Question 91.How do the sacraments become effectual means of salvation?
Ans. The sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer them, but only by the blessing of Christ, and the working of his Spirit in them that by faith receive them.
Q. 91.1. How, negatively, are the sacraments not effectual means of salvation?
A. The sacraments, negatively—1. Are not effectual means of salvation, by any virtue in themselves, to confer grace and salvation upon all the receivers, and by the work done, or bare receiving of them; for many may and do partake of the sacraments who are without true grace, and
have no share in the salvation of the gospel. "And Simon himself was baptized. But Peter said unto him, Thy money perish with thee: thou hast neither part nor lot in this matter; for thy heart is not right in the sight of God; for I perceive that thou art in the gall of bitterness and in the bond of iniquity."—Acts 8:13,20-21,23. "Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."—1 Cor 11:27. 2. The sacraments are not effectual means of salvation through the intention of, or by any virtue in them that do administer them, there being no power in the most holy ministers themselves to give grace and to bring salvation unto any by their administration of the sacraments, or any other ordinance. "So, then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase."—1 Cor 3:7.
Q. 91.2. How, positively, are the sacraments effectual means of salvation?
A. The sacraments positively are effectual means of salvation—1. By the blessing and presence of Christ, which do accompany the sacraments and other ordinances of his own institution. "Where two or three are gathered together in my name, there am I in the midst of them."—Matt 18:20. "Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world"—Matt 28:20. 2. By the working of the Spirit (the effect and evidence of Christ's blessing and presence), whereby Christ doth put life, and virtue, and efficacy into his sacraments and ordinances, without which they would be wholly dead, and altogether ineffectual. "For by one Spirit are we all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit."—1 Cor 12:13.
Q. 91.3. In whom doth the Spirit by the sacraments work effectually unto salvation?
A. The Spirit by the sacraments doth not work effectually unto the salvation of all that receive them, but of all that by faith receive them.
Question 92.What is a sacrament?
Ans. A sacrament is a holy ordinance instituted by Christ, wherein, by sensible signs, Christ and the benefits of the new covenant are represented, sealed, and applied unto believers.
Q. 92.1. What is the proper signification of the word sacrament?
A. The proper signification of the word sacrament, as it was of old used, is a military oath, whereby the general did oblige himself to be faithful unto his soldiers, and the soldiers did engage themselves to be faithful unto their general.
Q. 92.2. Why are any of Christ's ordinances called sacraments, when we do not find the word sacrament used in any place of the Holy Scriptures?
A. Although the word sacrament be not used in the Scripture, any more than the word Trinity, yet, because the things signified by Sacrament and Trinity, and other words, are in the Scriptures, therefore we may lawfully make use of such words.
Q. 92.3. What is the thing signified by the word sacrament?
A. The thing signified by the word sacrament is a seal of the covenant of grace, whereby as the Lord doth oblige himself to fulfil the promise of the covenant unto us; so, by our receiving this seal, we oblige ourselves to be the Lord's, and to be true and faithful unto him.
Q. 92.4. Whose ordinance is the sacrament which we are to make use of?
A. The sacrament which we are to make use of is an ordinance, not of man's institution and appointment, but a holy ordinance of Christ's institution and appointment, who, being the only King of the Church, hath alone authority to appoint holy ordinances and sacraments.
Q. 92.5. How many parts are there in a sacrament?
A. There are two parts in a sacrament—1. The outward sensible signs. 2. The things signified by the signs.
Q. 92.6. How do the sensible signs and the things signified, in a sacrament, differ?
A. The sensible signs and the things signified, in a sacrament, do differ, as the sensible signs are an object of the understanding and faith, being represented by the outward signs.
Q. 92.7. What kind of signs are the sensible signs in a sacrament?
A. 1. The sensible signs in a sacrament are not natural signs, as the dawn of the morning is a sign of the approaching day, or as smoke is a sign of fire; but they are arbitrary signs, and by the appointment, not of men, but of Jesus Christ. 2. They are not bare signifying or representing signs, but withal exhibiting, conveying, and applying signs; as a seal unto a bond, or last will and testament, doth both signify the will of him whose bond or last will and testament it is, and doth also exhibit and convey, confirm and apply, a right unto the things promised and engaged therein. When the minister doth give forth the signs or outward elements, in the sacramental actions, the Lord doth give forth and convey the things signified unto the worthy receivers.
Q. 92.8. What are the things signified by the outward sensible signs in a sacrament?
A. The things signified by the outward sensible signs in a sacrament, are Christ and the benefits of the new covenant.
Q. 92.9. What is the use of a sacrament, in reference unto Christ and the benefits of the new covenant?
A. The use of a sacrament, in reference unto Christ, and the benefits of the new covenant, is—1. To represent Christ and the benefits of the new covenant. "This is my covenant which ye shall keep between me and you, and your seed after you: Every man-child among you shall be circumcised."—Gen 17:10. 2. To seal and apply Christ, and the benefits of the new covenant. "And he received the sign of circumcision, a seal of the righteousness of the faith which he had being yet uncircumcised."—Rom 4:11.
Q. 92.10. To whom doth a sacrament represent, seal, and apply Christ, and the benefits of the new covenant?
A. A sacrament doth represent, seal, and apply Christ,
and the benefits of the new covenant, not unto all that partake thereof, but unto believers only; faith being the eye of the soul, to discern the things represented, and the hand of the soul, to receive the things sealed and exhibited in the sacrament.
Question 93.Which are the sacraments of the New Testament?
Ans. The sacraments of the New Testament are baptism and the Lord's supper.
Q. 93.1. Were there ever any other sacraments used in the Church besides those of the New Testament?
A. Formerly, under the Old Testament, there were other sacraments of use amongst the Jews, and not those of the New Testament.
Q. 93.2. What were the ordinary sacraments of common use among the Jews under the Old Testament?
A. The ordinary sacraments of common use amongst the Jews under the Old Testament, were circumcision and the passover; which, since the coming of Christ, are abrogated and abolished, and are no more to be used in the Church under the gospel.
Q. 93.3. What are the sacraments, then, of the New Testament, which are to be used in the Church under the gospel?
A. The only sacraments of the New Testament, which are to be used in the Church under the gospel, are baptism and the Lord's supper;—baptism, which is to be received but once, instead of circumcision, for initiation; and the Lord's supper, which is to be received often, instead of the Passover, for nutrition.
Q. 93.4. What is the doctrine of the Papists concerning the number of the sacraments of the New Testament?
A. The doctrine of the Papists concerning the number of the sacraments is, that there are seven sacraments under the New Testament. Unto baptism and the Lord's supper they add confirmation, penance, ordination, marriage, and extreme unction: which, though some of them are to be used, namely, marriage and ordination, yet none
of them in their superstitious way; none of them have the stamp of divine institution to be used as sacraments; none of them are seals of the covenant of grace; and therefore they are no sacraments, but Popish additions, whereby they would seem to make amends for their taking away the second commandment out of the decalogue, as contrary to their image-worship; whereas both such as add and such as take away from God's laws and institutions are under a severer curse than any of the anathemas and curses of the Popish councils. "If any man add to these things, God shall add unto him the plagues that are written in this book: and if any man shall take away from the words of the book of this prophecy, God shall take away his part out of the book of life."—Rev 22:18-19.
Question 94.What is baptism?
Ans. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.
Q. 94.1. What is the outward sign or element in baptism?
A. The outward sign or element in baptism is water, and that pure water; so that the addition thereunto of oil, salt, and spittle, by the Papists in baptism, is an abominable profanation of the ordinance. "Can any man forbid water, that these should not be baptized?"—Acts 10:47. "Our bodies washed with pure water."—Heb 10:22.
Q. 94.2. What is the thing signified by water in baptism?
A. The thing signified by water in baptism, is the blood of our Lord Jesus Christ.
Q. 94.3. What is the outward action in baptism?
A. The outward action in baptism, is washing of the body with water; which is all that the word baptism doth signify, and which may be fitly done by pouring water upon the face, to represent Christ's blood poured out for us; or by sprinkling water upon the face to represent the
blood of sprinkling, with which the heart is sprinkled. "Having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."—Heb 10:22.
Q. 94.4. Is it not necessary to dip or plunge the body in the water in baptism, when the Scripture telleth us of several that went down into the water when they were baptized; and we are to be buried with Christ in baptism, and therefore plunged and covered with water in baptism, as Christ was covered with earth in the grave?
A. It is not necessary that the body should be dipped or plunged all over in baptism: For—1. When we read of some that went down into the water when they were baptized, we do not read that they were dipped or plunged over head and ears; they might be baptized by pouring or sprinkling the water upon their faces; yea, in some places where, the Scripture telleth us, persons were baptized, travellers tell us they were but ankle-deep, in which it was impossible they could be plunged all over; and Aenon, where it is said there was much water, the original words do not signify deep waters, but many streams, which are known to be shallow, and not fit to plunge the body into. 2. Though some went down into the water when they were baptized, yet the Scripture doth not say that all did so: but most probably water was brought into the house, when the jailer and all his household were baptized in the night; and not that he suffered the apostles (then prisoners) to go forth, and that he with them should go out with all his household, and leave all the other prisoners alone, to seek some river to be baptized and plunged into. 3. The burying with Christ by baptism, doth signify the burying of sin in the soul, by the baptism of the Spirit; and not the burying of the body, and covering it all over in the baptism of water. There is a baptizing or washing, as was said, in pouring or sprinkling water on the body; and as our Saviour told Peter, when he would have been washed all over by him, that the washing of the feet was sufficient, so the washing of the face is sufficient, especially for infants, who, in our colder climates, cannot be plunged in a river without manifest hazard of their lives, which none can prove by Scripture to be necessary.
Q. 94.5. What doth the washing of the body with water represent and signify?
A. The washing of the body with water in baptism doth represent and signify the washing of the soul from sin by the blood of Jesus Christ. "That loved us and washed us from our sins in his own blood."—Rev 1:5.
Q. 94.6. In whose name are persons to be baptized?
A. Persons are to be baptized in the name of the Father, and of the Son, and of the Holy Ghost. "Go ye, therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."—Matt 28:19.
Q. 94.7. What is to be understood by the baptizing in the name of the Father, and of the Son, and of the Holy Ghost?
A. By baptizing in the name of the Father, and of the Son, and of the Holy Ghost is to be understood, not only a naming of the Father, Son, and Holy Ghost, but a baptizing in the authority, and into the faith, profession, and obedience of the Father, Son, and Holy Ghost.
Q. 94.8. What are signified, sealed, and engaged on God's part, by our being baptized in his name?
A. There are signified, and sealed, and engaged on God's part, by our being baptized in his name—1. His ingrafting us into Christ. 2. His making us partakers of the benefits of the new covenant. "Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death?"—Rom 6:3.
Q. 94.9. What is meant by our ingrafting into Christ?
A. By our ingrafting into Christ, is meant our being cut off from our old stock of nature, and being joined unto Jesus Christ, whereby we come to draw virtue from him as our root, that we may grow up in him, and bring forth fruit unto him. "I am the vine, ye are the branches."—John 15:5. "Thou being a wild olive tree, wert grafted in among them, and with them partakest of the root and fatness of the olive tree."—Rom 11:17.
Q. 94.10. What are the benefits of the covenant of grace, which by baptism we are made partakers of?
A. The benefits of the covenant of grace, which by baptism
we are made partakers of, are—1. Admission into the visible Church. "Go, teach all nations, baptizing them," etc.—Matt 28:19. 2. Remission of sins by Christ's blood. "Be baptized every one of you in the name of Jesus Christ, for the remission of sins."—Acts 2:38. 3. Regeneration and sanctification by Christ's Spirit. "According to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost."—Titus 3:5. 4. Adoption, together with our union unto Christ. "For ye are all the children of God by faith in Christ Jesus: for as many of you as have been baptized into Christ have put on Christ."—Gal 3:26-27. 5. Resurrection to everlasting life. "If the dead rise not at all, why are they then baptized for the dead?"—1 Cor 15:29. "We are buried with him by baptism into death," etc. "If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection."—Rom 6:4-5.
Q. 94.11. What is sealed and engaged on our part, by being baptized in the name of the Father, Son, and Holy Ghost?
A. By our being baptized in the name of the Father, Son, and Holy Ghost, is sealed and engaged on our part, that we will be the Lord's: and that—1. Wholly; soul and body, with all our powers, faculties, and members, are to be employed by him as instruments of righteousness and new obedience. And, 2. Only the Lord's; and therefore we engage to renounce the service of the devil, and the flesh, and the world, and to fight under Christ's banner against these enemies of the Lord and of our souls. "We are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walks in newness of life. Reckon ye yourselves to be dead indeed unto sin, but alive unto God. Let not sin, therefore, reign, that ye should obey it in the lusts thereof: neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto God, as those that are alive from the dead; and your members as instruments of righteousness unto God."—Rom 6:4,11-13.
Question 95.To whom is baptism to be administered?
Ans. Baptism is not to be administered to any that are out of the visible Church, till they profess their faith in Christ, and obedience to him; but the infants of such as are members of the visible Church are to be baptized.
Q. 95.1. Is baptism to be administered unto all?
A. Baptism is not to be administered unto all, nor to any that are out of the visible Church, because they, being out of the covenant, have no right unto the seals of the covenant. "At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."—Eph 2:12.
Q. 95.2. May not heathens and infidels be baptized?
A. Heathens and infidels, who are without the Church whilst they continue infidels, ought not to be baptized; but if, upon the preaching of the gospel unto them, they repent and believe, and make profession of their faith and resolution of obedience, they are thereby virtually within the Church, and then have a right to this ordinance of baptism, and it ought not to be denied unto them. "And he said, Go ye into all the world, and preach the gospel to every creature. He that believeth, and is baptized, shall be saved," etc.—Mark 16:15-16.
Q. 95.3. May not infants be baptized?
A. 1. No infants of heathens and infidels, whilst such, may be baptized, because both parents and children are out of the covenant. 2. The infants of Christians or believing parents, being visible Church members, may and ought to be baptized.
Q. 95.4. How do you prove that the infants of such as are visible Church members, may and ought to be baptized?
A. That the infants of such as are visible Church members may and ought to be baptized may be proved, because they are in covenant; and the promise of the covenant belonging unto them, this seal of the covenant doth belong to them also. "The promise is to you and to your children."—Acts 2:39. It is upon account of the promise of the covenant that any have the seal; hence it was that
not only Abraham, but all his seed, whilst in their infancy, received the seal of circumcision, because the promise of the covenant was made to both; and by the same reason, not only believing parents, but also their infants, are to receive the seal of baptism, the promise being made to both. "I will establish my covenant between me and thee, and thy seed after thee; 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."—Gen 17:7,10.
Q. 95.5. How do you prove that because the infants of the Jews, under the law, had the promise and seal of the covenant of grace, namely, circumcision, whereby they were admitted to be visible Church members; therefore, that the infants of Christians, under the gospel, have the promise of the covenant of grace, and ought to have the seal of baptism, to admit them to be visible Church members also?
A. 1. That the infants of Christians have the promise of the covenant of grace made with Abraham is evident, because that covenant was an everlasting covenant. "I will establish my covenant for an everlasting covenant, to be a God to thee, and to thy seed after thee" (Gen 17:7); which covenant Christ is the Mediator of, and it is renewed in the New Testament with all believers, and that as fully as under the law: and, therefore, if the infants under the law were included, the infants under the gospel are included too. 2. That the privilege of infants (being made Church members) under the law, doth belong to the infants of Christians under the gospel, besides the parity of reason for it, and equality of right unto it, is evident, because this privilege was never repealed and taken away under the gospel.
Q. 95.6. How do you prove that the privilege of infants being made visible Church members under the gospel was never taken away?
A. That the privilege of infants being made visible Church members was never taken away under the gospel is evident—1. Because, if this privilege were repealed, we would have some notice of its repeal in the Scripture; but
we have no notice or signification of God's will to repeal this privilege throughout the whole book of God. 2. Because Christ did not come to take away or straiten the privileges of the Church, but to enlarge them; and who can, upon Scripture grounds, imagine that it was the will of Christ that the infants of the Jewish Church should be Church members, but the infants of the Christian Church should be shut out like heathens and infidels? 3. Because the Scripture is express, that the infants of Christians are holy. "Else were your children unclean, but now they are holy."—1 Cor 7:14. As the Jews are called in Scripture a holy nation, because by circumcision they were made visible Church members; so the infants of Christians, as well as themselves, are called holy; that is, federally holy, as they are by baptism made visible Church members.
Q. 95.7. How doth it appear that baptism doth make members of the visible Church?
A. That baptism doth make members of the visible Church under the gospel is evident, because it is the sacrament of initiation and admission into the Church, by which our Saviour gave his disciples commission to admit persons into his Church. "Go and teach all nations, baptizing them," etc. (Matt 28:19); or, make and admit disciples, as the Greek word signifieth disciple them.
Q. 95.8. But doth not Christ first require that people should be taught and believe, at least make a profession of their faith, before they be baptized; and therefore, all infants being incapable of being taught, and making profession of their faith, are they not hereby excluded from the privilege of baptism?
A. 1. That which our Saviour required of teaching, and an actual profession of faith, before baptism, is to be understood of the heathen nations, unto whom he sent his apostles to preach, who, without this, were not to be baptized; but there is not the same reason concerning the infants of such as are themselves members of the visible Church. 2. The infants of Church members being incapable of being taught and making an actual profession of faith, doth no more exclude them the privilege of baptism than their being incapable of working doth exclude
them the liberty of eating, when the command is express, "If any work not, neither shall he eat."—2 Thess 3:10. 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 damned, as they must be, if they are 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. 95.9. 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 Scripture consequence. 2. We do not find, in the Scripture, any precept or example in the very words, that women shall 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 that 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 Scripture repeal of this privilege. 4. We have no precept or example concerning the infants of such as were baptized themselves, that they should be, 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 have no Scripture precept nor example for? 5. There is great probability that the infants of believers, in some recorded cases 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 nowhere excluded?
Question 96.What is the Lord's supper?
Ans. The Lord's supper is a sacrament, wherein, by giving 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, to their spiritual nourishment, and growth in grace.
Q. 96.1. 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. 96.2. 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. 96.3. 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. "For I have received of the Lord that which also I delivered unto you, that the Lord Jesus took bread," etc.—1 Cor 11:23.
Q. 96.4. 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. "The Lord Jesus, the same night in which he
was betrayed, took bread."—1 Cor 11:23. 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. 96.5. 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. 96.6. 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 so administer it to them.
Q. 96.7. By whom is the sacrament of the Lord's supper to be administered?
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. 96.8. What are the outward signs and elements in the Lord's supper?
A. The outward signs and elements in the Lord's supper are bread and wine.
Q. 96.9. What bread is to be used in the Lord's supper?
A. Ordinary bread is to be used, and not wafers, after the manner of the Papists; and it is most decent that it be white bread.
Q. 96.10. 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. 96.11. 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. "As often as ye eat this bread, and drink this cup, ye do show 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."—1 Cor 11:26,28. And therefore the practice of the Papists, in taking away the cup from the people, is unwarrantable and injurious.
Q. 96.12. 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 sacramental use by reading the words of the institution, with thanksgiving, and prayer 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 the 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. 96.13. What are signified and represented by the bread and wine in this Sacrament?
A. By the bread and wine in this sacrament are signified and represented the body and blood of Christ. "Take,
eat; this is my body. This cup is the new testament in my blood."—1 Cor 11:24-25.
Q. 96.14. 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. 96.15. How do you prove that the bread in this sacrament 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 remain; 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, figure, or any accident, out of bread; and therefore, in reason 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 bread is, which would render him ill-favoured, ill-shapen, and debase his body (so glorious now in heaven) into the likeness of bread, which is such an absurd blasphemy 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 gone and the substance of Christ's body come into its room, then the
accidents of bread do exist without a subject, which is most absurd and contradictory to reason. We perceive by our senses such a colour, taste, and figure: it cannot be the body of Christ that is of such a colour, taste, and figure; and if there be no other substance in the room that hath these accidents, hence it follows, that it is nothing which hath this colour, taste, and figure; and that in the sacrament, there is a white nothing, a sweet nothing, a loaf of nothing, a piece of nothing, which is a ridiculous absurdity. Nothing is more evident unto reason, than that the substance of the bread remaineth unchanged, while the accidents remain unchanged.
Arg. 2. If the bread in this sacrament be turned into the real body of Christ, then either there are so many bodies of Christ as there are pieces of bread eaten in all sacraments, or else they are all one and the same body. (1.) It cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all sacraments; because, first, Christ would then be a monster with many thousands, yea, millions of bodies. Secondly, It would lie in the power of any minister to make as many bodies of Christ as he pleased, or that God should be bound to work a miracle every time the bread is consecrated. Thirdly, This cannot consist with Christ's unity. Fourthly, None of Christ's bodies, but one, would be the body which was born of the Virgin Mary, and that died upon the cross. Fifthly, All these bodies, but the one he hath in heaven, would be without a soul, and so altogether insufficient to save the soul, or to confer any spiritual life or grace by the feeding upon them in the sacrament. Therefore it cannot be that there should be so many bodies of Christ as there are pieces of bread eaten in all sacraments. (2.) Neither can it be one and the same body of Christ which the bread in the sacrament is turned into; for then it would follow, first, That Christ's body is both visible and invisible: visible in heaven, and invisible in the sacrament. Secondly, That one and the same body of Christ is present in divers places at the same time, in heaven and in divers places of the earth; and to say that one and the same body, which is circumscribed by one place, is at the same time
present in a thousand other places, is abhorrent unto all reason: and it is in effect to say—It is where it is not, and is not where it is, which is an absurd contradiction. If Christ's body be in heaven, it is not in the sacrament; if it be in the sacrament, it is not in heaven. Christ's body is not divided, and so by parts in one place and in another at the same time; neither is Christ's body infinite, and so present in divers places together, as God is present; for then his body would cease to be a body: therefore Christ's body cannot be in divers places together; therefore, being in heaven, it is not present in the sacrament.
Arg. 3. If the bread in the sacrament be turned into the real body of Christ, then, after the eating of it, either it returneth to heaven (which it cannot do, because it is there already), or else it remaineth with them that eat it; and if so, then Christ's body in part would be turned into the substance of our bodies; and if we are wicked, when these same bodies are raised, it would be tormented for ever in hell; part also of Christ's body would go into the draught, and be subject to corruption; either of which to affirm is most horribly blasphemous: therefore the Popish tenet of transubstantiation is to be abominated by all Christians.
Arg. 4. If the bread in this sacrament were turned into the real body of Christ, both the nature and end of the sacrament would be destroyed. The nature of the sacrament is to be a sign, the end of it is to be a remembrance of Christ; both which suppose Christ's body to be absent, which this sacrament is a sign and remembrance of: whereas, if the bread were turned into Christ's body, it would be present.
Arg. 5. It is bread which is eaten in this sacrament, and not the body of Christ; and so it is termed by the apostle. "As often as ye eat this bread;"—not this body of Christ.—"Whosoever shall eat this bread unworthily," etc.—"Let a man examine himself; and so let him eat of that bread."—1 Cor 11:26-28. And if it be bread which is eaten in this sacrament, surely the bread is not turned into the real body of Christ.
Q. 96.16. But are not the words of our Saviour plain in his
institution of this Sacrament—"This is my body?" and would he have said it, had not the bread been turned into his real body?
A. If all Scripture expressions besides were to be understood literally, then there would be some reason that this expression should be so understood too; but we frequently find figurative expressions in the Scripture, and that concerning Christ. "That rock was Christ."—1 Cor 10:4. "Jesus Christ himself being the chief cornerstone."—Eph 2:20. Is Jesus Christ, therefore, turned into a rock or stone? In the same sense as, in the Jewish sacrament, the paschal lamb is called the passover, the bread in the Christian sacrament is called the body of Christ: the paschal lamb could in no proper sense be the passover, which was the action of the angel in passing over the houses of the Israelites, when he destroyed the firstborn of the Egyptians. What absurdity is it to say, that the paschal lamb was turned into this action of the angel! Surely a present substance could not be turned into an accident or action which was long before; but it was a sign or commemoration of that action: so the bread in this sacrament is not properly the body of Christ, and so one body turned into another without its accidents; but the bread is a sign of the body of Christ, and a commemoration of Christ's body which was crucified for us.
Q. 96.17. But cannot God, by his infinite power, turn the bread into the real body of Christ? and if he can do it, why may we not believe that he really doeth it, when Christ saith, "This is my body"?
A. Although God, by his infinite power can do all things which are possible unto true power, yet we may safely say that God cannot do any which implieth imperfection and weakness, such as to make contradictions true, and to introduce ridiculous absurdities and blasphemous consequences: which he should do, if he should turn the bread in the sacrament, but without the transmutation of its accidents, into the real body of Christ.
Q. 96.18. How do the bread and wine in this sacrament represent the body and blood of Christ?
A. The bread and wine in this Sacrament do represent
the body and blood of Christ, in that as the bread and wine do nourish, strengthen, and refresh the body, and satisfy the natural appetite; so the body and blood of Christ, received in this sacrament, do nourish, strengthen, and refresh the soul, and satisfy the spiritual appetite.
Q. 96.19. What is represented by the actions of the minister, in the taking the bread and breaking it, and taking the cup and giving both unto the people?
A. By the actions of the minister, in taking the bread and breaking it, and taking the cup, and giving both unto the people, is represented God's taking his Son, and giving him to be broken and crucified upon the cross for us; and withal, his giving him in this sacrament unto us to be our Redeemer and Saviour.
Q. 96.20. What are represented by the actions of the people in receiving the bread and wine, and feeding upon them?
A. By the actions of the people in receiving the bread and wine, and feeding upon them, are represented their receiving of Jesus Christ, given them by the Father, and feeding upon him in the sacrament.
Q. 96.21. Do all that receive this sacrament partake really of the body and blood of Christ, with the benefits of the new covenant?
A. None but worthy receivers do receive and partake really of the body and blood of Christ, with the benefits of the new covenant.
Q. 96.22. How do worthy receivers really partake of the body and blood of Christ, with all its benefits?
A. The worthy receivers do really partake of the body and blood of Christ, with all its benefits—1. Not after a corporal and carnal manner, and by conjunction of his real body and blood unto their body, as meat and drink are really joined unto them in their eating and drinking thereof: But, 2. It is by faith that Christ's body and blood are really, but spiritually, joined unto their souls; and the virtue and efficacy, the fruits and benefits of his death, are applied by them, whereby they receive spiritual nourishment and growth in grace. "The cup of blessing 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?"—1 Cor 10:16.
Q. 96.23. How do believers receive spiritual nourishment and growth in grace in and by this sacrament?
A. Believers receive spiritual nourishment and growth in grace in and by this sacrament—1. As they draw virtue from Christ's death, for the crucifying of the flesh, for mortifying and purging away sin, which doth hinder their spiritual nourishment and growth. 2. As the Lord doth convey by his Spirit, and they do receive in this sacrament by faith, further supplies of his grace, which, by his death, he hath purchased for them, and which, in his covenant of grace (whereof this sacrament is a seal), he hath promised unto them.
Q. 96.24. What is the end of this sacrament of the Lord's supper?
A. The end of this sacrament of the Lord's supper is the showing forth of Christ's death, by the receiving of which Christians do publicly own, and give testimony of their belief in, and hopes of salvation by, a crucified Lord. "For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come."—1 Cor 11:26.
Question 97.What is required to the worthy receiving of the Lord's supper?
Ans. It is required of them that would worthily partake of the Lord's supper, that they examine themselves of their knowledge to discern the Lord's body, of their faith to feed upon him, of their repentance, love, and new obedience; lest, coming unworthily, they eat and drink judgment to themselves.
Q. 97.1. What is it to receive the Lord's supper worthily?
A. 1. To receive the Lord's supper worthily, is not to receive it meritoriously, as if we were to bring any merit or worth of our own thereunto; for so none can be worthy of Christ or any of his benefits. 2. We receive the Lord's supper worthily when we receive it with due preparation before we come to it, and with suitable behaviour when we are at the table of the Lord.
Q. 97.2. What is that preparation which is required to the worthy receiving of the Lord's supper?
A. There is required to the worthy receiving of the Lord's supper—1. Habitual preparation, that the persons who receive it be in a state of grace. 2. Actual preparation, that their graces be drawn forth into exercise.
Q. 97.3. What is requisite for the obtaining of this habitual and actual preparation, in order to our worthy receiving?
A. It is requisite, for the obtaining of this habitual and actual preparation, in order to our worthy receiving, that we examine ourselves. "But let a man examine himself, and so let him eat of that bread, and drink of that cup."—1 Cor 11:28.
Q. 97.4. Wherein are we to examine ourselves in order to our preparation for this sacrament?
A. We are to examine ourselves, in order to our preparation for this sacrament—1. In our knowledge to discern the Lord's body, which is represented by the bread. "Not discerning the Lord's body."—1 Cor 11:29. 2. In our faith to apply Christ and feed upon him, and so to draw virtue and spiritual nourishment from him. "Examine yourselves, whether ye be in the faith."—2 Cor 13:5. 3. In our repentance, self-judging, and godly sorrow for our sins, which have brought sufferings upon our Lord. "For if we would judge ourselves, we should not be judged."—1 Cor 11:31. 4. In our love to Christ, who in his death expressed such love to us; and in our love to one another, who are redeemed by the same blood. 5. In our new and sincere obedience to the gospel, which we must engage in, and be fully resolved, in the strength of the Lord, to perform, before we can worthily receive this sacrament. "Therefore, let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness, but with the unleavened bread of sincerity and truth."—1 Cor 5:8.
Q. 97.5. What is requisite by way of preparation for this sacrament, besides self-examination?
A. By way of preparation for this sacrament, besides self-examination, there is requisite, prayer to God for his presence, blessing, and assistance of his Spirit; and meditation,
in order to the exciting of our affections and the drawing forth of our graces into exercise.
Q. 97.6. Who are they that come to the Lord's table unworthily?
A. 1. Such come to the table of the Lord unworthily, as have no habitual preparation, being in a graceless and Christless state; who, having no faith, can neither discern the Lord's body, nor spiritually feed upon him; who, being without repentance, love, and new obedience, can neither bring glory to the Lord, nor enjoy communion with him by receiving this sacrament. 2. Such also come to the table of the Lord unworthily, who, although they are gracious, and have habitual preparation, yet take no care, by self-examination, prayer, and meditation, to attain actual preparation, whereby they displease God, and lose also the benefit of the ordinance.
Q. 97.7. If such as are gracious do take pains in self-examination, and other duties, to get their hearts prepared, and yet they are still out of frame, would they not be unworthy receivers, should they come to the Lord's table?
A. When such as are gracious do, by self-examination and other duties, endeavour to get their hearts prepared, though they be out of frame, they ought to come to the Lord's table, because God may bring them into frame in and by the ordinance; however, they must wait there, and attend upon God out of obedience, when they cannot do it with sensible, melting, warm, and delightful affection, and their sincerity through Christ will be accepted.
Q. 97.8. When we doubt and fear whether we be truly gracious, may we come to the Lord's table?
A. We may and ought to come to the Lord's table, although under doubts and fears, if we have a sense of our need of, and hungering desires after, Jesus Christ, together with resolutions to give up ourselves in covenant to the Lord—this sacrament being a mean of getting evidences of God's love; and when we cannot come with assurance, we may come for assurance.
Q. 97.9. What must be our behaviour at the table of the Lord, that we may be worthy receivers?
A. That we may be worthy receivers, our behaviour at
the table of the Lord must be humble and reverent, as to the outward gestures of our bodies and inward frame of our hearts. We must seriously mind the outward elements and actions, looking chiefly to the things signified, represented, and exhibited in the ordinance. We must meditate upon Christ's death, so disgraceful and painful, for us—grieving for our sins, the cause of it—hungering and thirsting after him, and the benefits purchased by his death—applying the promises of the covenant and New Testament, which is of full force through the death of the Testator—drawing nourishment and all needful spiritual supplies from him, in whom all fulness doth dwell—rejoicing in his love—giving thanks for his grace—renewing our covenant—and mingling all especially with faith and most endeared love to the Lord, and with love in him one to another.
Q. 97.10. What is required of worthy receivers after they come from the table of the Lord?
A. It is required of worthy receivers, after they come from the table of the Lord, that they examine themselves as to their carriage and success. If they have not met with God, and have been out of frame, that they inquire into the cause, mourn for their defects, be earnest for a pardon, and, by after pains, labour to get the benefit of the ordinance, and withal, endeavour to mend for the future. If they have met with God, and been enlarged and sweetly refreshed, they must be very thankful for assistances and enlargements, labour to retain the sweet relish they have had still upon their spirits—they must endeavour to draw more and more virtue from Christ, for the crucifying of the world and the flesh—they must be very watchful against Satan, sin, and carnal security—they must be careful to perform their vows, and keep the covenant which they have renewed.
Q. 97.11. What is the sin of unworthy receiving the Lord's supper?
A. The sin of unworthy receiving the Lord's supper is, that such are guilty of the body and blood of the Lord; that is, they are guilty of an affront and indignity which they offer to the Lord's body and blood. "Whosoever
shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord."—1 Cor 11:27.
Q. 97.12. What is the danger of our unworthy receiving the Lord's supper?
A. The danger of our unworthy receiving the Lord's supper, is the eating and drinking judgment to ourselves; that is, provoking the Lord, by our unworthy receiving, to inflict temporal, spiritual, and eternal judgments upon us. "For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep."—1 Cor 11:29-30.
Question 98.What is prayer?
Ans. Prayer is an offering up of our desires unto God for things agreeable to his will, in the name of Christ, with confession of our sins, and thankful acknowledgment of his mercies.
Q. 98.1. How many parts are there in prayer?
A. There are three parts in prayer—petition, confession, and thanksgiving; but most properly, prayer doth consist in petition.
Q. 98.2. What kind of petition is prayer unto God?
A. The petition of the lips, without the desire of the heart, may be accounted prayer by men, but it is not acceptable prayer unto God, which is an offering up of the desires unto him, and pouring forth of the heart before him. "Trust in him at all times; ye people, pour out your hearts before him."—Ps 62:8.
Q. 98.3. Unto whom are we to direct our prayers?
A. We are to direct our prayers to God only. "Hearken unto the voice of my cry, my King and my God! for unto thee will I pray. My voice shalt thou hear in the morning, O Lord; in the morning will I direct my prayer unto thee, and will look up."—Ps 5:2-3.
Q. 98.4. Why are we to direct our prayers only unto God?
A. We are to direct our prayers only unto God—1. Because
prayer is a part of religious worship, and God is the only object of religious worship. "Thou shalt worship the Lord thy God, and him only shalt thou serve."—Matt 4:10. 2. Because God only is everywhere present to see his people, and to hear their prayers. "The eyes of the Lord are upon the righteous, and his ears are open unto their cry."—Ps 34:15. 3. Because God only can answer our prayers by fulfilling our desires, and giving the things which we pray for and stand in need of. "The Lord is nigh unto all them that call upon him. He will fulfil the desire of them that fear him: he also will hear their cry and save them."—Ps 145:18-19.
Q. 98.5. For what things may we pray unto God?
A. 1. We may not pray for the fulfilling of any sinful desires. "Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts."—James 4:3. 2. We may and ought to pray unto God only for such things as are agreeable unto his will. "And this is the confidence that we have in him, that if we ask anything according to his will, he heareth us. And if we know that he hear us, we know that we have the petitions that we desired of him."—1 John 5:14-15.
Q. 98.6. What are the things agreeable unto God's will which we may pray for?
A. The things which we may pray for, are not all things which are agreeable unto his secret will; for thus all things which come to pass, even the worst of sins which are committed, are agreeable unto God's secret counsel and eternal determination; but all things which are agreeable unto God's revealed will in his Word, we may pray for; such as the pardon of our sins, the supplies of his grace, spiritual life and strength here, eternal life and glory hereafter, deliverance from spiritual and eternal evils; also whatever temporal good things we stand in need of, and all those things which either expressly or inclusively he hath promised in his covenant unto us.
Q. 98.7. In whose name ought we to pray unto God?
A. We ought to pray unto God only in the name of the Lord Jesus Christ. "Whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in
the Son. If ye shall ask any thing in my name, I will do it."—John 14:13-14.
Q. 98.8. What is it to pray unto God in the name of Christ?
A. To pray unto God in the name of Christ, is not barely to mention the name of Christ with our lips in the conclusion, or any part of our prayers; but it is by faith to mention his name, depending upon Christ alone for admittance and access unto God in prayer, for acceptance, audience, and a gracious return unto our prayers. "In whom we have boldness and access with confidence by the faith of him."—Eph 3:12.
Q. 98.9. Why must we pray unto God in the name of Christ?
A. We must pray unto God in the name of Christ, because God being so infinitely holy and jealous, so infinitely just and righteous, and we being so unholy and sinful, and our prayers at best so imperfect, and so mingled with defilement, that neither our persons would find acceptance, nor our prayers any audience with God, without the name and mediation of Christ, and the mixture of the sweet incense of his merits with our prayers, to take away the ill savour of them, and the using of his interest with the Father, upon his account alone, to give an answer unto them. "And another angel came and stood at the altar [that is, the Lord Jesus Christ, who is the Angel of the Covenant], having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar, which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God, out of the angel's hand."—Rev 8:3-4.
Q. 98.10. May we not make use of the name of angels, and the Virgin Mary, and other saints, in prayer, directing our prayers unto them to help us, at least to improve their interest in heaven for us, as the Papists do teach and practise?
A. 1. It is idolatry to direct our prayers unto any creature, God being the alone object of this and all other religious worship; therefore we ought not to direct our prayers unto
angels (who have refused worship), much less unto any saints. "Let no man beguile you of your reward, in a voluntary humility, and worshipping of angels."—Col 2:18. "And I fell at his feet to worship him: and he said unto me, See thou do it not; I am thy fellowservant," etc.—Rev 19:10. 2. There is but one Mediator and Intercessor in heaven for us, namely, the Lord Jesus Christ, and it is an affront to him to make use of any angels or saints as our intercessors. "There is one God, and one Mediator between God and men, the man Christ Jesus."—1 Tim 2:5. "If any man sin, we have an Advocate with the Father, Jesus Christ the righteous."—1 John 2:1. 3. We have neither precept nor example in Scripture for, nor any promise unto any prayers which we shall make either unto or by either angels or saints. 4. The chiefest saints in heaven are ignorant of our condition on earth; neither can they, where they are, hear, much less give answer unto our prayers, and therefore are unfit to be the object of our prayers, or to make particular intercession for us. "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not."—Isa 63:16. Therefore the doctrine and practice of the Papists herein is both unallowable and abominable.
Q. 98.11. How must we pray unto God, that our prayers may be acceptable unto him, and answered by him?
A. That our prayers may be acceptable unto God, and answered by him, we must pray—1. With sincerity. "Let us draw near with a true heart."—Heb 10:22. 2. With humility. "Lord, thou hast heard the desire of the humble."—Ps 10:17. 3. With faith. "Let him ask in faith."—James 1:6. 4. With fervency. "The effectual fervent prayer of a righteous man availeth much."—James 5:16. 5. With perseverance. "Men ought always to pray, and not to faint."—Luke 18:1. 6. We must look after our prayers, and wait for a return. "Therefore I will look unto the Lord: I will wait for the God of my salvation; my God will hear me."—Mic 7:7.
Q. 98.12. Can we ourselves pray thus acceptably unto God?
A. We cannot of ourselves pray thus acceptably unto
God, without the Spirit of God to help our infirmities, and to teach us both for what and how to pray. "Likewise the Spirit also helpeth our infirmities; for we know not what we should pray for as we ought; but the Spirit maketh intercession for us with groanings that cannot be uttered. And he that searcheth the hearts, knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God."—Rom 8:26-27.
Q. 98.13. Doth God accept and answer all the prayers that are offered unto him?
A. 1. God doth not accept and answer the prayers of the wicked. "The sacrifice of the wicked is an abomination to the Lord; but the prayer of the upright is his delight."—Prov 15:8. 2. God doth not accept the prayers of his own people when they regard iniquity in their hearts. "If I regard iniquity in my heart, the Lord will not hear my prayers."—Ps 66:18. 3. God doth accept the prayers of his people which are offered up unto him in the name of Christ, and by the help of the Spirit, and which are for things agreeable unto his will; so that he either giveth the things unto them which they pray for, or else something that is equivalent or better for them.
Q. 98.14. What is the second part of prayer?
A. The second part of prayer is confession of our sins, with which our petitions for pardon and supply of our wants should be introduced.
Q. 98.15. What sins should we make confession of in prayer?
A. In prayer, we should make confession of our original and actual sins against law and gospel; of omission and commission, in thought and heart, of lip and life, with aggravations of them; acknowledging withal our desert of temporal, spiritual, and eternal judgments and punishments for them. "I acknowledged my sin unto thee, and mine iniquity have I not hid."—Ps 32:5. "Against thee, thee only, have I sinned, and done this evil in thy sight. Behold, I was shapen in iniquity, and in sin did my mother conceive me."—Ps 51:4-5. "O Lord, to us belongeth confusion of face, because we have sinned against thee.—Dan 9:8.
Q. 98.16. How ought we in prayer to confess our sins?
A. We ought in prayer to confess our sins humbly, fully, freely, with grief for them, and hatred of them, with full purpose and full resolution, in the strength of the Lord, not to return again to the practice of them.
Q. 98.17. What is the third part of prayer?
A. The third part of prayer is, thankful acknowledgment of God's mercies, temporal and spiritual, here, and the promises of life and happiness in the other world; which we ought to acknowledge with admiration, faith, love, joy, and all kind of suitable affections. "By prayer and supplication, with thanksgiving, let your requests be made known unto God."—Phil 4:6.
Question 99.What rule hath God given for our direction in prayer?
Ans. The whole Word of God is of use to direct us in prayer; but the special rule of direction is that form of prayer which Christ taught his disciples, commonly called The Lord's Prayer.
Q. 99.1. What is generally useful for our direction in prayer?
A. The whole Word of God is generally useful for our direction, as it containeth plenty of matter for prayer, guideth us to the manner of it, and aboundeth with variety of expressions which most fitly may be used in it.
Q. 99.2. What is the special rule for our direction in prayer?
A. The special rule for our direction in prayer is that form of prayer which Christ taught his disciples, commonly called The Lord's Prayer. "After this manner therefore pray ye: Our Father which art in heaven, hallowed be thy name," etc.
Q. 99.3. How many parts are there in the Lord's prayer?
A. There are three parts in the Lord's prayer; the preface, the petitions, and the conclusion.
Question 100.What doth the preface to the Lord's prayer teach us?
Ans. The preface of the Lord's prayer, (which is, "Our Father which art in heaven,") teacheth us to draw near to God with all holy reverence and confidence, as children to a father, able and ready to help us; and that we should pray with and for others.
Q. 100.1. What is the preface of the Lord's prayer itself?
A. The preface of the Lord's prayer itself, is in these words, "Our Father which art in heaven."
Q. 100.2. What do the words, "Our Father," in the preface, teach us?
A. These words, "Our Father," in the preface, teach us—1. To draw near unto God with confidence, both of his all-sufficiency and his readiness to help us; as also with a filial affection of desire, love, and delight, as children to a Father. "For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."—Rom 8:15. "Him that is able to do exceeding abundantly above all that we ask or think."—Eph 3:20. "If ye, then, being evil, know how to give good gifts unto your children, how much more shall your Father which is in heaven give good things to them that ask him?"—Matt 7:11. 2. To pray to God with and for others, he being a common Father unto all his people. "Praying always with all prayer and supplication for all saints."—Eph 6:18.
Q. 100.3. Are we to pray unto God only for the saints and such as are his children?
A. We must pray unto God, not only for the saints and his children, but also for all men: we must pray, not only for the Church in general, but also for the nation wherein we live—for magistrates, and for ministers; and not only for our friends, but also for our enemies. "Pray for the peace of Jerusalem."—Ps 122:6. "I exhort, therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men; for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty."—1 Tim 2:1.
2. "Love your enemies, and pray for them that despitefully use you and persecute you."—Matt 5:44.
Q. 100.4. What do these words, "Which art in heaven," teach us?
A. These words, "Which art in heaven," teach us to draw near unto God with all holy reverence, because of our great distance, God being not our earthly Father, but our Father which is in heaven. "Be not rash with thy mouth, and let not thine heart be hasty to utter anything before God: for God is in heaven, and thou upon earth."—Eccles 5:2.