they are capable of the grace of the covenant, by the fecret work of the Spirit, for of fuch is the kingdom of heaven: and who will fay, that all infants, dying in their infancy, are damned? as they muft 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 feal of baptifm.

Q. 9. How can infants have right to baptifm, when we de not find throughout the whole New Teftament, either precept or example for their baptifm?

A. 1. The ordinance of baptism, as to the substance of it, is exprefsly appointed by our Savior in the new testa ment; but it is not needful that the circumftance of the time of its administration should be appointed too, when the time may be fo clearly deduced by scriptureconfequence. 2. We do not find in the fcripture, any precept or example in the very words, that women fhall partake of the Lord's fupper; yet we believe that they did partake of the Lord's fupper in fcripture time; and they, being church-members, and believers capable of the actual exercife of grace, have an undoubted right unto the facrament: 3 We have proved from scripture that Chriftian infants have a right to be church-members, and therefore they have a right to baptifm, which admits them thereunto, and that there is no fcripture-repeal of this privilege. 4. We have no precept or example concerning the infants of fuch as were baptized themselves that they fhould, 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 profeffion of their faith, and then did receive the ordinance of baptism; : and why then will any do this which they have no fcrip. ture precept nor example for? 5. There is great proba-. bility, that the infants of believers, in fome recorded places of fcripture, were baptized in their infancy. Where whole households were baptized together, it is not faid. that the infants, in fuch houses, were excluded; and why: then should we exclude infants from the ordinance, whom God hath no where excluded.

XCVI. Quest. What is the Lord's Supper?

Anfw. The Lord's fupper is a facrament, wherein by giving and receiving bread and wine, according to Christ's

appointment, his death is fhewed 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 fpiritual nourishment and growth

in grace.

Q1. How many things are moft confiderable in the Lord's fupper?

4. There are eight things moft confiderable in the Lord's fupper. 1. The nature of it. 2. The Author of it. 3. The outward elements and actions. 4. The internal mysteries, or the things fignified. 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 fupper as to the nature of it?

A. The Lord's fupper as to the nature of it, is a facrament and feal 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.

3. Who is the author of the Lord's fupper?

A. The Lord's fupper is a facrament not of man's invention, but our Lord Jefus Chrift is the author of it, and it is of his appointment and inftitution. 1 Cor. xi. 23. For I have received of the Lord, that which also I delivered unto you, that the Lord Jefus took bread,' &c.' Q. 4. When did the Lord Jefus inftitute and appoint this facrament of his fupper?

A. The Lord Jefus did institute and appoint this facrament of his fupper, the fame night in which he was betrayed. 1 Cor. xi. 23. The Lord Jefus, the fame night in which he was betrayed, took bread.' It was at night, because it was to fucceed and come in the room of the passfover it was the fame night in which he was betrayed, because it was to be a commemoration of his death.

Q. 5. Are not Chriftians bound to receive this facrament at night, when our Savior did first inftitute and administer it, and the apoftles did first receive it at night?

A. We are no more bound from this example to receive this facrament 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

fame reason for receiving it at night as the apoftles had, who were then to eat the paffover before and although the time of receiving it be an indifferent thing, yet the noon (the time when our Savior gave up the ghost) feemeth to be the most suitable time for the receiving of it; efpecially fince at that time both body and mind are ordinarily in the beft difpofition for receiving it, with the greatest activity, and the leaft faintnefs and wearinefs.

Q. 6. In what pofture fhould the facrament be received? A. The table-pofture feemeth 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 facrament of the Lord's fupper to be administered?

A. The facrament of the Lord's fupper, as alfo the other of baptism, is to be administered by none but fuch as are the minifters of Jefus Chrift, called and installed in this office, according to the fcripture-rule: fuch are Christ's ambaffadors: and none but fuch have authority to exhibit or apply the broad feals of the kingdom of heaven.

Q. 8. What are the outward figns and elements in the Lord's Supper?

A. The outward figns and elements in the Lord's fupper, are bread and wine.

Q. 9. What bread is to be used in the Lord's fupper ?

A. Ordinary bread is to be used, and not wafers, after the manner of the Papifts; 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 fupper. We read that Christ drank of the fruit of the vine with his difciples, but what fort of wine is not faid; yet it seemeth most fuitable and moft lively, to reprefent the blood of Chrift, when the wine is of a red color, fuch 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 fupper, may and ought to receive it in both elements, the bread and alfo the wine this is evident from the directions which the apor

tle doth give unto the Corinthians in general, about the receiving this facrament, 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 fhew the Lord's death till he come. Let a man (that is, any man, and not the minifter only) examine himself, and fo let him eat of that bread, and drink of that cup.' And therefore the practice of the Papifts, in taking away the cup from the people, is unwarrantable and injurious.

Q. 12. What are the outward actions in this facrament of the Lord's fupper?

A. The outward actions in this facrament of the Lord's fupper, 1. On the minister's part, are, his bleffing the elements, and setting them apart for this facramental use, by reading the words of inftitution, with thanksgiving and prayers unto God for his bleffing; 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 Savior, when he firft did inftitute this facrament. 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 fignified and reprefented by the bread and wine in this facrament?

A. By the bread and wine in this facrament, is fignified and reprefented the body and blood of Chrift. 1 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 facrament tranfubftantiated and turned into the real body of Chrift, when our Savior telleth his difciples exprefsly, This is my body?'

A. The bread in this facrament is not tranfubftantiated 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 facrament is not turned into the real body of Chrift?

A. That the bread in this facrament is not turned into the real body of Christ, may be proved by divers argu

ments.

Arg. 1. It is evident both unto fenfe and reason, that

W

the bread, after confecration, remaineth bread as it was before. 1. It is evident unto fenfe, the quantity or bignefs of bread remaineth, the figure of bread remaineth, the locality or place of bread remaineth, the color, taste, and smell of bread remaineth, and nothing in the world is more evident unto fenfe than the bread in the facrament, no alteration in the leaft unto the fenfe being made by its confecration. 2. It is evident unto reason, that the bread cannot be turned into another fubftance, and the accidents not to be at all changed or altered. When our Savior turned water into wine, the water as it loft its fubftance, fo alfo it loft its color, tafte, fmell and other accidents; and the wine made of water, had the color, tafte and fmell of wine, as well as the fubftance of wine; but in the facrament, there is no other color, tafte, figure, or any accident, but of bread; and therefore in reafon, there is no other substance but of bread. In the facrament, we must either clothe the body of Chrift with the accidents of bread, and fay that his body is of fuch a figure, tafte, and color, as the bread is, which would render him ill-favored, ill-fhapen, and debafe his body (fo glorious now in heaven) into the likeness of bread, which is fuch an abfurd blafphemy that none will affirm; or elfe, if the accidents of bread cannot be attributed unto Chrift's body, and yet the fubftance of bread be gone, and the fubftance of Chrift's body come into its room, then the accidents of bread do exift without a fubject,|| which is most abfurd and contradictory to reafon. We perceive by our fenfes, fuch a color, tafte, and figure : it cannot be the body of Chrift, that is of fuch a color, taste, and figure: and if there be no other fubftance in the room that hath thefe accidents, hence it follows, that itisnothing which hath this color, tafte, and figure; and that in the facrament, there is a white nothing, a fweet nothing, a loaf of nothing, a piece of nothing, which is a ridiculous abfurdity. Nothing is more evident unto reafon, than that the fubftance of the bread remaineth unchanged, while the accidents remain unchanged.

Arg. 2. If the bread in this facrament be turned into the real body of Chrift, then either there are so many bodies of Christ as there are pieces of bread eaten in all facraments, or else they are all one and the fame body.

1. It