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doth exclude them the liberty of eating, when the com. mand is express. 2 Thess. iii. 10, If any work noi, neither shall he eat. Notwithstanding which command, infants being incapable of working, yet they may eat; and so infants being incapable of professing their faith, may be baptized. 3. Infants, though they are incapable of being taught by men, and making an actual profession of their faith, yet they are capable of the grace of the covenant, by the secret work of the Spirit, for of such is the kingdom of heaven : and who will say, that all infants, dying in their infancy, are damped ? as they must be, if they be incapable of the grace of the covenant; and if they be capable of the grace of the covenant, they are capable of this seal of baptism.
Q..9. How can infants have right to baptism, when we do not find throughout the whole New Testament, either precept or example for their baptism?
A. 1. The ordinance of baptism, as to the substance of it, is expressly appointed by our Saviour in the new testament; but it is not needful that the circumstance of the time of its administration should be appointed too, when the time may be so clearly deduced by scriptureconsequence.
2. We do not find in the scripture, any precept or example in the very words, that women shal! partake of the Lord's supper; yet we believe that they did partake of the Lord's supper in scripture time; and they, being church-members, and believers capable of the actual exercise of grace, have an undoubted right unto the sacrament. 3. We have proved from scripture that Christian infants have a right to be church-members, and therefore they have a right to baptism, which admits them thereunto, and that there is no scripturerepeal of this privilege. 4. We have no precept or ex: ample concerning the infants of such as were baptized themselves, that they should, or that any of them were kept unbaptized from their infancy, until they were grown up unto years of maturity, and did make an actual profession of their faith, and then did receive the ordinance of baptism; and why then will any do this which they lrave no scripture precept or example for? 5. There is great probability, that the infants of be,
lievers, in some recorded places of scripture, were baptized in their infancy. Where whole households were baptized together, it is not said, that the infants, in such houses, were excluded ; and why then should we exclude infants from the ordinance, whom God hath no where excluded ?
Q. 96. What is the Lord's supper ?
A. The Lord's supper is a sacrament, wherein by giv. ing and receiving bread and wine, according to Christ's appointment, his death is showed 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, unto their spiritual nourishment and growth
Q. 1. How many things are most considerable in the Lord's supper?
A. There are eight things most considerable in the Lord's supper.
1. The nature of it. 2. The Author of it. 3. The outward elements and actions. 4. The internal mysteries, or the things signified. 5. The subject of it, or the persons that have right to receive it. 6. The manner how it is to be received. 7. The benefits of it. 8. The end of it.
Q. 2. What is the Lord's supper as to the nature of it ?
A. The Lord's supper as to the nature of it, is a sacrament and seal of the covenant of grace, wherein the mutual obligations, both on God's part, and on our part, which are made in baptism, are renewed and confirmed.
Q. 3. Who is the author of the Lord's supper ?
A. The Lord's supper is a sacrament not of man's invention, but our Lord Jesus Christ is the author of it, and it is of his appointment and institution. I Cor. xi. 23, For I have received of the Lord, that which also I deliyered unto you, that the Lord Jesus took bread, &c.
Q. 4. When did the Lord Jesus institute and appoint this sacrament of his supper?
A. The Lord Jesus did institute and appoint this sacrament of his supper, the same night in which he was betrayed. 1 Cor. xi. 23, The Lord Jesus, the same night in which he was betrayed, took bread. It was at night, because it was to succeed and come in the room of the passover: it was the same night in which he was betrayed, because it was to be a commemoration of his death.
Q. 5. Are not Christians bound to receive this sacrament at night, when our Saviour did first institute and administer it, and the apostles did first receive it at night?
A. We are no more bound from this example to receive this sacrament at night, than we are bound to receive it in an upper room, and but twelve in company, which was the practice in the first institution. We have not the same reason for receiving it at night as the apostles had, who were then to eat the passover before: and although the time of receiving it be an indifferent thing, yet the noon (the time when our Saviour gave up the ghost) seemeth to be the most suitable time for the receiving of it; especially since at that time both body and mind are ordinarily in the best disposition for receiving it, with the greatest activity, and the least faintness and weariness.
Q. 6. In what posture should the sacrament be received ?
A. The table-posture seemeth to be the most decent, ·and not to be esteemed irreverent, when Christ himself was present and did administer it to them.
Q. 7. By whom is the sacrament of the Lord's supper to be administed?
A. The sacrament of the Lord's supper, as also the other of baptism, is to be administered by none but such as are the ministers of Jesus Christ, called and installed in this office, according to the scripture-rule: such are Christ's ambassadors : and none but such have authority to exhibit or apply the broad seals of the kingdom of heaven.
Q. 8. What are the outward signs and elements in the Lord's supper?
A. The outward signs and elements in the Lord's
the manner of the Papists; and it is most decent that it be white bread.
Q. 10. What wine is to be used in the Lord's supper?
A. Any kind of wine may be used in the Lord's supper. We read that Christ drank of the fruit of the vine with his disciples, but what sort of wine is not said ; yet it seemeth most suitable and most lively, to represent the blood of Christ, when the wine is of a red colour, such as tent or claret wine.
Q. 11. May and ought all that receive the Lord's supper, to receive it in both elements, the bread and the wine too?
A. All that receive the Lord's supper, may and ought to receive it in both elements, the bread and also the wine : this is evident from the directions which the apostle doth give unto the Corinthians in general, about the receiving this sacrament, wherein he joins the cup and the bread together, as belonging to all that did receive. I Cor. xi. 26, 28, As often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Let a man (that is, any man, and not the minister only) examine himself, and so let him eat of that bread, and drink of that cup. And therefore the practice of the Papists, in taking away the cup from the people, is unwarrantable and injurious.
Q.12. What are the outward actions in this sacrament of the Lord's supper?
A. The outward actions in this sacrament of the Lord's supper, 1. On the minister's part, are, his blessing the elements, and setting them apart for this sacra. mental use, by reading the words of institution, with thanksgiving and prayers unto God for his blessing ; his taking the bread, and breaking it; his taking the cup, and distributing both the bread and wine unto the people, in the words of our Saviour, when he first did institute this sacrament. 2. On the part of the people, the outward actions are, their taking the bread and wine, and eating the one and drinking the other.
Q. 13. What is signified and represented by the bread and wine in this sacrament?
A. By the bread and wine in this sacrament, is signified and represented the body and blood of Christ. I Cor. xi. 24, 25, Take, eat; this is my body. This cup is the new testament in my blood.
Q. 14. Is not the bread in this sacrament transubstantiated and turned into the real body of Christ, when our Saviour telleth his disciples expressly, This is my body ?
A. The bread in this sacrament is not transubstantiated and turned into the real body of Christ, but is only a sign and representation of Christ's body.
Q. 15. How do you prove, that the bread in this sacra. ment is not turned into the real body of Christ?
A. That the bread in this sacrament is not turned into the real body of Christ, may be proved by divers arguments.
Arg. 1. It is evident both unto sense and reason, that the bread, after consecration, remaineth bread as it was before. 1. It is evident unto sense, the quantity or bigness of bread remaineth, the figure of bread remaineth, the locality or place of bread remaineth, the colour, taste, and smell of bread remaineth, and nothing in the world is more evident unto sense than the bread in the sacrament, no alteration in the least unto the sense being made by its consecration. 2. It is evident unto reason, that the bread cannot be turned into another substance, and the accidents not to be at all changed or altered. When our Saviour turned water into wine, the water as it lost its substance, so also it lost its colour, taste, smell and other accidents; and the wine made of water, had the colour, taste and smell of wine, as well as the substance of wine ; but in the sacrament, there is no other colour, taste, fig. ure, or any accident, but of bread; and therefore in rea. son, there is no other substance but of bread. In the sacrament, we must either clothe the body of Christ with the accidents of bread, and say that his body is of such a figure, taste, and colour, as the brcad is, which would render him ill-favoured, ill-shapen, and deb:ise his body (so glorious now in heaven) into the likeness of bread, which is such an absurd blasp!emy that none will affirm; or else, if the accidents of bread cannot be attributed unto Christ's body, and yet the substance of bread be