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It is not then the performance of the outward ordinance which saves us ; water is a very proper emblem to signify the passing from a course of defilement to a greater degree of purity, both in doctrine and practice. The latter part of this article relates to the baptism of infants, to be retained in our Church, as most agreeable with the institution of Christ. In the administration of baptism we pray for the inward spiritual grace, and the very appointment of the sacrament, by our Lord himself, is our warrant to expect it, we may therefore give God thanks in a believing expectation that his promised blessing is bestowed. If, however, the baptized persons should grow up in sin, and manifest no sign of real conversion, we must not flatter them that they are regenerate. The ininister in baptizing speaks the language of faith, hope, and charity ; but if his expectations are disappointed, his subsequent admonitions and reproofs should prevent the danger of delusion.
The supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another, but rather is a sacrament of our redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break, is a partaking of the body of Christ ; and likewise the cup of blessing is a partaking of the blood of Christ.
Transubstantiation (or the change of the substance of bread and wine) in the supper of the Lord, cannot be proved by holy writ; but is repugnant to the plain words of Scripture, overthrowetk the nature of a sacrament, and hath given occasion to many superstitions.
The body of Christ is given, taken, and eaten in the supper, only after an heavenly and spiritual
And the mean whereby the body of Christ is received and eaten in the supper, is faith.
The sacrament of the Lord's supper, was not by Christ's ordinance reserved, carried about, lifted up, or worshipped.
Q. What is the supper of the Lord ?
A. It is not only a sign of the love that Christians ought to have among themselves, one to another, but rather it is a sacrament of our redemption, by Christ's death.
Q. To such as rightly, worthily, and with faith receive the same, what is the bread which we break ?
A. It is a partaking of the body of Christ.
Q. What do you say of transubstantiation, or the change of the substance of bread and wine?
A. That it cannot be proved by holy writ, but is repugnant to the plain words of Scripture.,
Q. What doth it?
A. It overthroweth the nature of a sacrament, and hath given occasion to many superstitions.
Q. How is the body of Christ given, taken and eaten in the supper?
A. Only after an heavenly and spiritual manner.
Q. What is the mean whereby the body of Christ is received, and eaten, in the supper ?
the Lord's supper.
A. That it was not, by Christ's ordinance, reserved, carried about, lifted up, or worshipped.
1 John iv. 11. Beloved, if God so loved us, we ought also to love one another.
1 Corinthians x. 17. For we being many are one bread, and one body: for we are all partakers of that one bread.
Matthew xxvi. 26–28. And as they were eating, Jesus took bread, and blessed it, and brake it, and gave it to the disciples, and said, Take, eat; this is my body. And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it ; for this is my blood of the New Testament, which is shed for many for the remission of sins.
I Corinthians xi. 26. As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come.
Luke xxii. 19. This do in remembrance of me. 1 Corinthians x. 7. Neither be ye idolaters.
In partaking of the sacrament of the Lord's supper, we are called upon jointly to commemorate the love of Christ dying " for us men and for our salvation," as the ground of our hope of everlasting life, that while our hearts are warmed with religious gratitude to our heavenly Benefactor, the very act of uniting in the celebration of this holy rite may produce in us feelings of kindness towards those whom we see partaking of the same covenant of grace, and rejoicing in the same hope of everlasting happiness. The death of Christ was not merely a proof of his love to lost mankind, it was also an expiatory sacrifice for the sins of the whole world. But if we worship a wafer, a piece of bread, are we not making the cross of Christ of none effect, owning another sacrifice than that which God appointed ? and are we not committing likewise the deadly sin of idolatry? “ The bread,” saith our Lord,“ that I shall give you, is my flesh,” meaning his life.
“ The words that I speak unto you, they are Spirit and they are Life,"_" it is the Spirit that quickeneth; the flesh profiteth nothing." Our Saviour gave his life as an atoning sacrifice for the forfeited life of the whole world, both Jews and Gentiles; and of which every true believer shall partake. “ As often,” says St. Paul, “ as ye eat THIS BREAD and drink this cup, ye do shew the Lord's death till He come;" that, therefore, which is eaten in the Lord's Supper is still bread, and this text may of itself be considered as decisive against the doctrine of transubstantiation; and the expression, “ ye do shew the Lord's death till he come,” is another proof that the institution was commemorative of the death of Christ. Our church in her communion service fully explains the subject. “ If with a true penitent heart and lively faith we receive the Holy Sacrament, then we spiritually eat the flesh of Christ, and drink his blood.” The astonishing, monstrous doctrine of transubstantiation arose from taking figurative words in a literal sense. According to the doctrine of the church from which we have separated, when words of consecration have been pronounced by the priest, the bread becomes that same actual body of flesh and blood in