Love That Purifies the Unclean

In ſetting downe the alteration of the forenamed condition note

• 1. The manner of laying it forth.
• 2. The matter or ſubſtance thereof.

The manner is implied in this coniunction³⁷⁵ THAT (That he might ſanctifie it) Chriſt loued the Church, and gaue himſelfe for it, not becauſe it was ſanctified, but that he might ſanctifie it: ſo as

1. 375. ἵνα ἁγιάσῃ.

The Grace which Chriſt ſheweth to the Church, is a preuenting³⁷⁶ Grace. Sanctification is no cauſe, but an effect of Chriſts³⁷⁷ loue: and followeth in order after his loue. His loue aroſe only and wholly from himſelfe: in the parties loued, there was nothing but matter of hatred before they were loued. Moſes thus ſaith of the loue of God to Iſrael, The Lord did not ſet his loue vpon you becauſe yee were more in number, but becauſe the Lord loued you. This at firſt ſight may ſeeme to be (as³⁷⁸ we ſay)³⁷⁹ a womans reaſon, that the Lord ſhould ſet his loue on them becauſe he loued them, but it being duly obſerued, we ſhall finde excellently ſet forth the ground of Gods loue to reſt altogether in himſelfe, and in his owne good pleaſure.³⁸⁰ Yea this being noted as the end of Chriſts loue, that he might ſanctifie it, it further ſheweth that it was not any foreſight of holineſſe in the Church that moued him to loue it: firſt he loued it, and then ſought how to make it amiable, and worthy to be loued.

1. 376. Doct.
2. 377. Ipſe nos gratis ſaluos fecit, ipſe nos non eum quaerentes quaeſiuit, inuenit, &c. Aug. in Pſal. 78.
3. 378. Non eſt inuenire Domino ſed praeuenire. Bern. ſerm. 78. in Cant.
4. 379. Idem per idem.
5. 380. Deut. 7. 7, 8.

Herein differeth Chriſts loue from the loue of all men towards³⁸¹ their ſpouſes: for they muſt ſee ſomething in them, to moue them to loue. When Ahaſh-veroſh was to chooſe a wife, the maidens out of whom he was to take one, were firſt purified, and then he tooke her in whom he moſt delighted: But Chriſt firſt loueth his ſpouſe, and then ſanctifieth it. Before he loued it, he ſaw nothing in it why he ſhould preferre it before the world.

1. 381. Difference betwixt Chriſts loue and Mans. Eſt. 2 12, &c.

Seeing of him, and through him, and to him is all the beauty³⁸² p. 55 and dignitie of the Church, the glorie be to him for euer,³⁸³ Amen.

1. 382. Vſe.
2. 383. Rom. 11. 36.

The Matter or ſubſtance of that ſubordinate end which Chriſt aimed at in giuing himſelfe for the Church, is in theſe words (that he might ſanctifie it hauing cleanſed it) which in generall ſhew that

Chriſt ſeeketh the purity of his Church. For this end hath he³⁸⁴ ſhed his owne moſt pure and pretious bloud (for³⁸⁵ his bloud cleanſeth vs from all ſinne) and conueyed his holy Spirit into his body the Church, which is called the³⁸⁶ Spirit of Sanctification, becauſe it reneweth and ſanctifieth thoſe in whom it is.

1. 384. Doctr.
2. 385. 1 Ioh. 1. 7. [moved in the edition]
3. 386. Rom. 1. 4. [moved in the edition]

This Chriſt aimeth at, that he might make his ſpouſe like to³⁸⁷ himſelfe, pure, as he is pure.

1. 387. Reaſon.

That end which Chriſt aimed at, we that profeſſe our ſelues³⁸⁸ to be of this Church, muſt endeuour after: for euery man that hath this hope in him purgeth himſelfe as he is pure. Let vs therefore vſe all good meanes to cleanſe our ſelues from all filthineſſe of fleſh, and ſpirit.

1. 388. 1 Vſe. Exhortation. 1 Ioh. 3. 3.

This being the end which Chriſt aimeth at for the good³⁸⁹ of his Church to cleanſe it, they who finde themſelues cleanſed haue a good euidence that they are of this Church: they who are not cleanſed can haue no aſſurance thereof.

1. 389. 2 Vſe. Triall.

How vnworthy are they of this benefit, that liue as the³⁹⁰ world, and like ſwine vpon euery occaſion wallow in the mire, being drawne by euery temptation into ſinne? Doe they not, as much as in them lieth, make the death of Chriſt to be in vaine, and peruert that maine end, which Chriſt aimed at in giuing himſelfe?

1. 390. 3 Vſe. Reproofe.

But what may be thought of ſuch as Iſmael-like mocke and ſcoffe at thoſe that labour to be cleanſed?

The two particular parts of the forenamed end, which are Cleanſing, and ſanctifying, doe more diſtinctly ſet forth the puritie of the Church euen in this world. Cleanſing hath relation to the bloud of Chriſt, and ſo pointeth out our Iuſtification.

p. 56 Sanctifying hath relation to the Spirit of Chriſt, which worketh our Sanctification.

From this cleanſing of the Church here meant, I gather, that No ſinne lieth vpon the Church: for the bloud of Chriſt purgeth³⁹¹ from all ſinne. This is to be taken of the guilt of ſin, which³⁹² by Chriſts death is cleane taken away: ſo as that ſinne which is in vs, is as not in vs, becauſe it is not imputed vnto vs.

1. 391. Doctr.
2. 392. 1 Ioh. 1. 7. [moved in the edition]

Behold here the bleſſed eſtate of the Church, for, Bleſſed is³⁹³ he whoſe tranſgreſſion is forgiuen, whoſe ſinne is couered. Bleſſed³⁹⁴ is the man vnto whom the Lord imputeth not ſinne.

1. 393. Vſe.
2. 394. Pſal. 32. 1, 2.

From the ſanctifying of the Church here mentioned, I further gather, that

The Church is made holy and righteous: This is here meant of³⁹⁵ that inherent righteouſneſſe which the Spirit of Chriſt worketh in all the members of his body. In which reſpect they are called Saints: ſo as not only the guilt of ſinne is taken away,³⁹⁶ but alſo the very body of ſinne is ſo deſtroied in them, as it can³⁹⁷ no more raigne in them, nor they obey it in the luſts thereof: but in ſtead of the dominion of ſinne the ſpirit of Chriſt raigneth in them, and leadeth them vnto all righteouſneſſe.

1. 395. Doctr.
2. 396. 1 Cor. 1. 2. [moved in the edition]
3. 397. Rom. 6. 6. [moved in the edition]

Behold here the free eſtate of the Church: whereas the³⁹⁸ world lieth vnder the ſlauerie of ſinne, and tyrannie of Satan, the Church is made free from ſinne, and a ſeruant of righteouſneſſe:³⁹⁹ dead to ſinne, and aliue to God in Ieſus Chriſt.

1. 398. Vſe.
2. 399. Rom. 6. 18, 11.

From the Connexion of theſe two benefits of Chriſts death, Iuſtification and Sanctification together, we ſee that The Church is both ſpotleſſe before God and blameleſſe before men. The bloud of Chriſt ſo cleanfeth her as in Gods ſight ſhe hath no ſpot of ſinne: and the ſpirit of Chriſt ſo ſanctifieth her, as her righteouſneſſe ſhineth before men: for the Grace of God⁴⁰⁰ teacheth her to denie vngodlineſſe, and worldly luſts, and to liue ſoberly, righteouſly, and godly in this preſent world. In this reſpect the Church is ſaid to be all glorious within, and her⁴⁰¹ clothing alſo to be of wrought gold. And Zacharias and Elizabet,⁴⁰² members of this Church, are ſaid to be righteous before God, and blameleſſe, namely before men. There is no ſuch p. 57 purity in any, as in the Church. For true and perfect beautie⁴⁰³ is onely in the body of Chriſt, which is the Church, whereof it is ſaid, Thou art all faire, and there is no ſpot in thee, Cant. 4. 7.

1. 400. Tit. 2. 11, 12.
2. 401. Pſal. 45. 13.
3. 402. Luk. 1. 6.
4. 403. Vera & perfecta pulcl. ritudo in nullo hominum eſt niſi in corpore Chriſti quod interpretatur Eccleſia. Hier. in Ezech. 27.

1. Queſt. Is it poſſible that neither God nor man ſhould eſpie any fault in thoſe that are of the true Church, while here they liue in this world?

Anſw. Seeing the fleſh remaineth in the beſt while they remaine⁴⁰⁴ in the world, it is not poſſible but that both God and man muſt needs eſpie many blemiſhes in the beſt. All things are⁴⁰⁵ naked and opened to the eyes of God: if therefore any remnant of ſinne be in the Saints (as there are exceeding many in euerie one; ſo as if we ſay that we haue no ſinne we deceiue our ſelues,⁴⁰⁶ and the truth is not in vs) it is without queſtion manifeſt in his ſight. Yea ſuch is the imperfection and weakneſſe of the beſt Saints, as the fleſh continually luſting in them againſt the Spirit, oft times preuaileth, and ſo ſheweth it ſelfe in ſome euill fruit or other, as the eye of man eſpieth it: inſtance the examples of the beſt that euer liued in any age.

1. 404. Sinne is in the beſt.
2. 405. Heb. 4. 13.
3. 406. 1 Job. 1. 8.

2. Queſt. How then are they ſpotleſſe before God, and⁴⁰⁷ blameleſſe before men?

1. 407. How the Saints are ſpotleſſe before God.

Anſw. 1. God ſo fully diſchargeth and acquitteth the Church of all her ſinnes, as ſhe is in his account as if ſhe had no ſpecke of ſinne at all. Dauid in this reſpect vſeth the metaphor of couering ſinne, and explaineth his meaning by theſe two⁴⁰⁸ phraſes, forgiuing, not imputing ſinne.

1. 408. Pſal 32. 1, 2. [moved in the edition]

2. The courſe of a mans life, not this or that particular⁴⁰⁹ action, is it which maketh a man blame-worthie, or blameleſſe: as the flocke of ſwallowes, and not one here, or another there, is it which ſheweth the Spring. Now becauſe the conſtant carriage of thoſe who are of the Church is before men blameleſſe, they may iuſtly be ſo accounted, notwithſtanding ſome particular things blame-worthie doe ſometimes paſſe from them. Behold here how the true Saints may boldly lift vp their faces before God and man. The ſoundneſſe of their faith cauſeth confidence before God. The teſtimonie of their conſcience cauſeth courage before men. Let all that deſire this boldneſſe, ioyne a ſound faith and a good conſcience together, and p. 58 labour for aſſurance both of their cleanſing by the bloud of Chriſt, and ſanctifying by the Spirit of Chriſt.

1. 409. How the Saints are blameleſſe before men. Vna hirundo non facit ver.

The order and manner of knitting theſe two benefits together is worthie to be noted.

The letter ſetteth ſanctification in the firſt place: but the ſenſe preſuppoſeth iuſtification: for thus he ſaith, that he might ſanctifie it,⁴¹⁰ hauing cleanſed it. Becauſe the cleanſing here ſpoken of is an inward inuiſible worke, and the euidence thereof is ſanctification, which is an outward and ſenſible worke, therefore this is firſt expreſſed, and then that inferred, as a matter neceſſarily to be preſuppoſed.

1. 410. καθαρίσας.

Hence ariſe theſe Doctrines. Our Engliſh with this particle (hauing) doth fitly and properly expound the Greeke actiue participles of the Praeterperfect or finite tenſes, which becauſe the Latines want, they are faine to vſe the paſſiue, or a Periphraſis: as, vt illam ſanctificaret mundatam, Eraſm. Poſtquam eam purgaſſet, Beza.

1. Iuſtification in order goeth before⁴¹¹ ſanctification: I ſay in order, becauſe at that verie moment that Chriſt by his bloud cleanſeth his Church, he beginneth to ſanctifie her: but when he beginneth to ſanctifie her, he hath cleanſed her, ſhe is iuſtified.

1. 411. 1. Doct. Iuſtificatio non accedit factoribus ſed factores legis praecedit. Aug. de Spir. & lit. cap. 26.

The grace then of iuſtification is a moſt free grace: it is not wrought vpon any righteouſneſſe of ours: for it is before it.

2. Chriſt ſanctifieth thoſe whom he hath cleanſed. This the⁴¹² Apoſtle copiouſly proueth in the ſixth chapter to the Romans. Let none therefore boaſt of their cleanſing by Chriſts bloud, till they finde themſelues renewed and ſanctified by the Spirit of Chriſt. For note the Apoſtles deſcription of thoſe who are iuſtified by Chriſt, which for more perſpicuitie may thus be ſet downe by queſtion and anſwer. To whom is there no condemnation?⁴¹³ To them that are in Chriſt Ieſus. Who are they? They who walke not after the fleſh, but after the Spirit.

1. 412. 2. Doct.
2. 413. Rom. 8. 1.

3. Sanctification preſuppoſeth iuſtification: they who are ſanctified⁴¹⁴ may reſt vpon it, that they are cleanſed and iuſtified.

1. 414. 3. Doct.

p. 59 For ſanctification is a fruit of iuſtification, in which reſpect S. Iames ſaith, that we are iuſtified by works, that is, declared ſo⁴¹⁵ to be.

1. 415. Iam. 2. 24. [moved in the edition]

Admirable is the comfort which the Saints in this world⁴¹⁶ reape hereby. For their ſanctification being imperfect, and the fleſh abiding in them, and luſting againſt the Spirit: yea ſinne being preſent with them when they would doe good, they are oft forced to complaine and crie, O wretched men that we are:⁴¹⁷ who ſhall deliuer vs from this bodie of death! If they had no other ground to faſten the anchor of their hope vpon but their ſanctification, it could not hold them faſt enough againſt the tempeſts of Satans temptations. But in that their ſanctification is a fruit and euidence of their iuſtification, they take heart to themſelues, and thanke God that with the minde they themſelues ſerue the Law of God, though with the fleſh the law of ſinne. And thus vpheld and comforted, they continue to ſtriue againſt ſinne, till it be cleane rooted out of them, as well as remitted.

1. 416. Uſe.
2. 417. Rom. 7. 24.

One of the meanes which Chriſt vſeth for the cleanſing and ſanctifying of his Church, is expreſſed vnder this phraſe, with the waſhing of water. Water is the outward element vſed in Baptiſme: Waſhing is the principall Sacramentall rite therein. Water ſetteth forth Chriſts bloud: Waſhing noteth out the application and efficacie thereof, which is the purging and cleanſing of our ſoules. As water without waſhing maketh nothing cleane: ſo the bloud of Chriſt, without a right application thereof, cleanſeth no mans ſoule.

This waſhing of water here mentioned, being applied to an inward ſpirituall cleanſing, what can it elſe ſet forth but the Sacrament of Baptiſme, wherein both water and waſhing is vſed?

There is but little waſhing vſed in the Sacrament of Baptiſme, nothing but ſprinkling a little water on the face of the partie that is baptized.

Anſw. That ſprinkling is ſufficient to ſhew the vſe of water.⁴¹⁸ The partie to be baptized is not brought to the Font to haue p. 60 his face, or any other part of his bodie made cleane, but to haue aſſurance of the inward cleanſing of his ſoule. Now that our mindes may not too much dote on the outward thing done, but be wholly raiſed vp to the myſterie, the outward element is no further vſed, then may ſerue to put vs in minde of the inward thing ſignified thereby: anſwerably in the Lords Supper there is not ſo much bread and wine giuen and receiued, as would ſatisfie ones appetite, or ſlake his hunger and quench his thirſt, but only a little bit of bread, and taſte of wine, to declare the vſe of bread and wine, and ſo to draw the mindes of the Communicants to a conſideration of their ſpirituall nouriſhment by the bodie and bloud of Ieſus Chriſt.

1. 418. Why water in baptiſme is but ſprinkled.

The manner of inferring this Sacramentall waſhing vpon the ſanctifying and cleanſing of the Church thus, with the waſhing of water, ſheweth, that

Baptiſme is a meanes of ſanctifying and cleanſing the Church. All⁴¹⁹ thoſe places of Scripture that attribute⁴²⁰ Regeneration,⁴²¹ Iuſtification,⁴²² Sanctification, or⁴²³ Saluation thereunto, proue as much. But that the truth thereof may more fully and diſtinctly be conceiued, I will briefly ſhew,

• 1. In what reſpect Baptiſme is a meanes of our ſanctifying and cleanſing.
• 2. What kinde of meanes it is.
• 3. How neceſſarie it is.

1. 419. Doctr.
2. 420. Ioh. 3. 5. Tit. 3. 5. [moved in the edition]
3. 421. Gal. 3. 27. [moved in the edition]
4. 422. Rom. 6. 3. [moved in the edition]
5. 423. 1 Pet. 3. 21. [moved in the edition]

In foure eſpeciall reſpects it may be ſaid to be a meanes as aforeſaid.

1. In that it doth moſt liuely repreſent and ſet forth euen to the outward ſenſes the inward cleanſing of our ſoules by the bloud of Chriſt, and ſanctifying of vs by the Spirit of Chriſt. Apply the vſe of water (by the waſhing whereof foule things are made verie cleane) to the vertue of Chriſts bloud and efficacie of his Spirit, and the truth hereof will euidently appeare. For the better helpe in this application, read Rom. 6. 4. &c.

2. In that it doth truly propound and make tender, or offer of the grace of iuſtification and ſanctification to the partie p. 61 baptized. In this reſpect it is thus deſcribed, Baptiſme of repentance⁴²⁴ for remiſſion of ſinnes: and S. Peter to like purpoſe ſaith,⁴²⁵ Repent, and be baptized euerie one of you for the remiſſion of ſins.

1. 424. Luke 3. 3.
2. 425. Acts 2. 38. [moved in the edition]

3. In that it doth really exhibit and ſeale vp to the conſcience of him that is baptized the forenamed graces, whereby he is aſſured that he is made partaker thereof. Thus Abraham receiued the ſigne of circumciſion as a ſeale of the righteouſneſſe of⁴²⁶ faith. Hence is it that the Eunuch and others when they were⁴²⁷ baptized, went away reioycing.

1. 426. Rom 4. 11.
2. 427. Acts 8. 39. & 16. 34.

4. In that it is a particular and peculiar pledge to the partie baptized, that euen he himſelfe is made partaker of the ſaid graces: therefore euerie one in particular is baptized for himſelfe: yea, though many be at once brought to the Font, yet euerie one by name is baptized. To this purpoſe ſaith the Apoſtle, Whoſoeuer are baptized into Chriſt, haue put on Chriſt;⁴²⁸ whoſoeuer, whether Peter, Iohn, Thomas, or any other particular perſon. Ananias ſaid to Paul in the ſingular number, Be⁴²⁹ thou baptized, and waſh away thy ſinnes.

1. 428. Gal. 3. 27.
2. 429. Acts 22. 16.

1. Obiect. Many that are baptized receiue no ſuch grace at all, they are neither cleanſed nor ſanctified.

Anſw. They are only outwardly waſhed with water, they are not baptized with the Holy Ghoſt. The fault is not in that no grace accompanieth that Sacrament, but in that they receiue not, but reiect the grace which appertaineth thereto: what if ſome beleeue not? ſhall their vnbeleefe make the faith of⁴³⁰ God without effect? God forbid.

1. 430. Rom. 3. 3.

2. Obiect. Many receiue the forenamed graces before they are baptized, as Abraham before he was circumcized, and ſuch⁴³¹ as were baptized after they beleeued. How then is baptiſme a meanes thereof?

1. 431. Rom. 411. [moved in the edition]

Anſw. Their ſpirituall cleanſing is more liuely and fully manifeſted thereby, and they the more aſſured thereof.

3. Obiect. Many who long after their baptiſme, haue liued like ſwine in ſinne, and ſo haue not beene cleanſed or ſanctified, yet diuers yeeres after haue beene effectually called: what meanes hath baptiſme beene hereof?

Anſw. The vſe and efficacie of baptiſme is not as the act p. 62 thereof, tranſient, but permanent and perpetuall ſo long as the partie baptized liueth. Whenſoeuer a ſinner vnfainedly repenteth, and faithfully laieth hold on the promiſes of God, baptiſme, which is the ſeale thereof is as powerfull and effectuall as it could haue beene when it was firſt adminiſtred. For the efficacie of baptiſme conſiſteth in the free offer of grace. So long therefore as God continueth to offer grace, ſo long may a mans baptiſme be effectuall. On this ground we are but once for all baptized: and as the⁴³² Prophets put the people in minde of their circumciſion, ſo the Apoſtles of their baptiſme long after it was adminiſtred. Yea, they ſpeake of it (though the act were long before paſt) as if it were in doing, in the time preſent, Baptiſme ſaueth.⁴³³

1. 432. Ier. 44.
2. 433. 1 Pet. 3. 21.

II. Baptiſme is no phyſicall or naturall meanes of working⁴³⁴ grace, as if the grace which is ſealed vp thereby were inherent in the water, or in the Miniſters act of ſprinkling it (as in medicines, ſalues, hearbs, meats, and the like, there is inherent that vertue which proceedeth from the vſe of them: and being applied, they haue their operation, whether a man beleeue it, or no) but it is only a voluntarie inſtrument which Chriſt vſeth, as it pleaſeth him, to worke what grace, or meaſure of⁴³⁵ grace ſeemeth beſt to him: ſo as grace is only aſſiſtant to it, not included in it: yet in the right vſe thereof, Chriſt by his Spirit worketh that grace which is receiued by it, in which reſpect the Miniſter is ſaid to baptize with water, but Chriſt with the Holy Ghoſt and with fire, Matth. 3. 11.

1. 434. Aqua exhibet forinſecus Sacramentum gratiae, & Spiritus operatur intrinſecus beneficium gratiae. Aug. Epiſt. 23.
2. 435. In Baptiſmo praecipua pars eſt Spiritus, per quem & aqua ſit efficax. Chryſ. in Act. Hom. 1.

III. A meanes of working a thing may be ſaid to be neceſſarie⁴³⁶ two wayes.

1. 436. Things neceſſarie two wayes.

1. Abſolutely, ſo as the thing cannot poſſibly be without it.⁴³⁷ Thus are the proper cauſes of a thing abſolutely neceſſarie, as in this caſe, Gods couenant, Chriſts bloud, and the operation of the Spirit, are abſolutely neceſſarie for attaining any grace.

1. 437. Ex Hypotheſi.

2. By conſequence, ſo as according to that courſe and order which God hath ſet downe, things cannot be without them.

Baptiſme is not abſolutely neceſſarie as a cauſe: for then ſhould it be equall to Gods couenant, Chriſts bloud, and the p. 63 worke of the Spirit. Yea then ſhould all that are baptized without any exception be cleanſed.

But it is by conſequence neceſſarie: and that in a double⁴³⁸ reſpect.

• 1. In regard of Gods ordinance.
• 2. In regard of our need thereof.

1. 438. Exhypotheſi.

1. God hauing ordained this a Sacrament to be vſed, it is neceſſarie it ſhould be vſed, if for no other end, yet for manifeſtation of our obedience. He that careleſly neglecteth; or wilfully contemneth any Sacrament which God ſhall enioyne him to vſe, his ſoule ſhall be cut off.⁴³⁹

1. 439. Gen. 17. 14.

2. Great is the need that we haue thereof, in regard of our dulneſſe in conceiuing things ſpirituall, and of our weakneſſe in beleeuing things inuiſible. We are carnall, and earthly: and by things ſenſible and earthly, doe the better conceiue things ſpirituall and heauenly: therefore hath God ordained viſible elements to be Sacraments of inuiſible graces. Againe we are ſlow to beleeue ſuch things as are promiſed in the word, therefore the more to helpe and ſtrengthen our faith, God hath added to his couenant in the word, his ſeale in and by the Sacrament: that by two immutable things, (Gods couenant and Gods ſeale) in which it is impoſſible for God to lie, we might haue ſtrong conſolation. Beſides, though in generall we doe beleeue the truth of Gods word, yet we are doubtfull to apply it to our ſelues: wherefore for better applying Gods couenant to our owne ſoule, God hath added his Sacrament to his word.

There are two extremes contrarie to the forenamed points about baptiſme.

One in the exceſſe, which is of Papiſts that attribute too much thereunto, and make it a plaine Idoll.

Another in the defect, of Anabaptiſts and Libertines, which⁴⁴⁰ derogate too much from it, and make it an idle ceremonie.

1. 440. Papiſts attribute too much to Baptiſme. Bellarm. de Bapt lib. 1. cap. 4.

In two things doe Papiſts exceed, 1. In the neceſſitie Of Baptiſme.

2. In the efficacie

They make it ſo abſolutely neceſſary, as if any die vnbaptized p. 64 he cannot be ſaued: which doome they paſſe againſt infants, though they be depriued thereof without any fault of their owne, yea or of their parents, being ſtill borne. A mercileſſe ſentence without any warrant of Gods word: yea againſt his word & againſt the order which he hath preſcribed. He hath eſtabliſhed⁴⁴¹ his couenant, & promiſed to be the God of the faithfull & of their ſeed: on which ground S. Peter ſaith, The promiſe is vnto⁴⁴² you & vnto your children: & S. Paul ſaith, your children are holy.⁴⁴³ Shall all theſe priuiledges be made void by an ineuitable want⁴⁴⁴ of baptiſme? if ſo, would God haue enioyned circumciſion (which to the Iewes was as baptiſme is to Chriſtians) to be put off to the eighth day, before which day many infants died? or would Moſes haue ſuffered it to be forborne all the time that the Iſraelites were in the wilderneſſe? If it be ſaid that baptiſme is more neceſſarie then circumciſion, I anſwer, the Scripture layeth no more neceſſitie vpon it. If it were ſo neceſſarie as they make it, then the vertue of Chriſts death were leſſe effectuall ſince he was actually exhibited then before. For before it was effectuall for infants without a Sacrament, but belike not now. Had the ancient Churches conceiued ſo of the abſolute neceſſitie of baptiſme, they would not haue had ſet times for the adminiſtring thereof: nor ſuffered it to be put off ſo long as they did.⁴⁴⁵ Some Churches appointed it to be adminiſtred only at Eaſter.⁴⁴⁶ Some at Eaſter and Whitſuntide. And though many who gaue euidence of their true faith died before they were baptized, yet⁴⁴⁷ they did not thereupon iudge them to be damned. This practiſe and iudgement of the ancients hath made⁴⁴⁸ many Papiſts ſomewhat to mitigate that abſolute neceſſitie, and to ſay that, In this caſe, God which hath not bound his grace, in reſpect of his owne freedome, to any Sacrament, may and doth accept them as baptized, which either are martyred before they could be baptized, on elſe depart this life with vow and deſire to haue that Sacrament, but by ſome remedileſſe neceſſitie could not obtaine it. If remedileſſe neceſſitie can helpe the matter, what neceſſitie ſo remedileſſe, as for a childe to be ſtill borne.

1. 441. Gen. 17. 7.
2. 442. Acts 2. 39.
3. 443. 1 Cor. 7. 14.
4. 444. Gen. 17. 12. Joſ. 5. 5.
5. 445. In Theſſalia mos fuit vt paſchalibus tantùm diebus baptiſmus perageretur, Niceph. hiſt. lib. 12. cap. 34. Socrat. hiſt. lib. 5. cap. 22.
6. 446. Ne quenquam Sacerdotes baptizent praeterquam in Paſch a & Pentecoſle. L L. Pipin. Carol. M. &c.
7. 447. Iuſtus quacunꝗ morte praeuentus fuerit anima eius in refrigerio erit, dixit Ambr. Orat. de obit. Valent. Qui diem obijt antequam baptiſaretur.
8. 448. Rhem. annot. on Ioh. 3. 5.

Againe, they adde ſuch efficacie to baptiſme, as it giueth grace⁴⁴⁹ of the worke it ſelfe: wherein they equall it to the verie bloud of Chriſt; and take away the peculiar worke of the p. 65 Spirit; and the vſe of faith, repentance, and ſuch like graces. What can there be more in the water of baptiſme, then was in the bloud of ſuch beaſts as were offered vp for ſacrifices? But it is not poſſible that the bloud of Buls and Goats ſhould take away ſin.⁴⁵⁰ They themſelues attribute no ſuch efficacie to the word preached, and yet they cannot ſhew where the holy Ghoſt hath giuen more vertue to baptiſme, then to the word. This text ioyneth them both together (that he might cleanſe it with⁴⁵¹ the waſhing of water through the word) What can be more ſaid of a meanes then that which is ſaid of the word? It pleaſed God by preaching to ſaue them that beleeue. The Goſpell is the power of God to ſaluation, &c.

1. 449. Ex opere operato, Bh em. loc. citat. [moved in the edition]
2. 450. Heb. 10. 4.
3. 451. 1 Cor. 1. 21. Rom. 1. 16.

On the other ſide, Anabaptiſts, and ſuch like Libertines, too⁴⁵² lightly eſteeme this holy and neceſſary ordinance of God, in that they make it only a badge of our profeſſion, a note of difference betwixt the true and falſe Church, a ſigne of mutuall fellowſhip, a bare ſigne of ſpirituall grace, a reſemblance of mortification, regeneration, inſcition into Chriſt, with the like, but no more: Theſe indeed are ſome of the ends and vſes of Baptiſme: But in that they reſtraine all the efficacy thereof hereunto, they take away the greateſt comfort, and trueſt benefit which the Church reapeth thereby, as may be gathered out of the points noted⁴⁵³ before.

1. 452. Anabaptiſts extenuate baptiſme too much.
2. 453. §. 41.

In that with this waſhing of water, Chriſt cleanſeth his Church, I obſerue that

1. 454. Ecce quia Chriſtus ſanctificat; ecce quia Chriſtus ipſo lauacro aquae in verbo vbi Miniſter videtur corporaliter operari ipſe abluit, ipſe mundat. Aug. contr. lit. Petil. l. 3. c. 49.

Whoſoeuer are fully baptiſed are cleanſed from ſinne.

Fully, that is, powerfully and effectually, as well inwardly by the Spirit, as outwardly by the Miniſter.

Cleanſed, both from the guilt of ſinne by Chriſts bloud, and from the power of ſinne by the worke of his Spirit.

To this purpoſe tend the many emphaticall phraſes attributed by the Apoſtles to Baptiſme, as that we are baptiſed into Ieſus Chriſt, baptiſed into his death, buried with him by baptiſme; that Baptiſme doth ſaue vs; that Baptiſme is the waſhing of regeneration,⁴⁵⁵ with the like.

1. 455. Rom. 6. 3, 4. 1 Pet. 3. 21. Tit. 3 5.

Vaine is the reioycing of many, who boaſt of their baptiſme,⁴⁵⁶ and thinke themſelues by vertue thereof to be as good Chriſtians p. 66 as the beſt, and yet liue and lie in their ſinne, being more beſmeered and defiled therewith then they were, when they were firſt borne. Iohn ſaith, Chriſt baptiſcth with the holy Ghoſt⁴⁵⁷ and with fire: the Apoſtle ſaith, Chriſt cleanſeth with the waſhing of water. If that fire of the holy Ghoſt burne not vp the droſſe of ſinne in thee, and this water waſh not away the filth of ſinne, thou wert neuer: fully baptiſed. It may be the hand of ſome Miniſter hath ſprinkled a little water on thy face, but Chriſts bloud hath not as yet beene ſprinkled on the ſoule: all the benefit which thou reapeſt by thy baptiſme is, that another day thou ſhalt dearely anſwer for the abuſe of ſo honourable an ordinance.

1. 456. Vſe.
2. 457. Matth. 3. 11.

The other meanes of ſanctifying and cleanſing the Church here expreſſed, is the word. This being applied vnto Baptiſme, and ioyned with it, muſt needs be meant of the promiſe of Grace ſealed vp in Baptiſme, which is Gods promiſe of iuſtifying vs freely and ſanctifying vs effectually, plainly made knowne and truly beleeued: This meanes being thus added to this Sacrament, we may well inferre that

It is neceſſary that the word and Baptiſme goe together: that⁴⁵⁸ where this Sacrament is adminiſtred, the doctrine thereof be truly, plainly, intelligibly taught, ſo as the nature, efficacy, end, and vſe thereof may be made knowne; and the couenant of God ſealed vp thereby, beleeued. So ſaith Chriſt,⁴⁵⁹ Goe teach all nations baptiſing them. So did the⁴⁶⁰ Baptiſt, and the⁴⁶¹ Apoſtles, they preached the Goſpell to them whom they baptiſed.

1. 458. Doct.
2. 459. Mat. 28. 19. [moved in the edition]
3. 460. Luk. 3. 3.
4. 461. Act. 2. 38. & 8. 12, 37. & 10. 47. & 16. 15, 33.

1. A Sacrament without the word is but an idle ceremony:⁴⁶² no more then a ſeale without a couenant: for it is the word that maketh knowne the couenant of God.

1. 462. Reaſons. Detrahe verbum & quid eſt aqua niſi aqua? accedat verbum ad clementum & fit ſacramentum. Aug. in Ioh. 15. tract. 80.

2. It is the word which maketh the greateſt difference betwixt the ſacramentall waſhing of water, and ordinary common waſhing.

3. By the word the ordinary creatures which we vſe are ſanctified, much more the holy ordinances of God, whereof Baptiſme is one of the principall.

p. 67 Anſw. Though it be a very commendable, and honourable manner of adminiſtring that Sacrament, then to adminiſter it when the word is preached, yet I thinke not a Sermon at that time to be ſo neceſſary, as it ſhould be vnlawfull without one, to adminiſter Baptiſme. For the ioyning of the word and Sacrament here ſpoken of is, that they who are baptiſed, or who preſent children to be baptiſed, and anſwer for them, or are preſent at the adminiſtring of Baptiſme, or liue in the places where it vſeth to be adminiſtred, ſhould be inſtructed in the Goſpell, and taught the couenant which Baptiſme ſealeth vp. Beſides, the liturgie and publike forme preſcribed for the adminiſtring of Baptiſme both in our Church and other reformed Churches, laieth downe the nature, efficacy, end, vſe, and other like points appertaining to that Sacrament, & plainly declareth the couenant of God ſealed vp thereby: ſo as in our and other like Churches where ſuch formes are preſcribed to be alwaies vſed, the word is neuer ſeparated from Baptiſme, though at the adminiſtring of Baptiſme there be no Sermon.

1. 463. 1 Tim. 4. 5.

The Church of Rome doth directly tranſgreſſe againſt the⁴⁶⁴ forenamed rule of ioyning the word and Baptiſme together. For though they haue a publike forme preſcribed, yet it being in an vnknowne tongue, not vnderſtood of the people, nor expounded to them, it is all one as if there were no forme at all, no word at all: for that which is not vnderſtood is all one⁴⁶⁵ as if it were not vttered.

1. 464. Papiſts ioyne not the word and ſeale.
2. 465. 1 Cor. 14. 9. &c.

Much more hainous is their tranſgreſſion who liue vnder the Goſpell, where it is preached plainly to the vnderſtanding and capacity of the meaneſt, and yet are careleſſe in comming to it, or in attending vnto it, and ſo remaine as ignorant as if they liued in places where the word is not preached at all, or in an vnknowne tongue. Such ignorant perſons if they were not baptiſed are not worthy while they remaine ſo ignorant to be baptiſed, nor yet to preſent their children to be baptiſed, or to be preſent at the baptiſme of others. As Miniſters that baptiſe ought to preach the word, ſo ought they who are baptiſed to be inſtructed in the word.