Are baptists "Zwinglians" when it comes to the sac...err....ordinances?

[Pergamum]

Do baptists believe, and should they believe, that baptism and the Lord's Supper are mere symbols? Are they then Zwinglian in this regard?

Should we call them sacraments at all, or ordinances?

Are Presbyterians then "Sacramental"? But not sacerdotal?

Do the ordinances really "do" anything, except to remind us of spiritual truths?


What have baptists believed in the past and what did the early church believe? What did the Reformers believe?

 

[Notthemama1984]

I am not sure about the historical Baptist position is, but growing in a Baptist church I was always taught that they were symbols.

 

[Stephen L Smith]

Do baptists believe, and should they believe, that baptism and the Lord's Supper are mere symbols? Are they then Zwinglian in this regard?

Should we call them sacraments at all, or ordinances?

I created a hornets nest on this issue a while ago . The authority on this subject is Fowler's 'More than a symbol - The British Baptist Recovery of Baptismal Sacramentalism'. As the title suggests, Reformed Baptists have historically held to a Reformed view of the sacraments, you will see this in the Puritan Baptist Coxe's writings, as well as Malones recent work on Baptism.

The theology of the 1689 Baptist Confession is sacramental - 30:7 promotes a Reformed view of the Lord's supper. Also, the Reformed view of word and sacrament is upheld in 14:1.

I realise some RB's do not like the term sacrament but I believe this is a reaction, not a balanced approach to the subject.

-----Added 1/11/2009 at 03:35:57 EST-----

A book recommended by Jim Renihan (I have not read it) is Baptist Sacramentalism by Anthony Cross. I understand vol 2 is coming out soon.

 

[Mark Hettler]

One can't lump all baptists together any more than one can lump all paedobaptists together. There are baptists who believe in baptismal regeneration - virtually identical with Rome's position, except they baptize only believers. Therefore (according to those who hold this position), if you haven't been baptized as a believer, you are unregenerate. And holding to a very literal interpretation of Romans 6, it is precisely when you come up out of the water following baptism by immersion that you pass from being dead in sin to being alive in Jesus Christ. (I know that position exists because I once held it and wrote a position paper for the church I was part of at the time advocating it.)

 

[TimV]

Are Presbyterians then "Sacramental"? But not sacerdotal?

The words aren't related, even though they look similar. Sacerdotal come from the word for Priest, so we Presbyterians are the same as most Baptists. Sacrament from from the word meaning to consecrate. We have two ways that we set apart, or consecrate those in our churches.

 

[MrMerlin777]

All I can say is that it depends on the Baptist some are very Zwinglian, others more Calvinist (excepting paedobaptism).

 

[Herald]

Pergy,

I agree with Stephen. You have to separate Baptists and Reformed Baptists. There are similarities, but also striking differences on the sacraments.

 

[ReformedChapin]

Anyone know what's their (baptists) historic position?

 

[Casey]

It's questionable whether Zwingli was a mere memorialist, as discussed here.

 

[Pergamum]

Pergy,

I agree with Stephen. You have to separate Baptists and Reformed Baptists. There are similarities, but also striking differences on the sacraments.

Can you unpack this.

What should WE believe?

 

[Rangerus]

This is from the 2000 Southern Baptist Faith and Message. Both Baptism and the Lord's Supper are symbolical ordinances.

VII. Baptism and the Lord's Supper

Christian baptism is the immersion of a believer in water in the name of the Father, the Son, and the Holy Spirit. It is an act of obedience symbolizing the believer's faith in a crucified, buried, and risen Saviour, the believer's death to sin, the burial of the old life, and the resurrection to walk in newness of life in Christ Jesus. It is a testimony to his faith in the final resurrection of the dead. Being a church ordinance, it is prerequisite to the privileges of church membership and to the Lord's Supper.

The Lord's Supper is a symbolic act of obedience whereby members of the church, through partaking of the bread and the fruit of the vine, memorialize the death of the Redeemer and anticipate His second coming.

Matthew 3:13-17; 26:26-30; 28:19-20; Mark 1:9-11; 14:22-26; Luke 3:21-22; 22:19-20; John 3:23; Acts 2:41-42; 8:35-39; 16:30-33; 20:7; Romans 6:3-5; 1 Corinthians 10:16,21; 11:23-29; Colossians 2:12.

 

[Pergamum]

So southern baptists are Zwinglian.


What about baptists with ARBCA?

 

[Herald]

So southern baptists are Zwinglian.


What about baptists with ARBCA?

Chapter 29: Of Baptism

1. Baptism is an ordinance of the New Testament, ordained by Jesus Christ, to be unto the party baptized, a sign of his fellowship with him, in his death and resurrection; of his being engrafted into him; of remission of sins; and of giving up into God, through Jesus Christ, to live and walk in newness of life.
( Romans 6:3-5; Colossians 2;12; Galatians 3:27; Mark 1:4; Acts 22:16; Romans 6:4 )
2. Those who do actually profess repentance towards God, faith in, and obedience to, our Lord Jesus Christ, are the only proper subjects of this ordinance.
( Mark 16:16; Acts 8:36, 37; Acts 2:41; Acts 8:12; Acts 18:8 )
3. The outward element to be used in this ordinance is water, wherein the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Spirit.
( Matthew 28:19, 20; Acts 8:38 )
4. Immersion, or dipping of the person in water, is necessary to the due administration of this ordinance. ( Matthew 3:16; John 3:23 )

Chapter 30: Of the Lord's Supper

1. The supper of the Lord Jesus was instituted by him the same night wherein he was betrayed, to be observed in his churches, unto the end of the world, for the perpetual remembrance, and shewing forth the sacrifice of himself in his death, confirmation of the faith of believers in all the benefits thereof, their spiritual nourishment, and growth in him, their further engagement in, and to all duties which they owe to him; and to be a bond and pledge of their communion with him, and with each other.
( 1 Corinthians 11:23-26; 1 Corinthians 10:16, 17,21 )
2. In this ordinance Christ is not offered up to his Father, nor any real sacrifice made at all for remission of sin of the quick or dead, but only a memorial of that one offering up of himself by himself upon the cross, once for all; and a spiritual oblation of all possible praise unto God for the same. So that the popish sacrifice of the mass, as they call it, is most abominable, injurious to Christ's own sacrifice the alone propitiation for all the sins of the elect.
( Hebrews 9:25, 26, 28; 1 Corinthians 11:24; Matthew 26:26, 27 )
3. The Lord Jesus hath, in this ordinance, appointed his ministers to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use, and to take and break the bread; to take the cup, and, they communicating also themselves, to give both to the communicants.
( 1 Corinthians 11:23-26, etc. )
4. The denial of the cup to the people, worshipping the elements, the lifting them up, or carrying them about for adoration, and reserving them for any pretended religious use, are all contrary to the nature of this ordinance, and to the institution of Christ.
( Matthew 26:26-28; Matthew 15:9; Exodus 20:4, 5 )
5. The outward elements in this ordinance, duly set apart to the use ordained by Christ, have such relation to him crucified, as that truly, although in terms used figuratively, they are sometimes called by the names of the things they represent, to wit, the body and blood of Christ, albeit, in substance and nature, they still remain truly and only bread and wine, as they were before.
( 1 Corinthians 11:27; 1 Corinthians 11:26-28 )
6. That doctrine which maintains a change of the substance of bread and wine, into the substance of Christ's body and blood, commonly called transubstantiation, by consecration of a priest, or by any other way, is repugnant not to Scripture alone, but even to common sense and reason, overthroweth the nature of the ordinance, and hath been, and is, the cause of manifold superstitions, yea, of gross idolatries.
( Acts 3:21; Luke 14:6, 39; 1 Corinthians 11:24, 25 )
7. Worthy receivers, outwardly partaking of the visible elements in this ordinance, do then also inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually receive, and feed upon Christ crucified, and all the benefits of his death; the body and blood of Christ being then not corporally or carnally, but spiritually present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.
( 1 Corinthians 10:16; 1 Corinthians 11:23-26 )
8. All ignorant and ungodly persons, as they are unfit to enjoy communion with Christ, so are they unworthy of the Lord's table, and cannot, without great sin against him, while they remain such, partake of these holy mysteries, or be admitted thereunto; yea, whosoever shall receive unworthily, are guilty of the body and blood of the Lord, eating and drinking judgment to themselves.
( 2 Corinthians 6:14, 15; 1 Corinthians 11:29; Matthew 7:6 )

Doesn't seem Zwinglian to me.

 

[cih1355]

Benjamin Keech, a Baptist, wrote a catechism to explain the theology of the Second London Baptist Confession. Here is a link to his catechism:
Benjamin Keach's Catechism | The Reformed Reader

Here are some quotes from his catechism:

Q. 95. What are the outward and ordinary means whereby Christ communicates to us the benefits of redemption?

A. The outward and ordinary means whereby Christ communicates to us the benefits of redemption are His ordinances, especially the Word, Baptism, the Lord's Supper and Prayer; all which are made effectual to the elect for salvation. (Rom. 10:17; James 1:18; 1 Cor. 3:5; Acts 14:1; 2:41,42)

Q. 98. How do Baptism and the Lord's Supper become effectual means of salvation?

A. Baptism and the Lord's Supper become effectual means of salvation, not from any virtue in them or in him that administers them, but only by the blessing of Christ and the working of His Spirit in them that by faith receive them. (1 Peter 3:21; 1 Cor. 3:6,7; 1 Cor. 12:13)

Q. 100. What is Baptism?

A. Baptism is an holy ordinance, wherein the washing with water in the name of the Father, the Son and the Holy Spirit, signifies our ingrafting into Christ and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's. (Matt. 28:19; Rom. 6:3-5; Col. 2:12; Gal. 3:27)



Q. 101. To whom is Baptism to be administered?

A. Baptism is to be administered to all those who actually profess repentance towards God, faith in, and obedience to our Lord Jesus Christ; and to none other. (Acts 2:38; Matt. 3:6; Mark 16:16; Acts 8:12,36; Acts 10:47,48)



Q. 102. Are the infants of such as are professing believers to be baptized?

A. The infants of such as are professing believers are not to be baptized; because there is neither command nor example in the Holy Scriptures, or certain consequence from them, to baptize such.



Q. 103. How is Baptism rightly administered?

A. Baptism is rightly administered by immersion, or dipping the whole body of the person in water, in the name of the Father, and of the Son, and of the Holy Spirit. (Matt. 3:16; John 3:23; Acts 8:38,39)



Q. 104. What is the duty of those who are rightly baptized?

A. It is the duty of those who are rightly baptized to give up (join) themselves to some visible and orderly church of Jesus Christ, that they may walk in all the command- ments and ordinances of the Lord blameless. (Acts 2:46,47; Acts 9:26; 1 Peter 2:5; Heb. 10:25; Rom. 16:5)


As you can see from Keech's catechism, Keech believed that baptism and the Lord's Supper are the effectual means of salvation. However, many Baptists today such as the Fundamentalist Baptists would not say that baptism and the Lord's Supper are the effectual means of salvation.

By the way, when Keech says that baptism and the Lord's Supper are effectual means of salvation, does he mean that God uses them to sanctify us?

 

[JM]

An Orthodox Catechism: Being the Sum of Christian Religion, Contained in the Law and Gospel.

Published

For Preventing the Canker and Poison of Heresy and Error.
​

by H. COLLINS.

Of the Sacraments.

Q. 64. Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?
A. From the Holy Ghost (a), who kindleth it in our Hearts by the preaching of the Gospel, and other Ordinances, and (b) confirmeth it by the use of the Sacraments. (b)
(a) Eph. 2.8 and 6.23. John 3.5. Phil.1.29.
(b) Mat. 28.19, 20. 1 Pet. 1.22, 23.

Q. 65. What are the Sacraments?
A. They are sacred Signs, and Seals, set before our Eyes and ordained of God for this cause, that he may declare and seal by them the Promise of his Gospel unto us, to wit, that he giveth freely Remission of Sins, and (c) Life everlasting, not only to his all in general, but to every one in particular that believeth for that only Sacrifice of Christ which he accomplished upon the Cross.
(c) Gen. 17.11. Rom. 4.11. Deut. 30.6. Lev. 6.25. Heb.9.8, 9. Ezek. 20.12. Isa.6.6, 7 and 54.9, 10.

Q. 66. Do not then bothe the Word and Sacraments tend to that End, as to lead our Faith unto the Sacrifice of Christ finished on the Cross as to the only ground of our Salvation?
A. It is even so; for the Holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice (d) of Christ offered for us upon the Cross.
(a) Rom. 6.3. Gal. 3.17.

Q. 67. How many Sacraments hath Christ ordained in the new Testament?
A. Two. Baptism, and the Lord's Supper.

Q. 68. What is Baptism?
A. Immersion or dipping of the Person in Water in the Name of the Father, Son, and Holy Ghost, by such who are duly qualified by Christ.
Mat. 3.16. John 3.23. Acts 8.38, 39. Rom. 6.4.

Q. 69. Who are the proper Subjects of this Ordinance?
A. Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.
Acts 2.38. Acts 8.36, 37.

Q. 70. Are no infants to be baptized?
A. None by no means, for we have neither Precept nor Example for that Practice in all the Book of God.

Q. 71. Doth the Scriptures anywhere expressly forbid the Baptism of Infants?
A. It is sufficient that the Divine Oracles commands the baptizing of Believers, unless we will make ourselves wiser than what is written. Nadab and Abihu were not forbidden to offer strange Fire, yet for so doing they incurred God's Wrath, because they were commanded to take Fire from the Altar.
Mat. 28.18, 19. Mark 16.16. Lev 9.24. 10.16.

Q. 72. May not the Infant Seed of Believers under the Gospel be baptized as well as the Infant Seed of Abraham under the Law was circumcised?
A. No. For Abraham had a Command then from God to circumcise his infant Seed, but Believers have no Command to baptise their Infants Seed under the Gospel.
Gen. 17.9, 10, 11, 12.

Q. 73. Seeing the Infants of Believers are in the Covenant of Grace with their Parents, as some say, why may not they be baptized under the Gospel, as well as Abrahams Infant Seed was circumcised under the Law?
A. By the Infants of Believers being in the Covenant of Grace, it must either be meant of the Covenant of Grace absolutely considered, and if so, then there is no total and final Apostasy of any Infant seed of Believers from the Covenant, but all must be saved then.
(a) Jer. 32.38, 39, 40. Joh. 10.28.

Or, 2. They must mean conditionally, on consideration that when they come to years of maturity, they by true Faith, Love, and Holiness of life, taking hold of God's Covenant of Grace, shall have the Privileges of it. This being their sense, I then demand what real spiritual privilege the Infant-Seed of Believers, as such, have more than the Infant Seed of Unbelievers, if they live also to years of maturity, and by true Faith and Love take hold God's Covenant (b)? I further demand, whether the Seal of the Covenant do not under those considerations belong as much to the Children of Unbelievers as to the Children of Believers? yea, and more too, under consideration the Infant Seed of the Unbeliever should take hold of God's Covenant, and the Believers Infant-Seed do not (c); as often this is seen to the sorrow of many Godly Parents.
(b)
(c) Isa. 56.3, 4, 5, 6, 7, 8. Acts 10.34, 35. John 3.16.

3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptize their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had Males as well as Females, albeit nearly related to Abraham, yea, a Believer, and in the Covenant of Grace too: forasmuch as Circumcision was limited to Abraham and to his Family. Also by the same rule we may bring Infants to the Lord's Table, forasmuch as the same qualifications are (d) required to the due performance of Baptism, as there is to the Lord's Supper.
(d) Acts 2.41, 42.

4. We must know the Covenant made with Abraham had two parts: first, a spiritual, which consisted in God's promising to be a God to (e) Abraham, and (f) all his Spiritual-Seed in a peculiar manner, whether they were circumcised or uncircumcised, which believed as Abraham the Father of the Faithful did. And this was signified in God's accepting such as his People which were not of (g) Abrahams Seed, but brought with his Money, and this Promise was sealed to Abraham by Circumcision, that through Jesus Christ (whom Isaac typified out) the Gentiles, the Uncircumcision which believed, should have their Faith counted for Righteousness, as Abrahams was before he was circumcised.
(e) Gen. 17.19, 21. Gen. 21.10. Gal. 4.30.
(f) Acts 2.39. Rom. 9.7, 8, &c.
(g) Gal. 3.16, 28, 29.
(h) Rom. 4.9, 10, 11, 12, 13, 14.

5. This Promise consisted of temporal good: so God promised Abraham's Seed should enjoy the (i) Land of Canaan, and have plenty of outward blessings, so sealed this Promise by Circumcision. It was also a distinguishing character of the Jews being God's People from all the Nations of the Gentiles, which as yet were not the Seed of Abraham: but when the Gentiles came to believe, and by Faith became the People of God as well as the Jews, then (k) Circumcision, that distinguishing Mark, ceased; and the character of being the Children of God now is Faith in Christ, and Circumcision of the Heart. So that whatever pretence there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2ndly, their being in the Covenant; or 3rdly, that the Infant-Seed of Abraham a Believer, was circumcised; all this you see avails nothing: for Circumcision was limited to such a Family, the Family of Abraham, all others, though Believers, were excluded; also limited to such a day, the eighth day, and what ever pretence might be made, it was not to be done before nor after; limited also to such a Sex, the Male, not the Female, which if Baptism came in the room of Circumcision, and is the Seal of the Covenant under the Gospel, as Circumcision was under the Law, none but the Males must be Baptized, because none but the Males were Circumcised; but as under the Law respecting Circumcision, so now under the Gospel respecting Baptism, it depends purely upon the will of the Law-giver, at what season, upon what Persons and terms Baptism is to be administered; unto which Prophet we shall all do well to hearken, Act. 3.22.
(i) Gen. 15.18. Gen. 17.8, 9, 10, 11. Gen. 12.6, 7. Gen. 13.15, 16, 17. Gen. 15.16.
(k) John 1.12. Rom. 2.28, 29. Phil. 3.3. Gal. 3.26, 27, 28.

Q. 74. How art thou admonished and assured in Baptism, that thou art Partaker of the only Sacrifice of Christ?
A. (e) Because Christ commanded the outward washing of Water, adjoyning (f) this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from all uncleanness of my Soul, that is, from all my Sins, that I am (a) washed outwardly with Water, whereby all the Filthiness of the body useth to be purged.
(e) Mat. 28.19. Acts 2.38.
(f) Mar. 16.16. Mat. 3.11. Rom. 6.3.
(a) Mar. 1.4. Luk. 3.3

Q. 75. What is it to be washed with the Blood and Spirit of Christ?
A. It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which (b) he shed for us in his Sacrifice upon the Cross; and also to be renewed by the Holy Ghost, and through his sanctifying of us to become Members of Christ, that we may more and more die to sin, and (c) live holily and without blame.
(b) Heb. 12.24. 1 Pet. 1.2. Apoc. 1.5. Zech. 13.1. Ezek. 36.25, &c.
(c) John 1.33 and 3.5. 1 Cor. 5.11 and 12.13. Rom. 6.4. Col. 2.12.

Q. 76. Where doth Christ promise us that he will as certainly wash us with his Blood and Spirit, as we are washed with the Water of Baptism?
A. In the Institution of Baptism, the words whereof are these, (d) Go, teach all Nations, baptizing them in the Name of the Father, the Son, and the Holy Ghost: (e) he that shall believe, and be baptised, shall be saved; but he that will not believe shall be damned. This promise is repeated again when as the Scripture calleth Baptism the (f) washing of the New-birth, and (g) forgiveness of Sins.
(d) Mat. 28.19.
(e) Mar. 16.16.
(f) Tit. 3.5.
(g) Acts 22.16.

Q. 77. Is then the outward Baptism of Water the washing away of Sins?
A. It is not, for the (h) Blood of Christ alone cleanseth us from (i) all Sin.
(h) 1 Pet. 3.21. Eph.s. 5.25 ,26.
(i) 1 Joh. 1.7. 1 Cor. 6.11.

Q. 78. Why then does the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?
A. God speaketh so not without great cause, to wit, not only thereby to teach us that as the filth of our Body is purged by Water, so our Sins also are (k) purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledge, that we are as verily washed from our Sins with the inward washing, as we are (l) washed by the outward and visible Water.
(k) Apoc. 1.5 and 7.14. 1 Cor. 6.11.
(l) Mark 16.16. Gal. 3.17.

(Of the Laying on of Hands.
Qs. 79 - 82)

Of the Lord's Supper.

Q. 83. How art thou in the Lord's Supper admonished and warranted that thou art Partaker of that only Sacrifice of Christ offered on the cross, and of all his Benefits?
A. Because Christ hath commanded me and all the Faithful to eat of this Bread broken, and to drink of this Cup, distributed in Remembrance of him, with this Promise (g) adjoyned, first, that his Body was as certainly broken and offered for me upon the Cross, and his Blood shed for me, as I behold with my Eyes the Bread of the Lord broken unto me, and the Cup communicated unto me; and further, that my Soul is no less assuredly fed to everlasting life with his Body, which was crucified for me, and his Blood which was shed for me, than I receive and taste by the Mouth of my Body the Bread and Wine, the Signs of the Body and Blood of Lord, received at the Hand of the Minister.
(g) Mat. 26.27, 28. Mark 14.22, 23, 24. Luk. 22.16, 20. 1 Cor.10.16, 17. and 11.23, 24, 25. and 12.13.

Q. 84. What is it to eat of the Body of Christ?
A. It is not only to embrace, by an assured Confidence of Mind, the whole Passion and Death of Christ and thereby (h) to obtain Forgiveness of Sins, and everlasting Life, but also by the Holy Ghost, who dwelleth both in Christ and us, so more and more to (a) be united to his sacred body, that though he be (b) in Heaven, and we on Earth, yet nevertheless we are Flesh of his Flesh, and Bone of his (c) Bones: and as all the Members of of the Body are quickened by one Soul, so are we also quickened and (d) guided one and the same spirit.
(h) Joh. 6.35, 40, 47, 48, 50, 51, 53, 54.
(a) John 6.56.
(b) Acts 3.21. Acts 1.9, &c. 1 Cor. 11.26.
(c) Eph. 5.29, 30, 32. 1 Cor. 6.15, 17, 19. 1 John 3.24. and 4.13. John 14.23.
(d) John 6.56, 57, 58. John 15.1, 2, 3, 4, 5, 6. Eph. 4.15, 16.

Q. 85. Where hath Christ promised that he will as certainly give his Body and Blood to be eaten and drunken, as they eat this Bread broken, and drink this Cup?
A. In the Institution of the Supper, the Words whereof are these.
(e) Our Lord Jesus Christ in the Night that he was betrayed, took Bread, and when he had given thanks, he brake it, and said, Take, eat, this is my Body which is broken for you: this do in Remembrance of me. Likewise also he took the Cup, when he had supped, and (f) said, This Cup, is the new testament in my (g) blood; this do as often as ye shall drink it in Remembrance of me: for as often as ye shall eat this Bread, and drink this Cup, ye show the Lord's Death till he come.
(e) 1 Cor. 11.23, &c. Mat. 26.26, &c. Mark 14.22, &c. Luk. 22.19
(f) Exod. 24.8. Heb. 9.20
(g) Exod. 13.9
This Promise is repeated by St. Paul, where he saith, 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 (h) Christ? for we that are many, are one Bread and one Body, because we are all Partakers of one Bread.
(h) 1 Cor. 10.16, 17.

Q. 86. Are then the Bread and Wine made the very Body and Blood of Christ?
A. No, verily, but as the Water of Baptism is (i) not turned into the Blood of Christ, but is only a Sign and Pledge of those things that are sealed to us in Baptism; so neither is the Bread of the Lord's Supper the very Body (k) of Christ, although according to the manner of Sacraments, and (l) that Form of speaking of them which is usual unto the Holy Ghost, the Bread is called the Body of Christ.
(i) 1 Cor. 10.16, 17. Mat. 26.28. Mark 14.24
(k) 1 Cor. 10.16, &c. and 11.26, &c.
(l) Gen. 17.10, &c. Exod. 12.26, 27, 43, 48. and 13.9. Acts 7.8. Exod. 24.8. Lev. 16.10. and 17.11. Isa. 6.6, 7. Tit. 3.5. Acts 22.16. 1 Pet. 3.21. 1 Cor. 10.4.

Q. 87. Why then doth Christ call Bread his Body, and the Cup his Blood, or the new Testament in his Blood; and St. Paul calleth Bread and Wine the Communion of the Body and Blood of Christ?
A. Christ not without great Consideration speaketh so, to wit, not only for to teach us that as the Bread and Wine sustain the Life of the Body, so also his crucified Body and Blood shed are indeed the Meat and Drink of our Souls, whereby they (a) are nourished to eternal Life; but much more that by this visible Sign and Pledge, he may assure us that we are as verily Partakers of his Body and Blood, through the working of the (b) Holy Ghost as we do perceive by the Mouth of our Body, these holy Signs in Remembrance of him, and further also, that his Sufferings and Obedience is so certainly ours, as though we our selves had suffered Punishments for our Sins, and had satisfied God.
(a) John 6.51, 55, 56.
(b) 1 Cor. 10.16, 17.

Q. 88. What Difference is there between the Supper of the Lord, and the Popish Mass?
A. The Supper of the Lord testifieth unto us, that we have perfect Forgiveness of all our Sins, for that only Sacrifice of Christ, which himself once (c) fully wrought on the Cross; then also that we by Faith are grafted into (d) Christ who now according to his human Nature is only in Heaven at the Right Hand of (e) his Father, and there will be (f) worshipped of us. But in the Mass it is denied that the quick and the dead have Remission of Sins, for the only Passion of Christ, except Christ also be daily offered for them by their Sacrificers: Further, also it is taught that Christ is bodily under the Forms of Bread and Wine, and therefore is to be worshipped in them: and so the very Foundation of the Mass is nothing else but an utter denial of that only Sacrifice and Passion of Christ Jesus, and an accursed Idolatry.
(c) Heb. 7.27 and 9.12, 26, 28. and 10.10, 12, 14. John 19.30. Mat. 26.28. Luk. 22.19, 20.
(d) 1 Cor. 6.17. and 10.16. and 12.13.
(e) Heb. 1.3, 6, 8, &c.
(f) John. 4.21, 22, 23 and 20.17. Luk. 24.5. Acts 7.55, 56. Col. 3.1. Phil. 3.20. 1 Thes. 1.9, 10.

Q. 89. Who are to come to the Table of the Lord?
A. They only, who are truly sorrowful they have offended God by their Sins, and yet trust that those Sins are pardoned them for Christ's sake, and what other Infirmities they have, that those are covered by his Passion and Death; who also desire more and more to go forward in Faith and Integrity of life: but Hypocrites, and them which do not truly repent, do eat (b) and drink Damnation to themselves.
(b) 1 Cor. 10.21. and 11.28, &c.

Q. 90. Are they also to be admitted to the Lord's Supper who in Confession and Life declare themselves to be Infidels, profane, and ungodly?
A. No; For by that means the Ordinance of God is profaned, and the Wrath of God is (c) stirred up against the whole Assembly, wherefore the Church by the Commandment of Christ and his Apostles, inspired by the Holy Ghost using the Keys of the Kingdom of Heaven, ought to drive them from this Supper till they shall repent and change their Manners.
(c) 1 Cor. 11.20, 34. Isa. 1.11, &c. and 66.3. Jer. 7.21, &c. Psal. 50.16, &c.

Q. 91. How ought this Ordinance of the Lord's Supper to be closed?
A. In singing Praises to God vocally and audibly for his great Benefits and Blessings to his Church in the shedding of the most precious Blood of his Son to take away their Sin; which Blessings are pointed out in this Sacrament. Also we find our Lord and his Disciples did close up this Ordinance in singing an Hymn or Psalm; and if Christ did sing, who was going to dy what cause have we to sing for whom he died, that we might not eternally dy, but live a spiritual and eternal life with Father, Son, and Spirit in unexpressible Glory.
Mat. 26.30

Q. 92. You told us but now, that those who in Confession and Life declare themselves to be Infidels, profane and ungodly, should by the Keys of the Kingdom of Heaven be driven from this Supper: what are the keys of the kingdom of heaven?
A. Preaching of the Gospel and Ecclesiastical Discipline, by which Heaven is opened to the Believers, and (d) is shut against the Unbelievers.
(d) Mat. 16.19 and 18.18.

Q. 93. How is the Kingdom of Heaven opened and shut by the preaching of the Gospel?
A. When by the Commandment of Christ it is publickly declared to all and every one of the Faithful, that all their Sins are pardoned them of God for the Merit of Christ, so often as they imbrace bye a lively Faith the Promise of the Gospel but contrarily is denounced to all infidels and Hypocrites, that so long as the Wrath of God doth ly on them, as they (e) perish in their Wickedness according to which Testimony of the Gospel God will judge them, as well in this life as in the life to come.
(e) Job 20.21, 22, 23. Mat. 16.19. John 12.48.

Q. 94. How is the Kingdom of Heaven opened and shut by Ecclesiastical Discipline?
A. When according to the Commandments of Christ, they who Name are Christians, but in their Doctrine and life shew (f) themselves Aliens from Christ, after they have been some time admonished, will not depart from their Error, Heresies, or Wickeness, are made known unto the Church, and if neither then they obey the Churches Admonition, are by the same Church kept from the Sacrament, and shut out by Authority received from Christ, from the Congregation (g) or Church, and by God himself out of the Kingdom of Heaven.
(f) Rom. 12.7, 8, 9. 1 Cor. 12.28
(g) Mat. 18.15, 16, 17. 1 Cor. 5.3, 4, 5. 2 Thes. 3.14, 15.
And again, if they profess and declare an amendment of life, nothing to the contrary being to be proved upon strict scrutiny and search, are again to (h) be received in Love & Tenderness as Members of Christ and his Church.
(h) 2 Cor. 2.6, 7, 10, 11.

Gadsby's Catechism :

Q.83 How many ordinances has Christ instituted in His church?
ANSWER. Two, Baptism and the Supper of the Lord.
Matt 3.15 & 28.19; Mark 1.9-11; Luke 22.15-20; Acts9.18; 1Cor. 11.23-26.

Q.84 What is Baptism?
ANSWER. Baptism is an ordinance of the New Testament, instituted by Jesus Christ, to be unto the person baptized a sign of his fellowship with Him in His death, burial and resurrection; of his death unto sin, wrath and the law, and all other lords; of his resurrection unto life, and of his giving up himself unto God, through Jesus Christ, to live and walk in newness of life.
Rom. 6.3-5; Gal. 3.27; Col. 2.11-13 & 3.1-3; 1Pet. 3.21.

Q.85 To whom is Baptism to be administered?
ANSWER. Baptism is to be administered to those who are blessed with and actually profess repentance towards God, and faith in, and obedience to, the Lord Jesus Christ.
Acts 2.37-38,41 & 8.12,36-37 & 10.47-48 & 22.16.

Q.86 Are infants proper subjects of Baptism?
ANSWER. There is neither command nor example in the Holy Scriptures, nor certain consequences from them, to baptize infants; therefore they ought not to be baptized.
Mark 16.15-16; Acts 8.37.

Q.87 How is Baptism rightly administered?
ANSWER. Baptism is rightly administered by immersion, or dipping the whole body of the person baptized in the water, in the name of the Father, and of the Son, and of the Holy Spirit, according to Christ's institution and the practice of the apostles; and not in sprinkling or pouring of water, after the tradition of men.
Matt. 3.16 & 28.19; Acts 8.38-39; Rom. 6.4-5; Col. 2.12.

Q.88 What is the duty and privilege of those who are rightly baptized?
ANSWER. It is the duty and privilege of those who are rightly baptized to give up themselves to some orderly church of Jesus Christ, that they may walk, in all the commandments of Christ their Head.
Mark 16.15-16; Acts 8.37.

Q.89 What is the Lord's Supper?
ANSWER. The Lord's Supper is an Ordinance of the New Testament, instituted by Jesus Christ, wherein, by partaking of bread and wine, by faith in Christ, the worthy receivers do set forth the broken body and the shedding of the blood of Jesus as their meat indeed and their drink indeed; and as oft as they do it they show forth His death till He come.
Matt. 26.26-30; Mark 14.22-25; Luke 22.15-20; 1Cor. 5.7 & 10.16-17 & 11.23-27.

Q.90 Who are the proper subjects of this ordinance?
ANSWER. They who have been quickened by the Spirit, called out of darkness into God's marvellous light, who have repented unto life, believed in Christ unto the salvation of the soul, been brought into sensible union with Christ and been baptized in His name.
Acts.2.41 & 11.18; 1Cor. 5.7-11 & 11.28; Eph. 2.1; Col. 2.6; 1Pet. 2.9.