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ense and reason; overthroweth | what was done and suffered in the the nature of the sacrament; and human nature of Christ, it suppohath been and is the cause of ses his body to be absent, whereas manifold superstitions, yea, of transubstantiation supposes it pregross idolatries."*

Q. 53. How is it repugnant to scripture?

sent.

Q. 56. How is it the cause of manifold superstitions and gross idolatries?

A. The scripture expressly affirms, that Christ gave the same A. In as much as strange and very bread and cup to his disci- surprising effects are ascribed to ples, after consecration, that he the host, or consecrated wafer, had taken into his hands before, even when not used sacramentalMatt. xxvi. 26, 27. Whereas the ly: and the alleged change of the doctrine of transubstantiation bread and wine, into the substance maintains, that the elements, after of Christ's body and blood in the consecration, are no more the sacrament, is the very pretence, same, having only the form, co- why they pay religious worship lour, taste, and smell of bread and and adoration to the elements wine, wanting the substance of themselves; which is gross supereither; being turned into the sub-stition and idolatry.

stance of Christ's body and blood; Q. 57. What is the difference in opposition whereunto, the apos- between the Papists and Luthertle calls the elements, after conse-ans on this head?

cration, by the same names they A. The Papists maintain, that had before it, to intimate, that the bread and wine lose their own there was no change of their sub-natural substance, and are turned stance, 1 Cor. xi. 26, 27, 28. "As often as ye eat this BREAD, and drink this cur," &c.

Q. 54. How is transubstantiation repugnant to common sense and reason?

into the substance of Christ's body and blood: but the Lutherans affirm, that the bread and wine retain their own natural substance still, and at the same time that the substance of Christ's body and blood is in, with, or under, these elements.

Q. 58. Are not both opinions equally absurd?

A. Yes: for transubstantiation supposes, that one body may be in many places at the same time; and consubstantiation takes it for

A. Common sense and reason tell us, that a body occupies but one place, and cannot be at divers places at one and the same time; whereas they who defend transubstantiation must allow, that the body of Christ may be in a thousand places at once, even as many places as there are conse-granted, that two bodies may be crated wafers. together in the same very place, or that they may both occupy the same individual space at the same time.

Q. 55. How doth transubstantiation overthrow the nature of the sacrament?

A. By destroying the spiritual or sacramental relation, that is between the sign and the thing signified; for if the sign be turned into the thing signified, then all relation and similitude betwixt them ceases. Besides, the sacrament being a commemoration of

Q. 59. Is Christ offered up, in this sacrament, as a sacrifice for the remission of sins?

A. No: there is therein "only a commemoration of that one offering up of himself, by himself, upon the cross, once for all; and a spiritual oblation of all possi* Confession of Faith, chap. xxix. sect. 6.

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Q.60. Why doth our Confession say, that Christ's once offering up of himself was done BY HIMSELF?

A. In opposition to the unbloody sacrifice of the mass, which is of fered up daily by the Popish priests, for remission of the sins both of the quick and the dead.

Q. 61. What doth our Confession of Faith affirm concerning this "Popish sacrifice of the mass, as they call it?"

A. It affirms, that it is "most abominably injurious to Christ's one only sacrifice, the alone propitiation for all the sins of the elect, Heb. vii. 27."*

Q. 62. Is not Christ really present in the sacrament of the supper?

A. He is, "as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses, 1 Cor. xi. 29."

Q. 63. If Christ be really present in the sacrament only in a spiritual sense, and not corporally, why doth he say of the bread, "This is my body?"

A. The plain obvious meaning is, This bread is the sign or symbol of my body so that the words are to be understood in the figurative, not in the literal sense.

Q. 64. How do you prove, that these words, This is my body, are to be understood in the figurative, and not in the literal and proper sense?

A. From this known rule in all language, That when the strict literal sense involves a manifest absurdity, or contradiction, we must of necessity have recourse to the figurative sense; as when the apostle says, 1 Cor. x. 4.— "That rock was Christ," it cannot be understood literally, as if that rock, materially considered, was

really Christ; but figuratively, that rock signified Christ; and so of a great many other scripture expressions.

Q. 65. Since the worthy receivers are not made partakers of Christ's body and blood, after a corporal and carnal manner, how do they partake of the same?

A. They partake of his body and blood, in this sacrament, only [by faith].

Q. 66. What is it for the worthy receivers to partake of his body and blood by faith?

A. It is to apply and appropriate himself and his righteousness, [with all his benefits], to themselves, Psal. xvi. 5, 6.

Q. 67. What are these [benefits] which faith, in this sacrament, applies together with Christ himself?

A. Among many others there are these three comprehensive ones namely, an ample indemnity of all sin, Micah vii. 19; an unquestionable security for the progress of santification, Job' xvii. 9; and an undoubted title to eternal life, John x. 28.

Q. 68. Why are these, and the like, called [his] benefits?

A. Because he is the purchaser, Tit. ii. 14. proprietor, John iii. 35. and dispenser of them, Eph. iv. 8.

Q. 69. Why are worthy receivers said to be made partakers of [all] his benefits?

A. Because where himself is re

ceived, all good things go along with him, 1 Cor. iii. 22, 23.—All are yours; and ye are Christ's.

Q. 70. What is the fruit and effect of their being, by faith, made partakers of Christ, and all his benefits?

A. The fruit and effect thereof is, [their spiritualnourishment, and growth in grace].

Q. 71. What doth [their spiritual nourishment] imply in it?"

* Confession of Faith, chap. xxix. sect. 6.. + Ibid. sect. 7.

A. That this sacrament is not al converting, but a nourishing ordi

nance.

Q. 72. What doth their [growth in grace] imply?

A. That the worthy receivers are already in a state of grace.

Q. 73. How may spiritual nourishment, and growth in grace be discerned?

A. If there is a more enlarged desire after the sincere milk of the word, 1 Pet. ii. 2; if there is more living by faith, and not by sense, 2 Cor. v. 7; and if there is more inward opposition to sin, Psal. lxvi. 18. and outward tenderness in the walk. Psal. xxxix. 1.

QUEST. 97. What is required to the worthy receiving of the Lord's supper?

ANSW. It is required 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; lest, coming unworthily, they eat and drink judgment to themselves.

or, if we have grace in any measure of exercise; without either of which there can be no comfor

Q. 1. What preparatory duty is here required of these that would partake of the Lord's supper? A. It is, [that they examine them-table partaking of this ordinance. selves], Cor. xi. 28. "But let a "Let a man examine himself, and man examine himself, and so let so let him eat." him eat of that bread, and drink of that cup."

Q. 2. What is it for persons to [examine themselves]?

Q. 5. Is this the duty of every man, or of some only?

A. It is unquestionably the duty of every man: Let a man examine A. It is to make a strict inquiry himself: that is, every man and into, and to pass an impartial judg-woman, without exception, whement upon their spiritual state ther they think themselves graand frame, by the rule of the cious or graceless. word, Psal. lxxvii. 6. and cxix. 105.

Q. 3. What is the best and most successful way of essaying this duty?

A. It is to put it into the hand of the Spirit of God to manage it for us, Psal. cxxxix. 23, 24. "Search me, O God, and know my heart," &c.

Q. 4. Why is self-examination necessary before receiving the Lord's supper?

A. Because it is peremptorily commanded, in order to discover whether we be in a gracious state;

Q. 6. Why should a gracious man examine himself?

A. Because "there is not a just man upon earth, that doeth good and sinneth not," Eccl. vii. 20.

Q. 7. Why should they who think they are graceless, examine themselves?

A. Because "they that be whole need not a physician, but they that are sick," Matt. ix. 12. Hereby they come to see more clearly their absolute need of Christ.

Q. 8. Is self-examination the duty of these only who are to partake for the first time?

A. It is the duty of persons every time they adventure upon this ordinance, as the words of the precept evidently bear, so let him eat; that is, let none approach this holy table at any time without first essaying this duty.

Q. 9. Is self-examination to be practised only about the time of communion?

A. It ought to be practised daily or habitually, 2 Cor. xiii. 5; and especially in the view of such a solemn approach to the Lord at his table.

guilty of not discerning the Lord's body?

A. They who rest in partaking of the outward elements, without a solid belief of the mysteries that are wrapt up in them.

Q. 16. How may we know if the measure of knowledge we have attained, be of a saving kind?

A. If we think we know nothing yet, as we ought to know, 1 Cor. viii. 2; if we are following on to know the Lord more and more, Hos. vi. 3; and if our knowledge influences our practice, John xiii. Q. 10. What are these things, 17. "If ye know these things, hapabout which they that would wor-py are ye if ye do them." thily partake of the Lord's supper, are required to examine themselves?

Q. 17. Why is [faith] necessary to the worthy partaking of the Lord's supper?

A. It is necessary in order [to

Q. 18. What is it to feed upon Christ in the sacrament of the supper?

A. They are required to examine themselves [of their know-feed upon him.] ledge-of their faith-of their repentance, love, and new obedience.] Q. 11. What are they to try or examine about their [knowledge]? A. If they have a competent measure of it and if the measure they have, be of a saving kind.

Q. 12. What is that competent measure of knowledge, which is requisite to the worthy receiving of the Lord's supper?

A. It is to receive into our souls, from his fulness, all that spiritual good which is exhibited to us in the promise, John i. 16.

Q. 19. What is it of Christ that faith feeds upon in the sacrament?

A. It feeds upon all these discoveries of him that are made in the word; such as, his person, offices, mediatorial characters, and relations, John vi. 57.

Q. 20. How may we know if we have that faith which feeds on Christ in the word and sacrament?

A. That there be some uptaking of the person, offices, and righteousness of Christ; cf the fulness, freedom, and stability of the covenant of grace; of the nature, use, and end, of the sacrament of the supper; and likewise of our own manifold sins and wants. -Q. 13. Why is such a know-ture, whettening the spiritual apledge necessary?

A. It is necessary [to discern the Lord's body}.

Q. 14. What is it to discern the Lord's body in this sacrament?

A. It is to view the meritorious atonement, made by the Son of God in our nature, through the symbols of bread and wine, which are designed to signify and represent the same.

Q. 15. Who are they who are

A. Where this true and saving faith is, it is of an appetizing na

petite after more and more of him, Isa. xxvi. 8, 9; it purifies the heart, Acts xv. 9.; accounts all things but loss for Christ, Phil. iii. 8; and is careful to maintain good works, Tit. iii. 8.

Q. 21. What is the use of [repentance] in this sacrament?

A. Without repentance there can be no mourning for sin, which is an inseparable concomitant of faith's looking to, or improving a

crucified Saviour in this ordinance, Zech. xii. 10-"They shall look upon me whom they have pierced, and they shall mourn for him." Q. 22. How may we know if our repentance be genuine or of a right kind?

A. It is true and genuine, if we are grieved for sin as it is offensive to God, Psal. li. 4; if we are forsaking, and turning from it both in heart and life, Hos. xiv. 1; and particularly, if we are deeply affected with the sin of unbelief, John xvi. 9.

Q. 23. What necessity is there for the exercise of the grace of [love] in partaking of the Lord's supper?

A. Without love to Christ, there can be no communion with him in this, or any other ordinance, John xiv. 21. "He that loveth me, shall be loved of my Father, and I will love him, and I will manifest myself to him.”

Q. 24. How may we know if our love to Christ be sincere and unfeigned?

A. If it put us upon essaying the most difficult duties he may call us unto, Psal. xxiii. 4; if it engage us to put a favourable construction upon the afflicting providences we meet with in our lot, Heb. xii. 10; and if we love his members out of love to himself, or because they are begotten of him, 1 John v. 1.

Q. 25. Why is the obedience required of worthy receivers called [new obedience]?

A. Because it flows from a new principle of faith and love, Gal. v. 6; it is performed in a new manner, namely, in the strength of the grace that is in Christ Jesus, 2 Tim. ii. 1. and is directed to a new end, even the glory of God, 1 Cor. x. 31.

Q. 26. How may we know if our obedience is indeed new obedience?

A. If we are conscientiously dili

gent in the practice of all commanded duty, and at the same time look on ourselves as unprofitable servants, Luke xvii. 10. and lean wholly to the surety righteousness as the sole ground of our acceptance, Isa. xlv. 24.

Q. 27. What risk do they run who omit to examine themselves as to the above graces, before they come to the Lord's table?

A. They run the risk of [coming unworthily].

Q. 28. What is it to come unworthily?

A. It is to come without any real sense, or solid uptaking of the need that we stand in of Christ, as "of God made unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. i. 30.

Q. 29. What danger do they incur who thus come unworthily? A. [They eat and drink judgment to themselves], 1 Cor. xi. 29.

Q. 30. In what sense can they who come unworthily, be said to "eat and drink judgment to themselves?"

A. In so far as by their eating and drinking unworthily, they do that which renders them obnoxious to the righteous judgment of God.

Q. 31. What [judgment] do they render themselves obnoxious unto?

A. To temporal judgments, or afflictions of various kinds, in a present life; and to eternal judgment, or condemnation (if mercy prevent not), in the life to come, 1 Cor. xi. 30, 32.

Q. 32. "May not one who doubteth of his being in Christ, or of his due preparation, come to the Lord's supper?"

A. "If he be duly affected with the apprehension of the want of an interest in Christ, and unfeignedly desires to be found in him, and to depart from iniquity:" in that case, "he is to bewail his unbelief, and labour to have

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