§. 40. Of Sacramentall waſhing of water. to Queſt. Is it not then lawfull to adminiſter Baptiſme without a Sermon?

§. 40. Of Sacramentall waſhing of water.

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?

Obiect.

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. The partie to be baptized is not brought to the Font to haue

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.

§. 41. How Baptiſme is a meanes of cleanſing and ſanctifying.

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. All thoſe places of Scripture that attribute Regeneration,

Iuſtification,

Sanctification, or 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.

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

baptized. In this reſpect it is thus deſcribed, Baptiſme of repentance

for remiſſion of ſinnes: and S. Peter to like purpoſe ſaith, Repent, and be baptized euerie one of you for the remiſſion of ſins.

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 of

faith. Hence is it that the Eunuch and others when they were baptized, went away reioycing.

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 faith the Apoſtle, Whoſoeuer are baptized into Chriſt, haue put on Chriſt;

whoſoeuer, whether Peter, Iohn, Thomas, or any other particular perſon. Ananias ſaid to Paul in the ſingular number, Be

thou baptized, and waſh away thy ſinnes.

§. 42. Obiections againſt the efficacie of baptiſme anſwered.

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 of

God without effect? God forbid.

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

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

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 the 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.

§. 43. What kinde of meanes of grace Baptiſme is.

II. Baptiſme is no phyſicall or naturall meanes of working 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 of 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.

§. 44. Of the neceſſitie of Baptiſme.

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

1. Abſolutely, ſo as the thing cannot poſſibly be without it. 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.

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

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 double reſpect.

• 1. In regard of Gods ordinance.

• 2. In regard of our need thereof.

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.

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.

§. 45. Of the contrarie extremes of Papiſts and Anabaptiſts about the neceſſitie and efficacie of Baptiſme.

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, which derogate too much from it, and make it an idle ceremonie.

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

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 eſtabliſhed his couenant, & promiſed to be the God of the faithfull & of their ſeed: on which ground S. Peter ſaith, The promiſe is vnto

you & vnto your children: & S. Paul ſaith, your children are holy. Shall all theſe priuiledges be made void by an ineuitable want 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. Some Churches appointed it to be adminiſtred only at Eaſter. Some at Eaſter and Whitſuntide. And though many who gaue euidence of their true faith died before they were baptized, yet they did not thereupon iudge them to be damned. This practiſe and iudgement of the ancients hath made 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.

Againe, they adde ſuch efficacie to baptiſme, as it giueth grace of the worke it ſelfe: wherein they equall it to the verie bloud of Chriſt; and take away the peculiar worke of the

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. 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 with

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.

On the other ſide, Anabaptiſts, and ſuch like Libertines, too 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 noted before.

§. 46. Of the inward waſhing by Baptiſme.

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

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, with the like.

Vaine is the reioycing of many, who boaſt of their baptiſme, and thinke themſelues by vertue thereof to be as good Chriſtians

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 Ghoſt

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.

§. 47. Of ioyning the word with Baptiſme.

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: that 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, Goe teach all nations baptiſing them. So did the Baptiſt, and the Apoſtles, they preached the Goſpell to them whom they baptiſed.

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

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.

Queſt. Is it not then lawfull to adminiſter Baptiſme without a Sermon?

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.

The Church of Rome doth directly tranſgreſſe againſt the 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 one as if it were not vttered.

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.