Section 3: Of the Sacraments

Seeing then that only Faith maketh us Partakers of Christ and his Benefits, whence doth it proceed?

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.

Seeing then that only Faith makes us Partakers of Christ and his Benefits, whence does it proceed?

From the Holy Ghost^a who kindles it in our Hearts by the preaching of the Gospel, and other Ordinances, and^b confirms it by the use of the Sacraments.

What are the Sacraments?

They are sacred Signes, 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^a 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.

What are the Sacraments?

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 gives freely Remission of Sins, and^a Life everlasting, not only to his all in general, but to every one in particular that believes, for that only Sacrifice of Christ which he accomplished upon the Cross.

Doth then both 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?

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^a of Christ offered for us upon the Cross.

Does then both 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?

It is even so; for the Holy Ghost teaches us by the Gospel, and assures us by the Sacraments, that the Salvation of all of us standeth in the only Sacrifice^a of Christ offered for us upon the Cross.

How many Sacraments hath Christ ordained in the new Testament?

Two; Baptism, and the Lord’s Supper.

How many Sacraments has Christ ordained in the new Testament?

Two; Baptism, and the Lord’s Supper.

What is Baptism?

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.^a

What is Baptism?

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.^a

Who are the proper Subjects of this Ordinance?

Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.^a

Who are the proper Subjects of this Ordinance?

Those who do actually profess Repentance towards God, Faith in, and Obedience to our Lord Jesus Christ.^a

Are no Infants to be baptized?

None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.

Are no Infants to be baptized?

None by no means; for we have neither Precept nor Example for that Practice in all the Book of God.

Doth the Scripture any where expressly forbid the Baptizing of Infants?

It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves 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.^a

Does the Scripture any where expressly forbid the Baptizing of Infants?

It is sufficient that the Divine Oracle commands the baptizing of Believers, unless we will make our selves 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.^a

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?

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.^a

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?

No; For Abraham had a Command then from God to circumcise his Infant Seed, but Believers have no Command to baptize their Infants Seed under the Gospel.^a

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?

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 Apostacy of any Infant seed of Believers from the Covenant, but all must be saved then.^a 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 Priviledges of it. This being their sence, I then demand what real spiritual priviledg 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 of 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; as often this is seen to the sorrow of many Godly Parents.^c 3. Suppose all the Infant Seed of Believers absolutely in the Covenant of Grace; yet Believers under the Gospel ought no more to Baptise their Infant-Seed, than Lot to circumcise himself or his Infant-Seed, if he had 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 required to the due performance of Baptism, as there is to the Lord’s Supper.^d 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 bought with his Mony, 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.^h 2. This Promise consisted of temporal good: so God promised Abrahams Seed should injoy theⁱ 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^j 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 Baptised first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, 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 Baptised, 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 administred; unto which Prophet we shall all do well to hearken, Acts 3:22.

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?

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 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 of 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; as often this is seen to the sorrow of many Godly Parents.^c 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 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 required to the due performance of Baptism, as there is to the Lord’s Supper.^d 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 bought 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.^h 2. This Promise consisted of temporal good: so God promised Abrahams Seed should enjoy theⁱ 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^j 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 pretense there may be for the Infants of Believers to be Baptized first, as their being the Seed of Believers; or 2dly, their being in the Covenant; or 3dly, 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 pretense 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, Acts 3:22.

How art thou admonished and assured in Baptism, that thou art Partaker of the only Sacrifice of Christ?

^a Because Christ commanded the outward washing of Water, adjoyning^b this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am^c washed outwardly with Water, whereby all the Filthiness of the Body useth to be purged.

How are you admonished and assured in Baptism, that you are Partaker of the only Sacrifice of Christ?

^a Because Christ commanded the outward washing of Water, adjoining^b this Promise thereunto, that I am no less assuredly washed by his Blood and Spirit from the uncleanness of my Soul, that is, from all my Sins, than I am^c washed outwardly with Water, whereby all the Filthiness of the Body uses to be purged.

What is it to be washed with the Blood and Spirit of Christ?

It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which^a 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 dy to Sin, and^b live holily and without blame.

What is it to be washed with the Blood and Spirit of Christ?

It is to receive of God Forgiveness of Sins freely, for the Blood of Christ which^a 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^b live holily and without blame.

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?

In the Institution of Baptism, the words whereof are these,^a Go, teach all Nations, baptising them in the Name of the Father, the Son, and the Holy Ghost:^b 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 washing of the New-birth, and forgiveness of Sins.^c the washing of the New-birth, and^d forgiveness of Sins.

Where does Christ promise us that he will as certainly wash us with his Blood and Spirit, as we are washed with the Water of Baptism?

In the Institution of Baptism, the words whereof are these,^a Go, teach all Nations, baptizing them in the Name of the Father, the Son, and the Holy Ghost:^b he that shall believe, and be baptized, shall be saved; but he that will not believe, shall be damned. This Promise is repeated again when as the Scripture calls Baptism the washing of the New-birth, and forgiveness of Sins.^c the washing of the New-birth, and^d forgiveness of Sins.

Is then the outward Baptism of Water the washing away of Sins?

It is not; for the^a Blood of Christ alone cleanseth us from^b all Sin.

Is then the outward Baptism of Water the washing away of Sins?

It is not; for the^a Blood of Christ alone cleanses us from^b all Sin.

Why then doth the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?

God speaketh so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are^a purged by the Blood and Spirit of Christ, but much more to assure us by this divine Token and Pledg, that we are as verily washed from our Sins with the inward washing, as we are^b washed by the outward and visible Water.

Why then does the Holy Ghost call Baptism the washing of the New-birth, and forgiveness of Sins?

God speaks so not without great cause, to wit, not only to teach us that as the filth of our Body is purged by Water, so our Sins also are^a 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^b washed by the outward and visible Water.

What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?

Laying on of Hands, as in Hebrews 6:1–2

What Principle of Christ’s Doctrine in the holy Scripture followeth Baptism in order?

Laying on of Hands, as in Hebrews 6:1–2

What is the form and end of this Ordinance?

Christ’s Ministers laying their hands solemnly upon the Head of the Baptised, with Prayer to Almighty God for an increase of the Graces^a and Gifts of the^b Holy Ghost, to inable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the^c World, Flesh, and the Devil.

What is the form and end of this Ordinance?

Christ’s Ministers laying their hands solemnly upon the Head of the Baptized, with Prayer to Almighty God for an increase of the Graces^a and Gifts of the^b Holy Ghost, to enable us to hold fast the Faith which we now visibly own, having entred into the Church by Holy Baptism, and also be helped thereby to maintain a constant War against the^c World, Flesh, and the Devil.

Is it the Duty of every Christian to be under this Practice?

It is so: And appeareth plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost.^a What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptised, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle layeth his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason sheweth us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptised. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 telleth them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptised, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptised which we have no mention of. Shall we conclude many of the Apostles were not baptised, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, wch is perpetually binding, and universally obliging; also called a^b Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?

Is it the Duty of every Christian to be under this Practice?

It is so: And appears plainly, if we do first consider the Practice of the Primitive Saints, we may read in Acts 8:12–19, of Men and Women that were baptized by Philip in Samaria, which when the Church at Jerusalem heard thereof, they sent down St. Peter and St. John (two Apostles) to them, who when they came thither, laid their Hands on them, and they received the Holy Ghost.^a What, them! some may say? were these they that were baptized which were Men and Women? So likewise in Acts 19:6–7. When Paul came to Ephesus he found certain Disciples there who were baptized, but had not heard whether there was any Holy Ghost, nor I conceive of the Promise of the Holy Ghost mentioned in Acts 1:4 then the Apostle lays his Hands on them, and they received the Holy Ghost; and it is said the number of them was about twelve; and Reason shows us from this place, and Acts 8 where St. Peter and St. John laid hands on Men and Women, that had here bin twelve score, he would have laid his Hands on them all. And whereas ’tis objected, we do not find the three thousand in Acts 2 under this Ordinance, nor many others which were baptized. As to the three thousand ’tis plain enough they had bin taught it, and doubtless so practised this Ordinance, if we consider the Apostle writing to the Jews, in Hebrews 5 tells them they had need be taught again the first Principles of the Oracles of God, of which Oracles, Laying on of Hands was one. And as for others which were baptized, where mention is not made of their being under this Ordinance, we may also say many hundreds were baptized which we have no mention of. Shall we conclude many of the Apostles were not baptized, because it is not particularly mentioned? so we must conclude the primitive Saints were not short in this point, although it be not always specified; forasmuch as it is called one of God’s Oracles, as we all know the Moral Law was, which is perpetually binding, and universally obliging; also called a^b Principle of Christs Doctrine, yea one of the first Principles; and that is not all, but called a foundation Principle, this with the other five must be laid first in that foundation, on which the Superstructure of Christianity must be built. And would it not have bin very unbecoming the Jews when God gave them ten Commandments, for them to have excluded the fourth? is it not also as unbecoming for any to exclude the fourth Principle of Laying on of Hands, a practical Principle of the Doctrine of Christ, and so practised by the Primitive Christians?

Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?

It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honoured and crowned that Ordinance with Signes and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spake with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Saviour Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoycing. Now, Beloved, as Prayer, Baptisme, Preaching, doth not cease, though it be not so miraculously owned as in the Primitive times; neither doth laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practise, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.

Did not the extraordinary Gifts of the Spirit follow upon laying on of Hands in the Apostles time?

It did so: But not simply as the end of that Ordinance. For that Ordinance was appointed for the Ordinary Gifts of the Spirit to the Worlds end; though it is true, God honored and crowned that Ordinance with Signs and Wonders in the primitive time, as he did others of his Appointment: as for instance, Acts 4 the Place was shaken, as the effect of the Churches Prayer; so Preaching was extraordinarily crowned when St. Peter converted three thousand at one Sermon; and in God’s giving the Holy Ghost to the House of Cornelius while Peter was preaching, so that they spoke with Tongues, Acts 10. Also God crowned the holy Ordinance of Baptism extraordinarily, when the Spirit came in the likeness of a Dove, and sate upon our Savior Christ as he came out of the Water, Matthew 3 and a Voice heard from Heaven, saying, This is my beloved Son, in whom I am well pleased. Also the Eunuch’s Baptism was wonderfully confirmed to him in God’s taking away Philip as soon as he came up out of the Water, insomuch that he went away rejoicing. Now, Beloved, as Prayer, Baptism, Preaching, does not cease, though it be not so miraculously owned as in the Primitive times; neither does laying on of Hands cease, from the same Parity of Reason, though it be not so crowned now, as in the Apostles Days. Moreover our Brethren generally do hold, that five of those Principles in Hebrews 6 are the Duty of every individual Member to believe and practice, namely, every Member (say they) ought to repent, believe, be baptized, believe the Resurrection of the dead, and eternal Judgment; and why this of laying on of Hands should be excluded from being the Practice of every Christian, being a practical Ordinance, the bare belief of it not being enough, it being among the universal Principles of Christ’s Doctrine, I never yet did, nor cannot see any good Reason.