Sacraments of the New Testament look at Christ as already come having shed his blood and finished the work of Redemption and require â—aith in him under that notion and in that respect As it differs from the former by this that it 's a Sacrament of the New Testament so in this particular it agrees with the Eucharist so that from hence we may describe a Sacrament of the New Testament to be a Rite instituted by Christ to confirm the Covenant of Grace in the blood of Christ already shed wherein we may observe 1. The blood of Christ shed 2. A Covenant confirmed in and by this blood of Christ and Sacrifice already offered 3. A confirmation of this Covenant made between God and particular persons by these holy Rites Sect. 3. Baptism as it is 1. a Sacrament 2. a Sacrament of the New Testament so 3. it is the initiating Sacrament of the New Testament For there are but two Sacraments of the Gospel instituted by Christ and this is the first in order and first to be administred it presupposeth the party to be baptized as an Alien and not yet solemnly admitted into the Church and Kingdom of God though he may be prepared for this admission and incorporation In respect of this initiation it differs from the Eucharist which cannot lawfully be administred to any but such as are members of the Church and incorporated already For as under the Law no stranger might be admitted to the Passover so under the Gospel no unbaptized person may come unto the Lords Table This is the reason why this Rite is called the Laver of Regeneration the Sacrament of our New Birth and of our ingrafting into Christ And as we are but once born so we are but once baptized for this Sacrament once rightly administred is not to be reiterated whereas the Eucharist being a Sacrament of our spiritual nourishment and growth is often to be celebrated Sect. 4. Thus you have heard that Baptism is an initiating Sacrament of the New Testament it remains that I inform you of the particular Rite of Initiation which is by washing with water In the Name of the Father and the Son and the Holy Ghost For this is the instruction and command of our Saviour in this Commission in these words Baptizing them in the Name of the Father c. where we have three things to be considered 1. Water the Element 2. Washing with water the Action 3. Washing in the Name of the Father and the Son and the Holy Ghost the words 1. Water in it self is a natural substance and a liquid Element granted unto mankind as a special blessing and to be used according to several virtues thereof for several ends one end is washing and cleansing bodies and other things that are â—ullied or defiled and this according to the purging and cleansing virtue thereof This Water according to this natural virtue was singled out by a Divine Institution and determination for an higher end and that is to signifie and confirm a spiritual cleansing And though some make this in Baptism to be a sign of Christ's blood which hath a power to cleanse and purge the conscience from dead works to serve the living God yet in this Sacrament it rather signifies the Holy Ghost which sanctifies and regenerates the Church Therefore our Saviour saith 3. 5. Verily verily except a man be born of the Spirit and Water he cannot enter into the Kingdom of God In this respect Baptism is said to be the Laver of Regeneration by the renewing of the Holy Ghost which God shed on us abundantly Tit. 3. 5 6. In both which places the Spirit is assimilated to Water as washing cleansing renewing yet here it 's to be noted that the Spirit doth not renew and cleanse us but by virtue of Christ's blood which merited the renovation and purification of the soul. For if Christ's blood had not been shed the Spirit had never been given to sanctifie us Sect. 5. The action is Washing expressed in this word Baptize which word as you heard before signifies to wash and that often washing is the use and application of this Elemement for to cleanse which may be done many ways as by plunging the thing to be washed into the water wholly or by dipping or by pouring water upon it and sometimes by sprinkling for many things under the Law were cleansed by sprinkling of water or blood This action for this end implies the party to be baptized as polluted with sin and so unfit to have communion with God and to be admitted into his heavenly Kingdom Therefore he must be renewed purified and regenerated and that by the Holy Ghost ingrafting him into Christ and planting him into the similitude of Christs death and Resurrection thence we have two parts of this Regeneration 1. Remission 2. Sanctification in sanctification a death unto sin and a life unto righteousness In some kind of washing the death and Resurrection of Christ and also a death unto sin and a life unto righteousness were more clearly represented yet there is hardly any kind of washing but doth in some measure resemble these things But we must not in this Sacrament stand upon the more perfect or imperfect representation of the spiritual part thereof The principal thing visible sensible is washing cleansing the principal thing signified is the sanctification and purging of the soul and conscience Sect. 6. The words are In the name of the Father c. Where we must observe 1. That to be baptized in the name into the name unto the name of the Father of the Son of the Holy Ghost are the same 2. That as the name of Christ and Christ are often the same so the name of God the Father Son and Holy Ghost is God the Father Son and Holy Ghost 3. That though Father Son and Holy Ghost are three and some ways distinct yet they are but one and the same God 4. That the Baptism in this name presupposeth the party to be baptized to have professed his faith in and his obedience unto the name of God the Father and the Son and Holy Ghost that his sins may be forgiven and that he may attain eternal life according to the promise of the Covenant on Gods part so that the Covenant is actually made between God and the party to be baptized These things premised the meaning is that in the name and person of God the Father and the Son and the Holy Ghost baptize thee in this water and by this solemn rite admit thee to be one of Gods people a subject of his blessed Kingdom of grace to enjoy all the priviledges thereof and assure thee of the performance of the promises of the Covenant according to the profession and promise thou hast made and by this same rite solemnly bind thee to make good the profession and perform the vows which thou hast made unto God the Father who hath made thee and God the Son
poor souls that hearing they may believe call upon God be saved from Hell and Death and when the number of God's Saints are finished then they may be for ever glorified CHAP. VI. Concerning Baptism Sect. 1. YOu have heard of the first Proposition commanding the Apostles to go to all Nations concerning the second commanding them to teach all Nations the third follows and is this Christ commanded the Apostles to Baptize all Nations taught and discipled The former is concerning the dispensation of the Word this concerning the administration of the Sacraments where we have something of the Covenant something of Discipline In this Proposition we must enquire 1. What Baptism is 2. Who may and must administer it 3. Who are to be baptized 1. For the nature of Baptism it 's easily known from the Institution in this Commission It 's an initiating Sacrament of the New Testament wherein a Disciple is washed with water In the Name of the Father and the Son and the Holy Ghost The word Baptism is a derivative from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both signifie to dip or plunge a thing in water or some other liquid substance and because the end of this dipping or plunging is sometimes to wash and cleanse therefore both the words do sometimes signifie to wash and cleanse and because a spiritual cleansing is signified in this Sacrament therefore it is called Baptism This is only for the Name In this Description we must observe 1. That it is a Sacrament 2. It 's a Sacrament of the New Testament 3. It is an initiating Sacrament 4. This initiation is by washing with water In the Name of the Father Son and Holy Ghost 1. A Sacrament as here it 's understood is a Sacred or Religious Sign Rite or Ceremony And because there be many and several kinds of Rites which have their several ends and the end of Sacraments and these Mysteries is distinct and different from the end of other Rites therefore in strict sense a Sacrament is a Rite instituted of God to confirm his Covenant where we have 1. The general nature of a Sacrament 2. The efficient cause of a Sacrament 3. The end of a Sacrament 1. The general nature is that it 's a Religious Rite there are Civil and Religious Rites and both are used as additions to some other things or actions to which they are accidental and no ways essential and they usually signifie something to the understanding besides that which they represent to the senses The reason why they are added is the greater solemnity Thus the Sacraments are Religious Rites added to the Covenant of Grace and in themselves are some outward things and actions which represent some things and actions which are Sacred and Divine And this signification is not Natural but from Institution in this respect they usually make two material parts of a Sacrament 1. An outward sensible sign 2. An inward hidden spiritual thing signified So that the things and actions which are Rites are to be considered 1. In themselves 2. In their significative nature as signs These Sacramental Rites are annexed to the Covenant that it may be made and renewed with the greater solemnity Thus Circumcision is said to be a sign added to the Covenant made with Abraham and his Seed and in these ceremonial religious signs we usually have things actions words which usually inform us of the hidden mystical part 2. The efficient cause of these Rites to be observed by all Christians is God who by his Son Jesus Christ hath not only spoken unto us and revealed the Gospel but also instituted these Sacraments There are Rites invented by Men and also by Devils and some of them are abominable and from the multiplication of these in performance of Divine Service spring so many Superstitions when such things as God never appointed or required at our hands are conceited to be holy or necessary or of a sanctifying power therefore it concerns us all to consider what Rites are of Divine Institution whether they be Ceremonies of the Old or New Testament for God instituted Rites of old as well as in these latter times of the Gospel 2. What Rites instituted by him are now in force so as that we are bound to the observation of them By reason of Divine Institution and Command they are positive Laws of God which do not bind by reason of the matter of them which is indifferent but of God's Command from whose Institution Promise and Command but not of themselves they conduce to our sanctification 3. The end of a Sacrament is to confirm the Covenant in Christ made between God and man This presupposeth 1. The death and redemption by Christ as the foundation of the Covenant for if there be no Redemption there is no promise of life unto sinful man 2. A Covenant and this Covenant presupposeth a Law wherein God commands man to repent and believe in Christ and upon this Repentance and Faith promiseth remission of sin and eternal happiness And because God will deal with Man as with a rational free Creature he proposeth the conditions required in his Law and expects his assent and voluntary obligation of himself 3. When a man expresseth his consent and promiseth freely unto God that he will believe and repent then this Covenant is made The Redemption by Christ the Covenant in it self and the making of the Covenant presupposed the Sacrament is added that by it the Covenant may be solemnly confirmed both on God's part and Mans as though they put to it their hands and seals and so mutually engage themselves one unto another Thus Circumcision which was a Sacrament is said to be not only a Sign but a Seal because as a Seal is put to an Indenture or other Evidences and particularly to Leagues to confirm them so a Sacrament is added to this Covenant for confirmation so that neither part can draw back or neglect to perform except they will go against their own act and deed and solemn engagement This confirmation doth limit the general nature of Sacraments as they are Ceremonies and differenceth them from all other Rites which were but Signs or Types and not instituted to this end Sect. 2. Thus you have heard what a Sacrament is The second thing affirmed is that it is a Sacrament of the New Testament or Covenant This doth difference Baptism from all the Sacraments used by man instituted by God before Christ's Incarnation for there were extraordinary Sacraments of old as Baptism under the Cloud and in the Red-Sea Manna and water out of the Rock there were ordinary Rites as Circumcision and the Passover yet these might be said to be Sacraments of the Old Testament which differ in many things from these of the New and that not only in the signs and circumstance of time but chiefly in this that the former Sacraments did presuppose Christ to come and faith in him as not yet exhibited but the
will desire endeavour and intend the observation of all these commandments from the heart and soul that in obedience to Jesus Christ who loved us and gave himself for us it will repent and grieve for disobedience and speedily return sincerely to God Redeemer seek for pardon in the name of Christ and pray for the Spirit of sanctification to renew us more and more Sect. 8. In the next place after these natural and supernatural morals follow the ceremonials of the New Testament which are Baptism and the Lords Supper Of Baptism I have spoken at large it remains therefore that I further add something concerning the Eucharist which is a Sacrament of the New Testament as Baptism is and follows it because as that is a Sacrament of our initiation and regeneration so this is of our continuance in Christ and the Church and of our spiritual nourishment and increase In this as in Baptism we may observe 1. The Elements or Signs 2. The Actions 3. The Words In Baptism the sensible Sign and Element was single and only one which was Water but in this Sacrament we have two 1. Bread 2. Wine Both these presupposing life in them who use them are great blessings of God given to continue and preserve the same and were singled out and determined by Christ to be used in this Sacrament to signifie the spiritual food and repast of our souls and by these two in his heavenly discourse concerning the meat that perisheth not but endureth to everlasting life did represent unto his hearers the food of life which came down from Heaven whereby sinful men live for ever Bread did signifie his Flesh and Body which he gave and offered for the life of the world and Wine did signifie his Blood And as Bread must be eaten and Wine must be drank that we may live thereby so by a divine Faith we must eat his Flesh and drink his Blood that we may live for ever In this respect this Sacrament agrees with the Eucharistical Offerings and Sacrificial Feasts wherein the Sacrifice was first slain and offered to God and then part of it given to men to eat and drink before God in his Sanctuary Christs Body was the Sacrifice and was crucified slain and offered upon the Cross and in this Sacrament given and received for our spiritual food The Bread and Wine signifie his Body the breaking of the Bread pouring out the Wine signifie his Death and Sacrifice the eating of this Bread and the drinking of this Wine the participation of those spiritual and heavenly Blessings which he merited by his Sacrifice Death and Passion 2. The Actions are according to some Consecration Distribution Participation Yet may be reduced to two the 1. Of Administration the 2. Of Participation The Administration which in this Commission is proper to the Minister of the Gospel is performed in Consecrating or blessing Breaking and pouring out Distribution The Participation is Taking Eating Drinking 1. The Consecration is by word and prayer thanksgiving and petition 2. The breaking of the Bread pouring out of the Wine do serve not only for the better distribution but also to signifie the Death and Sacrifice of Christ offering himself for our sins 3. The distribution it self puts us in mind of God's giving us the benefit of his passion unto our eternal Salvation for as in death he was given for us so in this Sacrament he is given unto us 4. The taking eating drinking signifies our receiving by Faith first of Christ himself then of all his benefits 5. The words are such as our Saviour used at the first Institution and Administration of this Sacrament in the distribution of the Bread and the Cup. 1. The words used in giving the Bread are Take eat this is my body given broken for you do this in remembrance of me In them we may observe 1. The body of Christ. 2. The offering of this body 3. The giving of it unto Communicants 1. The body of Christ was the Sacrifice or thing to be sacrificed 2. The giving and breaking this for us signifies the offering of this Sacrifice unto God for to expiate the sins of man 3. The commanding of man to take c. signifies God's promise and readiness for to give Christ sacrificed with all his benefits commanding and by command binding man to take This is the mystical hidden matter of this part of the Sacrament In the outward sensible matter is 1. Bread to signifie the body of Christ. 2. This Bread broken to signifie the offering of this body 3. The taking and eating of this Bread to signifie the receiving of Christ sacrificed into our hearts by Faith 4. The manner and end of this receiving which is expressed in the words Do this in remembrance of me In these words we have 1. The Death and Passion of Christ. 2. The Covenant 3. The sealing and confirmation of the Covenant 1. The Death of Christ and the Redemption by this death is expressed in these words My body given broken for you 2. The Covenant which consists of a Promise a Precept The promise is implyed in the words Take eat this is my body the precept expressed in these words Do this in remembrance of me To take and eat is an action of the body to take and eat in remembrance of Christ is an action of the soul The promise offers remission of sin the precept requires Faith and remembrance of Christ's Death the principal object of this Faith 3. The Covenant is sealed and confirmed on Gods part of giving thâ— bread upon condition of remembrance of Christs death or mans part by taking and eating in remembrance of Christ so that the bread blessed broken given taken eaten in remembrance of Christ is a signe and a feal 2. The words used in giving the Cup are This cup is the New Testament in my blood this do as often as ye drink it in remembrance of me Thus Luke and Paul Drink ye all of it for this is my blood of the New Testament which is shed for the remission of the sins of many Thus Matthew where we have many things observable and amongst others these 1. The blood of Christ shed 2. The remission of sins 3. The New Testament 4. The Cup. 5. The drinking of it in remembrance of Christ. 1. The Blood of Christ shed and the Body of Christ broken and given are nothing else but the Death of Christ which he suffered upon the Cross for the expiation of our sins whereby Gods justice was satisfied his wrath appeased sin made justly pardonable and man savable This unspotted blood of Christ the great High Priest was of infinite value the great ransome whereby heaven gates were opened and eternal life merited 2. The end of this blood shed and this cruel cursed and ignominous death was the actual remission of the sins of many even of all such as should believe in him The shedding of this purest blood accepted of God made sin