Imagini ale paginilor

to our remembrance; 1 Cor. xi. 24, 25. This do in remembrance of me. Now figns for remembrance, are of things ab fent, not present.

Q4. What is the fecond argument?

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

Q. 5. What is the third argument against transubstantiation ?

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 Christians, Q6. What is the firft abfurdity 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 fay no more, than what a Turk may fay to justify the most ridiculous fooleries of the


Q. 7. What is the fecond abfurdity of transubstantiation ?. A. The second abfurdity is this, that it denies the truth of the teftimony given by the fenfes of all men, that it is real bread, and real wine, after confecration, and not flesh and blood. And if the teftimony 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 invifible things of him 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 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 abfurdity of tranfubftantiation ? A. The third abfurdity 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, thickness, moifture, and sweetness; and yet nothing long, broad, thick, moist, or fweet; which is a perfect contradiction.

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

the table, and at the fame time was dead, and in the disciples mouths and ftomachs in the first sacrament; and that in all after-facraments it is wholly in heaven, and wholly in as many thousand places in the world, as there are facraments adminiftered.

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 fufferings of Chrift for us; 1 Cor xi. 26. For as often as ye eat this bread, and drink this cup, ye do fhew the Lord's death till he


Q. What doth the giving and taking of the facramental bread and wine fignify?

A. These actions fignify God's exhibiting, and the believers applying of Chrift, and all his benefits, to their fouls.

Q. 12. Who are fit fubjects to receive the Lord's fupper? A. None that are grofsly ignorant, fcandalous, or unbeliev¬ ers in their natural state, for fuch cannot examine themselves, 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 themselves; 1 Cor, xi. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not difcerning the Lord's body.

Q. 13. Are morally honest and sober perfons qualified for this facrament?

A. No; civility and morality do not qualify perfons, they are not the wedding-garment; but regenerating grace and faith doth, in the fmalleft 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 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.

Of the Duties of Communicants.

Queft. 97. What is required to the worthy receiving of

the Lord's fupper?

A. It is required of them that would worthily partake of the Lord's fupper, that they examine themfelves 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. What are the duties of worthy receivers ?

A. There are three forts of duties incumbent on them; fome antecedent to it, fome concomitant of it, and fome fubfequent to it.

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

A. They are two: (1.) Examination of their graces. (2.) Preparation of their fouls. Examination of their graces; I 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 difcerning the Lord's body. And preparation of their fouls; 1 Cor. v. 8. Therefore let us keep the feaft, not with old leaven, neither with the leaven of malice and wickednefs, but with the unleavened bread of fincerity and truth. Q3. 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 eateth and drinketh unworthily, eateth and drinketh damnation to himself, not difcerning the Lord's body.

Q4. 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 favingly operative and influential on the heart and life, for quality; Hofea iv. 6. My people are deftroyed for lack of knowledge, &c. 1 Cor. xiii. 1. Though I fpeak with the tongues of men, and of angels, and have not charity; I am become as a founding brafs, or tinkling cymbal.

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

A. When we truly underftand, by the teachings of the Father, the fin and mifery of the fall, the nature and neceffity 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 fubject 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 reft. Take my yoke upon you, and learn of me, for I am meek and lowly in heart; and ye shall find reft unto your fouls.

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

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

felves, &c. For without faith we cannot please God; Heb. xi. 6. But without faith it is impoffible to please God, &c. Nor enjoy fpiritual communion with Chrift; Eph. iii. 17. That Chrift 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 muft examine our love to Chrift, and all that are his; because no gifts fignify any thing without love; 1 Cor. xiii. 2. And though I have the gift of prophecy, and underftand all myfteries, and all knowledge; and though I have all faith, fo that I could remove mountains, and have no charity, I am nothing.

Q. 8. What elfe muft 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 fincerity and truth.

Q 9. But if, upon examination, we are in doubts about our faith and fincerity, 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. 1. Him that is weak in the faith, receive you, &c.

Q. 10. What is the danger of coming to the Lord's table without thefe 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. xi 30. For this cause many are weak and fickly among you, and many fleep.

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

A. Their duties at the table are, to difcern Christ by the eye of faith; under thofe figns of his body and blood; 1 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 for fin; Zech. xii. 10.---And they fhall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only fon, and shall be in bitterness for him, as one that is in bitterness for his firft-born. And to excite all their graces into vigorous acts, for the applying Chrift to themselves; Cant. iv. 16. Awake, O north-wind, and come, thou fouth, blow

upon my garden, that the fpices thereof may flow out, &c. Q12. What is the duty of worthy receivers, after the facrament?

A. Their duty is, heartily to blefs God for Chrift, 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 fealed to the day of redemption. And to grow more fruitful in all fpiritual obedience; Col. i. 10. That ye might walk worthy of the Lord unto all pleafing; being fruitful in every good work, and increafing 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 fufferings, or approaching to it without due qualifications, is a dreadful fin, which God will terribly avenge; Mat. xxii. 11, 12, 13. And when the King came in to see the guests, he faw there a man which had not on a wedding-garment. And he faith unto him, Friend, how cameft thou in hither, not having on a wedding garment? And he was speechless. Then faid the king unto the fervants, Bind him hand and foot, and take him away, and caft him into outer darkness: There fhall be weeping, and gnashing of teeth.

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

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

Queft. 98. W

Of Prayer.

Hat is prayer?

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


Q. I. 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; Pfalm lxv. 2. O thou that hearest prayer, unto thee shall all flesh come.

Q2. 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 Chrift, and his name; and not by the mediation of angels or

« ÎnapoiContinuă »