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promise is to you, and your children, and to all that are afar off, even as many as the Lord our God shall call.

Q. 2. How doth it appear, that the infant-seed of believers ought to be baptized ?

A. It appears by this, that they being Abraham's seed, were taken into covenant with God, and ordered to have the sign of the covenant applied to them; and that grant was never reversed; Gen. xvii. 7, 10. And I will establish my covenant between me and thee, and thy feed after thee, in their generations, for an everlasting covenant ; to be a God unto thee, and to thy seed after thee. This is my covenant, which ye shall keep between me and you, and thy seed after thee ; every man. child among you shall be circumcised.

Q. 3. But was not that the covenant of works; and so will not hold, to infer their privilege under the covenant of grace?

A. No, it was not ; for God never did, nor will become a God by way of special interest to any people, by virtue of the covenant of works, since the breach of it by the fall.

Q. 4. But if it were the covenant of grace, how doth it appear the right of believers infants is still the same it was before in Abraham's time?

A. It appears plainly from the apostle's own words, and ar guments ; Aas ii. 39. For the promise is to you, and to your children, c.

Q. 5. But though infants then were members of God's vihble church among the Jews, how doth it appear they are so now, when God hath cast them off ?

A. It appears, the membership and privileges are as free and complete to them now, that are the children of Gentile believers, as ever they were to the Jewish infants ; Rom. xi. 17. And if some of the branches be broken off, and thou being a wild olive-tree wert graffed in amongst them, and with them partakeft of the root and fatness of the olive-tree,

Q. 6. How else doth it appear they are within the covenant? A. It appears by this, that they are pronounced holy; 1 Cor. vii. 14. Elle were your children unclean, but now are they holy. Which is a foederal holiness, and none out of covenant can be holy by covenant.

Q. 7. But may not that place mean only their legitimacy?

A. No, it cannot ; for then the apostle must pronounce all the infants in the world bastards, that defcend not at least front one believing parent.

Q. 8. But infants are not capable to covenant with Gody or to perform covenant-duties ; and therefore why should they be admitted to covenant-privileges ?

A. A child now of eight days old, is as capable of being admitted into covenant with God, as children of the fame age were in Abraham's days; and then it is manifest they were admitted.

Q. 9. Though they were admitted by circumcision then, will it follow, they may be so by baptism now, seeing that or, dinance is abolished ?

A. Yes, it will : For though circumcision cease, yet baptism is come in its place; Col. ii. 10, 11, 12. And ye are complete in him, which is the head of all principality and power. In whom also

ye

are circumcised with the circumcision made without hands, in putting off the body of the fins of the flesh, by the circumcision of Chrift, buried with him in baptism, &c.

Q. 10. But circumcision was a feal of the covenant of works; and the argument will not hold, from a seal of the covenang of works, to a seal of the covenant of grace ?

A. Circumcision never was, nor was intended to be a seal of the covenant of works, but of the righteousness of faith; Rom. iv. II. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised, doc.

Q. 11. But have we no express command in the New Testament to baptize infants ?

A. There needed no new command; their privilege had been settled many ages before upon them, and never reverfed by Christ, or his apoftles, but their former right declared to continue still to them ; Acts ii. 39. For the promise is to your and your children, doc.

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

A. It is manifeft that believers housholds were baptized with them; Acts xvi. 15, 33. And when she was baptized, and her houshold, &c. Ver. 33. And he took them the fame hour of the night, and washed their stripes, and was baptized, he and all his straightway. And if infants are not named, fo neither are any of age, born of Christian parents. Q. 13. But many trust to their infant-baptifm, as to their

, segeneration, and so much mischief is done?

A. They do fo ; yet the duty is not therefore to be neglected. The preaching of Christ is to some a stumbling-block; yet Christ must be preached for all that.

Q. 14. But many baptized infants prove naught?

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An Exposition of the Assembly's Catechifin. A. And so do many baptized at age too.

Duties are not to be measured by events.

of the Lord's Supper. .

Hat is the Lord's fupper?

A. The Lord's supper is a facrament, where: in, by giving and receiving bread and wine, according to Christ's appointment, his death is Mewed forth ; and the worthy receive ers are, not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits, to their spiritual nourishment, and growth in gract.

Q. 1. By whose authority is the Lord's fupper instituted and appointed ?

A. By the fovereign authority of Christ, 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 also I delivered unto you ; that the Lord Jesus, the fame night in which he was be trayed, took bread.

Q. 2. Of what parts doth this facramey: confift?

A. It confifts of two parts; one earthly and visible, to wit} bread and wine ; the other fpiritual and invisible, the body and blood of Christ; 1 Cor. X. 16. The cup of bleshing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?

Q. 3. How doth these earthly and heavenly things become a facrament?

A. By the word of institution, and blessing 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 Jesus, the same 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 same manner also he took the cup, when he had fupped, faying, This cup is the New Testament in my blood : This do ye, as oft as ye drink it, in remembrance of me.

Q. 4. When did Christ ordain and institute this facrament?

A. He instituted it in the fame night he was betrayed ; 1 Cor. xi. 23. The Lord Jesus, the fame night in which he was betrayed, took bread. It could not be sooner, because the pafsover must be firft eelebrated, and, by the institution of this, abrogated ; nor later, for foon after he was apprehended.

Q. 5. What doth the time of its inftitution teach us?

A. It teaches us, how great Christ's care and love to his people is, that he makes in his ordinance such provision for our comfort, though he knew his own bitter agony was just at hand.

Q. 6. What is the general use and end of this facrament?

A. It is to confirm, feal, and ratify the new covenant to believers ; 1 Cor. xi. 35. This cup is the New Testament in my blood : This do ye, as oft as ye drink it, in remembrance

of me.

Q.. 7. What are the particular ends, and uses of it?

A. The firft particular end and use of it, is, to bring Christ and his sufferings afresh to our remembrance; i Cor. xi. 24; 25. This do in remembrance of me.

8. What kind of remembrance of Christ is here intended? A. Not a mere speculative, but an affectionate heart-melting remembrance of him ; like that of Peter, Matth. xxvi. 75 And Peter remembered the words of Jesus, which said unto him, Before the cock fhall 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 facrament imply?

A. It implies this, that the best of God's people are too apt to furget Chrifi, 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 saving knowledge of Christ, 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 so let him eat of that bread, and drink of that cup.

Q. 11. What is the second particular use and end of this sacrament?

A. It is to represent Christ to believers, as an apt lign of him, and of his death ; and that both memorative, fignificative, and instructive.

Q.12. How is it a memorative sign of Chrift?

A. It brings Christ to our remembrance, as his death and bitter sufferings are therein represented to us, by the breaking of bread, and pouring forth of wine ; i Cor. xi. 26. For as ot-. ten as ye eat this bread, and drink this cup, ye do fhew forth the Lord's death till he come.

VOL. VBI.

Q. 13. How is it a significative ordinance ?

A. It is a significative or linance, not only as it represents Christ'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 blessing 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 Christ ? For we being many, are one bread, and one body, &c.

Q. 14. In what respect is it an instructive fign?

A. It is an instructive sign in divers respects ; namely, first, as it teaches us, that Christ is the only nutritive bread, by which our fouls live ; John vi. 51. I am the living bread, which came down from heaven: If any man eat of this bread, he shall live for ever, and the bread that I will give is my flesh, which I will give for the life of the world. And, secondly, as it instructs us, that the New Testament is now in its full force, by the death of Christ the Teftator; Heb. ix. 16, 17. For where a testament is, there must alfo of neceffity be the death of the Testator. For a testament is of force after men are dead; otherwise it is of no force at all, whilst the Testator liveth.

Thus much of the Author, nature, and ends of the Lord's fupper.

Of the Elements, Aftions, and Subjects of it. Queft. 1. RE not bread and wine too small and com

mon things, to represent the body and blood of Christ?

A. Though a bit of bread, and a draught of wine, be things of small value in themselves ; yet they are great in respect of their use and end. A pennyworth of wax is a small thing in itself, 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 Christ 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 so called; 1 Cor. xi. 26. For as often as ye eat this bread, &c. Matth. xxvi. 29. But I say unto you, I will not henceforth drink of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom.

Q. 3. What is the first argument, by which Proteftants confute the Popish doctrine of transubstantiation ?

A. The first argument against it, is taken from the end of the facrament; which is, to bring Christ's body and blood

A

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