The Riches of Gods Love, Part 2 · Treatise · Type of argument 3 · Section 4
DISCOURSE. SECT. IV.
THis is alſo the uſe and end for which the Sacraments were ordained, as we may ſee Luk. 7. 30. Where we have theſe wordes, But the Scribes and Phariſees and expounders of the Law deſpiſed the councell of God againſt them ſelves, and were not Baptized of Iohn. In which words thus much is plainly included, that it was Gods counſell and purpoſe in Iohns Baptiſme, to bring them to Chriſt, and in him to Heaven; much more is it in the end of Chriſts Baptiſme which is more excellent than Iohns was, not in ſubſtance but in the fulneſſe of grace adminiſtred, and diſpenſed by it.Mark. 1. 4.
All that have been Baptized into Chriſt (ſayth the Apoſtle) have been Baptized unto his death. Rom. 6. 3. And Gal. 3. 29. All ye that are Baptized into Chriſt have put on Chriſt, the very phraſes there uſed ſhew, that Baptiſme is in its originall intention an inſtrument of uniting men to Chriſt and giving them communion with him in the benefits of his death: except a man be borne of water (ſaith Chriſt) and of the ſpirit, he cannot &c. Ioh. 3. 5. In which words are delivered two things. 1. The neceſſity of regeneration; (except a man be born again.) 2. The working cauſes of it, efficient, the Spirit of God, inſtrumentall, the Sacrament of Baptiſme, there called water from the outward matter of it. Baptiſme therefore is appointed to be a means of regeneration to all thoſe that are Baptized, and doth effect it in all that doe not put an obſtacle in the way to hinder it. For this cauſe doth the Apoſtell dignifye it (the layer of regeneration) Titus 3. 5. I will ſhut up this with Acts. 2. 38. Epheſ. 5. 26.Where Peter ſayth, repent and be Baptized every one of you for the remiſſion of ſinnes: plainly implying that therefore is Baptiſme ordained to be received that thoſe who doe receive it might have their ſinnes remitted.
The patience of God alſo, which is another ſingular donation and gift of God to men, is exerciſed to this very end, as appeares Rom. 2. 4. Deſpiſeſt thou the riches of his goodneſſe, and forbearance, and long ſuffering, not knowing that the goodneſſe of God leadeth thee to repentance? But thou, after thy hardneſſe of heart that canſt not repent, heapeſt up &c. In theſe words we may note for our purpoſe, 1. Gods end and intent in forbearing ſinners, and that is the leading of them to repentance, and ſo to Salvation, (for repentance is Per ſe ordinata ad ſalutem as a means to the end.) 2. The perſons to whom God intends this good by his forbearance, and they are ſuch as diſpiſe the riches of his goodneſſe, and have hard and impenitent hearts. 3. The iſſue and event of this theire contempt of Gods patience, and that is a treaſuring up wrath unto themſelves againſt the day of wrath. Out of all which laid togeher ariſeth thus much, That God by ſparing wicked men, who have hard and impenitent hearts, intends their everlaſting good, though they, by the abuſe of his patience, and refuſall to repent, doe treaſure up to themſelues wrath and eternall miſery. The like to this is delivered in the 2 Peter 3. 9. God is not ſlack, (as ſome men count ſlackneſſe) but patient toward us, that is, us men. And why patient towards us? Becauſe he would have none to periſh. The end therefore of Gods patience is mans repentance and Salvation.
TWISSE. Conſideration.
THough this Author doth little anſwer your expectation, in confining himſelfe to Reprobation, therein to give you ſatisfaction, as touching the reaſon why he hath changed his mind in certain controverſies; yet it may be, his purpoſe is to make you amends, by acquainting you with ſome miſteries of his, concerning Baptiſme, out of Luk. 7. 30. Where it is ſaid of the Scribes and Phariſes, that in refuſing to be Baptized of Iohn, they deſpiſed the counſell of God againſt themſelves; hence he inferres, that it was Gods counſell and purpoſe in Iohns Baptiſme, to bring them to Chriſt, and in him to heaven: as much as to ſay God purpoſed to bring them to Chriſt and to heaven, but they would not; and ſo it came to paſſe that Omnipotentis Dei voluntatis effectus, was hindered by the will of the creature, which Austin accounted a very foule Enchirid. c. 46.abſurdity, as if God were not able to bring them to Chriſt: yet our Saviour profeſſeth, that like as none can come unto him except the Father draw him, ſo on the other ſide, every one that the Father giveth me comes unto me, Ioh. 6. And the Apoſtle ſaith, Who hath reſiſted his will? Iohn 6.Omnipotente facilitate convertit, ſaith Auſtin, & ex nolentibus volentes facit. But as for the Text, ſuppoſe the Evangeliſt had called it the purpoſe of God, yet the object of his purpoſe is not expreſſed, and why might it not be Gods purpoſe to make it their duty to hearken to Iohn, and to ſubmit to the Lords Ordinance adminiſtred by Iohn, as well as Gods purpoſe that they ſhould obey him, and be perſwaded to be Baptized by him: yea and much rather too, conſidering the foule abſurdity wherewith this interpretation is charged, as formerly I have ſhewed; and he muſt have the ſtomack of an Oſtrich, that can digeſt it. But where I pray was it ever read or heard before, that Gods purpoſe is at any time deſpiſed? Gods counſell indeed is too often deſpiſed, as when he ſaith, I councell thee to buy of mee gold, &c. Revel. 3. And the counſell of God ſignifieth no other will of God, than is the will of commandement, of admonition, of exhortation, and ſuch like. But whereas he talkes of a greater fulneſſe of grace in the Baptiſme of Chriſt, than in the Baptiſme of Iohn, this beliefe is one of his myſteries concerning Baptiſme. Iohn Preached Chriſt unto the people, Acts 19. 4. And Iohns Baptiſme was the Baptiſme of repentance for the remiſſion of ſinnes, that is, Preaching of repentance, he adminiſtred Baptiſme unto them in aſſurance of the forgiveneſſe of their ſinnes, upon their repentance. And therefore he put off the Scribes and Phariſes, calling upon them to bring forth fruits of repentance firſt. So Peter ſpeakes of the Baptiſme of Chriſt, Acts 2. Repent and be Baptized for the forgiveneſſe of your ſinnes. So was circumciſion unto the Jewes a Seale of the righteouſneſſe of faith, that is, of the forgiveneſſe of ſinnes through faith. It ſeems this Author is none of the Rhemiſts adverſary in this, who upon Math. 3. 11. writes thus. It is an Article of our adverſaries, that the Baptiſme of Chriſt, is no better then the Baptiſme of Iohn, they make it of no more value or efficacy for remiſſion of ſinnes, and grace, and juſtification than was Iohns: whereunto Mr Fulke makes anſwer, ſaying, Remiſsion of ſinne is proper unto God as well in Iohns Baptiſme, as in the Baptiſme of Chriſt, and that Iohn in that place compares the Miniſtry of Man with the authority and power of God, and though ſome of the ancient Fathers were of another opinion, yet Saint Marke ſaith expreſſely, That Iohn Preached the Baptiſme of repentance. unto forgiveneſſe of ſinnes. And who can ſeparate forgiveneſſe of ſinnes from true repentance? When the Lord promiſeth, at what time ſoever the ſinner repenteth, to pardon his ſinnes. The ſeale of Baptiſme alſo added to the doctrine of Repentance, muſt needs teſtify remiſſion of ſinnes, namely, the ſoule to be waſhed by mercy, as the body is with water. Neither doth this doctrine derogate any thing from the Baptiſme of Chriſt, ſeeing it is Chriſt that forgiveth ſinnes, and giveth grace in the Baptiſme miniſtred by Iohn and miniſtred by his Apoſtles: For Iohns Baptiſme was by Gods inſtitution, not of Iohns deviſing.
It is true, All that have been Baptized into Chriſt, have been Baptized into his death, Rom. 6. 3. and Gal. 3. 26. All that have been Baptized into Chriſt, have put on Chriſt. But take Baptiſme aright, and let Peter be an interpreter of Paul. Baptiſme ſaveth us, ſaith he, 1 Pet. 3. 21. But leaſt you ſhould miſtake him, marke what he addes, Not the putting away the filth of the fleſh, here is the outward Baptizing with water, but the interrogation which a good conſcience makes to God. Nay let Paul be an interpreter of himſelfe. 1 Cor. 6. 12: But ye are waſhed, but ye are ſanctifyed, but ye are juſtified in the name of the Lord Jeſus, and by the ſpirit of our God. Now I willingly confeſſe, that as many as are waſhed and ſanctified and juſtified by the ſpirit of God, have put on Chriſt, and are Baptized into his death, to the mortifying and crucifying the old man in them. And as by the Baptiſme of the ſpirit we doe put on Chriſt, ſo are we united unto Chriſt, and have a communion with him in the benefits of his death. But as for the intention of Baptiſme of water, I know none it hath, much leſſe doe I know how to put a difference between intention originall, and ſome other intention which he conceales, content to ſuffer the diſtinction, to fly with one wing. The Baptize is intention I am ſomewhat acquainted with: On mans part, to Baptize ſuch as are brought to the font for that purpoſe, and by Baptiſme to conſecrate them to the ſervice of that God, who is one in nature, but three in perſons, Father, Sonne, and Holy Ghoſt: on Gods part, to ſeale unto us the righteouſneſſe of faith, which I learne out of Rom. 4. 11. In the deſcription of Circumciſion, and the meaning thereof, I take to be the aſſuring of forgiveneſſe of ſinnes to them that believe, and this is congruous to the deſcription both of Johns Baptiſme, and Chriſts Baptiſme ſet forth unto us in holy Scripture. As for that Iohn 3. 5. Except a man be borne of Water and of the Spirit, he cannot &c. Maſter Fulke in his anſwer to the Rhemiſts on that verſe writes thus; It is not neceſſary in this place by Water, to underſtand materiall Water, but rather the purifying grace of Chriſt, as, cap. 4. v. 11. Whereof the waſhing with water in Baptiſme, is an outward ſigne and ſeale, which alſo is termed fire, Math. 3. 11. The water therefore in Baptiſme is not our regeneration properly, but a Sacrament and ſeale thereof; Iſid. Origen. l. 7. cap. de Spiritu Sancto. Aliud eſt aqua Sacramenti, aliud aqua quae ſignificat Spiritum Dei; aqua enim Sacramenti viſibilis eſt, aqua ſpiritus ſancti inviſibilis eſt, iſta abluit corpus, & ſignificat quid ſit in anima, per illum autem ſpiritum Sanctum anima mundatur, & ſaginatur. And a little after, Indeed (ſaith he) the words of our Saviour Chriſt are not properly of the externall Sacrament more then, Ioh. 6. Of the other Sacrament; except you eate the fleſh of the Sonne of man, and drinke his bloud, you have no life in you: whereas all Infants are excluded from that Sacrament, and conſequently ſhould be excluded from life, if the words were meant of the outward Sacraments. And the Fathers of the ancient Church, which thought Baptiſme was neceſſary, did likewiſe think the communion to be as neceſſary for Infants; as Auguſtine, Innocentius Biſhop of Rome, and all the Church of their time, for any thing we can gather by their writings. Finally, when the word of Water in this Text ſignifieth the purifying grace of Christ, rather than the outward element of Baptiſme, here can be no argument drawn out of this place, that Sacraments conferre grace of the worke wrought, but according to the diſpenſation of Gods ſpirit, who worketh according to his own pleaſure; as in this chap. v. 8. 1 Cor. 12. When this Author talkes of the neceſſity of regeneration, I doubt he conſiders not, that hence it followeth, that either all that dye unbaptized are damned, (for I preſume he ſpeaks of the neceſſity of it unto ſalvation,) or that many thouſands are now adaies regenerated without any Sacrament of regeneration. That the Spirit of God is the efficient cauſe of Regeneration, I think no Chriſtian doubteth; but this Author maketh the Baptizing with Water to be an efficient alſo, as when he ſaith, Baptiſme is appoynted to be a means of Regeneration to all that are Baptized, and not only ſo, but that it doth effect it alſo in all that doe not put an obſtacle in the way to hinder it. I acknowledge willingly that Baptiſme materiall, is an inſtrument, to wit, both as a ſigne & as a ſeale: But that it is an inſtrument in any other kind of operation, than belongs to a ſigne and ſeale, I have not hitherto learned out of the word of God. And as I remember, Arminius was ſometimes challenged for Heterodoxy about the Sacraments; and withall, that his Apology was this, he never aſcribed any other efficacy unto the Sacraments, than is denoted under the tearmes of Signes and Seales; but no marvaile, if a degenerated condition hath ſeized on any, that ſuch proficiunt in pejus, and grow more and more degenerate. The phraſe uſed here in calling Baptiſme a means of regeneration, ſounds harſh in my eares, we commonly ſay, and it is the doctrine of our Catechiſme, that a Sacrament is an outward and viſible ſigne, of an inward and inviſible grace: now this grace in Baptiſme I take to be the grace of regeneration; and is it a decent expreſſion to ſay, that the ſigne of Regeneration is the means of Regeneration? As for Baptiſmus ſpiritus, the Baptiſme of the ſpirit, that is the very working of regeneration, but Baptiſmus fluminis, the Baptiſme of water, that is the adminiſtration of the outward ſigne, and ſeale of the grace of regeneration. The word Preacheth forgiveneſſe of ſinnes to all that believe, ſo doth the Sacrament of Baptiſme; but the word Preacheth this to the eare, the Sacrament to the eye. The word aſſureth it, for it is Gods word, the Sacrament aſſures it, for it is Gods ſeale, but neither of theſe worketh the aſſurance without the ſpirit of God: and as for the working of Faith it ſelfe, I have read that Faith comes by hearing, I no where read that Faith comes by the being Baptized. And ſure I am when men of ripe yeares came to be Baptized, they were firſt Catechumini, then competentes, and none admitted unto Baptiſme, unleſſe the word had formerly brought them unto faith. The Apoſtle calls Baptiſme the laver of regeneration, by the Rhemiſts tranſlation, the fountain of regeneration, by the former Engliſh tranſlation, the waſhing of regeneration, by the laſt: but whereas this Author dignifies it with this title, becauſe it doth effect regeneration in all that doe not put an obſtacle in the way to hinder it: if this Author ſhall prove it (while his head is hot,) we ſhall give that credence to it, as it deſerves; in the mean time, it ſtands for a bold affirmation; let him take his time to make it appeare to be ſound: the Rhemiſts upon the place have this note; As before in the Sacrament of holy Orders [1 Tim. 4. 2 Tim. 1.] So here it is plaine that Baptiſme giveth grace, and that by it, as by an inſtrumentall cauſe, we be ſaved. Maſter Fulkes anſwer is this, Here is no word to prove that Baptiſme giveth grace of the worke wrought, but the Apoſtle ſaith that God hath ſaved us by the renewing of the Holy Ghoſt, which is teſtified by the Sacrament of Baptiſme (marke I pray the office of Baptiſme in Maſter Fulkes judgement, to teſtify the renewing,) which is Sacramentally the laver of regeneration; not by the worke wrought but by the grace of Gods ſpirit, by which we are juſtified. So ſpeaketh Saint Peter, and explicateth himſelfe 1 Pet. 3. 21. Baptiſme ſaveth us not the waſhing of the fleſh of the body, but the interrogation of a good conſcience. And becauſe I know no obſtacle that an Infant can put to hinder the effect of it, for I ſuppoſe the obſtacle muſt be rationall, and Infants are not come to the uſe of reaſon, to performe any rationall act, which may prove any rationall obſtacle; therefore it ſeems this Authors opinion is, that all who are Baptized in the Church, are regenerate: this indeed was the profeſſion of Maſter Mountague before he was Biſhop; and was anſwered by Biſhop Carelton, as touching the beſt firmament of his opinion; the Book of our Common-Prayer, where the Child Baptized is ſaid to be regenerate; that is to be underſtood Sacramento tenus, which is Saint Auſtins phraſe, and which he diſtinguiſheth from truly regenerate: And Biſhop Uſher in his Hiſtory of Gotteſchaleus, alleadgeth out of the Author of the imperfect work upon Mathew, Hom. 5. this ſentence, Eos qui cum tentati fuerint, ſuperantur, & pereunt, videri quidem filios Dei factos propter aquam Baptiſmatis, revera tamen non eſſe filios Dei, quia non ſunt in Spiritu Baptizati. As alſo out of Auſtin De Unitate Eccleſiae, cap. 19. Viſibilem Baptiſmum poſſe habere, & alienos qui regnum Dei non poſſidebunt: ſed eſſe donum Spiritus Sancti quod proprium eorum eſt tantum qui regnabunt cum Chriſto in aeternum. And laſtly out of the ſame Auſtin, as he is alleadged by Peter Lombard, l. 4. Sent. diſ. 4. Sacramenta in ſolis electis efficere quod figurant. All this is to be found in that Book of Biſhop Uſher p. 188. Beſides many more pregnant paſſages are collected by him for the ſame purpoſe. And not to charge him with authority only, but with ſome reaſon; when Saint, James ſaith Jam. 1. 18. Of his own will he hath begotten us by the word of truth; what I pray is here meant by the word of truth? Is it not the Goſpell, to wit, The Preaching of Chriſt crucified? Now conſider to whom doth he write, but to the twelve Tribes, that is, to the Chriſtian Jewes, ſuch as were begotten to a lively hope by the reſurrection of Jeſus Chriſt, as Saint Peter ſpeakes writing alſo to the Jewes. If then theſe Jewes were regenerated by the Preaching of the Goſpell, ſurely they were not regenerated by Circumciſion; and if regeneration were not neceſſarily annexed to the Sacrament of Circumciſion, amongſt the Jewes, then neither is it neceſſarily affixed to the Sacrament of Baptiſme amongſt the Chriſtians. For our Divines doe uſually maintaine againſt the Papiſts, that the Sacraments of the Old Teſtament, were as effectuall to the Jewes, as the Sacraments of the New Teſtament are effectuall unto us Chriſtians. It is true, Baptiſme is ordained, that thoſe which doe receive it may have the remiſſion of their ſinnes, but not abſolutely, but conditionally, to wit, in caſe they believe and repent, as appears both in that place, Acts 2. 38. and Rom. 4. 11. And Baptiſme as a Seale doth aſſure hereof, only in caſe they believe and repent; and therefore none of ripe years were admitted unto Baptiſme, untill they made profeſſion of their faith, and as for Infants, they were alſo anciently ſaid to be Baptized in fide Parentum.
Gods patience Rom. 2. 4. And the goodneſſe of God manifested therein, leadeth a Man to repentance: ſo doe his judgements alſo, Hoſ. 5. In their affliction they will ſeeke me early; and ſo doth Gods word: and all this only in the way of a moving cauſe, and exciting to repentance, every morning God brings his judgements to light, he faileth not yet; will not the wicked be aſhamed. Zeph 3. 5. But it is the duty of all to be moved by his word, by his works, by his mercyes, by his judgments, to turne to the Lord by true repentance. But God alone is he that workes them hereunto, without whoſe efficacious grace none of all theſe courſes will prevaile, as Iſai. 57. 17. For his wicked covetouſneſſe I was angry with him and have ſmiten him, I hid me and was angry. They wanted neither admonition from his word, nor from his corrections yet they profited by neither, as it followeth; yet he went away and turned after the way of his own heart: yet what is Gods reſoſolution, but to overcome their ſtubborneſſe by the power of his grace, as there we read; I have ſeen his waies, and will heale them: now who are theſe whom he leads ſo, as to bring them to repentance, let Auſtin anſwer, Contra Julian. Pelag. l. 5. c. 4. Bonitas Dei te ad poenitentiam adducit, verum eſſe conſtat, ſed quem praedeſtinavit adducit, and he adds a reaſon, Quamtamlibet enim praebuerit poenitentiam, niſi Deus dederit, quis agit poenitentiam. And in the ſame Chapter profeſſeth, touching the Non-praedeſtinate, that God never brings them to wholſome and ſpirituall repentance, whereby a man is reconciled to God in Chriſt, whether God affords them greater patience than he affords his elect; or nothing leſſe? His words are theſe, Iſtorum neminem adducit ad poenitentiam ſalubrem, & ſpiritualem, qua homo in Chriſto reconciliatur Deo, ſive illis ampliorem patientiam, ſive non imparem praebeat: God intends by this his patience, that it is the duty of all to repent; that is, that they ſhould repent ex officio; but did he intend they ſhould de facto repent? what then could hinder it? Then he would afford them efficacious grace, to heale them, as he promiſeth Iſai. 57. 18. Then would he rule them with a mighty hand, and make them paſſe under the rodde, and bring them unto the bond of the covenant. So then to the poynt in particular here obſerved. 1. God leads all to repentance by his goodneſſe, manifeſted in his forbearance and long ſuffering, by way of admonition, that it is their duty to turne unto God by repentance, while he gives them time and ſpace for repentance. 2. But as for thoſe whom he hath elected, he not only thus leads, but alſo effectually brings them to repentance, in the time he hath appoynted, before which time they are found ſometimes to deſpiſe the riches of his goodneſſe, and to have hard and impenitent hearts, as much as any Reprobate: who more foule in the committing of horrible abominations than Manaſſes? Who more furious in perſecuting the Church of God then Saul? Yet God took away the ſtony heart (and what is harder then ſtone) out of their bowells, and ſo he doth to all whom he regenerates. 3. As touching a finall contempt of Gods patience, that is peculiar unto Reprobates; as for the elect, though ſome are called at the firſt houre of the day, ſome not till the laſt, yet all are effectually called, before they drop out of the World. To ſay that God intends the everlaſting good of Reprobates, is to deny the firſt Article of our Creed, even Gods omni potency, as Auſtin hath diſputed 1200 years agoe; we find in our ſelves, that whatſoever we will doe, if we doe not it, it is either becauſe we cannot doe it, or becauſe our will is changed, but to aſcribe either mutability or impotency to God, is intollerable in a Chriſtian, and it cannot be denied, but God did from everlaſting intend their everlaſting damnation: ſo that to ſay he did intend their everlaſting good, is flat contradiction; neither is there any way to charme it, but by ſaying, God intends their everlaſting good conditionally; but to intend it after ſuch a manner, is apparently no more to intend their ſalvation than their damnation, nay leſſe rather; conſidering the conditions of ſalvation are utterly impoſſible unto man, unleſſe God correct, and cure his corrupt nature; but this grace he diſpenſeth according to the meere pleaſure of his will, as the Apoſtle ſignifyeth in ſaying, he hath mercy on whom he will, and whom he will he hardneth. As for that 2 Pet. 3. 9. He is patient towards us, not willing foreign any of us to periſh, it hath been already conſidered; but here he interpreteth towards us, as if it had been ſaid, towards us men, and I hope the elect are men, as well as others: but what ground hath he for this liberty of interpretation? Why may he not take the liberty in interpreting of Iohn, as well as Peter, both were pillars; (Gal. 2.) where he ſaith, They went out from us, but they were not of us, for had they been of us, they had continued with us; and ſtill ſwalloweth a palpable abſurdity following hereupon, even to the denying of Gods omnipotency, in as flat contradiction to the Apoſtle, where he profeſſeth, that God hath mercy on whom he will, which is not to have mercy on all, but on ſome only, hardening others, as Rom. 11. The election hath obtained it, but the reſt are hardned.