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QUESTION XCIII.
WHICH are the Sacraments of the New Testament?
ANSWER.
THE Sacraments of the New Testament, are Baptism, and the Lord's Supper.
WE have taken a brief Account of the Na∣ture of a Sacrament, according to the usage of the word in the Church of God, a∣bout which there are many hot disputes in the World, which I omit to Discourse distinctly of; tho' there are some that may be conside∣dered in the sequel. That which now lies be∣fore
us is the 〈…〉〈…〉 them, about which also there are ••••••••all ••••••putes ••••••we•••• us and our Popish Adversaries. And it is to be observed, that 〈◊〉〈◊〉 Divines have a••••••••ther our••••ed t•• Discourse of those of the Old Tes∣tament; some of which were Ordinary others Extraordinary; but whether they were more or ••••wer, they all of them ceased with the A∣bolition of the M••sacal P••dagory. Whereas they were al designed to be 〈◊〉〈◊〉 ••ward to a Christ to come. He ••eing come, who was the End of them, they have c••••sed to be Ordinan∣ces to Christians. Hence that in, Heb. 9.10 11. Which fl••••d in means and 〈…〉〈…〉, and divers wash∣ings, and carnal or ••••••••••ces 〈◊〉〈◊〉 ••ed ••••••th, m••n∣•••• the t••me of 〈◊〉〈◊〉. But ••••r••st being come, &c. Now it is ••ece••••••ty for such as would serve God with Understanding, to be well acquainted 〈◊〉〈◊〉 w••d, are to 〈◊〉〈◊〉 koned to be Sacraments under the Now Testament, and how man•• there are 〈◊〉〈◊〉 them; especially since our Advrs•••••••• have endeavour••d to imp••se on us the 〈◊〉〈◊〉 Number of S••v••n. And it is dangerous for us to be mis••••••••; in this, since the Sacraments are given us to be helps of our Grace, and if als of our Go••d••∣ence to God, whic•• we are not to admit of ••••ind sold, but to prove them by the u••••tring Rules of the Gospel. And the consideration of the Description ••••f••••e given us, will 〈◊〉〈◊〉 good help for us in this matter, since nothing that will not agree with it can be allowed. And if we take this Rule, it will cut off all the spurious Sacraments which have been in∣troduced by the vain Imaginations of Men. The matters that ly before us for our Disqui∣sition, and are contained in the Answer, are these.
1. THAT there are Sacraments appointed by Christ, under the New Testament, as well as there were under the Old. This is supposed in the very Question before us, for we are not to suppose that our Divines would spend time in Disputing or Discoursing about a thing that is not; and if there be n•• Sacraments at all under the Gospel, it is vain for any to assert that there are two, and it would be a contradiction. And there is occasion to Dis∣course of this, because the En••h••sia••••s of our Age, as well as of former times, have reject∣ed all external Ordinances, as inconsistent with the spiritual Dispensation of the Gospel times, and have therefore made a flout of Water Lap∣••sm and carnal b••ead & Wine, as they call it; and tell us, that such thines only belonged to the legal State of the Church, and were sha∣dows that must pass away, when the substance came; and no more serviceable to Men who are called to serve God in Spirit and in Truth. Not need we to spend time in shewing the Vanity of this Allegation of Men against this: Yet tho' the Gospel be a more spiritual Dis∣pensation than that of the Law in lev•• 〈◊〉〈◊〉 in∣spects yet this is a great T•••••••• th•••• ••••et•••••• this difference between God's discovering of himself to his People in this Life, and that which is to come; that here it is ••••diate, and there it will be Immediate: Here we must s••e through a gloss darkly, but then Face to Face, 1. Cor. 12.11. And that all Christ's Insi••••∣ticns which be lest with his Disciples, are to continue to the end of the World, is a just In∣ference from, Matth. 28 19, 20. And Baptism in there expresly mentioned as one of them. Besides, There is as much use of them now, as there was before inasmuch as our Faith and other Graces do stand in need of being sup∣plied with that which may corroborate them; and these are adapted to our present State, God could have saved them of Old without them, and so he can now; but he chose this wa••, as being accommodable to our present state of Imperfection. But.
2. THIS will further appear, if we consi∣der, That there art Two of these, and a more; and that they are Sacraments, v.z. Baptism and the Lord's Supper. And here three things will come under consideration, viz.
(1) IT is an holy Ordinance, appointed for holy Ends, and to be administred to holy Persons. A thing is then said to be Holy. when it is set apart from common, and consecrated to sa∣cred Use: And that these two are such is evi∣dent, because they were to be Administred to the People of God, and no other. They are to put a difference between the Clean & Un∣clean;
and this were the Ministers of the Sanctuary to look carefully to, and so are the Ministers of the New Testament. It is true, there is a s••••••ral H••••••ness, on such as are se¦parated from the Word & devoted to Christ, whom he will have acknowledged as his and they are to be sealed for him; but such as are not thus of the Visible Church, but ly out from it, are not to be admitted to this Privilege; for Children's Bread is not to be given to Dogs.
(2.) THEY are both of them Instituted by Christ. They are not the Inventions of Men, nor fetch their Authority from human Institution, but they fetch their Original and Authentickness from the Power or Authority of Christ, who appointed them. This we have fully express concerning the Supper, in 1 Cor. 11.23. And we are to observe, that Paul bring this in for reducing of the Disord••r that had crept into the Church, in the Dispensation of that Ordi∣nance, to the Primitive Institution
(3.) THERE are in them sensible Signs ap∣pointed. There needs no more to make this good, than to enquire into them; in search whereof these are to be found. There is some∣thing external and sensible in either; of Wa∣ter in one, Bread and Wine in the other; nor can they be omitted, without a trespass upon the Ordinance it self; as will farther appear, when we come to treat of them severally.
(4.) CHRIST and the Benefits of the Cove∣nants of Grace are herein represented and applied to Believers. It is true, all that partake in the outward Signs do not discern these; but herein they make the Sacrament void of them, and lose the Good of it. But Believers have this Benefit by them; and it must needs be so, because they are appointed Means, for the Salvation of God's Chosen, and the promised Blessing is annexed to them, in regard of such as are spiritually entituled to the New-Cove∣nant. Hence Baptism is called a putting on of Christ, Gal. 3▪27. And partaking of the Lord's Supper, is called the Communion of the Body and Blood of Christ, 1 Cor. 10 16. And such Sacramental Phrases as these, wherein the thing signified is applied to the Sign, give us to understand the close connection there is be∣tween these two, in all those that do worthi∣ly Partake.
1. IT is certain that Christ Instituted no more but these Two, under the Gospel. This being a Negative Assertion there needs nothing more for the Proof of it, than to challenge those who deny it, to produce the Charter for any other; and till they can, it must stand good; for we are assured, that it any such be, there must be His Authority for it; and this is no where else to be sought but here. He had his Life••••les to do do whatsoever be commanded them, Matth 28.20. And without his Com∣mand, he will say to Men, Who hath required th•••• 〈◊〉〈◊〉 year ham••s?
2. THOSE Five which Papists have added, 〈◊〉〈◊〉 want, if not all, yet some of the things that are ••ss••ntial to a Sacrament, the want whereof makes them not to be such: Either the sensible Sign is wanting, or the thing signified in a Gospel Sacrament is not to be found, as hath been th••nd••ntly made good by such as have laboured in this Affair; and to make every¦thing to be a Sacrament, which hath a Myste∣ry in it, proc••eds from Ignorance, and hath no warrant for it in the Word of God.
3. THERE were but Two Ordinary stated Sacraments, under the Old Testament, viz. Cir∣cumcision and the Passover; in the room where∣of these Two under the New Testaments are sub∣stired. It is true, there were others extra••••∣dinary, viz. the R••ck, and the Cl••u••, and the Manna; but there were none but these, which were instituted Ordinances in the Church of Is∣rael, as the History will satisfy us. Now, these were not Types of the Sacraments of the New Testament, but Representations of the same Grace, and the other came in their room: Christ therefore finished the Passover with bringing in the Supper; and when he sent forth his Apostles to the Gentile, they were prohibited Circumcision, and enjoyned Baptism. And as for their Sacrifices, they were not Sacraments, for they were offered to God, whereas these are given to Believers.
4. THERE need no more, for these answer the whole design of Sacraments. They are visi∣ble Signs and Seals of the New-Covenant, and all the Benefits that are to be enjoyed by such as are entituled to it: And there are but two things which need to be Sealed up to us in the Covenant, viz. our Ini••••atien or Entrance into it, or our being taken into Covenant with God; and this is signed and sealed in Baptism; and our Continuance in the Covenant, our growth in Grace, and perseverance in it to the end; and this is signed and sealed in the Lord's Supper: And he that is put into Christ, and shall abide in him, and his Grace, is se∣cured to grow up to Glory, & is in safe and good Condition.
QUESTION XCIV.
WHAT is Baptism?
ANSWER.
BAPTISM is a Sacrament, wherein washing with Water, in the Name of the Father, and of the Son, and of the Holy-Ghost doth signify and seal our ingrasting into Christ, and partaking of the Benefits of the Covenant of Grace, and our engage∣ments to be the Lord's.
WE have already been considering the Nature of a Sacrament in general, to which every particular Sacrament is to be re∣d••••ed and can be no f••rther acknowledged to be so, than as it agrees with the Description given of it; which will therefore facilitate our consideration of the particular: Neverthe∣less, there are the differences between the one and the other, which will need a particular Disquisition, which we are now to pass to. We observed, that under the New-Testament, there are Two and no more; and the first of these, which now comes under our Confiera∣tion, is Baptism: And that this is the first in Order will be evident, if we consider, what It is nextly a Sign and Seal of, and that is the New Birth, or our entrance into Covenant with Gel; whereas the other points to our Growth, or our Establishment in the Convenant Now an Infant must be Born, before it can Grow; it must have Life, in order to it's receiving of Nourishment; we must be United unto Christ, before we can have Communion with him in all his Benefits. Here then, we may make some little enquiry into the Nature of this Ordinance. Concerning the word Baptism, there need not much be said, tho' there are hot Disputes about it. The word it self is used either in a proper, or a trans••••titious sense. Properly it signifys two things indifferently, viz. to Sprinkle and to Immerge; either to cast water upon a thing or to Plunge it into it; and is used in both senses in Greek Classick Authors; and hence from the Etymon of the word, there can be no Argument made for the one, more than the other. In a translatious sense, it is used sometimes for the suffering grievous Affictions, and for the communication of the ex••rordinary Gifts of the Holy Ghost: But here we are to understand it properly: and those that would have it meerly Metaphorical, do err•• not knowing the Truth, or seeking to pervert it. We have therefore the true Nature of this Ordinance laid before us in the Description give••; where observe,
1. THE general Nature of it; it is a Sacra∣ment: And that it is so will appear in the lay∣ing open of the Description; in every part wher of it agrees with what hath before been said about the Nature of a Sacrament; as to the Istitution, Parts, and Design of it.
2. We have the special Nature of it; con∣taining the things in which it is differenced from the other. And here we are to con∣sider,
1. THE outward Sign, the washing with Wa∣ter. And here,
1. THE Element it self which is to be used in the Administration of this Ordinance, viz. Water. Some observing a difference between external and internal Baptism, do constitute two Sacraments of them, but very absurdly; for these only point out the two parts mate∣rial. viz. the Sign, and the thing signified by it; or the external act Ministerial, and the internal Act of the Spirit of God: so then the Element is Water; and no other thing is to be used instead of it: This is the Sign, and is not Natural, but Arbitrary, and de∣pended on his Pleasure. And this is ex∣presly set down in the Gospel: Hence that, Matth. 3.11. I indeed baptize you with wa••er unto repentance; but he that cometh after, is might••er than I, wh••se shoes I am not worthy to bear: he shall baptize you with the bo••y Ghost, and with fire. Acts 3.36. And as they want on their way, they came unto a certain water: and the eunuch said, See here is teater, what doth hinder me to be baptized? John the Bap∣tist used Water; and for that reason he chose places to Baptize, where there was a sufficiency for it. As to those that make additions and mixtures of Salt, Spittle, Oyl and Ho••ey, they are Superstitious, and do so far recede from the Primitive Simplicity of this Ordinance. And the reason why Christ chose this Element, was doubtless from the aptitude of it, to represent and signify the thing aimed at in it, and that is our Regene∣ration, in which we are washed and cleansed. And for this reason the Spirit is frequently compared to Water; and the Promise of Re∣generating Grace is expressed by this Meta∣phor, Ezek. 36.2••. Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols will I cleanse you. Our Justification is also compre∣hended in it, because by it we are made legal∣ly Clean; for which reason we are told, 1 Joh. 1.7. And the blood of Jesus Christ his Son, clean∣seth us from all sin. We are therefore told of a Fountain which God would open for this pur∣pose, Zech. 13.11. which hath a reference to this; and hence we are told of the washing of Regeneration, Tit. 3.5.
2. WE have the Use which is to be made of this Element, in the Administration of this Or∣dinance; and that is, Washing with it. The meaning whereof is in general, that it is to be applied to the Flesh: It is therefore cal∣led the putting away the filthiness of the flesh, 1 Pet. 3.21. And when he saith it is not so, the meaning is, that this is not the thing sig∣nified by it; and this had not been needful to mention, but because it was the external Sign, but that it had an higher aim in it; hence it is not to be applied to the Garment, but to the Body it self. And here is that Question to be looked into, about which there have been such grievous Contentions in the World; viz. Whether this Ordinance, as to the Cer••mo∣nial part of it, is to be applied by Aspersion or by Immersions. True, there would be no need of Controversy here, if our Opposites would be as Candid in this Affair as we are; who do not Dispute for the necessary affixing of it to one, but account it indifferent in it self, and may be governed by Circumstances. But there are those that make Immersion Essenti∣al, and deny the reality of our Baptism, be∣cause it is applied by Aspersion. As to the Plea from the Notation of the words, which is made so much of i••s weakness is sufficiently evident, not only because the use, of words is
not always limited to the Notation, but is to be understood according to the prevailing Cus∣tom; but also because the words themselves do not enforce it: Touching that of Baptism, we have already observed, that it is used in both senses, and so we have as good a Plea for it, as our Opposites: and the word 〈◊〉〈◊〉 properly signifies Spira••••ing, and is used Me∣raphoric••l••, Heb. 12.2••. & 1 Pet. 1.2. And if there were any word used in this Affair, which only signifies to Immerge, it would make nothing against us, who never de••••ed the lawfulness of is, or it's significancy: But we account he making either the one or the other to be necessary, and the Ordinance made void withou•• it to 〈◊〉〈◊〉 equally Supers••itious. And altho' in the Primitive times, that of Im∣mersion was the most frequently used in the Churches, tho' after a various manner, (and it is very likely, tho' not certain, that John the Baptist did so use it.) yet Ecclesiastical History acquaints us, that in the co••der Regi∣ons where Religion was entertained, they used Aspersion in the room of the other: and it was rational to think that the Apostle used it, when there were three thousand baptized is one Day, Acts 2.41. But these are only Pro∣blematical, and may be debited Pro and C•••• But that Aspersion will answer the end of the Ordinance, and come up to the Institution, if proved, is sufficient to vindicate this Prac∣tice, and make it to appear that the Ordinance is not depraved by it; and there are Argu∣ments to prove this abundantly, a few where∣of may be just named to satisfy doubling Con∣sciences in this regard.
1. THE words used for Baptism do at least sig∣nify this as well as the ••ther; and if they prove no more, yer they give us to understand, that there is no express Command for one more than the other: and from this we may argue, that they are left in Medio, and are to be used according to the Rules of Prudence, which may vary in their Circumstances. And sure∣ly where God hath not limited us, there is a room left so far as may be agreable to the Institution itself.
2. AND it is certain, That the thing which is intended in Baptism, is in the New Test••ment expressed allusive•••• by Sprinkling. We before observed, that there are Sacramental Phrases used frequently in the Word of God, in which the Sign is put for the thing Signified, & doth therefore teach us in the use of the Sign. Now we before took an account of such Texts where it is so used, Heb. 12.24. 1 Pet. 1.2. So Heb. 10.22. And seem to make it evident, that Springkling is a Ceremony well expressive of the Application of the outward part of this Ordinance.
3. ASPERSION it at agreable to the Analogy of the Sign with the thing Signified as I••••••••••••sion. This Analogy is between Water, and the Blood of Christ signified by it; and as by the one the Flesh is applied to the Wa∣ter so by the other Water is applied to the Flesh. Now in either of these ways the Scope of the Ordinance is Answered, and the Sig∣nification Expressed, which is to set forth the Vertue of Christ's Blood by that of Water and the Efficacy of it, by Appl••cation of it to the Subject. And it is not from the q••••••••••ity of it, but the quality of it, that the Sign was app••••••ated: and we may have some Argument from that of our Saviour, Joh 13.10 Jesus saith to him, He that 〈◊〉〈◊〉 ••••••s••ed, needeth 〈◊〉〈◊〉, save to t••••s•• ••is f••et, but is cl••an every 〈◊〉〈◊〉. And hence it will suffice to apply it to the Face, which is the most Co••spicuous part of the Body. We might else plead from the Cere∣monial. Asper••o••s appointed in the Law, which had a Spiritual signification, and aimed at the same that this doth; as also for the Convenience of Health, especially in Cold Seasons; and from the Modesty which is re∣quired of us, in all our Religious Attendances, which, if the thing will answer the Instituti∣on is to be considered. As to the threefold Me••••ion of which we are told that it 〈◊〉〈◊〉 formerly Practised by some Churches, to ex∣press the Triplicity of Persons in the God∣head as if there must be so many Applications as there are Persons in the Sacred Tr••••lty, there is no institution for it; and whatso∣ever good meaning there was in it, there seems to be an Addition to the Ordinance: And we fi••d that in the Primitive Church it was never pressed as necessary, but all were left to their Liberty without offence: and it is certain, that Baptism is to be but 〈◊〉〈◊〉 Administred, as we are but once Regenerated. And though there be Three Persons, yet it is but One God in Substance; and the mention of the Three Persons in the Administration is sufficient, otherwise it might look rather li••e T••ice Baptisms than one; this therefore seems to be more agreable to the Simplicity of the Gospel, to do it but once, and is farthest from the hazard of Innovation in the Gospel Mysteries: And it were to be wished that God's People would be more careful to 〈◊〉〈◊〉 to their being made truly partakers in the Spiritual part of this Ordinance, instead of making disturbances about Circumstances, which not a little hinders the Efficacy, while by them Men hinder the Peace and Edificati∣on of the Church of God.