_Prop. 5._ It is needful that the nature of the Lord's supper be taught all the baptized before they receive it, (as was opened before,) else they must do they know not what.
_Prop. 6._ Though the sacrament of the Lord's supper seal not another, but the same covenant that baptism sealeth; yet are there some further truths therein expressed, and some more particular exercises of faith in Christ's sacrifice, and coming, &c. and of hope, and love, and gratitude, &c. requisite. Therefore the same qualifications which will serve for baptism, justification, and adoption, and salvation, are not enough for the right use of church communion in the Lord's supper, the one being the sacrament of initiation and our new birth; the other of our confirmation, exercise, and growth in grace.
7. Whether persons be baptized in infancy or at age, if they do not before understand these higher mysteries, they must stay from the exercise of them till they understand them; and so with most there must be a space of time between their baptism and fuller communion.
8. But the same that we say of the Lord's supper must be said of other parts of worship; singing psalms, praise, thanksgivings, &c. men must learn them, before they can practise them; and usually these as eucharistical acts concur with the Lord's supper.
9. Whether you will call men in this state, church members of a middle rank and order, between the baptized and the communicants, is but a _lis de nomine_, a verbal controversy. It is granted that such a middle sort of men there are in the church.
10. It is to be maintained that these are in a state of salvation, even before they thus communicate. And that they are not kept away for want of a stated relation title, but of an immediate capacity, as is aforesaid.
11. There is no necessity, but upon such unfitness, that there should be one day's time between baptism and the sacrament of the Lord's supper: nor is it desirable; for if the baptized understand those mysteries the first day they may communicate in them.
12. Therefore as men are prepared, some may suddenly communicate, and some stay longer.
13. When persons are at age, if pastors, parents, and themselves be not grossly negligent, they may and ought to learn these things in a very little time; so that they need not be settled in a lower learning state for any considerable time, unless their own negligence be the cause.
14. And in order to their learning, they have right to be spectators and auditors at the eucharist, and not to be driven away with the catechumens, as if they had no right to be there. For it is a thing best taught by the practice to beholders.
15. But if any shall by scandal or gross neglect of piety, and not only by ignorance, give cause of questioning their title, and suspending their possession of those sacred privileges, these are to be reckoned in another rank, even among those whose title to church membership itself becometh controverted, and must undergo a trial in the church.
And this much I think may serve to resolve this considerable question.
Quest. LXXI. _Whether a form of prayer be lawful?_
_Answ._ I have said so much of this and some following questions in many books already, that to avoid repetition, I shall say very little here.
The question must be out of question with all christians:
1. Because the Scripture itself hath many forms of prayer; which therefore cannot be unlawful.
_Object._ They were lawful then, but not now.
_Answ._ He that saith so, must prove where God hath since forbidden them. Which can never be.
_Object._ They may lawfully be read in Scripture for instruction, but not used as prayers.
_Answ._ They were used as prayers then, and are never since forbidden: yea, John and Christ did teach their disciples to pray, and Christ thus prefaceth his form, "When ye pray, say"----
2. All things must be done to edification: but to use a form of prayer is for the edification of many persons, at least those that cannot otherwise do so well; therefore those persons must use a form. Full experience doth prove the minor, and nothing but strangeness to men can contradict it.
Quest. LXXII. _Are forms of prayer or preaching in the church lawful?_
_Answ._ Yes: most ministers study the methodical form of their sermons before they preach them; and many write the very words, or study them: and so most sermons are a form. And sure it is as lawful to think beforehand what to say in praying as in preaching.[320]
1. That which God hath not forbidden is lawful; but God hath not forbidden ministers to study their sermons or prayers, either for matter, method, or words, and so to make them many ways a form.
2. That which God prescribed is lawful (if he reverse it not): but God prescribed public forms of prayer; as the titles and matter of many of the Psalms prove, which were daily used in the Jewish synagogues.
_Object._ Psalms being to be sung, are more than prayers.