The Sacraments and Means of Grace: what changed

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; all which are holy signs and seals of the covenant of grace, immediately instituted by God, to represent Christ and His benefits; and to confirm our interest in Him; as also, to put a visible difference between those that belong unto the Church, and the rest of the world; and solemnly to engage them made effectual to the service of God in Christ, according to His Word.elect for salvation.

There How is in every sacrament a spiritual relation, or sacramental union, between the sign and Word made effectual to salvation? The thing signified: whence it comes to pass, that Spirit of God maketh the names and effects reading, but especially the preaching of the one are attributed to the other.Word, an effectual means of convincing and converting sinners, and of building them up in holiness and comfort, through faith, unto salvation.

The grace which How is exhibited in or by the sacraments rightly used, is not conferred by any power in them; neither doth the efficacy of a sacrament depend upon the piety or intention of him that doth administer it: but upon the work of the Spirit, and the Word of institution, which contains, together 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 a precept authorizing the use thereof, a promise of benefit to worthy receivers.diligence, preparation, and prayer; receive it with faith and love, lay it up in our hearts, and practice it in our lives.

There are 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 them; but only two sacraments ordained by the blessing of Christ, our Lord in the Gospel; that is to say, Baptism and the Supper working of the Lord: neither of which may be dispensed his Spirit in them that by any but by a minister of the Word lawfully ordained.faith receive them.

What is a sacrament? A sacrament is an holy ordinance instituted by Christ; wherein, by sensible signs, Christ, and the sacraments of the Old Testament, in regard to the spiritual things thereby signified and exhibited, were, for substance, the same with those benefits of the new covenant, are represented, sealed, and applied to believers.

Baptism is a sacrament Which are the sacraments of the New Testament? ordained by Jesus Christ, not only for The solemn admission sacraments of the party baptized into New Testament are, Baptism, and the visible Church; but also, to be unto him a sign and seal of the covenant of grace, of his ingrafting into Christ, of regeneration, of remission of sins, and of his giving up unto God through Jesus Christ, to walk in the newness of life. Which sacrament is, by Christ’s own appointment, to be continued in His Church until the end of the world.Lord's Supper.

What is Baptism? Baptism is a sacrament, wherein the outward element to be used in this sacrament is washing with water wherewith the party is to be baptized, in the name of the Father, and of the Son, and of the Holy Ghost, by a minister doth signify and seal our ingrafting into Christ, and partaking of the Gospel, lawfully called thereunto.benefits of the covenant of grace, and our engagement to be the Lord's.

Dipping To whom is Baptism to be administered? Baptism is not to be administered to any that are out of the person into visible church, till they profess their faith in Christ, and obedience to him; but the water is not necessary; but Baptism is rightly administered by pouring or sprinkling water upon infants of such as are members of the person.visible church are to be baptized.

What is the Lord's Supper? The Lord's Supper is a sacrament, wherein, by giving and receiving bread and wine, according to Christ's appointment, his death is showed forth; and the worthy receivers are, not only those that do actually profess 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 and obedience unto Christ, but also the infants of one or both believing parents, are to be baptized.grace.

Although What is required for the worthy receiving of the Lord's Supper? It be a great sin is required of them that would worthily partake of the Lord's Supper, that they examine themselves of their knowledge to contemn or neglect this ordinance, yet grace discern the Lord's body, of their faith to feed upon him, of their repentance, love, and salvation are not so inseparably annexed unto it, as that no person can be regenerated or saved without it; or, that all that are baptized are undoubtedly regenerated.new obedience; lest, coming unworthily, they eat and drink judgment to themselves.

The efficacy of Baptism is not tied to that moment of time wherein it is administered; yet notwithstanding, by the right use of this ordinance, the grace promised is not only offered, but really exhibited and conferred, by the Holy Ghost, to such (whether of age or infants) as that grace belongeth unto, according to the counsel of God’s own will, in His appointed time.

The sacrament of Baptism is but once to be administered unto any person.

Our Lord Jesus, in the night wherein He was betrayed, instituted the sacrament of His body and blood, called the Lord’s Supper, to be observed in His Church, unto the end of the world, for the perpetual remembrance of the sacrifice of Himself in His death; the sealing all benefits thereof unto true believers, their spiritual nourishment and growth in Him, their further engagement in and to all duties which they owe unto Him; and to be a bond and pledge of their communion with Him, and with each other, as members of His mystical body.

In this sacrament, Christ is not offered up to His Father; nor any real sacrifice made at all for remission of sins of the quick or dead; but only a commemoration of that one offering up of Himself, by Himself, upon the cross, once for all: and a spiritual oblation of all possible praise unto God for the same: so that the Popish sacrifice of the mass (as they call it) is most abominably injurious to Christ’s one, only sacrifice, the alone propitiation for all the sins of His elect.

The Lord Jesus hath, in this ordinance, appointed His ministers to declare His word of institution to the people; to pray, and bless the elements of bread and wine, and thereby to set them apart from a common to a holy use; and to take and break the bread, to take the cup, and (they communicating also themselves) to give both to the communicants; but to none who are not then present in the congregation.

Private masses, or receiving this sacrament by a priest or any other alone; as likewise, the denial of the cup to the people, worshipping the elements, the lifting them up or carrying them about for adoration, and the reserving them for any pretended religious use; are all contrary to the nature of this sacrament, and to the institution of Christ.

The outward elements in this sacrament, duly set apart to the uses ordained by Christ, have such relation to Him crucified, as that, truly, yet sacramentally only, they are sometimes called by the name of the things they represent, to wit, the body and blood of Christ; albeit in substance and nature they still remain truly and only bread and wine, as they were before.

That doctrine which maintains a change of the substance of bread and wine into the substance of Christ’s body and blood (commonly called transubstantiation) by consecration of a priest, or by any other way, is repugnant, not to Scripture alone, but even to common sense and reason; overthroweth the nature of the sacrament, and hath been, and is the cause of manifold superstitions; yea, of gross idolatries.

Worthy receivers outwardly partaking of the visible elements in this sacrament, do then also, inwardly by faith, really and indeed, yet not carnally and corporally, but spiritually, receive and feed upon Christ crucified, and all benefits of His death: the body and blood of Christ being then, not corporally or carnally, in, with, or under the bread and wine; yet, as really, but spiritually, present to the faith of believers in that ordinance, as the elements themselves are to their outward senses.

Although ignorant and wicked men receive the outward elements in this sacrament: yet they receive not the thing signified thereby, but by their unworthy coming thereunto are guilty of the body and blood of the Lord to their own damnation. Wherefore, all ignorant and ungodly persons, as they are unfit to enjoy communion with Him, so are they unworthy of the Lord’s table; and cannot, without great sin against Christ while they remain such, partake of these holy mysteries, or be admitted thereunto.