Of Domestical Duties, Treatise 1 · Section 33 – Section 44
§. 33. Of the particular ends, why Chriſt gaue himſelfe, and of the condition of the Church before Chriſt tooke her.
EPHES. 5. 26.
That he might ſanctifie it, and cleanſe it with the waſhing of water by the word.
THe generall End of Chriſts giuing himſelfe being before intimated in this phraſe (for vsus) is in this and the next verſe particularly exemplified: and that in two branches.
One reſpecteth the eſtate of the Church in this world, v. 26.
The other reſpecteth her eſtate in the world to come, v. 27.
The latter of theſe two is the moſt principall.
The former is ſubordinate to the latter, an end for the accompliſhing of the other end, for the Church is here made pure, that hereafter it may be made glorious.
In laying downe the former he noteth
1. The end whereat Chriſt aimed.
2. The meanes, wherby he effected that which he aimed at.
That end is ſet forth in theſe words, that he might ſanctifie it, *foreign. See §. 39.hauing cleanſed it (thus may they word for word be tranſlated) ſo as that which for order of words is in the latter place, for order of matter is in the firſt place.
The word (cleanſing) pointeth out our inſtification.
The word (ſanctifying) expreſſeth our ſanctification.
The meanes of effecting theſe, are two.
1. Baptiſme compriſed vnderunder this phraſe, waſhing of water.
2. The word.
The two branches of the former end, namely Cleanſing and Sanctifying doe in generall imply two things.
1. The Condition of the Church in it ſelfe.
2. The Alteration thereof by Chriſt.
The condition is preſuppoſed, which is, that ſhe was impure, polluted, in the common eſtate of corrupt man. Things in themſelues pure, are not cleanſed, but things foule and impure: perſons of themſelues freed, and exempted from a common miſery, need not anothers helpe to free and exempt them. Seeing then that the Church ſtood in need to be cleanſed, and ſanctified, ſurely
The Church in herſelfe was, as the world, polluted. Very liuely is Doctr.this ſet forth by the Prophet Ezekiel vnderunder the ſimilitude of a The Church in her ſelfe polluted.wretched infant borne of a curſed parentage, whoſe nauell was not cut, who was not waſhed, ſalted, nor ſwadled, but caſt out in the open field, polluted with bloud. Oft doth the Apoſtle, ſetting forth Ezek. 16. 3. &c.the wretched eſtate of the world, note of the true members Eph. 2. 3.of the Church, that cTit. 3. 3.we our ſelues alſo were ſuch.1 Cor. 6. 11.
The Church conſiſteth of none other then of ſuch as came out of Adams loines. Now as all the brood which commeth from vipers, adders, toads, ſpiders, and other like venomous dams, are infected with poiſon, ſo all the ſonnes of Adam are polluted with ſinne. That which is borne of the fleſh (as is eueryevery mothers childe, not the members of the Church excepted: for they hauehave fathers and mothers of their fleſh) is fleſh; that is, polluted and corrupt. Therefore when we are taken into the Church, we are borne againe.Ioh. 3. 3, 5.
| This our former eſtate by nature is oft and ſeriouſly Our naturall condition oft to be thought of. to be thought of, and that in reſpect of | Chriſt. |
| Our ſelues. | |
| Others. |
1. In regard of Chriſt, the more to magnifie his louelove. Our former eſtate, before he caſt the wings of his mercy vponupon vsus, ſheweth our vnworthineſſe, our vileneſſe, and wretchedneſſe, and in that reſpect it openeth our heart and mouth to thinke and ſay, ePſal. 8. 1, 4.O Lord our Lord, what is man that thou art mindfull of him, and the ſonne of man that thou viſiteſt him! fIoh. 14. 22.Lord, how is it that thou wilt manifeſt thy ſelfe vntounto vsus, and not vntounto the world! The right knowledge of our former eſtate, and a due conſideration thereof, maketh vsus aſcribe all the glory of our preſent dignity, and happineſſe, to Chriſt that altered our eſtate, as Saint Paul, h1 Tim. 1. 12. &c.I thanke Chriſt Ieſus our Lord who hath enabled mee, who was before a blaſphemer, &c. yea it maketh vsus the more to prize and eſteeme the preſent eſtate, as i2 Sam. 7. 18, &c.Dauid.
2. In regard of our ſelues this is to be thought of, to humble vsus, and to keepe vsus from inſolent boaſting in thoſe priuiledges whereof through Chriſt we are made partakers. To this purpoſe doth the Apoſtle thus preſſe this point, Who maketh 1 Cor. 4. 7.thee to differ from another? and what haſt thou that thou diddeſt not receiue? Now if thou diddeſt receiue it, why doeſt thou glory as if thou hadſt not receiued it? When a man is exalted from a meane, to a great place, and thereupon waxeth proud and inſolent, we ſay, he hath forgotten from whence he came. So as remembrance of our former condition is a meanes to preſerue humility, and to ſuppreſſe inſolencie.
3. In regard of others it is to be thought of, to moue vsus the more to commiſerate their wofull eſtate, who yet remaine as we once were; to conceiue hope that their eſtate may be altered as well as ours was; to pray and vſe what meanes we can that it may be altered. To prouoke Chriſtians to ſhew all meekeneſſe to them which were without, the Apoſtle renders this reaſon, for we our ſelues alſo in times paſt were fooliſh, Tit. 3 3, &c.&c.. read how forcibly this is vrged, Rom. 11. 18, 19, &c.
§. 34. Of Chriſts preuenting Grace.
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 coniunction *foreign.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
The Grace which Chriſt ſheweth to the Church, is a preuenting Doct.Grace. Sanctification is no cauſe, but an effect of Chriſts Ipſe nos gratis ſaluos fecit, ipſe nos non eum quaerentes quaeſiuit, inuenit, &c. Aug. in Pſal. 78.louelove: and followeth in order after his louelove. His louelove 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 louelove of God to Iſrael, The Lord did not ſet his louelove vponupon you becauſe yee were more in number, but becauſe the Lord loued you. This at firſt ſight may ſeeme to be (as Non eſt inuenire Domino ſed praeuenire. Bern. ſerm. 78. in Cant.we ſay) *Idem per idem.a womans reaſon, that the Lord ſhould ſet his louelove on them becauſe he loued them, but it being duly obſerued, we ſhall finde excellently ſet forth the ground of Gods louelove to reſt altogether in himſelfe, and in his owne good pleaſure. Deut. 7. 7, 8.Yea this being noted as the end of Chriſts louelove, that he might ſanctifie it, it further ſheweth that it was not any foreſight of holineſſe in the Church that moued him to louelove it: firſt he loued it, and then ſought how to make it amiable, and worthy to be loued.
Herein differeth Chriſts louelove from the louelove of all men towards Difference betwixt Chriſts louelove and Mans. Eſt. 2 12, &c.their ſpouſes: for they muſt ſee ſomething in them, to moue them to louelove. 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.
Seeing of him, and through him, and to him is all the beauty Vſe.and dignitie of the Church, the glorie be to him for euer, Rom. 11. 36.Amen.
§. 35. Of Chriſts ſeeking to make his Church pure.
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 he Doctr.ſhed his owne moſt pure and pretious bloud (for b1 Ioh. 1. 7.his bloud cleanſeth vsus from all ſinne) and conueyed his holy Spirit into his body the Church, which is called the cRom. 1. 4.Spirit of Sanctification, becauſe it reneweth and ſanctifieth thoſe in whom it is.
This Chriſt aimeth at, that he might make his ſpouſe like to Reaſon.himſelfe, pure, as he is pure.
That end which Chriſt aimed at, we that profeſſe our ſelues 1 Vſe. Exhortation. 1 Ioh. 3. 3.to be of this Church, muſt endeuour after: for eueryevery man that hath this hope in him purgeth himſelfe as he is pure. Let vsus therefore vſe all good meanes to cleanſe our ſelues from all filthineſſe of fleſh, and ſpirit.
This being the end which Chriſt aimeth at for the good 2 Vſe. Triall.of his Church to cleanſe it, they who finde themſelues cleanſed hauehave a good euidence that they are of this Church: they who are not cleanſed can hauehave no aſſurance thereof.
How vnworthy are they of this benefit, that liue as the 3 Vſe. Reproofe.world, and like ſwine vponupon eueryevery occaſion wallow in the mire, being drawne by eueryevery 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?
But what may be thought of ſuch as Iſmael-like mocke and ſcoffe at thoſe that labour to be cleanſed?
§. 36. Of the Churches Iuſtification.
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.
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 vponupon the Church: for the bloud of Chriſt purgeth Doctr.from all ſinne. This is to be taken of the guilt of ſin, which 1 Ioh. 1. 7.by Chriſts death is cleane taken away: ſo as that ſinne which is in vsus, is as not in vsus, becauſe it is not imputed vntounto vsus.
Behold here the bleſſed eſtate of the Church, for, Bleſſed is Vſe.he whoſe tranſgreſſion is forgiuen, whoſe ſinne is couered. Bleſſed Pſal. 32. 1, 2.is the man vntounto whom the Lord imputeth not ſinne.
§. 37. Of the Churches Sanctification.
From the ſanctifying of the Church here mentioned, I further gather, that
The Church is made holy and righteous: This is here meant of Doctr.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, 1 Cor. 1. 2.but alſo the very body of ſinne is ſo deſtroied in them, as it can Rom. 6. 6.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 vntounto all righteouſneſſe.
Behold here the free eſtate of the Church: whereas the Vſe.world lieth vnderunder the ſlauerie of ſinne, and tyrannie of Satan, the Church is made free from ſinne, and a ſeruant of righteouſneſſe: Rom. 6. 18, 11.dead to ſinne, and aliue to God in Ieſus Chriſt.
§. 38. Of the Churches purity before God and Man.
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 God Tit. 2. 11, 12.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 her Pſal. 45. 13.clothing alſo to be of wrought gold. And Zacharias and Elizabet, Luk. 1. 6.members of this Church, are ſaid to be righteous before God, and blameleſſe, namely before men. There is no ſuch purity in any, as in the Church. For true and perfect beautie Vera & perfecta pulcl. ritudo in nullo hominum eſt niſi in corpore Chriſti quod interpretatur Eccleſia. Hier. in Ezech. 27.is onelyonly 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. 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 remaine Sinne is in the beſt.in the world, it is not poſſible but that both God and man muſt needs eſpie many blemiſhes in the beſt. All things are Heb. 4. 13.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 hauehave no ſinne we deceiue our ſelues, 1 Job. 1. 8.and the truth is not in vsus) 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.
2. Queſt. How then are they ſpotleſſe before God, and How the Saints are ſpotleſſe before God.blameleſſe before men?
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 two Pſal 32. 1, 2.phraſes, forgiuing, not imputing ſinne.
2. The courſe of a mans life, not this or that particular How the Saints are blameleſſe before men. Vna hirundo non facit ver.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 labour for aſſurance both of their cleanſing by the bloud of Chriſt, and ſanctifying by the Spirit of Chriſt.
§. 39. Of the order and dependance of iuſtification and ſanctification one vponupon another.
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, *foreign.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.
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 before 1. Doct. Iuſtificatio non accedit factoribus ſed factores legis praecedit. Aug. de Spir. & lit. cap. 26.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.
The grace then of iuſtification is a moſt free grace: it is not wrought vponupon any righteouſneſſe of ours: for it is before it.
2. Chriſt ſanctifieth thoſe whom he hath cleanſed. This the 2. Doct.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? Rom. 8. 1.To them that are in Chriſt Ieſus. Who are they? They who walke not after the fleſh, but after the Spirit.
3. Sanctification preſuppoſeth iuſtification: they who are ſanctified 3. Doct.may reſt vponupon it, that they are cleanſed and iuſtified.
For ſanctification is a fruit of iuſtification, in which reſpect S. Iames ſaith, that we are iuſtified by works, that is, declared ſo Iam. 2. 24.to be.
Admirable is the comfort which the Saints in this world Uſe.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 m…n that we are: Rom. 7. 24.who ſhall deliuer vsus from this bodie of death! If they had no other ground to faſten the anchor of their hope vponupon 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.
§. 40. Of Sacramentall waſhing of water.
One of the meanes which Chriſt vſeth for the cleanſing and ſanctifying of his Church, is expreſſed vnderunder 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. Why water in baptiſme is but ſprinkled.The partie to be baptized is not brought to the Font to hauehave his face, or any other part of his bodie made cleane, but to hauehave 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 vsus 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 vponupon 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 Doctr.thoſe places of Scripture that attribute aIoh. 3. 5. Tit. 3. 5.Regeneration, bGal. 3. 27.Iuſtification, cRom. 6. 3.Sanctification, or d1 Pet. 3. 21.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 vsus 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 Luke 3. 3.for remiſſion of ſinnes: and S. Peter to like purpoſe ſaith, Acts 2. 38.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 Rom 4. 11.faith. Hence is it that the Eunuch and others when they were Acts 8. 39. & 16. 34.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, hauehave put on Chriſt; Gal. 3. 27.whoſoeuer, whether Peter, Iohn, Thomas, or any other particular perſon. Ananias ſaid to Paul in the ſingular number, Be Acts 22. 16.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 Rom. 3. 3.God without effect? God forbid.
2. Obiect. Many receiue the forenamed graces before they are baptized, as Abraham before he was circumcized, and ſuch Rom. 411.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, hauehave liued like ſwine in ſinne, and ſo hauehave not beene cleanſed or ſanctified, yet diuers yeeres after hauehave 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 hauehave 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 Ier. 44.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.1 Pet. 3. 21.
§. 43. What kinde of meanes of grace Baptiſme is.
II. Baptiſme is no phyſicall or naturall meanes of working Aqua exhibet forinſecus Sacramentum gratiae, & Spiritus operatur intrinſecus beneficium gratiae. Aug. Epiſt. 23.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 hauehave 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 In Baptiſmo praecipua pars eſt Spiritus, per quem & aqua ſit efficax. Chryſ. in Act. Hom. 1.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 Things neceſſarie two wayes.two wayes.
1. Abſolutely, ſo as the thing cannot poſſibly be without it. Ex Hypotheſi.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 Exhypotheſi.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.Gen. 17. 14.
2. Great is the need that we hauehave 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 hauehave 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.