By having a true knowledge of this Doctrine of Baptifm.. 2dly, To fhew that they have a fincere Intention in offering their Children to be baptized, as in Indenture to the Lord. 3dly, That they perfift according to their Word and folemn Oath, which they have engaged in before God and the Congregation, Eph. vi. 4.. And thus may have the Anfwer of a good Confcience toward God, 1 Pet. i. 21.

Of the Lord's Supper. The 75th Queftion of the HEIDELBERG CATECHISM..

Q. HOW doth the holy Supper admonish you, that you have Communion with the only Sacrifice of Chrift offered on the Cross, and with all his Benefits? "A. As Chrift has commanded me and all Be lievers, to eat of that broken Bread, and to drink of that Cup, in Remembrance of him, with these "Promises adjoined; It, That his Body has been "as really offered upon the Crofs and broken for 66 me, and his Blood fhed for me, as I behold with 66. my Eyes the Bread of the Lord broken for me, " and the Cup, communicated to me. And 2dly, "That he will nourish my Soul in eternal Life,

with his Body crucified, and Blood fhed, as cer"tainly as I receive from the Minifter, and eat and drink with my Mouth the Bread and the Wine, 60 as the true Sacraments of the Lord's Body and "Blood."

Q. Which is the fecond Sacrament of the New Tef tament?

A. The Lord's Supper.

Q. Of how many Parts doth it confift?

A. Of two Parts; one earthly and vifible, to wit, Bread and Wine; the other fpiritual and invifible, the Body and Blood of Chrift, 1 Cor. x. 16. The

Cup

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? And Matt. xxvi. 26.

Q. How muft thefe Elements be used?

A. ft, They must be bleffed. 2dly, The Bread broke. 3dly, The Wine poured out. 4thly, The People must eat and drink it.

Q. Muft the Minifter put the Bread in the Mouths of the People?

A. No; that is meer Invention and Superftition; for the Lord faid, Take, eat; the Hands are no more unclean than the Mouth, to receive it.

Q. What doth the breaking of Bread, and pouring out the Wine in the Sacrament fignify?

A. It fignifies, That Chrift's Body has been broken, and his Blood fhed for us, Matt. xxvi. 28. This is my Blood of the New Testament, which is fhed for many, for the Remiffion of Sin. And 1 Cor. x. 16. The Bread which we break, is it not the Communion of the Body of Chrift?

Q. What doth the Giving and Taking of the facramental Bread and Wine fignify?

A. Thefe Actions fignify God's exhibiting, and the Believer's applying of Chrift and his Benefits to their Souls.

Q. How do you eat and drink the Body and Blood of Chrift in the Lord's Supper?

A. Not after a corporal, but a facramental Manner; namely, by Faith, whereby (as a worthy Receiver) I am made Partaker of his Body and Blood, with all his Benefits, to my fpiritual Nourishment and Growth in Grace, Knowledge, Obedience, and Love of God.

The

The 76th Question of the HEIDELBERG CATECHISM.

Q. WHAT is the Meaning of eating the Body of Chrift, and drinking his Blood that was fhed?

"A. It is not only to embrace with a lively Faith "the whole Paffion and Death of Jefus Chrift, and "by that Means to obtain Remiffion of our Sins, "and Life everlasting; but also to be more and "more united to the facred Body of Chrift, by the "Holy Ghoft, who dwelleth both in him and in us, "that although Jesus Christ is in Heaven, and we "upon Earth, we may be, nevertheless, Flefh of

his Flefh, and Bone of his Bone; and that we 26 may be eternally animated and governed by one and the fame Spirit, as the Members of one Body are by one and the fame Soul.

The 77th Queftion of the HEIDELBERG CATECHISM.

OW do you prove that Chrift has promised, that he would give to those who believe in him, his Body to eat, and his Blood to drink, as certain as they eat of that Bread and drink of that Cup?

A. In the Inftitution of the Holy Supper; of "which thefe are the Words, which are mentioned, 66 I Cor. xi. 23, 24. And Cor. x. 16."

Q. What do you learn by Chriff's inflituting it in the fame Night he was betrayed?

A. It teaches the great Efteem, Care, and Love of Chrift to his People, in making comfortable Provifions for them, although he full well knew of his own bitter Agonies being juft at Hand, ready to be put in Execution against him!

Q. Why bath he inftituted it after eating the Paffover? A. To fhew that the Pafiover thould no more be

celebrated

celebrated, but by this Sacrament abrogated; which Sacrament came or was inftituted in the Place of it; and for this particular End, that at every Time of this Sacrament's being celebrated, Chrift and his Sufferings might be brought afresh to our Remembrance. Luke xxii. 19. This do in Remembrance of me. Q. What Kind of Remembrance of Christ is here intended?

A. Not a fpeculative, but an affectionate Heartmelting Remembrance of him, like that of Peter, Matt. xxvi. 75.

The 78th Queftion of the HEIDELBERG CATECHISM.

Q. ARE the Bread and Wine really changed into the Body and Blood of Jefus Chrift?

"A. No. But as in Baptifm the Water is not "changed into the Blood of Chrift, nor that it is "the washing away of our Sins itself, but only a "true Sign and Affurance of it; fo the Bread in "the Lord's Supper, is not changed into the Body

of Chrift, altho' according to the Nature and "Propriety of Sacraments, it is called his Body."

The 79th Question of the HEIDELBERG CATECHISM.

Q. WHY then doth Chrift call Bread his Body, and the Cup his Blood, or the new Covenant in his Blood; and Paul alfo calleth Bread and Wine, the Communion of the Body and Blood of Chrift?

"A. It is, that he would teach us thereby, that cc as Bread and Wine nourish us in this temporal "Life, fo his Body crucified, and his Blood which "was fpilt, are truly the Meat and Drink of our "Souls, whereby they are nourifhed to eternal Life; "and alfo to affure us by thefe vifible Signs-and

Pledges

"Pledges, that we are as truly made Partakers of "his Body, and of his Blood, by the Operation of "the Holy Ghoft, as it is true we receive by the "Mouths of our Bodies thefe Tokens confecrated "in Memory of him; and that all his Paffion and "Obedience do as certainly belong to us, as if we "had fuffered all in our own Perfons, and had ourfelves made Satisfaction to God for our Sins."

Q. What is the first Argument by which Proteftants confute the Popish Doctrine of Tranfubftantiation?

A. The firft Argument against Transubstantiation, is taken from the End and Defign of the Sacrament, which is, to bring Chrift's Body and Blood to our Remembrance, I Cor. xi. 24, 25. Now Signs for Remembrance are, of Things abfent, not prefent, therefore the real Body and Blood of Chrift cannot be present.

Q. What is the fecond Argument?

A. Because the Expreffions dur Saviour and his Apostles have used, are according to the proper Idiom of the Bible and their Language; thus in other Cafes, as in Gen. xli. 27. we fee, the feven Ill-favoured Kine that came up after them, are jeven Years of Famine. And Rev. i. 20. The feven Stars, are the Angels of the Seven Churches, &c.

Q. What is the third Argument against Tranfubftantiation?

A. The manifold grofs Abfurdities that naturally and neceffarily follow on this Doctrine, fhew the falfenefs of it, and that it is justly rejected and abhorred by all true Chriftians.

Q. What is the firft Abfurdity that follows upon it? A. That a filly Prieft may make his Maker! Which is not to be allowed to all the Angels in Heaven. And after making his Maker, or God, he may eat his God, or difpofe of him to whom he pleafes. And in justifying that Point by the Omnipotency of God,

they