was baptized, and her Houfhold, &c. Ver. 33. And he took them the fame Hour of the Night, and washed their Stripes, and was baptized, he, and all his ftraightway. And if Infants are not named, fo neither are any of Age, born of Chriftian Parents. Q. 13. But many truft to their Infant-baptifm, as to their Regeneration, and fo much Mischief's done?

A. They do fo; yet the Duty is not therefore to be neglected. The preaching of Chrift is to fome a ftumbling Block, yet Chrift must be preached for all that.

Q. 14. But many baptized Infants prove naught? A. And fo do many baptized at Age too. Duties are not to be measured by Events.

What is the Lord's Supper?

Quest. 96. W

HAT is the Lord's Supper?

A. The Lord's Supper is a Sacrament, wherein by giving and receiving Bread and Wine according to Chrift's Appointment, his Death is fhewed 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 fpiritual Nourishment, and growth in Grace. 1.

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Q. I. By whofe Authority is the Lord's Supper instituted and appointed?

A. By the fovereign Authority of Chrift the King of the Church, and not by the Pleasure of Man, 1 Cor. xi. 23. For I have received of the Lord that which alfo I delivered unto you, that the Lord Jefus the fame Night in which he was betrayed, took bread.

Q. 2. Of what Parts doth this Sacrament confist?

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A. It confifts of two Parts, one earthly and vifible, to wit, Bread and Wine, the other spiritual and invisible, the Body and Blood of Chrift, 1 Cor. x. 16. The Cup of Bleffing 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?

Q. 3. How do thefe earthly and heavenly Things become a Sacrament?

A. By the Word of Inftitution and Bleffing coming from Christ upon them, 1 Cor. xi. 23, 24, 25. For I have received of the Lord that which also I delivered unto you, that the Lord Jefus the fame Night in which he was betrayed, took Bread. And when he had given Thanks, he brake it; and faid, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. After the fame Manner alfo he took the Cup, when he had fupped, Jaying, This Cup is the New Teftament in my Blood: this do as oft as ye drink it in Remembrance of me. Q. 4. When did Christ ordain and inftitute this Sacrament?

A. He inftituted it in the fame Night he was betrayed, 1 Cor. xi. 23.-The Lord Jefus the fame Night in which be was betrayed, took Bread. It could not be fooner, because the Paflover must be first celebrated, and by the Inftitution of this abrogated. Nor later, for foon after he was apprehended.

Q. 5. What doth the Time of its Inftitution teach us? 1.A. It teacheth us how great Chrift's Care and Love to his people is, that he makes in his Ordinance fuch Provision for our Comfort, though he knew his own bitter Agony was just at hand.

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Q. 6. What is the general Ufe and End of this Sacrament? A. It is to confirm, feal and ratify the New Covenant to Believers, 1 Cor. xi. 35.-This Cup is the New Teftament in Blood: this do ye as oft as ye drink it, in Remembra brance of Q. 7. What are the particular Ends and Ufes of it A. The first particular End and Ufe of it is, to bring Chrift and his Sufferings afresh to our Remembrance, 1 Cor. xi. 24, 25.-This do in Remembrance of me.

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Q. 8. What Kind of Remembrance of Chrift is here intended?

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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 faid unto him, before the Cock shall crow, thou shalt deny me thrice. And he went out and wept bitterly. Or of Jofeph, Gen. xliii. 29, 30.-And Jofeph 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 beft of God's People are too apt to forget Chrift, and what he hath endured and suffered for them.

Q. 10. What elfe 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 fo let him eat of that Bread,' and drink of that Cup.

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

A. It is to represent Christ to Believers, as an apt Sign of chim, and of his Death; and that both memorative, fignificative, 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 Bleffing 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 infractive Sign?:

A. It is an inftructive Sign in divers Refpects; namely, First, As it teaches us that Chrift 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 fhall live for ever; and the Bread that I shall give is my Flesh, which I fall give for the Life of the World. And fecondly, as it inftructs us that the New Teftament 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, whilst the Teftator liveth.

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

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Of the Elements, Altions, and Subjects of it.

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RE not Bread and Wine too fmall 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 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 fo called, 1 Cor. xi. 26. For as often as se eat this Bread, &c. Matth. xxvi. 29. But I fay unto you, Iwill 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 first Argument by which Protellants confute the Popish Doctrine of Tranfubftantiation?

A. The firft Argument against it, is taken from the End of the Sacrament, which is to bring Christ'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 present.

Q. 4. What's the fecond Argument?

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A. Because the Language in which our Saviour fpake, 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 feven Churches; and the feven Candlesticks which thou faweft are the feven Churches.

Q5. What is the third Argument against Transubstantiation ?

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

ftians.

Q. 6. What is the firft Abfordity 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 juftifying this by the Omnipotency of God, they fay no more than what a Turk may fay to juftify the most ridiculous Fooleries of the Alcoran.

Q7. What is the fecond Abfurdity of Transubstantiation ?

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 understood 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 Tranfubftantiation? A. The third Abfurdity 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, Thicknefs, Moisture and Sweetnefs, and yet nothing long, broad, thick, moist, or sweet, which is a perfect Contradiction.

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