A. It is called new, 1. In opposition to the old covenant of works made with our first parents, which they broke. 2. It is sometimes called the new covenant or testament, in opposition to the old manner of dispensing of the covenant of grace by types and sacrifices before Christ's incarnation.

Q. Had the old covenant of works any sacraments, annexed to it ?

A. Yes, it had two, to wit, the tree of knowledge, and the tree of life.

Quest. 93. Which are the sacraments of the New Testament?

Ans. The

craments of the New Testament are, Baptism and the Lord's Supper.

Q. What were the sacraments of the covenant of grace under the Old Testament ?

A. They were two, namely, circumcision and the passover; in place of which, we have now baptism and the Lord's

supper.

Q. Are the sacraments of the Old and New Testament the same for substance?

A. Yes; for they are seals of the same covenant, and they both represent Christ and his benefits.

Q. Wherein then do they differ?

A. The Old Testament sacraments represented Christ as to come, and that in a darker way; but the New represents Christ as already come, and in a more clear and plain manner. Q. What is the difference between baptism and the Lord's supper?

A. Baptism is for initiation, and to be received but once by us, as circumcision was; the Lord's supper is for nutrition, and to be received often, as the passover was.

Q. What was the passover?

A. It was a lamb slain, roasted with fire, and eaten wholly with bitter herbs, and unleavened bread; whereby was represented Christ and his sufferings; and the receiving of him by faith, with sincere repentance.

Q. How doth it appear that there are no more sacramente under the New Testament than two?

A. Because Christ the head of the church hath instituted no more for sacraments, than baptism and the Lord's supper: neither are any more needful, seeing the one is a sign and seal of our spiritual birth, and the other of our spiritual nourishment,

Q. Do not the Papists add more sacraments to these two? A. Yes, they add other five, to wit, confirmation, penance, ordination, marriage, and extreme unction.

Q. Why may not these be received as sacraments?

A. Because none of them are instituted by Christ for sacraments; and though ordination and marriage be of divine appointment, yet neither they nor any of the rest have the parts of true sacraments, nor are they seals of the covenant of grace.

Quest. 94. What is Baptism?

Ans. Baptism is a sacrament, wherein the washing with water, in the name of the Father, and of the Son, and of the Holy Ghost, doth signify and seal our ingrafting into Christ, and partaking of the benefits of the covenant of grace, and our engagement to be the Lord's.

Q. What doth the word baptism signify?

A. It is a Greek word, and signifieth a washing; so it is rendered in Mark vii. 4. Luke xi. 38.

Q. What are the two parts in this sacrament?

A. 1. There is the outward visible or sensible sign made use of. 2. There is the invisible or spiritual thing signified by it.

Q. What is the sensible sign here?

A. It is the sprinkling or washing of the body with water, and using of the words of institution.

Q. What is the spiritual thing signified by the washing with water?

A. There is, 1. The washing away of the guilt of sin by the blood of Christ in our justification. 2. The washing away of the filth of sin by the Spirit of Christ in our regeneration and sanctification, Rev. i. 5. John iii. 5.

Q. Wherein lies the resemblance between water, and Christ's blood, or the blessings purchased thereby?

A. In these things; 1. Water washes away the filth of the body, so the blood of Christ cleanseth the soul from sin. 2. Water doth extinguish fire, so Christ's blood quencheth the fire of God's wrath. 3. Water doth mollify the earth, so Christ's blood softens our hard hearts. 4. Our bodies cannot live without water, neither can our souls without the blood of Christ. 5. Water is cheap and free to all, so is the blood of Christ with its benefits. 6. Water hath no effect upon us unless it be applied, se neither hath the blood of Christ without the application of faith.

Q. Is it lawful to add any thing to the water made ase of in baptism?

A. No; for though the Papists mix oil, salt, cream and spittle with the water, and likewise use the sign of the cross at baptism; yet all these are but vain and sinful additions without any warrant from God's words.

Q. Why may not the sign of the cross be retained in baptism, seeing it is designed to teach all who are baptized not to be ashamed to own a crucified Christ?

A. The Papists give plausible reasons for the other additions, as well for this: but sealing the sign of the cross was brought into the church by the Papists, as well as the cream and spittle; it ought to be laid aside with them, as unscriptural and antichristian inventions.

Q. Is it necessary to dip or plunge the whole body into the water in baptism, as, some say, was the practice in the pri mitive times?

A. Whatever might be done with some in hotter coun tries, it would be highly dangerous, especially for infants, in our colder climates to plunge them in water; and therefore we must rest with sprinkling of them; and for this practice we find sufficient warrant in the scriptures.

Q. What warrant is there in the scriptures for baptizing by sprinkling?

A. 1. We find the washing of tables is termed baptizing, Mark vii. 4. which we know is done, not by dipping, but by sprinkling. 2. The Israelites are said to have been baptized unto Moses in the cloud, 1 Cor. x. 2. which was by sprinkling them with its rain. 3. When it is said that all things under the law were purged by blood, we are told at the same time that this was done by sprinkling them with the blood of the sacrifice, and not by dipping them in it, Heb. ix. 21, 22. and hence Christ's blood is called the blood of sprinkling. 4. The circumstances of many of the persons baptized, recorded in seripture, make it highly probable that it was done by sprinkling, or pouring water on them.

Q. What instances are these you refer to?

A. 1st, We read of three thousand baptized by the apostles in a part of one day, Acts ii. 41. which could not have been done in so short a time, had they taken them all to a river, and plunged them one by one into it. 2dly, When Philip baptized the Ethiopian Eunuch, Acts viii. 38. it is not likely he would strip him and plunge him in the river, when he was in a journey and no wise provided for it; but rather that they went into the water to the ancles, being bare-footed

X

according to the custom, where he sprinkled water upon him, according to the prophecy in which the Eunuch had been reading, Isa. lii. 15. So shall he sprinkle many nations. 3dly, When Ananias went to baptize Paul, we find he was in the house, Acts ix. 17, 18, 19. Nether is it likely he would go out of it, to be plunged in a river, in the weak and faint case his body was in at that time. 4thly, When Cornelius and his friends were baptized, they were in the house, and water was called for there to do it, Acts x. 47, 48. 5thly, Likewise the Jailor in Philippi, and his family were in the house when they were baptized by Paul and Silas, Acts xvi. 32, 33. For it cannot be imagined that the Jailor would leave his post and go out of the city with all his family in the middle of the night, and let Paul and Silas who were prisoners go too, to seek a river for to plunge them in. Lastly, It was the custom of the primitive church to baptize the sick upon their beds, who hence were called clinici; and surely these could not be plunged, but sprinkled only.

Q. Do we not read of John's baptizing at Jordan and Enon, because of the plenty of water there; and of persons baptized going down into the water and coming up out of the water? Acts viii. 38, 39.

A. John chose these places, because the waters there were common, which was not the case in other parts of that dry country. And for going down into the water, and coming up out of it, this is said of the baptizer, as well as of the baptized, and so cannot infer dipping. Besides, the words may be rendered, they went unto the water, and they came up from the water.

Q. What doth the sprinkling with water in baptism declare unto us?

A. It declareth to us, that we are all filthy and polluted by nature, by reason of orignal sin and corruption, and that we stand greatly in need of being washen from it.

Q. Can the water in baptism wash us from it ?`

A. No; it is only the blood of Christ, represnted by the water, that can do it.

Q. How is it that the blood of Christ doth wash us from sin ? A. It is by the Holy Spirit's applying the merits and virtue of Christ's blood unto our souls.

Q. In whose names are persons to be baptized?

4. In the name of the Father, and of the Son, and of the Holy Ghost.

Q. What is signified and meant by using these words in baptism?

A. Several things; as, that the ordinance is dispensed by divine warrant; and that the person baptized vows subjection to God's authority; and that he is thereby consecrated and bound to the faith, profession, worship, and obedience of the Holy Trinity; and that he will always depend upon the favour, grace, and protection of the Father, Son, and Holy Ghost.

Q. Is not baptism the sealing of a covenant between God and us? A. Yes.

Q. What is here sealed and engaged on his part ?

A. That he will be our God, ingraft us into Christ, and entitle us to all the benefits of the new covenant which Christ hath purchased by his blood.

Q. What is here sealed and engaged on our part?

A. That we will be the Lord's in soul and body, in practice as well as profession, to serve him, and fight for him all the days of our lives.

Q. What is meant by that privilege of our being ingrafted" into Christ?

A. It is for us to be cut off from the old stock of nature, and to be united to Christ as our blessed root, from whom we may draw sap for our growth and fruitfulness, John xv. 5. Rom. xi., 17.

Q. Is this privilege sealed to us by baptism? A. Yes. Q. What are the benefits of the covenant of grace, which' are sealed to us in baptism?

A. They are all these blessings which Christ hath purchased by his blood, such as admission into the visible church, and a right to all church-ordinances and privileges, spiritual illumination, remission of sin, deliverance from wrath, friendship with God, regeneration and sanctification, the conduct of the Spirit, fatherly protection and provision, increase of grace, and perseverance in it, meetness for heaven, victory over death, and resurrection to eternal life.

Q. Doth baptism seal and apply these blessings and benefits equally to all who are baptized?

>

A. No; for to these who are truly elect or believers, it doth seal them absolutely; but, to these who are only such in profession, it seals them but conditionally, that is, upon condition they are what they profess to be.

Q. Do believers partake immediately of the benefits sealeds to them at baptism?

A. Though their right be then sealed, yet God is a free agent, and not tied to that moment of time; but doth confer