The Main Principles of the Christian Religion in 107 Articles, Chapter 3

The Main Principles of the Christian Religion in 107 Articles · Chapter 3

p. 140CHAP. III. Of things to be practis'd, according to the Gospel: Or the Ordinances of the Gospel, particularly of the two Sacraments, in 13 Articles, with their Explanation. From A. 85. to 98.

A. 85.What doth God require of us, that we may escape the wrath and curse due unto us for sin? TO escape the wrath and curse of God due to us for sin, God requireth of us Faith in Jesus Christ, repentance unto life zzAct. 20.21. Testifying both to the Iews, and also to the Greeks, repentance towards God, and faith towards our Lord Iesus Christ.Acts 20:21, with the diligent use of all outward means whereby Christ communicateth to us the benefits of Redemption.aaProv. 2.1. My Son, if thou wilt receive my words, and hide my Commandment with thee. 2. So that thou incline thine ear unto wisdom, and apply thine heart to understanding. 3. Yea, if thou cryest after knowlèdg, and liftest up thy voice for understanding. 4. If thou seekest for her as silver, and searchest for her as for hid treasure. 5. Then shalt thou understand the fear of the Lord, and find the knowledg of God.Prov 2:1

Hom. XX. p. 1. —We have here a perpetual Rule appointed unto us, which ought to be kept at all times; and that there is no other way whereby the wrath of p. 141God may be pacified, and his anger asswaged,—which no man is able to abide, but is mov'd by repentance to obtain mercy.—And with a full purpose of amendment of life, fleeing to the mercy of God, taking sure hold thereupon, through faith in his Son Jesus Christ, there is an assured and infallible hope of pardon and remission, —and that we shall be received into the favour of our heavenly Father. To. 1. Hom. VIII. p. 2. If we turn to him with an humble and a very penitent heart he will receive us to his favour and grace, for his name sake, for his promise sake, for his truth and mercies sake, promised to all faithful believers in Jesus Christ his only natural Son.

Expl. 85. There were never any more than these two ways prescribed by God unto man, for his keeping or obtaining of that happiness which doth consist in the favour of God. (1) Perfect and sinless obedience to the whole will of his Creator, and this was prescribed in innocency, for his keeping in favour with God. (2) Faith in Iesus Christ; which was prescribed immediately after the Fall, for the recovery of the favour of God which he had lost; for we are to look upon God not only as the party offended by transgression, but also as the supreme Lawgiver, and great Governour of the world; and therefore God as the supreme Governour was bound (by vertue of the perfection of his own Government, and for the preservation of the honour of his Law and Justice) not to treat with man, in order to his being received into favour again, but only in and through a Mediatour; and because infinite wisdom p. 142could not find out a fitter than he who was God-man, God was therefore pleased in the riches of his grace and mercy, to pitch upon this way of recovering lost man, sc. by faith in Christ, who is mediator between God and man: And although the Law of works did not accept of repentance upon the breach thereof, yet the Law of faith doth, or the Covenant of Grace doth as well require repentance toward God, as faith in our Lord Jesus Christ. But then this, repentance must be qualified (as is exprest in the A.) sc. It must be repentance unto life, not a dead repentance, but such as brings forth suitable fruit, namely, that which is unto holiness, and the end everlasting life: And then, in the next place God requires a diligent use of all the means of grace, these being the conduit-pipes whereby Christ, and Grace, and the Spirit, and all the spiritual benefits of our redemption are ordinarily communicated unto us; for though the want of these may not damn any (but other sins) where those that want them are not in the fault that they want them; as those that want the means of grace, and have only the Light of nature, will not be condemned for what they want, but for not glorifying God according to what light they have, though it be but from the dim candle of nature; so those that have these means and neglect them, will have the greater damnation; p. 143for, This is the condemnation, that light is come into the world, and men loved darkness rather than light, Io. 3.14. From all which may be infer'd, (1) That the light of nature, or the dim candle of corrupt reason is not sufficient to guide a man to Heaven; for if it were, faith would have been superfluous, and Gospel-revelation concerning our redemption by Christ needless. (2) That in order to salvation, it is not enough for a man to believe the truth of the Gospel; but he must also accept of the terms of the Gospel, or Christ in the Gospel▪ sc. faith and repentance. i. e. He must accept of Christ in all his Offices, and accordingly yeild subjection to him; and he must repent of all his sins, so as to bring forth fruit meet for repentance; for a fruitless or a dead repentance will never carry a man to heaven. (3) That Christ is communicative of his Grace, for therefore hath he appointed means of Grace for the conveying of Grace to his members; he is not a fountain sealed, but a fountain open'd. (4) That it is the duty of Christians to attend diligently upon the Ordinances of Christ, for not only the necessity of the end requires it, there being no other ordinary way for the obtaining of the end, but by these means, but also the obligatory power of Gods Command. (5) That those therefore are enemies to their own salvation and redemption by Christ, that do wilfully neglect the use, or deny the necessity p. 144of Christs Ordinances. (6) That if Christians be never the better for Christ, and by what he has done for sinners, they may thank themselves, for God has prescribed means whereby they may reap benefit from the undertaking of Christ; if then they do miss of life and salvation, 'tis because they will not come to him that they may have life. (7) That Christians had need to beg of God, that his good Spirit may move upon the waters of the Sanctuary, that in and through Christ they may prove effectual for healing.

A. 86.What is faith in Iesus Christ? Faith in Jesus Christ is a saving-grace bbHeb. 10.39. We are not of them who draw back unto perdition, but of them that believe, to the saving of the soul.Heb 10:39, whereby we receive ccJoh. 1.12. As many as received him, to them gave he power to become the Sons of God, even to them that believe on his name.John 1:12, and rest upon him alone for salvation ddPhil. 3.9. And be found in him, not having mine own righteousness, which is of the Law, but that which is through the faith of Christ, the righteousness which is of God by saith.Phil 3:9, as he is offered to us in the Gospel eeIsa. 33.22. The Lord is our Iudg, the Lord is our Law-giver, the Lord is our King, he will save us.Isa 33:22.

Hom. IV. p. 1. Of Faith. It consisteth not only in believing that the word of God is true. — But it is also a true trust and confidence of the mercy of God through our Lord Jesus Christ, —hanging only upon him, and calling upon him, ready to obey and love him. —It being the first coming unto God whereby we are justified. P. 2. By faith only, not that the said justifying p. 145faith is alone in man, without true repentance, hope, charity, dread, and the fear of God, at any time or season.—But to take away clearly all merit of our works,—and wholly to ascribe the merit and deserving of our justification unto Christ only, and his most precious blood-shedding. This faith the holy Scripture teacheth us; this is the strong rock and foundation of the Christian Religion; this Doctrine all old and ancient Authors of Christs Church do approve. This Doctrine advanceth and setteth forth the true glory of Christ, and beateth down the vain-glory of man. This whosoever denieth, is not to be accounted for a Christian man, nor for a setter forth of Gods glory, but for an adversary to Christ and his Gospel, and a setter forth of vain-glory. — Not that this our own act, to believe in Christ which is within us, doth justifie us. (For this were to count our selves to be justified by some act or vertue that is within our selves) But we must renounce the merit of faith, &c. and trust only in Gods mercy, and that sacrifice which our high Priest and Saviour, Christ Jesus the Son of God, once offer'd. To. 2. Hom. XI. Unfeigned faith is the only mean and instrument of salvation required on our parts.

Expl. 86. In this description of faith there are several things observable, as (1) concerning the object of it; and this is Jesus Christ, not only as God, though therefore he is to be believed because Truth it self; nor only as God-man, though the Word being made flesh he is to be believed because he is the Revealer of his Fathers will concerning mans Salvation, but as being God-man he is constituted Mediator betwixt God and man, and by vertue of his Mediatorship doth execute the office of a King, of a Priest, and of a Prophet, in order to the Salvation of all those who do believe in p. 146him, or do heartily receive and embrace him for their alsufficient Saviour upon the terms of the Gospel; and thus considered he is proposed as the object of saving Faith; yet because without shedding of blood there is no remission, and because we are said to have redemption through his blood, therefore Christ crucifi'd is the most peculiar object of this faith. (2) Concerning the act of this faith 'tis to be noted, that doth not barely exert or put forth it self in a firm assent only to the truth of the Gospel, nor yet in a particular full perswasion that I shall be undoubtedly saved in and through Christ, for true saving faith may be without this full assurance, but 'tis exercised in a free consent of the will that this Saviour shall be our Saviour upon those terms he is offer'd; namely, cheerful submission both to his Scepter and to his Cross, and hereupon the affections those everlasting gates of the Soul, as love, joy, delight, &c. are set open that this King of glory may enter in and find entertainment there.

A. 87.What is repentance unto life? Repentance unto life is a saving grace ffAct. 11.18. Then hath God also to the Gentiles granted …epentance unto life.Acts 11:18, whereby a sinner out of the true sense of his sin ggAct. 2.37. When they heard this, they were pricked in their hearts, and said unto Peter, and to the rest of the Apostles, Men and Brethren, what shall we do?Acts 2:37, and apprehension of the mercy of God in Christ hhJoel 2.13. Rent your hearts, and not your garments, and turn unto the Lord your God, for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil.Joel 2:13, doth with grief and hatred of his sin turn from it unto God iiJer. 31.18. Turn thou me, and I shall be turned, for thou art the Lord my God. 19. Surely after I was turned, I repented; and after that I was instructed, I smote upon my thigh, I was ashamed, yea, even confounded, because I did bear the reproach of my youth.Jer 31:18, with full purpose of, and endeavours after new obedience kkPsal. 119.59. I thought on my ways, and turned my feet unto thy testimonies.Ps 119:59.

p. 147Hom. XX. Of Repentance. Which is a returning again of the whole man unto God, from whom we be faln away by sin. — We must return from those things whereby we have been withdrawn, pluckt, and led away from God. —Unto whom alone we must return,—not to the creatures, or the inventions of men, or our own mercies, —by Jesus Christ,—who hath made satisfaction to the Justice of God,—with our whole heart,—forsaking all that is contrary to Gods will,—out of a sincere love of godliness,—a purpose of our selves by Gods grace to renounce our former wicked life; and a full conversion to God in a new life to glorifie his name, &c. We must beware and take heed, that we do in no wise think in our hearts, imagine or believe, that we are able to repent aright, or turn effectually unto the Lord, by our own might and strength, for this must be verified in all men, Without me ye can do nothing, Ioh. 15.5. Again, of our selves we are not able as much as to think a good thought, 2 Cor. 3.5.

Expl. 87. This repentance is called repentance unto life, because the fruit thereof is unto holiness, and the end everlasting life, and concerning this repentance several things are to be noted (1st,) concerning the nature of it that (as well as faith) it is a saving-grace, because p. 148it is a part of Sanctification, and not a common work of the spirit which is reckon'd up amongst those things which do not accompany Salvation, as every part of Sanctification doth. (2dly,) Concerning the immediate spring of this repentance, and that is a true sense of sin, (i. e.) such a sense of sin as doth break the heart for sin, and that in a kindly manner with grief, or godly sorrow not with despair; this latter sense of sin may be found in a Iudas, but only the former in a Paul; for whether it be in reference to the guilt of sin, a true penitent does not despair of pardoning mercy; or whether it be in reference to the punishment of sin, he hopes to be deliver'd from the wrath to come; and therefore this true sense of sin, and a lively apprehension of the mercy of God in Christ are here joyned together. (3dly,) We have here the inward acts of repentance, as (1) grief of heart for sin, called therefore a being pricked at the heart, and a being contrite, and broken in spirit; which is when a mans heart is ready to bleed and melt, and tremble within him because he has broken the holy Law of God, and has thereby foolishly exposed himself to the curse and penalty of the Law. (2) Hatred of sin whereby a man doth disrellish, and dislike sin, and can roul it as a sweet morsel under his tongue no longer; when he does not only not love sin, but he abhors it, the very thoughts of it are grievous and ungrateful to him; and therefore (3) he turns from it, p. 149not only does as one who turns away his face that cannot endure to behold it, but his feet, for he hastens as far from it as he can, and that he may secure himself from the danger of it he turns from it to God. (4) With resolution not to return to his old beloved any more. (4thly,) we have here the outward effects of repentance (called its fruits) active, constant, universal endeavours to lead a new life.

A. 88.What are the outward and ordinary means, whereby Christ communicateth to us the benefits of Redemption? The outward and ordinary means whereby Christ communicateth to us the benefits of Redemption, are his Ordinances, especially the Word, Sacraments, and Prayer llAct. 2.41. Then they that gladly received his word were baptized. 42. And they continued stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayer.Acts 2:41, all which are made effectual to the Elect for salvation.

Hom. 5. p. 3. Apply your selves chiefly, and above all things, to read and hear Gods word; mark diligently therein what his will is you should do, and with all your endeavours apply your selves to follow the same.

Expl. 88. 'Tis here supposed in the A. that there are inward and extraordinary means whereby Christ can and sometimes probably does communicate the benefits of Redemption, there being Salvation in no other name than that of p. 150Jesus, where persons are not made capable of this Salvation in an ordinary way, and in the use of means, there is no other way left but that which is extraordinary; and so we read of those that have been sanctified from the womb. But the ordinary means are the standing Ordinances of the Gospel, sc. the Word, Sacraments and Prayer; the Word to inform and reform us, Sacraments to confirm our faith, and Prayer to beg a divine and effectual blessing upon both; and all these three are included in that one great ordinance of the Gospel, a Gospel-ministry, unto which Christ hath promised his presence unto the end of the world, because till then the mystical body of Christ will stand in need of being edified in its most holy faith, for if the Unction of the Spirit had taken away the use of preaching why then did the Apostles use to preach?

A. 89.How is the Word made effectual to salvation? The Spirit of God maketh the reading, but especially the preaching of the Word, an effectual means of convincing and converting sinners mmPsal. 19.7. The Law of the Lord is perfect, converting the …; the testimony of the Lord is sure, making wise the simple.Ps 19:7, and of building them up in holiness and comfort nn1 Thes. 1.6. And ye become followers of us, and of the Lord, having received the word in much affliction, with joy of the Holy Ghost.1 Thess 1:6, through faith unto salvation ooRom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation, to every one that believeth.Rom 1:16.

p. 151Hom. I. p. 2. If we lack a learned man to instruct and teach us, yet God himself from above will give light to our minds, and teach us those things which are necessary for us, and wherein we are ignorant.—Mans humane and worldly wisdom, or science, is not needful to the understanding of Scripture; but the revelation of the Holy Ghost, who inspireth the true meaning into them, that with humility and diligence do search therefore. To. 2. Hom. XVII. p. 1. Let us in faith and charity call upon the Father of mercy, by the mediation of his well-beloved Son our Saviour, that we may be assisted with the presence of his holy Spirit, and profitably on our parts, demean our selves in speaking and harkening to the salvation of our souls. Hom. XVI. p. 2. And he of his great mercy so work in all mens hearts, by the mighty power of the Holy Ghost, that the comfortable Gospel of his Son Christ may be truly preached, truly received, and truly followed in all places, to the bearing down of sin, death, the Pope, the Devil, and all the Kingdom of Antichrist. Hom. XVII. p. 3. We should not be able to believe and know these great mysteries that be open'd to us by Christ, but by the Holy Ghost. St. Paul says, that no man can know what is of God, but by the Spirit of God; as for us (saith he) we have received, not the spirit of the world, but the Spirit which is of God, for this purpose, that in that holy Spirit we might know the things that be given us by Christ.

Expl. 89. In this A. there is (1) something supposed; (2) something asserted: Here it is supposed (1) that sometime the reading of the Word doth prove effectual for the spiritual and eternal good of the Soul, and hence it is that Christ commands us to search and read the Scripture, and doth charge mens ignorance p. 152and error about Soul-matters, upon their negligence herein. (2) That reading of Scripture at home doth not at all excuse people from hearing the Word in the solemn Assemblies where it is preached, for there is an especially here fixed on the word Preached as to the efficacy of it, either for conviction, conversion or comfort. (3) That the Word whether read or preached (except the Spirit, go along with it) is but a dead letter, till the Angel (i. e.) the Spirit of God move upon this water of the Sanctuary no healing is to be expected from it. And therefore (2ly,) 'tis here asserted (1) concerning the Word read, (2) concerning the Word preached that the Spirit of God doth make it effectual (1) for the opening of blind eyes, so as to discover to men the things that concern their peace and their duty. (2) For the turning of sinners unto God from the error and evil of their ways, from darkness unto light. (3) For the building of men up in their most holy faith, because hereby is laid the first stone, for faith cometh by hearing; hereby is laid the last, for 'tis by the Ministry of the Word that the Christian is made an habitation of God through the Spirit, or a temple of the Holy Ghost. (4) For the perfecting of holiness in the fear of God. (5) For comfort, for this is that brook in the way of which the Christian traveller drinketh, and so is able to run the ways of Gods commands and not be weary, to walk and not to faint.

p. 153A. 90.How is the Word to be read and heard, that it may become effectual to salvation? That the Word may become effectual to salvation, we must attend thereunto with diligence ppProv. 8.34. Blessed is the man that heareth me, watching daily at my gates, waiting daily at the posts of my doors.Prov 8:34, preparation qq1 Pet. 2.1. Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and evil speakings. 2. As new born babes desire the sincere milk of the Word, that ye may grow thereby.1 Pet 2:1, and prayer rrPsal. 119.18. Open thou mine eyes, that I may see wonderful things out of thy Law.Ps 119:18, receive it with faith ssHeb. 4.2. The word preached did not profit them, being not mixed with faith in them that heard it.Heb 4:2, and love tt2 Thes. 2.10. They received not the love of the truth, that they might be saved.2 Thess 2:10, lay it up in our hearts uuPsal. 119.11. Thy Word have I hid in mine heart, that I might not sin against thee.Ps 119:11, and practise it in our lives wwJam. 1.25. But whoso looketh into the perfect Law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed.Jas 1:25.

Hom. I. p. 1. The Scriptures have power to turn through Gods promise, and they be effectual through Gods assistance; and being received in a faithful heart, they have ever an heavenly spiritual working in them. — In reading Gods will he profits most, that is most turn'd into it, that is most inspired with the Holy Ghost, most in heart and life chang'd into that thing which he readeth. —Read it humbly with a meek and lowly heart, to the intent you may glorifie God, and not your self, with the knowledg of it; and read it not without daily praying to God, that he would direct your reading to a good effect.—Let us hear, read, and know these holy rules, instructions, and statutes of our Christian Religion, and upon that we have made profession to God at our Baptism. p. 154Let us fear and reverence, lay up (in the chest of our hearts) these necessary and fruitful lessons. Let us night and day muse, and have meditation and contemplation in them.

Expl. 90. This A. doth inform us of the right manner of using and managing the word (whether read or preached) with profit as (1st,) our attendance upon the Word must be with diligence, now this doth imply (2) things, (1) the intention of the mind, that when a man is reading Scripture, or hearing a Sermon, he do seriously mind what he is about, do not suffer his mind and thoughts to be roving upon other things; and the reason of this intention of mind is because he knows that the eye of God is intent upon him. (2) An holy sollicitude, or a mans being concerned in the issue of the duty, he being sensible that he is now engaged in the use of that means for eternal life that God has prescribed, he now reads every Chapter, and hears every Sermon, as if it were (as indeed it is) for his life; so in this diligent attendance there is something wherein the outward man is concerned, sc. a devout, reverent and serious composure of the outward man to the work. (2dly,) Preparation, and this doth imply (1) a mans laying aside all worldly cares, affairs and business, sports or recreations which might any way hinder him in such holy and heavenly employment, that so he may attend upon it without distraction. (2) A mans laying aside all worldly p. 155affections, as love of the world, &c. or his putting away all superfluity of naughtiness. (3) A mans putting himself into the presence of God, or a pressing upon himself the sense of Gods authority, majesty and holiness, as well as of the truth and importance of his word. (3dly,) Prayer, that Gods word may do us good; and here we are to pray (1) for the Minister, that he may preach as becomes the word of God, and an Ambassadour of Christ. (2) For our selves, that we may receive it as the ingrafted word which is able to save our Souls; yet more particularly (1) that we may mingle it with faith, it being that which deserves the most firm or the highest degree of assent that we are able to give to any thing. (2) That we may receive it with love (1) to God the author of it, and because 'tis his word. (2) To the Preacher as sent by God; (3) to the word it self, because for the matter 'tis that which doth so highly import our happiness. (4) We are to give reception and entertainment not only in the porch of our ear, but in the best room of our hearts; yea it being a precious treasure, better than gold and silver, it must be our care, (1) to lay it up as treasure in our hearts, to hide it there as David did. (2) As treasure to be improved, to lay it out, now this cannot be done any other or better way than by a mans taking heed to his ways, according to Gods word, for he that thus ordereth his conversation aright shall see the salvation of God.

p. 156A. 91.How do the Sacraments become effectual means of salvation? The Sacraments become effectual means of salvation, not from any virtue in them, or in him that doth administer themxx1 Cor. 3.7. So then neither is he that planteth any thing, neither he that watereth, but God that giveth the increase.1 Cor 3:7, but only by the blessing of Christ, and the working of his Spirit in them that by Faith receive them yy1 Pet. 3.21. The like figure whereunto, euen Baptism, doth also now save us (not the putting away the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Iesus Christ.1 Pet 3:21.

Artic. XXVI. The effect of Christs Ordinance is not taken away by the Ministers wickedness, neither the grace of Gods gifts diminish'd from such as by faith and rightly do receive the Sacraments ministred to them, which be effectual because of Christs institution and promise, although they be ministred by evil men. Nevertheless it appertaineth to the discipline of the Church, that enquiry be made of evil Ministers, and that they be accused by those that have knowledg of their offences; and finally, being found guilty by just judgment be deposed.

Expl. 91. Here we have it expressed, (1) negatively, how the Sacraments do not become effectual, &c. as (1) not from any virtue in themselves; for as the word is a dead letter of it self, so the Sacraments are dead signs; for can it be imagin'd in reason, that the soul which must live for ever, can be feasted, fed, and nourished to eternal life by a morsel of bread and a sup of wine? (perishing elements), or that the spiritual defilement of the soul can be p. 157wash'd off by a few drops of water sprinkled upon the face. (2) Not from any virtue in the Minister, as neither (1) his piety, because this can be no meritorious or procuring cause of a blessing in the Minister; (2) nor his good intention, for then the blessing would not only depend upon the power, but also upon the will of man; but the efficacy of Sacraments depends (2dly,) affirmatively, (1st,) Upon Christs blessing grounded on his own institution and appointment, for he will not be wanting to his own Ordinances. (2dly,) Upon the working of the Spirit, or his application of them to the soul in a spiritual manner, and thereby bringing to the mind of the receiver, (1) the Author of Sacraments, Christ; (2) the impulsive cause, his love; (3) by representing and sealing the righteousness of Christ to the soul; (4) by objective excitation of suitable affections, as love, gratitude. (3dly,) Their efficacy doth depend on the receivers faith, not as a meritorious cause, but as a necessary condition, without which Christ will not bless them.

A. 92.What is a Sacrament? A Sacrament is an holy Ordinance, instituted of Christ, wherein by sensible signs, Christ and the benefits of the new Covenant are represented zzGen. 17.10. This is my Covenant which ye shall keep between me and you, and thy seed after thee, Every man-child among you shall be circumcised.Gen 17:10, sealed, and applied to believers aaRom. 4.11. And he received the sign of Circumcision, a seal of the righteousness of the Faith, which he had yet being uncircumcised.Rom 4:11.

p. 158Expl. 92. In the general, all sound Divines do agree, that a Sacrament hath these two parts, (1) an outward sign, such as are the objects of sense, and especially of seeing; for though bread and wine be objected or presented to the taste, as well as to the eye; and water to the touch, yet the representation or the resemblance of Christs body broken and his blood shed, is in seeing the bread broken and the wine poured out; and the spiritual washing of the soul represented to the eye of faith, by that washing of the filth of the flesh which is visibly done before the eye of the body. (2) Invisible grace; for the internal application of Christs benefits to the soul being of a spiritual nature, cannot be seen by the eye of the body; yet more particularly, in this A. we have the nature and quality of a Sacrament, 'tis a holy Ordinance, (1) it has holiness to the Lord stampt upon it, and so is spiritual in its nature. (2) It is instituted by Christ the holy one; it is not his Holiness at Rome, or rather that man of sin, that can institute a Sacrament, though he hath taken the boldness to add five Sacraments to those two which Christ hath appointed. The holiest man upon earth cannot appoint a Sacrament; it is priviledg enough in man to celebrate it when it is instituted by God. (3) It is a means for the promoting of sanctification and holiness, p. 159for it is an obligation upon a Christian to holiness, and though it be not a means to work conversion (ordinarily at least), yet it doth excite, quicken, and confirm grace. (4) It is the seal of a holy Covenant, wherein (as by a Deed of free-gift) all the benefits of Christs Redemption are made over and applyed to believers, and wherein all the promises are Yea and Amen through Christ unto such. (5) It is an Ordinance that in a most eminent manner is accompanied with the assistance, influence, and comforts of the Holy Ghost, because at such a time the Spirit in a most remarkable manner is concerned to execute his office, as the Spirit of Adoption witnessing together with the spirits of believing Receivers, that they are the children of God. And doth not all this holiness wherewith this Sacrament is attended, require on the Communicants part a holy and solemn preparation?

A. 93.What are the Sacraments of the new Testament? The Sacraments of the new Testament are Baptism bbMark 16.16. He that believeth, and is baptized, shall be saved.Mark 16:16, and the Lords Supper cc1 Cor. 11.23. For I have received of the Lord, that which I also delivered unto you, that the Lord Iesus in the same night in the which he was betrayed, took bread, &c.1 Cor 11:23.

Artic. XXV. There are two Sacraments ordained of Christ our Lord in the Gospel, i. e. Baptism and the p. 160Supper of the Lord.—Confirmation, Pennance, Orders, Matrimony, and extream Unction are not to be counted for Sacraments of the Gospel. To. 2. Hom. IX. Sacraments instituted by our Saviour Christ to be received and continued of every true Christian in due time and order, for such purpose as He willed them to be received, as visible signs expresly commanded in the New Testament, whereunto is annexed the promise of free forgiveness of our sins, and of our holiness, and joining in Christ, there be but two, namely, Baptism and the Supper of the Lord.

Expl. 93. There are but these two, not only as generally necessary, but as only necessary to salvation, for who was fitter to judg of the necessity, or to appoint the number of Sacraments, then he alone who had the sole power to appoint any Sacrament at all; now (1) in the New Testament we find only these two of Christs appointment. (2) These two are sufficient to the end to which they are appointed. sc. to seal the Covenant of Grace. (3) Though there were more extraordinary, yet there were but two ordinary Sacraments under the Old Testament, sc. Circumcision and the Passover. (4) Only these two forementioned do correspond to these two of the Old Testament; and so do not Pennance, Matrimony, Orders, &c. (5) Only these two are directed as to the manner of participation in the New Testament. (6) Christs Ministers have only these two, and no more in their Commission to administer and to celebrate as Sacraments, sc. Baptism and the Lords Supper.

p. 161A. 94.What is Baptism? Baptism is a Sacrament, wherein the washing with water in the Name of the Father, and of the Son, and of the Holy Ghost ddMat. 28.19. Go ye therefore and teach all Nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.Matt 28:19, doth signifie and seal our ingrafting into Christ, and partaking of the benefits of the Covenant of Grace eeRom. 6.3. Know ye not, that so many of us as were baptized unto Iesus Christ, were baptized into his death.Rom 6:3, and our engagement to be the Lords ffRom. 6.4. Therefore we are buried with him by Baptism into death, that like as Christ was raised up from the dead by the glory of the Father, even so also we should walk in newness of life.Rom 6:4.

Artic. XXVII. It is a sign of regeneration or new birth, whereby (as by an instrument) they that receive Baptism rightly, are grafted into the Church; the promises of forgiveness of sin, of our adoption to be the Sons of God by the Holy Ghost, are visibly signed and sealed.

Expl. 94. In this A. we have (1) the general notion of Baptism; It is a Sacrament (i. e.) a seal of the righteousness of faith, and so is every other Sacrament which is a seal of the Covenant of Grace, whether under the legal or evangelical dispensation. (2) We have here the description of Baptism, and therein the difference of Baptism from the Lord's Supper. (1) In the outward signs or elements in that water in this Bread and Wine, and God having been so particular and distinct in appointing p. 162these, we should be as strict and careful in the use of them; not adding to them the corrupt inventions of men, as the Papists do add to Water, Cream, Salt, Oyl and Spittle, &c. Nor diminishing from the other, As they do when they deprive the people of the Cup. (2) They differ in their order, for Baptism is the first Sacrament of the Gospel, because it is to be administred when a Christian (or the Infant of one or both believing Parents) is solemnly to be admitted a member of Christ's visible Church, but the Lord's Supper is to follow this. (3) In frequency, Baptism is to be administred but once, because a man can be born but once spiritually (as well as naturally) and this Sacrament is a seal of this spiritual birth, when the inward Baptism of the Holy Ghost, is accompanied with the outward of Water, which by the way being both inward and outward, may be called the Doctrine of Baptisms; but the Supper being to represent and exhibit Christ as spiritual nourishment to the soul, may and must be often, because we often stand in need of it. (4) In the form of administration, Baptism being in the Name of Father, Son, and Holy Ghost; because we are to be baptized into all the three persons in the Godhead; but the Supper in these words, take, eat, this is my body, &c. (5) In Baptism is sealed to us and represented our dying unto sin, and living unto righteousness (especially in those of years-that are baptized) but in the p. 163other Sacrament, Christ dying for our sin is represented and confirmed to us. (6) Baptism doth seal us a title to all visible Church priviledges and ordinances of the Gospel, and the Lord's Supper doth suppose this title both to these and all the benefits and advantages of the Covenant of Grace. (7) In Baptism we solemnly engage to be the Lords, and to be entirely his; and in the Supper we renew this engagement, and not only our renewal of our vow, but our Baptismal vow should be frequently and seriously considered, especially in a time of Temptation and Apostacy.

A. 95.To whom is Baptism to be administred? Baptism is not to be administred to any out of the visible Church, till they profess their faith in Christ, and obedience to him ggAct. 2.41. Then they that gladly received his word, were baptized.Acts 2:41, but the Infants of such as are members of the visible Church are to be baptized hhGen. 17.7. And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. 10. This is my Covenant which ye shall keep, between me and you, and thy seed after thee, Every man-child among you shall be circumcised. Act. 2.38. And Peter said unto them, Repent and be baptized every one of you, in the name of Iesus Christ, for remission of sins, and ye shall receive the gift of the Holy Ghost. 39. For the promise is to you, and to your Children, and to all that an afar off, even as many as the Lord our God shall call.Gen 17:7Acts 2:38.

p. 164Engl. Artic. XXII. The Baptism of young Children, is in any wise to be retained in the Church, as most agreeable with the institution of Christ.

Expl. 95. 'Tis here observeable that Baptism is not to be administred (1st) to Infidels or unbelievers (whilst such) as Jews, Turks, and Pagans; for those are not to be solemnly admitted into the visible Church, who have no precedent right by virtue of the Covenant of Grace to such admission, but (2dly,) 'Tis to be administred to these two sorts of persons. (1) Those who have not yet been baptized, and do make a credible profession of their faith in Christ, and obedience to his Gospel: which was required of converted Gentiles in order to their Baptism, and will be of converted Jews when they are to be re-ingrafted into the true olive; yet is this no plea for the practice of Anabaptists, who defer the Baptism of their Children till they can make a profession of their faith, where one or both the Parents is a visible member of the Church. For (2) Infants of visible professors are to be look'd upon as members of the Church visible, and there are to enjoy this Church priviledge; else such Infants would be in a worse condition now than formerly.

A. 96.What is the Lords Supper? The Lords Supper is a Sacrament, wherein by giving and receiving Bread and Wine, p. 165according to Gods appointment, his death is shewed forth iiLuk. 22.19. And he took Bread, and gave thanks, and brake it, and gave unto them, saying, this is my body which is given for you, this do in remembrance of me. 20. Likewise also the Cup after Supper, saying, This Cup is the New Testament in my blood, which is shed for you▪Luke 22:19, and the worthy receivers are not after a corporal and carnal manner, but by faith made partakers of his body and blood, with all his benefits to their spiritual nourishment and growth in grace kk1 Cor. 10.16. 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 Christ?1 Cor 10:16.

Artic. XXVIII. It is a Sacrament of our Redemption by Christs death. Insomuch that to such as rightly, worthily, and with faith receive the same, the bread which we break is partaking of the body of Christ; and likewise the Cup of blessing is a partaking of the blood of Christ. Transubstantiation (or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be prov'd by holy Writ; but it is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions.

Expl. 96. When 'tis here said the Lord's Supper is a Sacrament, we are to understand no more by a Sacrament, then that 'tis a seal of the righteousness of faith; so that those persons who do run to the righteousness of works, or or of the Law in order to justification, they run out of the tenour of the Covenant of Grace, in which only the righteousn…ss of p. 166faith is sealed to the believer. More particularly in this great Gospel-ordinance of the N. T. We have (1) the Sacramental signs, Bread and Wine; not Bread only, or Wine only, but both, hereby noting that we have in Christ whatever is needful (whether for support or comfort) to life everlasting. (2) The thing outwardly represented by these two elements, sc. Christ's body and blood; by the Bread his body; so that the Papists who stick so close to the letter, might with as much shew of reason conclude that Christ's body was turned into Bread, as that the Bread was turned into his body. And by the Bread broken, is signified his body being wounded and broken; and by the Wine his blood, and by the pouring forth of the Wine, the shedding forth of his blood, without which no remission. (3) The Sacramental actions, sc. giving and receiving, whereby is noted not only that he gave himself for sinners, but that he gives himself to believers; and that as by the bodily hand they receive the Bread and Wine, so by a hand of saith they receive and accept of Christ as he offereth himself in the Gospel. (4) The spiritual signification of the whole, sc. the righteousness of Christ, and all the benefits of his Mediatory undertaking, made over and sealed to them in the Covenant of Grace, who do by faith apply these to themselves; so that every worthy Communicant may say, Christ dyed for me, &c. (5) The authoritative design of p. 167all this to this very end and purpose by Christ himself, who alone can appoint Gospel Sacraments; because he alone can bestow that Grace of which Sacraments are but the Conduit pipes. (6) That worthy Receivers are partakers of Christ's body and blood, not in a gross and corporal, but in a spiritual manner, for if the Bread were the real body or flesh of Christ which we eat in this Sacrament, then it would be no Sacrament at all; because the sign and thing signified would be really the same. (7) The advantages hereof, are the pardon of sin sealed, assurance of God's love, spiritual joy, comfort, refreshment, nourishment and growth in Grace.

A. 97.What is required in the worthy receiving of the Lords Supper? It is required of them that would worthily partake of the Lords Supper, that they examine themselves of their knowledg, to discern the Lords body ll1 Cor. 11.28. But let a man examine himself, and so let him eat of this Bread, and drink of this Cup. 29. For he that eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body.1 Cor 11:28, of their faith to feed upon him mm2 Cor. 13.5. Examine your selves whether ye be in the Faith.2 Cor 13:5, of their repentance nn1 Cor. 11.31. If we would judg our selves, we should not be judged.1 Cor 11:31, love oo1 Cor. 11.18. When you come together in the Church, I hear there be divisions among you. 20. When ye come together therefore in one place, this is not to eat the Lords Supper.1 Cor 11:18, and new obedience pp1 Cor. 5.8. Therefore let us keep the feast, not with old leuen, neither with the leven of malice and wickedness, but with the unlevened bread of sincerity and truth.1 Cor 5:8, lest coming unworthily, they eat and drink judgment to themselves qq1 Cor. 11.27. Wherefore, whosoever shall eat this bread, and drink this Cup of the Lord unworthily, shall be guilty of the body and blood of the Lord.1 Cor 11:27.

p. 168Artic. XXVIII. The body of Christ is given, taken, and eaten in the Supper only after an heavenly and spiritual manner; and the mean whereby the body of Christ is received and eaten in the Supper, is Faith. To. 2. Hom. XV. We must certainly know, that three things be requisite in him which would seemly, as becometh such high mysteries, resort to the Lords Table, i. e. first, a right and worthy estimation and understanding of this mystery. Secondly, To come in a sure faith. Thirdly, To have newness or pureness of life to succeed the receiving of the same. p. 2. Newness of life, and godliness of conversation, as fruits of faith, are required in the partakers of this Table. We may learn by eating of the typical Lamb, whereunto no man was admitted but he that was a Jew, and was circumcised, and was before sanctified.

Expl. 97. By worthiness we are only to understand fitness; for in order to a Christian's practice of this Ordinance, he must examine himself in these two things. (1) As to his Right and Title, for if a man has no right to or interest in the righteousness of Christ, when he receives this seal, he has it only to a blank. (2) As to fitness, called in Scripture the wedding garment, for he is no more fit to be a guest at Christ's table who wants this garment, than he is to feast with a Prince at his royal table, who is cloathed with nothing but p. 169rags and nastiness; yet more distinctly he must examine himself, (1st,) in point of knowledg, whether or no he be competently acquainted with the terms of the Covenant of Grace, of which this Sacrament is a seal, and with the necessary principles of Religion, and with the indispensable duties of the Gospel▪ and with the greatness of the love of Christ in dying for sinners; for he who is grosly ignorant of these things, as also of the difference between the Sacramental elements, and actions, and what is spiritually intended by them, can never be able to discern the Lord's body; but above all he must be sure to know practically and experimentally Christ crucified in this Sacrament. (2dly,) He must examine his faith, as, (1) Whether he be in a state of faith, (a believer) which he may know by his being a new Creature. (2) Whether he do upon this particular occasion exercise the Grace of faith; but especially whether he doth heartily assent to the truth of the Gospel; and whether he does heartily close with Christ in the Gospel. (3) His repentance, whether it be such as doth break his heart as well from sin as for sin, which hath broken and crucified the body of his dear Redeemer. (4) His love whether this doth fill him (1) with admiring thoughts of the love of Christ in dying for him, greater love than this hath no man seen. (2) With readiness and resolution to suffer, yea dye for Christ if called to it. (5) New obedience, which p. 170may be known to be such. (1) By the spring from whence it doth flow, the Grace of God; or the new nature. (2) By the manner of its being performed, sc. in a spiritually-natural way with delight and zeal. (3) By the rule of it, the Law spiritually interpreted. (4) By the end of it, the glory of God; and that person who finds himself thus qualified, may come and welcome to the Lord's table; so let him eat of that bread and drink of that cup.