this means for its end. That baptism hath a power, is clear, in that it is so expressly said, it doth save us: which kind of power is as clear in the way of it here exprest; not by a natural force of the element, though adapted and sacramentally used; it only can wash away the filth of the body; its physical effi. cacy or power reaches no farther: but it is in the hand of the Spirit of God, as other sacraments, and - as the word itself is, to purify the conscience, and convey grace and salvation to the soul, by the reference it hath to, and union with, that which it represents. It saves by the answer of a good conscience. unto God, and it affords that, by the resurrection of Jesus from the dead.

Thus, then, we have a true account of the power of this, and so of other sacraments, and a discovery of the error of two extremes: (1.) Of those that ascribe too much to them, as if they wrought by a natural inherent virtue, and carried grace in them inseparably. (2.) Of those that ascribe too little to them, making them only signs and badges of our profession. Signs they are, but more than signs, merely representing; they are means exhibiting, and seals confirming, grace to the faithful. But the working of faith, and the conveying of Christ into the soul to be received by faith, is not a thing put into them to do of themselves, but still in the supreme hand that appointed them: and he indeed both causes the souls of his own to receive these his seals with faith, and makes them effectual to confirm that faith which receives them so. They are then, in a word, neither empty signs to them that believe, nor effectual causes of grace to them that believe not.

The mistake on both sides arises from the want of duly considering the relative nature of these seals, and that kind of union that is betwixt them, and the grace they represent; which is real, though not natural or physical, as they speak. So that though they do not save all that partake of them, yet they do really and effectually save believers, (for whose salvation they are means), as the other external ordı

*

nances of God do. Though they have not that power which is peculiar to the author of them, yet a power they have, such as befits their nature; and by reason of which they are truly said to sanctify and justify, and so to save, as the apostle here avers of baptism.

Now, that which is intended for our help, our carnal minds are ready to turn into a hinderance and disadvantage. The Lord representing invisible things to the eye, and confirming his promises even by visible seals, we are apt, by the grossness of our unspiritual hearts, instead of stepping up by that which is earthly to the divine spiritual things represented, to stay on the outward element, and go no further: therefore the apostle, to lead us into the inside of this seal of baptism, is very clear in designing the effect and fruit of it: Not (says he) putting away the filth of the flesh; and water, if you look no further, can do no more. There is an invisible impurity upon our nature, chiefly on our invisible part, our soul: this washing means the taking away of that; and where it reaches its true effect, it doth so purify the conscience, and makes it good, truly so in the sight of God, who is the judge of it.

Consider: 1. It is a pitiful thing to see the ignorance of the most professing christianity, and partaking of the outward seals of it, yet not knowing what they mean; not apprehending the spiritual dignity and virtue of them. They are blind in the mysteries of the kingdom, and not so much as sensible of that blindness. And being ignorant of the nature of these holy things, they cannot have a due esteem of them, which arises out of the view of their inward worth and efficacy. A confused fancy they have of some good in them; and this rising to the other extreme, to a superstitious confidence in the simple performance and participation of them, as if that carried some inseparable virtue with it, which none could miss of, that are sprinkled with the waters of baptism, and share in the elements of bread and wine in the Lord's supper!

And what is the utmost plea of the most for their title to heaven, that in these relative and external things they are christians, are baptized, hear the word, and are admitted to the Lord's table; not considering how many have gone through all these, and daily are going on in the ways of death; never coming near Jesus Christ, who is the way, and truth, and the life: whom the word, and the seals of it, hold forth to believers, assuring them that they are washed in his blood, and quickened with his life; and made like him, and co-heirs of glory with him.

2. Even they that have some clearer notion of the nature and fruit of the seals of grace, yet are in a practical error, that they look not with due diligence into themselves; inquiring after the efficiency of them in their hearts; do not study the life of Christ; to know more what it is, and then to search into themselves for the truth, and the growth of that life within them. Is it not an unbecoming thing for a christian (when he is about to appear before the Lord at his table, and so looks something more narrowly within) to find as little faith, as little divine affection, a heart as unmortified to the world, as cold towards Christ, as before his last address to the same table, after the intervening, possibly, of many months; in which time, had he been careful often to reflect inwards on his heart, and to look back upon that new sealing in his last participation, he might probably have been more improved? And, truly, as there is much guiltiness cleaves to us in this, so, generally, much more in reference to this other sacrament that is here the Apostle's subject, baptism, which being but once administered, and that in infancy, is very seldom, and slightly, considered by many, even real christians. And so we are at a loss in that profit and comfort; that increase of both holiness and faith, that the frequent recollecting of it, after a spiritual manner, would no doubt advance us to. And not only do we neglect to put ourselves upon the thoughts of it in private, but, in the frequent opportunities of such thoughts in public, we let it pass unregarded,

are idle, inconsiderate, and so truly guilty beholders. And the more frequently we have these opportunities, the less are we touched with them; they become common, and work not; and the slighting of them grows as common with us as the thing. Yea, when the engagement is more special and personal; when parents are to present their infants to this ordinance, and then might, and certainly ought to have a more particular and fixed eye upon it, and themselves, as being sealed with it, to ask within after the fruit and power of it, and to stir up themselves anew to the actings of faith, and ambition after newness of life, and with earnest prayer for their children to be suitors for themselves, for further evidence of their interest in Christ; Yet, possibly, many are not much in these things at such times, but are more busied to prepare their house for entertaining their friends, than to prepare their hearts for offering up their infant unto God to be sealed; and withal to make a new offer of their own hearts to him, to have renewed on them the inward seal of the covenant of grace, the outward seal whereof they did receive, as it is now to be conferred upon their infant.

Did we often look upon the face of our souls, and observe the many spots with which we have defiled them after our washing, it might work us to shame and grief, and would drive us, by renewed application, to wash often in that blood which that water figures; which alone can fetch out the stain of sin; and then it would set us upon renewed purposes of purity, to walk more carefully, to avoid the pollutions of the world we walk in, and to purge out the pollutions of the hearts that we carry about with us, that defile us more than all the world besides. It would work an holy disdain of sin, often to contemplate ourselves as washed in so precious a laver :

Shall I, would the christian say, considering that I am now cleansed in the precious blood of my Lord Jesus, run again into that puddle out of which he so graciously took me, and made me clean? Let swine wallow in it; he hath made me of his sheep

fold; he hath made me of that excellent order for which all are consecrated, by that washing that partake of it: He hath washed us in his blood, and made us kings and priests unto God the Father. Am I of these? and shall I debase myself, to the vile pleasures of sin? No, I will think myself too good to serve any sinful lusts; seeing he hath looked on me, and taken me up, and washed and dignified me; I am wholly his, all my study and business shall be to honour and magnify him.

The answer of a good conscience, &c.] The taking away of spiritual filthiness, as the true and saving effect of baptism, the Apostle here expresses by that which is the further result and effect of it, The answer of a good conscience unto God. For it is the washing of that filthiness which makes both the conscience good, and, in making it such, fits it to make answer unto God. A good conscience, in its full sense, is a pure conscience, and a peaceable conscience; and it cannot, indeed, be peaceably good, unless it be purely good. And although, on the other side, it may want the present enjoyment of peace, being purified, yet certainly in a purified conscience there is a title and right to peace; it is radically there, even when it appears not. And, in due time, it shall appear, shall spring forth, bud and flourish.

The purified and good condition of the whole soul may well, as here it doth, go under the name of the good conscience, it being so prime a faculty of it, and as the glass of the whole soul, wherein the estate of it is represented. Therefore, the efficacy of the blood of Christ is expressed thus, that it purgeth our consciences from dead works, which expression is the same thing in effect with that here, the answer of a good conscience unto God.

The answer, impurna.] The asking or questioning of consicence, which comprises likewise its answer, for it intends the whole correspondence of the conscience with God, and with itself, as towards God, or

c Heb. ix.