Exposition Upon the Church Catechism, Exposition · Part 1
Concerning the SACRAMENTS.
Lord's Day 42.
Q. HOw many Sacraments hath Christ ordained in his Church?
A. Two only, as generally necessary to Salvation; that is to say, Baptism, and the Supper of the Lord.
Q. The Papists say, there are Seven Sacraments, and you seem to imply there are, or may be, more th… two; although the rest are not generally necessary to Salvation. Explain your meaning, therefore, herein.
A. We do not deny, but that there be many things, which may be, (in some one of the Sense of that Word) called Sacraments; and sometimes are so, by some of the Antients. But there are but these two, that, in the common Ecclesiastical use of the word may be properly so called. The rest of the Popish Sacraments, being not (as these are) either necessary, or generally necessary to Salvation: But some of them not necessary at all; others necessary only to some Persons, not generally; and the most necessary of them not necessary to all Christians to Salvation.
Q. You intimate different senses of the word Sacrament: What doth that word signifie?
A. It is an old Latin word, and signifies in general, something that is esteemed sacred: but in special, it denoted among the old Romans, these things:
1. An engagement for so much Money, or so much Money laid down, from a Party impleaded in Law, to bind him to answer an Action; which if he did not, or were cast in the Suit, he forfeited.
2. An Oath solemnly given from a Soldier to his General, that he would March under his Colours, and never desert him.
3. And (thence also) lastly, a Military token, by which Soldiers were distinguished according to the Commanders they were sworn to.
Q. From which of these Senses is it, that the Church hath translated this word to her use?
A. The Antient Latin Church, (from which we have received this word) thought it in all these Senses, very proper to denote these sacred Actions in special; wherein God, when we sue him upon his Promise, does by these outward Rites assure us of his Grace and Mercy, as by an holy Pawn: and we engage our selves never to desert Christ the Captain of our Salvation; and are distinguished by these marks, from all Societies of men that are not Christians.
Lord's Day 43.
Q. In what Sense do you understand Sacraments to be generally necessary to Salvation?
A. They are not so necessary to Salvation, as that none can be saved that doth not partake of them, as Faith and Repentance are to all adult persons in their own nature, as well as by Gods command, necessary means without which they cannot be so saved: but they are necessary only, because God hath commanded them to be used: and so the wilful neglect or contempt of them only makes the not partaking of them damnable.*Mar. 16. 16.
Q. How prove you, that there are no more but these two Ordinances of this nature, appointed by Christ; and thus necessary to Salvation?
A. 1. By the constant Testimony of the Antient Church, who acknowledged no more.
2. By the nature of these Sacraments themselves, which renders them sufficient in their kind, for all the necessary uses of all Christians: Which uses are but these two; their new birth unto Christ, for which Baptism is appointed; and their nourishment and growth in him, to which the Lords Supper is, in a special manner, design'd.
3. By the like number of two Ordinances only, of this nature, given to the Jewish Church. To wit, Circumcision, to which our Baptism answers; xCol. 2. 11, 12.and the Passeover, to which the Lords Supper bears proportion.y1 Cor. 5. 7, 8.
4. Lastly, by the pitiful weakness of our Adversaries proofs, for the rest of those, which they add to this number.
Q. What meanest thou by this word Sacrament, [in the Churches use thereof?]
A. I mean an outward and visible Sign of an inward and spiritual Grace, given to us, ordained by Christ himself, as a means whereby we receive the same, and a pledg to assure us thereof.
Q. How many things (according to this definition) are there, then, necessary to make a Christian Sacrament?
A. Six things.
1. That there be an outward and visible Sign.zRom. 4. 11.
2. That this outward Sign have some inward and spiritual Grace, which it signifies, annexed to it.
3. That this Grace be given to us; that is, by some divine Promise, annexed to the Observation of such a Rite.aAct. 2. 39
4. That it be ordained by Christ himself.bMat. 28. 20. 1 Cor. 11. 23.
5. That it be a means appointed by him to conveigh Grace.cTit. 3. 5
6. Lastly, that it have also the nature of a pledg, to assure us thereof.dRom. 4. 11. 1 Pet. 3. 21.
Lord's Day 44.
Q. How many Parts are there in a Sacrament?
A. Two, The outward visible sign, and the inward Spiritual Grace.
Q. What is the outward visible Sign or Form in Baptism.
A. Water; wherein the Person is baptized, in the Name of the Father, of the Son, and of the Holy Ghost.
Q. What signifie the words, Baptise, and Baptism?
A. To Baptise, and Baptism, are Greek words, and signifie the washing any Person or other thing with water, by either dipping it thereinto, or pouring the water upon it, either in greater or smaller quantities.eMar. 7. 4. Heb. 9. 10, 13.
Q. But was not Baptism at first performed by dipping? and is not that therefore still necessary?
A. It was most frequently so perform'd, it is true, and in Rivers. But it is also very probable, that all were not even then baptized in that manner.
Q. What Reasons have you to make out that probability
A. 1. Because we read of divers thousands baptised in one day at Jerusalem: fAct. 2. 41.where such quantities of water were scarce to be had, as might serve for the cleanly dipping of many persons in so short a time.
2. And we read of others, that were baptized in private houses, gAct. 16. 33.which the circumstances render it unlikely, were dipped, or plung'd under water.
Q. But if the most were so baptised, then; were it not most fit the Church should rather have kept to that usage still, which was in those purer times most frequent?
A. No. For though it were evident, that not only the most, but all, had been so baptized in those hotter Countries, where Christianity was first planted: yet would not that practice oblige us in these cold parts of the World, to imitate it, to the hazard of so many lives as it would endanger.
Especially when (as appears by the Texts before quoted) hMar. 7. 4. Heb. 9. 10. 13.pouring water on any thing, or sprinkling with it, is [in the force of the word] true baptism: and the effects of Baptism are expressed in those Terms in Scripture: i1 Pet. 1. 2. Heb. 10. 22.there is no reason to blame the administration of Baptism in that way.
Q. What is the meaning of the words used in Baptism? I baptize thee, in the Name of the Father, Son, and Holy Ghost?
A. These words import two things.
1. That the Authority of all the Persons of the holy Trinity warrants the administration of the Minister, and assures the efficacy of the Ordinance to the Receiver.
2. That the Person so baptized, is thereby dedicated to, and engaged to worship and serve the holy Trinity.kMat. 28. 19.
Lord's Day 45.
Q. What is the inward and spiritual Grace, in Baptism?
A. A Death unto Sin and a new Birth unto Righteousness: For being by nature born in sin, and the Children of wrath, we are hereby made the Children of Grace?
Q. What is it to die to Sin?
A. The killing of those sinful inclinations of our corrupt nature, which dispose us to actual Impieties. lRom. 8. 13. Col. 3. 5.Whence, when we cease to feel those Inclinations and Propensions so strong in us as formerly; Sin being so far dead in us, we are said to be proportionably dead to it, mRom. 6. 2.For in death the Appetites that were in a living body, cease.
Q. What is Regeneration, or a new birth to righteousness, as you here call it?
A. It is an effectual change, wrought in the whole Soul by the gracious Influence of Gods Holy Spirit, nJoh. 3. 5, 6.exciting and assisting our own endeavours; whereby (instead of his former Inclinations so mortifyed) a man is endued with holy and vertuous dispositions and propensions; oPs. 110. 3.which engage him for the future in a free and voluntary practice of, and continuance in, all manner of holy and vertuous Actions.pIs. 1. 16, 17, 18.
Q. Why is this Change called by the name of Regeneration, or new Birth?
A. This work, because it is the first beginning of a new spiritual Life, is expressed by those Terms; and the person partaking of it, said to be born again, qJoh. 3. 3. 1 Pet. 1. 23.and to become a New Creature.r2 Cor. 5. 17.
Q. Is this the whole effect of Baptism?
A. No. For Baptism doth not only contribute to our Regeneration; but to our Justification also, which always accompanies it, sAct. 2. 38. 22. 16.which is the import of that other Clause, that, [of the Children of Gods wrath, we are made the Children of his Grace.]
Q. What resemblance is there between the outward and visible Sign in Baptism, and the inward and spiritual Graces mentioned?
A. The whole Action of Baptism is suted to signify (and thereby to seal) to us, both those effects before mentioned.
1. The Application of water (being a cleansing Element) to the body, is a lively resemblance of the application of the blood of Christ, to our Souls, whereby we are washed from our Sins, tRev. 1. 5.and the sanctifying Grace of Gods Spirit, expressed in Scripture by Gods sprinkling clean water upon us.uEzek. 36. 25, 26.
2. And the person baptized, being for a time under water either wholely, or in part, bears a resemblance of Christ's burial, to which we are conformed by mortification.
As also, the Parties rising from under the Water, or the drying off the water from him; is a sort of resemblance of his Resurrection, to which we are conformed by our Rising to a new Life in our Regeneration.wCol. 2. 12. Rom. 6. 4.
Lord's Day 46.
Q. What is required of Persons to be baptized?
A. Repentance, whereby they forsake Sin; and Faith, whereby they stedfastly believe the Promises of God made to them, in that Sacrament.
Q. What is Repentance, say you?
A. A forsaking of Sin, joyned with hearty conversion to God: xEzek. 18. 21. Act. 26. 20both of them proceeding from a deep Sense of, and sorrow for the Sins we repent of.y2 Cor. 7. 10.
Q. What is Faith, say you?
A. A Stedfast believing the Promises of God.zGal. 3. 16. 22.
Q. What Promises must baptismal Faith chiefly respect?
A. The Promises of God made to us in that Sacrament.
Q. What Promises of God are there made to us in Baptism?
A. 1. The promises of Justification, in the Pardon of our Sins, through the sprinkling of the blood of Christ.aAct. 2. 38, 39. 22. 16. Heb. 9. 13, 14.
2. And the promises of regenerating and renewing Grace; bTit. 3. 5. Heb. 10. 22. Ezek. 36. 25.to make us new Creatures, by the operation of the Holy Ghost.c2 Cor. 5. 17. John 3. 5, 6.
Q. If these he (as you say,) the conditions required of Persons to be baptised: Why then are Infants Baptized, when by reason of their tender Age they cannot perform them?
A. Because they promise them both by their Sureties; which promise when they come to Age, themselves are bound to perform.
Q. But this Faith and Repentance, being required actually in the Persons to be baptized, and they only admitted to Baptism, (as the Anabaptists say) in the Apostles Times who personally professed both: How came the Terms of Baptism to be so altered in afterages, that Infants are admitted to it generally, now, upon the bare promise of their Sureties made in their Name?
A. These conditions in those times, it is true, were required of grown Persons; when (being converted from Judaism or Heathenism to Christianity,) they offered themselves to Baptism: and they are still so, when any grown Persons are to be baptized. But that doth not prejudice the right of Infants, which they anciently have had, of being admitted into Gods Covenant upon the Title of their Parents profession; dGen. 17. 9, 10. Deut. 29. 11, 12. Ezek. 16. 21.nor their being thereby obliged to performance of the condition themselves when they come to Age, eGal. 5. 3though they were not personally engaged in Infancy thereunto.
Lord's day 47.
Q. But that was a Jewish practice; and a parcel of their Law: how comes that, therefore, to be a warrant to Christians (especially of the Gentiles) to baptize their Children on that account in their Infancy?
A. Because the Covenant-Blessing of God's being the God of Abraham, and his Seed, fGen. 17. 7.is not only continued to converted Jews, gRom. 11. 16.(that they might not be losers in the change of their Religion) by the Gospel: but also granted, in the full latitude, to the Gentiles, as being made by Christ, one body with them, and so co-heirs to Abraham's Promise; hAct 2. 38, 39. Gal. 3. 14. Rom. 4. 11, 12, 13.upon the account whereof, their Children are by God esteemed holy, upon the… Parents believing.i1 Cor. 7. 14.
Q. Have you any farther proof of the Interest of Infant-Children, in the Gospel-Covenant?
A. Yes. That our blessed Saviour sufficiently declared his admitting Infants to be Members of his Church, by receiving them out of the arms of those who presented them to him, into his ow… withal blessing them, and declaring them to be accounted by himself in the number of Believers and heirs of the Kingdom of Heaven.kMat. 18. 5, 6. 19. 14, 15. and Mark 10. 14. compared.
Q. But we have no particular Command, nor Example, in the New Testament, for the Baptis… of Infants upon these Accounts: have we?
A. Yes: by probable consequence we ha… both. For,
1. We find that the Disciples of our Lord, a… commanded, to make all Nations Disciples, baptizing them, lMat. 28. 19.which is a command of that extent, as to include Infants, who make a very great part of every Nation.
2. And (as to Examples) that the Apostl… baptized whole housholds together; mAct 16. 15, 33. 1 Cor. 1. 16in which it is not likely, that all were of years to profess Faith and Repentance for themselves.
Q. But this is only proved by implication, or consequence: will that afford a sufficient warrant in this case?
A. Yes. For it will appear, to any unprejudiced Person, as clear a Proof of both a Command and Example for baptizing of Infants, as any the Scripture affords, for the Lords-day-Sabbath, or womens receiving the Sacrament of the Lords Supper: which yet, upon such proof from general words of Scripture, backed with the practice of the Universal Church ever since, were never disputed by any regular Society of Christians. And the same Universal Practice of the Church, in baptizing Infants upon the Terms we now do, affords no less an Argument in this Case, than in those.
Lord's Day 48.
Q. We have dispatched the Sacrament of Baptism. Now, tell me, Why was the Sacrament of the Lords Supper ordained?
A. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby.nLuk. 22. 19. 1 Cor. 11. 24, 25.
Q. Why call you Christ's Death a Sacrifice?
A. Because as it was the Substance typified in all the Jewish bloody Sacrifices, oHeb. 9. 13, 14.so it is foretold by that very Term, pIsa. 53. 10.and so called by the Apostle Paul; qHeb. 10, 12.and expresly asserted to be our propitiation, or sacrifice of Atonement for our Sins to God.rRom. 3. 25. 1 John. 2. 1.
Q. Doth not therefore this Sacrament by vertue of its lively representing the Death of Christ, obtain the nature of a like Sacrifice propitiatory; as the Papists tell us, their Mass is, and prevalent both for the quick and dead?
A. No. For the Scripture expresly tells us, that the only Sacrifice of that nature under the New Testament, is that which Christ in Person offered upon the Cross, sHeb. 9. 25, 26, &c. 10, 11, 12. 14.which is no more capable of being repeated, than Christ is capable of dying again. tRom. 6. 9.And if it were such a Sacrifice, yet have they no Scripture-Warrant to apply the Vertue of it to the dead, but only to the Living.
Q. Is this Sacrament then, in no Sense a Sacrifice?
A. Yes; the whole Action of Administration and reception of it, is frequently called by the Fathers a Sacrifice: But a Sacrifice only of Prayer and Thanksgiving: Grounding the expression, on Mal. 1. 11. And therefore they called it, the Eucharist, or Thanksgiving.
Q How doth this Sacrament conduce to the remembrance of Christs death?
A. By the lively Representation therein made of the breaking of Christs Body in his tortures upon the cross, in the breaking of the bread: uLuke 22. 19.and the shedding of his blood in the pouring out of the Wine, wV. 20.so that in both Christ is evidently set forth crucifyed before the eyes of all Churches of Christians.xGal. 3. 1.
Q. Why call you this Action a continual remembrance of his Death?
A. Because this is an Ordinance, not temporary only, as the Jewish Sacraments were yHeb. 9. 11., but to continue in the Church in all Ages, till Christs coming to Judgment.z1 Cor. 11. 26.
Lord's Day 49.
Q. What is the Outward part, or sign in the Lords Supper?
A. Bread and Wine, which the Lord hath commanded to be received.
Q. Hath the Lord indeed commanded, that the Wine, as well as the Bread, be received by all Communicants?
A. Yes he hath so commanded expressly, aMat. 26. 27. Mar. 14. 23. 1 Cor. 11. 25.that all drink of it.
Q. VVhat are we then to think of the practice of the Romish Church, that debars the Laity (as they call them) the Cup?
A. They do them a great injury, and commit a great Sacrilege against Christ therein: Which is the fouler crime, because in the very decree of their own general Council against this use of the Cup, they confess, that they act contrary therein, Concil. Const. S…s. 13.to the practice of the Primitive Church.
Q. What is the inward part or thing signified?
A. The Body, and Blood of Christ, which are verily and indeed taken and received by the Faithful in the Lords Supper.
Q. If the body and blood of Christ, (as you say) be verily and indeed received in the Lords Supper, is there not that in this Sacrament, which the Papists call Transubstantiation; whereby, they say, the substance of the bread and wine are changed into the substance of Christs natural Body, and nothing remains, but the Accidents of what they were before?
A. No: For, besides the contradiction to all our Senses, and our Reason it self, which this Doctrine contains; it is also contrary to the Scriptures.
Q. How prove you that?
A. By divers Arguments. As,
(1.) Because the Evangelists tell us, that in the first Institution, our Saviour himself, in his natural Body, was the Administrator of this Sacrament to his Disciples: and therefore he could not be eaten by them, in that gross Sense which this Doctrine puts on his words.
(2.) Because after the Sacrament so administred by himself, he calls that which they had drunk out of the Sacramental Cup, the fruit of the Vine; that is Wine, still.bMat. 26. 29.
(3.) Because the Apostle Paul calls that which believers after consecration did eat, Bread, several Times together in the compass of three Verses.c1 Cor. 11. 26, 27, 28.
Q. What mean you then, when you say that the body and blood of Christ are, verily and indeed taken, and received there?
A. That we receive them not only in imagination, but truly; though not grosly, and carnally, but spiritually, and by Faith; As our Saviour himself interprets the meaning of eating his flesh, and drinking his blood, to undeceive those who stumbled and were offended at that Expression of his.dJoh. 6. 55. and 63. compared.
Lord's Day 50.
Q. You say, that the body and blood of Christ are thus received by the faithful. Do none then but believers thus receive them?
A. No: For they are to be received by Faith, which Unbelievers have not.eJoh. 6. 35, 58, 64.
And they give eternal Life to those that receive them, of which Unbelievers remaining such, are uncapable.fJo. 6. 54, 55, 56.
Q. You spake of the remembrance of the benefits which we receive by this Sacrament.
What are the benefits whereof we are made Partakers thereby?
A. The strengthening and refreshing of our Souls by the body and blood of Christ, as our bodies are by the Bread and Wine.
Q. What observe you in this Answer?
A. I observe the aptness and sutableness of these Sacramental Signs to the things signifyed.
For as bread strengtheneth mans heart, and wine maketh it glad, gPs. 104. 15.or refresheth it; so the Flesh of Christ is that Food that nourisheth to Eternal Life. hJoh. 6. 48, 58.And his blood is that which entitules us to the truest and most solid Joy, by procuring us the remission of our sins.iMat. 9. 2. compared with 26. 28.
Q. And what Inferences draw you from it?
A. 1. That we have continual need of this Sacrament, for the strengthening and refreshing of our Souls; no less than we have of natural food, and comfortable drinks, for the strengthening and refreshing of our bodies.
2. And therefore, that the too gross neglect of this Sacrament lately grown upon us, is that, to which the great decays of grace, and uncomfortableness of condition, which many Christians complain of, is to be imputed.
Lord's Day 51.
Q. I hope then, that by your own more constant attendance on this Ordinance, you will preserve your self from these inconveniences, or mischiefs rather. But yet, because coming to it unworthily will endanger you to the same, or worse consequences; you must know how to come worthily thereunto:
What therefore, is required of them who come to the Lords Supper?
A. To examine themselves, k1 Cor. 11. 28, 29,whether they repent them truly of their former sins: stedfastly purposing to lead a new life; have a lively Faith in Gods Mercy through Christ, with a thankful remembrance of his death; and be in Charity with all Men.
Q. Seeing St. Paul, (in the Text mentioned,) only bids us to examine our selves; but directs us to no particulars to examine our selves in; whence is it, that these are assigned here, as the special matters concerning which we are to examine our selves?
A. These particulars are gathered, from the nature, use, and ends of the Sacrament it self: The reason whereof suggests them to us.
Q. As how? Shew it me in them all severally?
And first, how is Repentance, and amendment of life, concluded necessary, and therefore to undergo this Examination?
A. Because the blood of Christ here received, is the blood of the New Testament, shed for the remission of sins: lMat. 26. 28.and God will pardon the sins of none, but those that repent, and amend their lives.mIsa. 1. 17, 18. 1 Cor. 11. 31.
Q. How is the necessity of Faith, hence inferred?
A. Because in this Sacrament we are to feed on Christ: And Faith is the Grace, which makes us to hunger and thirst after his Righteousness: nMat. 5. 6. Joh. 7. 37, 38,and that which enables us, to apply the promises of the Covenant of Grace, oGal. 3. 22.which are sealed in this Sacrament, unto worthy receivers.p1 Cor. 11. 25.
Q. How conclude you the necessity of the Thankfulness, wherewith you say, you are to remember Christs death?
A. Because, we cannot remember his death seriously, without the consideration of that love of his, that moved him to undergo that death for us. qGal. 2. 20. Rom. 5. 5, 6. Joh. 15. 13.And that consideration, must necessarily fill our hearts with an answerable love to him, out of gratitude for so obliging an act of kindness.r2. Cor. 5. 14. 9. 15.
Q. How, lastly, do you infer the necessity of universal Charity?
A. Because this Holy Feast is a Communion. s1 Cor. 10. 16, 17.And therefore it is requisite, that whiles as Christian Brethren we feast at our Fathers Table together, we should all love as Brethren.t1 Pet. …
As also, because we joyntly partake of the benefits of Christs unspeakable love to us; we ought to take inducements thence, to love others by his Example.uJoh. 13. 34. 15. 12. 1 Joh. 4. 11.
Lord's Day 52.
Q. Is not Knowledg also to be examined?
A. Yes, certainly. For if we have not that, we cannot discern the Lords Body; w1 Cor. 11. 29.that is, neither understand the nature and use of the Sacrament, nor our own duty in preparation for it.
But that is not mentioned here, because it is generally supposed, to all these Acts.
Q. Is not our Love to God, and Christ, also necessary to be examined by us?
A. Yes, undoubtedly; but there needs no other examination of that, than what is before included in that branch of the thankful remembrance of Christs death.
Q. And what if I find not these things in me, by the common marks that Divines give of them, to be true Graces? or if I am doubtful whether they be such, or no, may I come to the Sacrament? Or must I abstain, till I be satisfied?
A. The Examination of the Truth of our own Graces, or Theological Vertues, being directed commonly with much niceness of distinctions, which ordinary Christians can hardly understand: And Satan being apt to perplex scrupulous Souls very much about them; especially, if he find that he can thereby discourage them from the participation of this Sacrament: It is not to be imagined, that an ordinance, which all Christians of years are bound to receive, x1 Cor. 10. 17.and that often too, y11. 26.should be attended, (by Christs order) with any necessary condition, that is so difficult to all, and to very many of the most conscientious of them (through melancholy and scrupulousness) so impossible.
Q. When may any ordinary Christian, then, satisfie himself, that he hath done his duty sufficiently, in this matter of self-Examination?
A. It is sufficient to every Christian, to make him a worthy Receiver, if his heart, (upon Examination seriously and impartially performed) tell him, that he really doth these things required, [that is, repents, believes, is thankful to Christ, and charitable to all Men;] and that, (to the best of his knowledg) sincerely, and without Hypocrisy: Though he cannot answer all objections and scruples, that may arise in him to the contrary, upon those nice marks and signs, often given in this matter.z1 John 3. 20, 21.
Q. And when a Man hath discharged this duty of Examination thus, before he comes; is there no more required to be done, to render him a worthy Receiver?
A. Yes, he must do that, for which this Examination is intended; that is, excite and stir up in himself all these holy affections, to accompany him to, and in, the act of receiving: aCant. 1. 12. Act. 2. 46, 47.And after he hath himself received, labour to improve the ordinance to his best advantage, during the remaining time of that Administration: and lastly, after he is gone home, to call himself to account, by reflection, how he hath demeaned himself therein, in order to his future direction and profit upon like occasions.bLuk. 24. 32.