consisteth in participatiō of the spirit of Christ as the forme of this spirituall life the spirit being the first principle of Regeneration by whom the first seede and foundation thereof is laid in a Christian And this is life as it were in the roote like vnto the first principles of reason laid vp in the soule rationall before it haue actually enabled the body to moue and act rationally And of this saith acute Iunius * De Paedobapt the◠7. our Saviour spake in John 3. more clearely to our purpose is that of the Apostle Rom 8.10 The spirit is life because of righteousnesse where the spirit which is the cause of life is put for life it selfe and by the spirit is meant not the reasonable soule but the Holy Ghost if Caluin and before him Chrysostome and Ambrose and after him Peter Martir hit right in the exposition of it b Gal. in loc Vocabulo spiritus ne animam nostram intelligas sed regenerationis spiritum quem vitam appellat Paulus whereof for my part after serious pensitation of all that any haue said to carry it to another sense I make no question 2 Actuall I call that which consisteth properly in the very spirituall being it selfe actually produced in a Christian by the spirit bringing him forth a new man in Christ in the ordinary course of Regeneration of such as liue to yeares whereby he is enabled actually to beleeue repent c. Rom. 6.11 Likewise ye reckon your selues to be dead indeed vnto sinne but aliue vnto God through Iesus Christ our Lord. So Galath 2.20 and elsewhere The severall members of this distinction I further illustrated thus The former of these is as the transplantation of a tree into a new soile the later as drawing the fatnesse of the soile into the tree causing it to shoot vp spring blossome and beare fruit The former saith Iunius c ibid. Hac regenerantur infantes electi cum Christo inseruntur huius obsignatio sit iis dum baptizantur is as the transplanting of a man out of the first Adam into the second the later as his drawing vertue from him and liuing thereby The former is as the stretching of Elisha vpon the dead child the first time whereby the flesh of the child waxed warme but as yet it moved not * 2. King 4.34 the later is as his stretching himselfe vpon it the second time which caused it to neese seuen times and to open his eyes c Ver. 35. The former of these is like vnto the first incubation or resting of the spirit vpon the face of the waters while the earth was yet without forme and voide Gen 1.2 the later as the production of each particular creature afterwards in his kinde time and order appointed of God when it pleased him to speake the word The Spirit rested vpon the waters from the beginning yet the creatures were not presently produced by the spirit they came forth in their due time and place when God gaue his Fiat and not before This Distinction laid as a ground will of it selfe beare vs out in this conclusion There may be euen in order of time a communicating of the spirit of grace as a principle of future newnesse of life before any ordinary actuall infusion of actuall or habituall graces whereby a man on his part actually makes declaration thereof by a thorough change of his heart and life as a new man in Christ This being granted I adde further touching the ordinary meanes of manifest conferring on vs and confirming to vs the Spirit of grace a second Conclusion which is this The first ordinary and certaine meanes whereby we that descend of Christian Parents haue any initiall Regeneration begun in vs and doe ordinarily receiue and come to be ascertained of the spirit of Christ for this end that he may produce in vs future actuall spirituall life is the first ordinance of Christ that wee partake of to wit Baptisme This is our first certaine and manifest initiation into Christ Rom. 6. and receiuing of the Holy Ghost in the ordinary way of divine dispensation by meanes Act 2.38 and our ingrafting into the body of Christ 1. Cor. 12.13 So also saith the 27 Article of our Church f This Article is vrged and opened in the next cap. This is the Blocke at which so many haue stumbled This is the Arminianisme Popery and Doctrine of Deuills that I am charged with This therefore is the Point I am now to Labour in after I shall haue stated it somewhat more distinctly and fully for the effecting whereof I must first more punctually set downe 1 How farre all that are not Papists Lutherans or Arminians doe agree with me herein 2 what be the differences betweene mee and some others that though they hold neither with Papist nor Arminian doe yet dissent from me The things on all hands agreed vpon are these 1 That some Infantes may doe receiue the spirit to vnite them vnto Christ before Baptisme The question here is only of the first certaine reception of it by externall ordinary meanes applied 2 That by Baptisme is vnderstood the whole Ordinance consisting of the inward grace as well as of the outward signe 3 That there is as much efficacy in Baptisme vnto Remission of sinne as vnto Regeneration although we are now to treat only of the latter 4 That the spirit is not giuen to all but to the Elect only 5 That the outward element hath not in it any physicall force either by vertue of the consecration institution or administration to conferre the spirit to any at all but the spirit is communicated immediatly from Christ himselfe when the Sacrament is administred if then it be at all conferred 6 That God both may and doth euen in Baptisme bestow the spirit vpon some infants that liue and come to yeares as well as vpon other some that dye in infancy The differences then are only two which will be most breefely discerned in these 2 Quaere's 1 whether the communication of the spirit vnto infants from Christ himselfe for their first apparent engrafting into his body and to be in them as the first seede principle of Regeneration in the ordinary course of regenerating such as after Baptisme doe liue to yeares of discretion be ordinarily in the baptisme of the Elect 2 whether the former being graunted it doth also follow that All the Elect doe ordinarily receiue the spirit in baptisme so that such as receiue him before or after and not in Baptisme are to be held to receiue the spirit in an extraordinary and not in the ordinary course of divine dispensation thereof I hold the Affirmatiue in both these Questions and determine them thus viz It It most agreeable to the Jnstitution of Christ that All Elect Infants that are baptized The maine point fully stated vnlesse in some extraordinary cases doe ordinarily receiue from Christ the Spirit in Baptisme for their first solemne
metaphorically described vnder the terme of Fire Nor can it be vnderstood either of baptisme administred by Christ in his owne person for Iesus himselfe baptized not but his Disciples g Ioh. 4.2 or only of extraordinary gifts of the spirit conferred on the Apostles to worke miracles and to speake with tongues h Act. 2.2.3.4 vid. Luk. 24 49 Act. 1.4.5 but it is meant also of that which all the elect may expect in the right vse of that ordinance by virtue of Christs Institution ordinarily when his Ministers doe rightly dispense the outward element For marke Iohn speakes not this to Christs Apostles afterwards assembled at Hierusalem but to the promiscuous multitude that came vnto his Baptisme Therefore it cannot bee meant only of those extraordinary gifts bestowed on the Apostles in the day of Pentecost but of the ordinary course of Divine dispensation vnto all the elect The better to iustifie this exposition consider the Apostle Peter speakes vnto such as vpon hearing of him were pricked in their hearts and demanded what they should doe For he answers thus Repent and bee baptized every one of you in the name of Iesus Christ for the the remission of sinnes and yee shall receaue the gift of the Holy Ghost * Act. 2.38 Hee requires them to repent indeed before Baptisme because they were of yeares but vpon their baptisme hee assures them of the Holy Ghost to bee bestowed on every one of them True you will say but that was because they repented I deny that for howeuer if they had not repented being such growne persons as they were they had not receaued the Holy Ghost yet their repentance was not the cause of their receauing the spirit in Baptisme but Christs owne institution promise to accompany his owne ordinance with the inward grace Else what needed they to bee baptized For if repentance would certainely fetch the spirit baptisme in that respect should be superfluous It cannot honestly be denied that those very persons had receaued the spirit in some measure before baptisme how else could they haue repented If then they receaued not the spirit first vpon their repentance but before it shall this seeme a truth impregnable that infants who cannot actually repent doe not ordinarily receaue the spirit in baptisme for want of repentance Or can it bee inferred from any of the places before quoted that they speake of the efficacy of Baptisme in persons of yeares only Some perhaps will bee ready yet to presse me that both the place in Mathew and those alleaged out of the Acts also doe clearely intend an extraordinary manifestation of the spirit visibly vpon the men there spoken of and of extraordinary gifts bestowed on them and so cannot be drawne to proue what is ordinarily conferred in Baptisme now But let such consider that how euer the places doe indeed comprehend an extraordinary manner and measure of conferring the spirit to those that were then baptized yet baptisme was the ordinance wherein those extraordinary gifts were giuen And what can this teach vs but that in baptisme the spirit is stil bestowed although not in like manner or measure as at the first That miraculous way of conferring the spirit was then necessary to gaine honour to the Gospell from vnbeleeuers This necessity being remoued wee haue no reason to expect the like extraordinary manner of dispensation But because we haue as much need of the spirit to regerate and sanctifie vs as ever they had therefore haue we even from thence as good warrant as they to expect the donation of the spirit in our baptisme so farre as the spirit is vsefull and necessary for vs in these times to fit vs for Christs worke and kingdome But some will yet obiect that place in Mathew is so farre from prouing the actuall conferring of the spirit in baptisme that it rather proues the cleane contrary for Iohn speaking vnto such as he had baptized saith of Christ HE SHALL baptize not HE HATH baptised you with the holy Ghost they therefore did not receaue the spirit in baptisme but were to expect it as a thing then to come How then can it follow hence that Water and the Spirit doe ordinarily goe together in Baptisme of the Elect To this I answere 1. That it cannot bee proued that this speech was directed vnto such as were baptised although it were vttered at that time it was spoken to such as came to his Baptisme to be rather spectators then to be baptized of him For the 7th verse makes it manifest that this was spoken to the Pharisees Saducees who if wee beleeue S. Luke Luk. 7.30 reiected the councell of God against themselues and were not baptized of him i. If this answere will not passe then I adde 2. The Bapist meant not to shew a difference of time betweene the outward washing and cōferring of the Holy Ghost but only to note a difference betweene him the ministeriall Agent and Christ the Author of that Sacrament thereby to raise their thoughts higher and to teach them to depend vpon Christ for the conferring of his spirit which Iohn his Minister could not conferre although he baptized them outwardly with water He distinguisheth not de Baptismis as if his baptisme differed from that of Christ but de baptizantibus of the persons baptizing shewing what was proper to himselfe namely to baptize outwardly with water what to Christ namely to conferre the Holy Ghost saith the Learned Chamier k De Sacram. lib. 5. cap. 13. par 21. who makes good his exposition out of Augustine Chrystome and Hierome The speech therefore notes not a distance of time but a difference of Agents it shewes not what they that were then baptized did not receiue at the present but from whom that gift is receiued and to whom the conferring of it is to be ascribed * So Caluin lib. 4. instit cap. 15. sect 8. He speakes no otherwaies of Christ baptizing them in the future tense then he doth of his coming in the same tense also He that cometh after me saith our Translation shall baptize you c. But in the originall it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word for word is to be rendred thus qui venturus he that is comming or about to come after me as if he were not presently come and yet we know that he was come euen at that time therefore both Beza and our translators render the text in the present tense Qui venit hee that cometh and in the same sense must wee vnderstand that which followes of Christs baptizing with the Holy Ghost he shall baptize that is saith Beza Qua etiam ratione dixit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futuro tempore potius quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza in Math. 3. he doth Baptize you with the Holy Ghost To this I may adde that which learned Bucer saith of so many of them as were truely baptized vnto repentance that to the intent they might
no learned man would willingly be guilty of 2 I answere that of infants actuall faith is not required for that cannot be iustly required whereof in the ordinary course their very infancy makes them altogether vncapable This I haue so largely proued in the former Chapter as I should rightly bee condemned of tautologizing if I should stand to repeat all the testimonies before alleaged out of Zanchius Martyr Chameir D. Ames D. Davenant and the Author of the Com. vpon Tit. who all confesse that in infants it is enough to make them capable of the inward grace in Baptisme that they haue the Holy Ghost in them insteed of faith to apply the same 3 I answere that if these men will yet so farre gratifie the Anabaptists as to contend further that elect infants cannot be capable of the inward grace in baptisme without faith infants may in some sense bee admitted to haue faith and so not vncapable of the inward grace of that Sacrament Hee that said whosoever shall offend one of these little ones that beleeue in me p Mat. 18. would giue vs to vnderstand that it is no extraordinary thing for infants elected to haue in them some degree of faith not actuall but potentiall initiall seminall which is no other then the spirit of faith communicated as Zanchius and Peter Martyr well If my words bee worth nothing with these men if none of the worthies before alleadged may prevaile let them yet giue some credit to Mr Aynsworth a man farre enough off from from Popery and also from conformity to our present Church He in his Censure of a Dialogue of the Anabaptists when hee comes to that objection of theirs against the Baptizing of Infants viz that if it cannot be proued that infants haue their hearts sprinkled from an evill conscience haue faith repentance c. they ought not to be baptised giues a double answere 1. That this makes as much against circumcision of old as against baptizing of infants now 2. That Christian infants haue the graces they speake of repentance faith regeneration c. though not actually or by way of declaration to others yet they haue through the worke of the SPIRIT the seed and beginning of faith vertually and by way of inclination so that they are not wholy destitute of faith and regeneration though it bee a thing hid and vnknowne vnto vs after what manner the Lord worketh these in them This hee proueth solidly and fully and among other his arguments this is one They to whom God giueth the signe and seale of righteousnesse by faith and of regeneration they haue faith and regeneration for God giueth no lying signe hee sealeth no vaine or false covenants But God gaue to infants circumcision which was the signe and seale of the righteousnesse of faith and regeneration Gen. 17.12 Rom 4.11.2.28.29 Col. 2.11 Therefore infants had and consequently now haue faith and regeneration though not in the crop or harvest by declaration yet in the bud and beginning of all Christian graces Then marke his censure of such as deny this They saith hee that d ny this reason must either make God the Author of a lying signe seale of the covenant to Abraham his infants or they must hold that infants had those graces then but not now both which are wicked and absurd to affirme Or they must say that circumcision was not the signe and seale of the righteousnesse which is by faith and then they openly contradict the Scripture Rom. 4.11 And after more full proofe hee makes this sharpe conclusion Wherefore they are but a faithlesse and crooked generation that notwithstanding all that God hath spoken and done in this kind doe deny this grace of Christ to the infants of his people and the seale or confirmation of this grace by baptisme now as it was by circumcision of old Thus Hee pressed hereto by the Anabaptists Read the Author himselfe pag. 42. 43. 44. 45. whom it is not possible otherwise to shake off 4 Lastly I answere by retorting the argument vpon them that make it The same necessity which lies vpon an infant to haue actuall faith ere hee can partake of the spirit of Regeneration by his baptisme will also be as strong to exclude him from participation of the outward signe For baptismall washing is at least significant and obsignant too sealing to the party baptized the inward grace signified and exhibited by their owne confession that so much quarrel me for this Position of Baptismall Regeneration And if so what should an infant doe with this honourable mystery and sacred Ordinance he being not able to put any difference between baptismall washing by the Minister and ordinary washing of his face at home by his Nurse Now then if his present incapacity hinder not his partaking of the outward element which yet in the ordinary course of dispensation requires faith to discerne the vse and mystery of this Divine Institution as well as to apply the inward grace thereby signified what should hinder but that an infant belonging to the election of grace should partake initially of the grace of the Sacrament by the Spirit which is in him insteed of actuall faith Deny him this and deny him the Scacrament it selfe By all this I hope it is now evident out of the Scripture it selfe that either elect infants doe ordinarily partake of the spirit in Baptisme or else they receaue not whole Baptisme but only a peece if wee consider this Ordinance as the Scripture doth viz not only as an outward signe but as that which euer is accompanied with the inward grace to all that are elected My other Arguments drawne from Divine Testimony are two and both taken from two distinct vses of Baptisme which now follow in order Arg. 2 2. Argument Major That which was ordained to bee the Laver of spirituall regeneration renovation vnto all that are saued by it must needs containe in it the donation of the spirit by which this worke may be done Minor But Baptisme was ordained vnto this end that it should bee the Laver of regeneration and of the renewing of the Holy Ghost vnto all that partake of it and are saued ordinarily Therefore Baptisme taken as the Scripture takes it for all that which in baptisme is vsually giuen to the elect containes in it ordinarily the conferring of the spirit to all the elect that partake of it The Maior is vndeniable vnlesse we will maintaine that the effect may bee produced without it's proper cause for how can Baptisme wash and renew a man spiritually without conferring of the Spirit This is as if I should grant a man to speake yet deny him to haue a tongue or to admit him to act and moue rationally and yet not yeeld him to haue a reasonable soule This Proposition therefore I take for granted This place was alleadged in the former argument but to another purpose there to proue the spirit of Regeneration to be
others of lesse note had set vpon them long before I medled with them least any man should say that I take vpon me to coine expositions of mine owne that might looke fauourably vpon that which is taken to be mine owne cause One thing more remaines that in a word must be dispatched There are some I know will like well enough the allegations of Scripture brought to proue that the Elect that all the elect doe receiue the spirit in Baptisme but with all they finde fault at the restraining of those scriptures to the Elect only for they will haue it thus that the scriptures are cleare to proue that all that are baptized doe receiue the spirit in Baptisme as well as the Elect. To this I breefly say thus much The scriptures doe not warrant any such extent of baptismall grace but plainly teach the contrary For What doe these men make of that place in Rom. 8.30 Whom be did predestinate them he also called and whom he called them he also iustified and whom he iustified them he also glorified The Apostle restraines iustification and effectuall calling to those that are predestinated to what to Grace only No to glory saith the Text expresly The ground of these mens mistake is this that they thinke the efficacy of baptisme depends so certainly and vniuersally vpon the Jnstitution that where there is no wilfull actuall opposition in the party baptized he cannot misse of the effect to wit the spirit of grace But they must know that howeuer by vertue of the institution we may assure our selues that the elect partake of the inward grace yet it is not the institution alone but Gods * See afterwards in cap. 6. 7 the iudgments of Caluine Iunius Dr Iewel and Dr Whitaker preordinatioÌ„ of them vnto grace and glory that makes the sacrament effectuall vpon them and not vpon others Wee admit the word in its kinde to haue efficacy to beget faith as an instrument in the hand of the spirit yet it begetts not faith in all Why Because they doe resist That may be true but why doth it worke faith in others Cheifly because they are elected vnto eternall life so saith the scripture as many as were ordained to eternall life beleeued r Act. 13.48 Doth S. Luke in that place thinke wee meane other then this that they and only they that were elected did beleeue Lastly doe but consider one plaine place more it is in Gal. 4.6 Because ye are sonnes God hath sent forth the spirit of his sonne into your hearts crying Abba Father He doth not say because they had receiued the sacrament of Baptisme which yet they had done nor yet because they did beleeue which no doubt many of them did but because ye are sonnes now this sonship depended not vpon the sacrament or any ordinance of Christ no nor yet vpon their faith inward grace but vpon the eternall decree of Gods free Election Ephes 1.4.5 So much of â—â—e Proofe of this point by the Holy Scriptuâ— CAP. 5. The iudgment of the Fathers in this point I Am now come to the third part of my taske which is to proue that this hath beene the iudgement and Doctrine of the cheife and best approued Fathers of the Primitiue Church In this I will enforce my selfe to all possible breuity contenting my selfe with a few instances least the worke grow too large and tedious to the reader And that I may be as good as my word I will mention only such as liued within the first 500 yeares after Christ because they that came after may be liable to chalenge 1 Then Cyprian to begin with Cyprian that eminent Doctor and famous Martyr who is stiled by Gregory Nazianzen the cheife and most approued Pastor of his time and the principall light so as not only the Churches of Carthage and Affrick but throughout the whole Christian world his fame and admiration did spread it selfe a Greg. Naz. in laudem Cyprian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Pastorum optimus probatissimus c. Hee in his epistle ad Pompaeium De Haeret baptizandis giues this for a reason why such as were baptized by Hereticks cast out of the Church were to be rebaptized viz because there is noe presence of the spirit among such as are not of the Church of Christ and therefore their baptisme is not sufficient His words are these Wherefore saith he let them grant that either the spirit is present where they say true baptisme is or that it is no true baptisme where the spirit is not because baptisme cannot be without the spirit b Quare aut spiritum esse concedâ—m illic vbi baptisma esse dicunt aut nec baptisma esse vbi spir tus non est quia baptisma esse sine spiritu non potest It is true that out of his zeale against Hereticks of that time who grosly erred in maine Fundamentalls he was ouer vehement against baptisme administred by such as the Church had then eiected out of her society because he thence inferred a necessity of rebaptization of all such as were so baptized by such Hereticks yet the allegation reacheth home to our present purpose in that this shewes his iudgment to be clearely for this truth that the spirit is ordinarily communicated in Baptisme Hence he afterwards inferrs in the same Epistle The natiuity of Christians is in their baptisme c Natiuitas Christi noâ—um in baptismo est And to make it euident that hee vnderstood this to be the ordinary effect of baptisme euen vpon Infants he elsewhere declares himselfe expressely For in his epistle ad Fidum de Infant Baptiz he vseth this as an Argument prouing the lawfulnesse of baptizing of infants that the spirit refuseth not to communicate himselfe euen to them The Holy scripture saith he declares that diuine grace is dispenced vnto all as well infants as others which was shadowed out in Elisha's stretching of himselfe vpon an infant insensible of the Good which the Prophet did vnto him d Esse denique apud omnes siue infantes siue maiores natu vnam diuini muneris aequalitatem declarat nobis scripturae diuinae fides cum Helisaeus super infantem viduae filium qui mortuus iacebat ita se Deum deprecans superstrauit vt capiti caput faciei facies adplicaretur supersusi Helisaei membra singulis parvuli membris pedes pedibus iungerentur By which it is manifest that had not Cyprian beleeued that the spirit communicats himselfe to infants in their baptisme he would scarce haue allowed them to be baptized for asmuch as this is the cheife ground that he builds vpon to iustifie their admittance vnto the same If any shall except against what is vrged out of this last epistle as being no other then an Heterodox opinion Goulartius will defend it if it be restrained to the Elect and Chameir iustifies Goulartius in that assertion e Et
in a medicine and that ex opere operato by vertue of the bare outward administration of that sacrament every one partakes certainly and indeed of the inward grace This The founder Fathers disclaimed as wee haue proued at large this B. Iewel makes good out of them against his aduersary that the inward grace comes from God immediatly and not from the water or outward act of the minister In summe he thus shuts vp the whole matter i Defence of Apol pag. 219. As for that M. Harding here toucheth as an error defended by certain I know not by whome that haptisme giueth not full remission of sinnes he may command it home againe to Lovaine amongst his fellowes and ioyne it with other of his and their vanities For it is no part nor portion of our doctrine Wee confesse and haue euermore taught that in the sacrament of Baptisme by the death and blood of Christ is giuen remission of all manner sinnes and that not in halfe or in part or by way of imagination or by fancy but full whole perfect of all together so that now as Saint Paul saith there is no condemnation to them that be in Christ Iesus I hope no man duly considering the controuersy betweene him and Harding will haue the face to say that the Bishop speakes not this of the present efficacy of baptisme but of that which at actuall cōuersion is to be expected For the thing whereof Harding complaines is this that wee deny the present efficacy of baptisme and make it only a signe or at best but a seale to confirme future grace vntill wee haue attained actuall faith And the answere what it is you now see viz. that wee allow and teach that in baptisme is giuen full remission of all sinnes which if the Bishop should not meane of the present effect of baptisme his aduersary might iustly complaine for want of answer to his vniust complaint Thus much then we haue gained out of this Iudicious Father that at least remission of sinnes is ordinarily communicated to infants in their baptisme when it is administred And if remission of sinnes be then giuen it must needs be yeelded further that he held that the spirit of God is communicated then also vnto infants for the applying of that benefit vnto them Therefore in the very same place k Defence Apol. pag 218. he voucheth a passage of Cyprian * De baptismo Christi to this purpose Remissio peccatorum c. The remission of sinnes whether it be giuen by baptisme or by any other sacraments is indeed of the Holy Ghost and to the same Holy Ghost only the priuiledge of this worke doth appertaine The solemnity of the words and the invocation of Gods holy name and the outward signes appointed to the ministry of the Preists by the Apostolicall institutions worke the visible outward sacrament but touching the substance thereof which is the remission of sinnes it is the holy Ghost that worketh it Likewise saith Saint Hierome * In Esaiam cap. 4. Homo aquam tantum tribuit The Minister being a man giueth only the water but God giueth the Holy Ghost whereby the sinnes be washt away If any passionate opposite should be so farre transported as to obiect that all that haue beene hitherto spoken out of Bishop Iewel tends only to proue that Remission of sinne is giuen to infants in Baptisme which is another thing from the present point of Regeneration therefore all this is as much as nothing to the purpose I answere first that this obiection is so silly that it deserues no answere for what Author euer taught plenary Remission of all sinnes to be giuen to him that doth not in some measure partake of the spirit vnto sanctification was it euer knowne that these two were separated Why then is it required that our author should in expresse termes affirme both or else be denyed to allow of both although he expresly avouch it of the one of them He had no occasion to speake directly touching Regeneration nor could he well doe it without digression For the Question betweene him and his Antagonist was only touching the present efficacy of Baptisme vnto Remission of sinne if therefore he should haue fallen vpon the other hee should idly haue runne out of his way and fallen vpon another controuersy not so much as named by the Aduerse party Notwithstanding that I may not leaue the least shaddow of an argument vnanswered secondly I adde that the same author in his * You shall find this Treatise at the end of B. Iewels workes of the last edition frō Page 261 to the end Treatise of the sacrament affirmes the efficacy of baptisme vnto Regeneration also For of Baptisme in particular he thus speaketh l 265 Page Baptisme is our regeneration or new birth whereby wee are borne anew in Christ and are made the sonnes of God and heyres of the kingdome of heauen it is the sacrament of the remission of sinnes and of that washing which we haue in the blood of Christ. And a little after among other places of holy scripture by him alleaged for proofe hereof he brings that of our Sauiour in John 3. Except a man be borne of water and of the spirit he cannot enter into the Kingdome of God and then addeth for this cause are infants baptized because they are borne in sinne and cannot become spirituall but by this new birth of the water and the spirit They are the heyres of the promise the couenant of Gods fauour is made vnto them c. It is very true that in the very next page he speakes of the necessity of faith in some that are baptized for thus he saith m Pag. 266. It is the Couenant and promise and mercy of God which cloatheth vs with immortality assureth our resurrection by which wee receiue regeneration forgiuenesse of sinnes life and saluation His word declareth his loue towards vs and that word is sealed and made good by baptisme Our faith which are baptized and our continuance in the profession which we haue made establisheth in vs this grace which wee receiue as it is said * De consecrat dist 4. Verus Verus baptismus constat non tam c. True baptisme standeth not so much in washing of the body as in faith of the heart As the doctrine of the Apostles hath taught vs saying Art 15.9 1 Pet. 2. by faith purifying their hearts And in another place baptisme saueth vs not the putting away the filth of the flesh but the examining of a good conscience before God by the resurrection of Iesus Christ Therefore Hierome saith In Ezek. c. 16. they that receiue not baptisme with perfect faith receiue the water but the Holy Ghost they receiue not But this no way makes against our position touching the efficacy of baptisme vpon infants For marke first of whom he speaks those words not vniversally of all that are baptized but
baptized Infants yet they will not alwaies remaine such g Tum siverum sit quod Bellâ—rminus ait infantes persolum sacramentum seruari tum omnes qui baptizatur seruarentur Verum asia causa est propter quam seruanturiafantes nempe diuine bonitate gratia electio non solus baptismus ibid quaest 4. cap 3. pag. 88.89 but at length if they liue they will feele the force of that baptisme which in their infancie they did receiue And yet againe to that obiection of Bellarmine that Infants are saved without actual faith by baptisme alone he answeres by denying that only Baptisme saveth them for saith he many Jnfants do perish that are baptized and many are saved that were never baptized * Thâ—s Bernâ—rd made good against Hâ—goâ—t S. Vict. vnder the person of another enquiring whether infants can be saued without baptisme Eâ—â—st 77. And euen Gâ—b Biel. in 4 sent dist 4. quaest 2. dub 2. was not afraid to affirme as much although ap pâ—sh schooleman saying Voluit Deus itaque remedia instituere con ram rburr p ccaâ—tun Ecclesia per sacramenta dispensanda his qui noti esse poterant Ecclesiae â—orum vero qui nondum in lucem notitiae predicrunt remedia in sua potestate sola constituit quos cum voluerit sâ—te exteriori remedio sanctificare salvare potest sicut factum de quibusdam scriptura testatur Insuper quod paucis in privilegium factum est potest quibuscunque voluit impartiri qui potentiam suam sacramentis non alligauit and a little after If that were true which Bellarmine affirmeth that Infants are saved only by baptisme then all that are baptized should be saved But there is another cause also of the salvation of Jnfants viz. Gods goodnes grace and Election By all which it is evident that Dr. Whitaker ever restrained the efficacie of Baptisme to the Elect only and vnto them he never denyed it And that hee meant some present worke of the Spirit to bee wrought vpon elect Infants in the act of baptisme will appeare farther by his approving of all that the ancient Fathers haue spoken touching this point Now we know that they were all for a present efficacie of baptisme even vpon Infants as well as others as before hath beene declared I will not repeate what I haue * Chap. 5. there alledged h Non est falsa etiam in parvulorum b ptismate Rem ssio peccatorum nec verba tenus dicatur sed veraciter agitur Austin Epist 157. only I wil adde one place more out of St Augustine It is no fable that we say Remission of sins is given in the baptisme even of Infants nor is it said only to make a shew but it is verily done This is not disliked but both this and all the speeches of the Fathers produced by Bellarmine are approved by our i De Sacram. in gen quest 4 ca. 2 pag. 73. Author being rightly vnderstood viz not as if they held that the outward elements could convey this to every infant by vertue of the outward worke done but that the grace of Baptisme commeth immediatly from God and is wrought by the spirit as he declareth out of Basil Yea he is not afraid to adde that k Et quanquam Lutherus Calvinus scribuat quaedam dici a Patribu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse immodica quaedam apud illos enconna sacramentorum vt sic non esse contemnenda esse Iudaicis meliora docerent tamenre vera nullum est ex omnibus testimonius qua Bellarminus offert quod non satis commodè sine hyperbole exponi potest ibid vt immediate supra pag. 74. however Calvine Luther were pleased to say that some things were spoken by the Fathers hyperbolically and that sometimes we shall meet with advancings of the Sacraments beyond measure in their writings which no doubt they tooke liberty to doe meerely to preserue them from contempt and to preferre them before the Sacraments of the Jewes notwithstanding to say the truth there is not one of all those places quoted by Bellarmine but will admit of a good construction without any hyperbole at all Thus He. And if wee obserue how every where he expounds them we shal finde him thus to sense them viz. that what they say must bee taken not as intending to place any efficacy in the outward element nor that grace is given to any but to the Elect to them not by vertue of the outward Baptisme outwardly administred but by the immediat operation of the Spirit in that OrdinaÌ„ce as both the places already alleaged together with many moe too long to recite in this place doe sufficiently proue Moreover when he commeth professedly to treat of the efficacie of Baptisme and of the saith of infants he first avoucheth that l Nam multi Prtotestantes etsi non fidem actualem infantibus tribuunt tamen inclinationes quasdam bonas novosque motiâ—â— in pueris esse dicunt cum baptizantur De Sacram. controv 〈◊〉 Bapt. quaest 4. cap. 5. many Protestant Divines however they ascribe not actuall faith to Infants yet they affirme that certain good inclinations new motions are wrought in them when they are baptized Which opinion he doth not I confesse take into his protection because he hath afterwards occasion given him to disclaime that imputation cast vpon Protestants by Bellarmine that they ascribe actual faith to Infants which hee acknowledgeth to haue once vnadvisedly fallen from Luther and to make it good that infants do not receiue so much as the habit of that or any other particuler grace in baptisme as the Papists contend Howbeit in that very passage hee declares enough to cleare me of novelty for as much as many Divines haue gone farther then I haue done for they that affirme that in baptisme there are some good inclinations and new motions in Infants must needes acknowledge the reception of the Spirit by which those motions are infused and so they affirme all that I doe and so much more And thus that Mirrour of learning Phillip Melancthon held in his Common place of Baptisme as our Author also hath observed before mee And this those Divines vse to terme seminal or potential grace But what should I stand beating of many bushes In the Chapter now last cited Dr Whitaker speakes plaine enough for hauing spoken somewhat of Calvines opinion touching the worke of grace in Infants he proceedes to Peter Martyr whose opinion he first briefly yet fully sets down then explaineth it and embraceth it as the truth In substance thus he writes m Pâ—trus Martyr vir gravissimi iudicij ait se non audere eorum sententiam amplecti qui fidem tribuunt infantibus non quin Deus iis infundere fidem possit si velit rationem producere in eorum mentibus ante naturae tempus et essicere vt quanquam ipsi non intelligant neque congoscant quae creduntur tamen
spiritus sanctus in iis apprehendat illa illis consentiat vt dicitur idem spiritus nobis nescientibus intercedere pro nobis orare quemadmodum oportet deum cum nouerit eius sensum illum audiret tamen cum scriptura non dicat parvulos credere neque hoc videat esse necessarium ad salutem satis essè indicat vt dicamus eos qui servantur cum sint de peculio Domini per praedestinationem electionem spiritu sancto perfundi qui radix est si lei spâ—i charitatis omnium virtutum quas postea exerit declarat in filiis dei cum per aetatem licet Posse ergo sic dici fideles vt dicuntur rationales Nam eâ—si non possunt infantes ratiocinari lamen animam habent ea facultate praeditam vt possint cumaetas accesserit rati cinariâ— ergo rationales dicuntur non propter praesentem vsum rationis sed propter insitum principium rationis nempe animam quae artium doctrinarum omâ—ium capax est fidem igitur expressamâ— equiri in adultis in parvulis suffirere fidem inchoatam in suo principio radice id est spiritu sancto quo praediti sunt ex quo fides suo tempore virtutes aâ—ae manam nam infantes a spiritu purgari cum sint in Ecclesia ad ecclesiam pertineant Ecclesiam autem Christus sanctificavit mundans cam lavacio aquae per verbum Si ad ecclesiam pertinent spiritu ornantur si in caelum recipiuntur a peccato purgantur c. Peter Martyr a man of most profound iudgment saith he dares not embrace their opinion that ascribe faith to infants not but that God can if he will infuse faith into them and enable them to reason before the ordinary time cause that though they doe neither vnderstand nor know the things which are to be beleeued notwithstanding the spirit in them may apprehend and giue consent to those things for them as the spirit is said to make intercession for vs vnto God euen when we know not what to pray for as wee ought and then God who knowes the minde of the spirit heareth the same Howbeit seeing the. Scriptures doe not say that infants doe beleeue nor doth this seeme necessary to them vnto saluation he thinkes it sufficient that we say that they who are saued for as much as they are part of Gods peculiar by Predestination and election are endewed with the Holy Ghost who is the roote of faith hope charity and all other virtues which afterward he produceth and declareth in Gods children when they come to yeares Thus farre he voucheth the words of Peter Martyr then he goes on in his owne words thus to illustrate the same They may therefore be called faithfull or beleeuers as they may be said to be reasonable creatures For although infants cannot rationally discourse yet they haue a soule whereby when they come to some yeares they may be able to discourse So that they are called reasonable creatures not because they haue present vse of their reasonable faculty but by reason of the principle of reason in them to witt the reasonable soule which is capable of all arts and sciences Therefore we say expresse faith is required in all of yeares but in infants only faith begun or in his first principle or roote namely the HOLY GHOST with which they are endewed and from whom faith and other graces in due time doe flow or issue forth For infants are purged by the spirit seeing they are in the Church and of the Church Christ sanctified his Church purging it in the Lauer of water through the word If then they belong to the Church they are adorned with the spirit if they be receiued vp into heauen they are then purged by the spirit The former passage is aboundantly sufficient both to proue that I haue not abused Peter Martyr and that D. Whitaker is fully of the same iudgment with him Yet let me haue leaue since I promised much out of this Author to alleadge a place or two more to the same purpose In the n Pag. 286. Sed ait ChristuÌ„ habitare in infantibus per fidem ergo â—abere eos fidem saltem quoad habitum Respon deo At hoc non minus de actu quam de habitu intelligitur Quid is enim dicamus in nullis Christum habitare n si qui actu creduat Et pueri habent tum actum tum habitum fidei in suâ—semirie id est in spiriâ—u sancto vt antea diximus Postremo ait trsands parvuâ—s occultam gratiam cum baptizentur idq Augustinam docere Respondeo Id nos quoque nicimas Sed Augustimes non ait habitum fidei insued sed gratiam Bellarminus â—escit an haec gratia sit Charitas cum side spo an qualitas alia cum qua tres illae virtutes perpâ—tuo sunt contunctae Quis vnquam de eusmodi qualitate audiuit quae nec spes nec charitas nec fides est sed has secum coniunctas habet Infundi gratia potest sine harum virtutumaut actu aut habâ—tu Vid â—â—r Augustinus id ensâ—sse hancgratiam esse spiritum sanctum qui efficit sidem licet non statim in infantibus next page following that we last cited answering that of Bellarmine who obiecteth that Christ is said to dwell in infants by faith therefore they must needs haue the habit of faith He answers thus But this may as well be vnderstood of actuall faith which Bellarmine denies to be in them as of the habit which the Iesuite saith they haue And what if wee should say that Christ dwels in none but such as actually beleeue he meanes what would Bellarmine haue to plead against it seeing he maintaines habituall faâ—th But euen infants haue both the act and habit of faith in the seede thereof that is to say in the Holy Ghost as we before spake Lastly the Iesuite saith that Augustine teacheth that there is a secret grace infused into infants when they are baptized I answere so say we too but Augustine saith not the habit of faith is infused but grace and Bellarmine knowes not what to make of this grace whether he should call it charity ioyned with faith and hope or any other quality with which all these graces are perpetually linked But who euer heard of such a quality which is neither faith hope nor loue yet hath all these conioyned with it Grace may be infused without either the act or habit of any of these S. Austustine seemes to be of this opinion that this grace is the Holy Ghost which indeed worketh faith but not instantly in infants Ibid. cap. 6. I will not dissemble that in the next chapter Dr Whitaker taking vpon him to lay open the Doctrine of the Fathers touching the faith by which infants are partakers of the grace of Baptisme and are saved if they die in infancie is very
regenerate I answere Although we are not able to fadome or vnfold the manner of this worke of God yet it followeth not from thence that the same is not done And the same Author with others of his part maintaine the former doctrine concerning the efficacy of the Sacrament of Baptisme and they differ only from Lutherans and Pontificians First in that they restraine the grace of Sanctification only to the elect Secondly in that they deny externall baptisme to bee alwaies effectuall at the very instant time when it is administred Thus far our Author word for word I forbeare to adde his margent because I am here to vse his words and not his Authors from whom he had them Wee see that in the name of all sound Protestants he professeth an efficacy of baptisme even in infants elected and this hee tells vs is the doctrine of our Church of Antiquity both in respect of particular Fathers and of whole Councels also and this is the professed doctrine of Mr Hooker Zanchius Calvine and of all others that are not Lutherans and Papists So as now our Author must by all men be confessed to be a Lutherane and a Papist from both which in that whole worke hee sufficiently cleareth himselfe or else to bee directly fully and euery way of the same opinion with our Church in this point touching the efficacy of Baptisme in and vpon the elect only Fourthly I produce that learned worthy successour of Bishop Iewel in Sarisbury D. Davenant D. Dauenant B. of Sarisb now L. Bishop of Sarum whose worth is so well knowne that no man that knowes a profound scholler and sound Divine but will yeeld him to be of the highest forme He in his excellent Commentary that he lately put forth in Lattine vpon the epistle to the Collossians saith thus vpon those words of the Apostle Collos 2.12 buried with him in baptisme wherein also ye are risen with him through the faith of the operation of God c. q Non solum in persona Christi sed in nobismet-ipsis etiam sepulta dicuntur peccata in baptismo quia illa mortificatio sepultura peccati non solum sacramentaliter vno momento peragitur in actione baptismi sed realiter etiam per spiritum gratiae IN BAPTISMO ACCEPTVM per totam vitam Christianam protenditur Not only in the person of Christ but also in our owne selues our sinnes are said to be buried in baptisme because that mortification and buriall of sinne is performed not only sacramentally in the very moment of baptisme but also really by the spirit of grace receiued IN BAPTISME throughout the whole life of a Christian And a little after when he speakes of mortification as a grace actually wrought he saith that r In fieri non in facto â—sse it is rather a thing not yet begun then in the actuall worke done in our baptisme And afterwards in exposition of that clause in whom also yee are risen by the faith of the operation of God he thus explicates the meaning thereof Å¿ Non frustra est quod exigitur fides ab Apostâ—lo vt beneficium spiriâ—ualis resurrectionis obtineamus Nam vt in baptismo adultorum requiritur fides praevia iuxta dictum Saluatoris Mar. 16.16 qui crediderit baptizatus fuerit saluus fuerit Sic ab illis qui baptizantur cum iam infantes sint requiritur fides subsequens quam si non praestiterint postea retinent externam tantummodo baptismâ— sanctificationem interna sanctificationis effecta non habent The Apostle doth not in vaine require faith to the end wee may obtaine the benefit of a spirituall resurrection For as in the baptisme of those of yeares precedent faith is required according to that of our Saviour Mar. 16.16 He that beleeueth and is baptized shall be saued so of those that are baptized in infancy future faith is required which if they performe not they retaine only the externall sanctification of baptisme not hauing the inward effects thereof Againe speaking of the faith of infants he thus determines that doubt t Ibid. in sol dub 2 sufficit quâ—d peccati mortificationeÌ„ fidem habeant non proprio actu sese exerentem sed in habituali principio gratiae inclusam Spiritus autem Christi principium hoc habituale gratiae in illis efficere pâ—sse solere nemo sanus negauerit It is sufficient that they haue mortification faith not actually declaring it selfe by any act of theirs but included in the habituall principle of grace And that the spirit of Christ both can and ordinarily doth worke this habituall principle of grace in them no man well in his wits will deny Now in these fowre passages who sees not these 6 things 1 That infants doe not only partake of an externall washing or obsignation in baptisme but they then RECEIVE the Holy Ghost 2 That though they then receiue the Holy Ghost yet hee doth not presently regenerate actually for then the worke is rather in fieri then in facto esse as a thing not yet begun rather then for the present done 3 That all that are outwardly baptized if they liue must attaine actuall faith ere their baptisme will appeare effectuall vnto them 4 That there are some who doe partake only of the outward lauer without the inward effects else their faith would spring and shew it selfe when they come to yeares 5 That it is ordinary with the Holy Ghost to worke seminall grace in those infants that belong indeed vnto Gods election 6 That they savour of cract braines that deny it I am afraid the reader wil be impatient to be staied longer in a point so plaine I will therefore adde only one Testimony more out of D. Fulk and another out of D. Featly who vnderstanding from my self how I stated my Position gaue this answere neminem habebis aduersarium sure you will haue no aduersary Iudicious and industruous D. Fulk D. Fulk in his Answere to the Rhemists Annotations vpon the New Test saith thus v In 1 Pet. 3.21 Neither is baptisme an efficient cause of saluation vnto infants but a seale of Gods spirit regenerating them to eternall life Where he doth not more deny the ouerplus which Papists vniustly attribute to baptisme then he willingly acknowledgeth what is due vnto it viz. that it is outwardly a seale of Gods spirit which spirit inwardly regenerateth vnto eternall life So then Doctor Fulk could also discerne the spirit in the baptisme of those ordained to life D. Featly Lastly that Learned and nimble Author of the second Parallell who is thought to make against mee I was at first much pressed with the Authority of the Author of tâ—e perpetuity of the regeneâ—aâ—e mans estate But he that shall pervse page 353. 354. of his booke in the fiâ—st edition shall find that still he runs vpon these two points 1 That not all but only the elect receiue any kind
in the ordinary course of dispensation by meanes But it cannot but be wondred at that any should inferre that elect infants borne and baptized in the Church should not ordinarily partake of the spirit before they come to age sufficient to be capable of the word preached vpon this ground that the Galathians and others mentioned in scripture that were conuerted by the word from Paganisme did not receiue the spirit before they heard the Gospell preached I shall not need to spend time and paper to proue that the Apostle speaks of the former sort only not of the latter Therefore this Objection doth not at all touch the point in hand 4 Obiection If the spirit bee given in Baptisme Obiect 4 then Baptisme can saue without actuall regeneration which is confessed to be wrought by the Word But Baptisme without actual Regeneration cannot saue any as appeares by that in 1. Pet. 3.21 Therefore the spirit is not given in Baptisme Answ Answere A feeble Argument Neverthelesse let vs examine it I answere therefore both to the Maior and to the Minor also 1. To the Maior I answere by denying the sequele For in the case of infants dying in infancy the spirit can and no doubt doth actually regenerate them without the word how else should they enter into the kingdome of heauen In what manner the spirit doth regenerate such is to vs vnknowne Nor will I take vpon me to determine that which the Scripture is silent in They that deny all actuall regeneration till the word come without exception of such as dy in infancy doe conclude all infants dying before they be able to make vse of the Word to be damned A damnable conclusion not to be endured in the tongue or penne of any sober Christian Thus we see in few words that the Consequent of the Major is an idle non sequitur grounded on a false supposition For although we say that actuall Regeneration is not wrought but by the Word yet we grant not this Vniuersally of all but only of persons of yeares 2 To the Minor I answere thus 1 I deny that the Apostle in that place doth speake of Regeneration wrought by the Word for hee speakes not at all either of Regeneration strictly and formally so called but only of an act which supposeth regeneration nor of that act as wrought by the Word but of an act wrought without declaring by what meanes it is wrought so as for ought appeares in the Text to the contrary it may be wrought in baptisme as well as by any other meanes Therefore in this respect the proposition is weak and lame because I may as well drawe it to my purpose and say that baptisme hath such efficacy in it as to enable a Christian to make answer vnto God because the Apostle saith that Baptisme although not the outward washing yet the inward Grace saueth as others may vrge it against mee by inferring thence that Baptisme cannot saue without the VVord For there is not in that place any mention or so much as the least insinuation of the Word but only of Baptisme 2 I adde that Expositors agree not in the exposition of that Text and yet notwithstanding their disagreement there is nothing to be drawne either from the Exposition of any one of them or from all of them together that concludes any thing against this Position That Expositors agree not in the rendring of the Text is euident by their different rendrings of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in our last Translation is rendred the answere of a good conscience c. in which word lies all the difficulty of the whole passage 1 Some would not haue it translated the answere of a good conscience but the request or confident demand made by a good conscience vnto God So the old Translators and so M. Cartwright also in his answere to the Rhemists vpon Math. 3.11 but what the conscience makes request for these Authors speake no syllable of And how a request made to God should be the inward part of baptisme here opposed to the outward washing which purgeth the filthinesse of the flesh is beyond my capacity to comprehend But I let that passe wishing they had more clearely explained themselues 2 Some take it for an allusion to the vsuall Jnterrogatories in baptisme and to the Stipulation made by the partie baptized to performe the conditions tendred vnto him and accepted by him in his baptisme which stipulation he must answere and make good ere hee can expect that his baptisme should saue him So Beza tooke it saith D Fulk vpon the place Yea and so Mr Cartwright also when he comes to write vpon that Text to vindicate it from Rhemish falsifications But he addeth that those Questions were made to persons of yeares and vnto such the Apostle writeth so this in his iudgment belongs not vnto infants nor is spoken touching the efficacy of Baptisme vpon infants Howbeit he denieth not the spirit to bee giuen to infants for g T.C. against D. Whitgift touching interrogatories in baptisme p. 134. the last Section elsewhere he saith thus I will not deny but that children haue the spirit of God which worketh in them after a wonderfull fashion But this by the way All that may by this exposition be concluded hence is this That baptisme saues none of yeares no not as an instrument till there bee a faithfull performance of the Covenant on their parts But in the case of infants the matter is farre otherwise forasmuch as they cannot ordinarily actually beleeue or repent So Dr Fulk Stipulation and solemne promises are necessary to bee acknowledged that baptisme may bee effectuall to them that are of age 3 Some as Oecumenius and others interpret the word somewhat otherwise Oecumenius who should best knowe the force of the Greek phrase expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by three other words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an earnest a pledg and a demonstration vsing so many words not to signify divers things but more fully to set forth the force of that one word which he could not sufficiently expresse by one But what hee meanes by this earnest pledg and demonstration hee leaues to his Readers to divine I thinke it can be vnderstood of nothing else but the inward grace signified by the outward washing to wit the blood and spirit of Christ giuen to a Christian in his Baptisme as a seale and pledg and demonstratiue evidence both of the remission of his sinnes by the blood of Christ and also of Regeneration by the Spirit of Christ whereby the conscience is purged from dead works and sanctified that a man doth now answere and make good his promise and vow in Baptisme which now not as a cause but as a meanes instituted by Christ to seale vnto him iustification by the blâ—od and sanctification by the spirit of Christ is said to saue him So Basil h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If there
bee any grace or vertue in the water it is not from the nature of the water but from the presence of the spirit for baptisme is not the deposition of the filth of the flesh but the answere of a good conscience vnto God Vpon which words of Basil i Vides v m purgandi denegari aquae asseri spiritui sancto praesenti quidem argumento á verbis Petri De Sacram lib. 2. c. 9 par 11. Chameir thus descanteth You see that the power of purging the conscience is denied to the water and affirmed to be in the spirit there present and this hee proues by an argument drawne from the words of Peter And in the same manner iudicious k De sacram in genere quaest 4. cap 2. pag. 73. Whitaker vnderstandeth approueth that of Basil Bullinger is of the same iudgment for thus l In 1. Pet. 3.21 Ne quis pâ—aecedentia de nudo baptismi signo intelliâ—eret hoc addit non is quidem baptismus nos salvaâ— quo abluimus sordes externas humani corporis sed per baptismuÌ„ intelligo illam vim fidei illum spiritum virtutem Christi quae cum externo signo coniuncta est qua sit vt conscientia nostra pacata secure agat coram oculis Dei Marlorat alleageth him vpon the place Least any man should vnderstand him to speake those words of the naked signe of baptisme he addes these that baptisme saues not which purgeth the outward filth of the flesh but by baptisme J vnderstand that efficacy of faith the spirit and power of Christ which as Marlorat addes is ioined with the outward signe whereby it comes to passe that the conscience being pacified it may confidently appeare and plead before the Lord. To the same purpose speakes the English note in our old Bibles which vnderstands hereby Christs inward vertue which the outward baptisme shadoweth So that the purpose of the Apostle here is only to teach what it is in baptisme that is so efficacious as to saue a man namely not the outward element or washing with that element but the inward grace thereby signified which grace is here set forth by the effect of it in such as are of yeares which is the enabling of them with a good conscience to make good their vowes as also confidently to depend vpon God through Christ for their saluation Bucer is large in the explication of this Text his conclusion is this m Neque enim seruat Baptisma adultos nisi credentes Salus quidem baptismate offertuâ— omnibusâ— reâ—ipiuat autem illaÌ„â—dulti non nisi per fidem infantes per arcanam spiritus sancti operationem qua ad vitam aeternam sanctificantur In script Anglic. de vâ— essic Bapt. in calce Baptisme saues none of yeares but beleeuers Indeed saluation is offered in Baptisme vnto all but none of yeares receiue it but by faith As for infants they are saued by the secret operation of the spirit which sanctifieth them vnto eternall life Now take the words which way soeuer any of these Worthies haue expounded theÌ„ what doe they make when they are cleared so much as in shew against the present Position that Elect infants doe ordinarily receiue the spirit in baptisme as the first efficient principle of future actuall regeneration For let any man frame an argument from this place though he make the best improument that any exposition of it will yeeld he cannot make â— more forcible then this viz. Saint Peter saith that Baptisme is effectuall to none of yeares vnlesse they partake of the inward grace of the spirit and blood of Christ by faith that may both assure then on Christs part that they are ingraffed into him haue their sinnes pardoned and the old man in them buried and also enable them to keepe touch with Christ actually on their parts in all such things as they promised Therefore elect infants doe not receiue the spirit in baptisme to beget faith and other graces in them afterwards by the word when they come to yeares Would not such a kinde of arguing seeme very ridiculous It is iust as if one should dispute against the slowing of the water at London Bridg at any time saue only about three of clock in this wise It is neuer high water at London Bridg about three of clock but when the moone is either at the full or the chang therefore there is not the least beginning of any new flood ordinarily at all till either it be about three of cloâ—k or till the moone be at the full oâ—â—hâ—ngâ—â—o here persons of ripe age baptisme doth not saue without faith therefore not infants yea therefore there can be no seed of grace no spirit of grace communicated to infants till they doe come to yeares as if there could be no beginning of a following of the water till it be high tide This and no other is the force of the Obiection founded on this place so as now I appeale to any ordinary capacity whether our PositioÌ„ haue any cause to feare the least shaking by it I haue beene larger in answere of this obiection then the strength of it deserueth because I was willing to cleare the Text which hath difficulty in it Obiect 5 5 Obiection Wheresoeuer the spirit is hee worketh faith and regeneration else it would follow that the spirit were idle which were little lesse then blasphemy to affirme But in elect infants ordinarily no such worke appeares rather on the contrary many of them shew manifest opposition to all grace and goodnesse for many yeares together notwithstanding their baptisme Therefore we must conclude that either they loose the spirit receiued in Baptisme so soone as they be able to commit actuall sinne or else that they doe not ordinarily receiue him in their Baptisme Answ Answere This is the argument which of all others is thought to haue in it greatest strength and is supposed to be impregnable Wherefore I must endeavor to giue it a full and satisfactory answere or else I shall loose all my labour in answering of all the rest And here before I begin to answere to either Proposition I must entreat the reader to take notice that this argument would draw the matter vnto an Impossibility that any such thing as the conferring of the spirit on infants in Baptisme should ordinarily be because of the grosse absurdities that thence doe follow viz that then the spirit must either be confest to be idle which is no better then blasphemy to affirme or else that the spirit of sanctification and adoption may be wholy lost so as a maÌ„ once truly regenerate may totally loose all regeneration be in the same state in which he was before his baptisme which is flat Popery to maintaine * The whole company of Remonstrants convented at the synode of Dort in their declaration touching the 5 Art set forth by themselues doe with one consent disclaime such a falling from grace as renders
baptisme in respect of the more solemne confirmation thereof vnto them so as those places of scripture that proue the spirit to be giuen before baptisme doe not disproue him that saith the spirit is giuen in baptisme 9 Obiection Obiect 9 Jf there be no difference between an heyre and a seruant an elect child and one not elected till they come to yeares and be effectually called by the word then the spirit is not giuen to elect infants in their baptisme But the Antecedent is true for Saint Paul saith it in expresse termes Gal. 4.1 Noâ— I say that the heyre as long as hee is a child d ffereth nothing from a seruâ—nt though he be Lord of all but is vnder Tutors and Governors vntill the time appointed of the Father Therfore the Consequent that the spirit is not giuen to elect infants in their baptisme is true also Answere 1 I grant the Maior Answere if it can be proued that there is no difference at all betweene one elected a reprobate either inwardly or outwardly But there may be a difference inwardly by some seâ—ret worke of the spirit although no outward worke appeare as hath beene proued before 2 I deny the Minor for betweene the elect and reprobate there may be an inward difference notwithstanding the place brought to confirme it For that text is so miserably drawne awry that any one may discerne it at the first casting of his eye vpon that which followeth in the same place so as I hold not this Argument worthy of an Answere The Apostle intends not there to shew the difference betweene the elect and reprobate in their infancy nor to declare that then they differ when they come to age by the actuall conversion of the one and the finall impenitency of the other but as Mr Perkins vpon the place well saith The Apostle vseth a similitude borrowed from the Ciuill Law and it may be framed thus Heyres in their minority liue in subiection to Tutors and Gouernors but when they are of riper yeares at the appointment of their parents they are at liberty Euen so the people of God before Christ were in their infancy vnder the law as vnder a Tutor but when the fulnesse of time was come which God had appointed they entred into the fruition of their liberty Thus hee And he speakes truly and pertinently For let any man view the place well and he shall finde the Apostle to haue no other purpose at all then to proue Christian liberty from Mosaicall ceremonies of the Law by the comming of Christ in the flesh who was the body and substance of all those shaddowes and that vntill this time even the true heires by virtue of Gods election were as much bound to the observance of those legall rites as any others whatsoeuer but now were freed from them in the fulnesse of time by the coÌ„ming of Christ Here is not one sillable touching our present Argument Therefore for pitties sake I will lay aside this Obiection and goe on to the next 10 Obiection 10 Obiect That Position that ties the spirit of God to meanes can neither bee safe nor true for as much as Gods spirit is not tied but bloweth where it listeth Ioh. 3. But such is this Therefore it cannot be true Answere If wee distinguish of the Major Answere we shall finde that it doth our assertion no hurt and that wee shall haue cause to deny the Minor That position which ties the spirit of God to meanes where God hath not first tyed and engaged himselfe can neither be safe nor true God is a free Agent cannot be tied by any creature and so I admit of that place in Ioh. 3. although to speak properly and precisely it is to bee vnderstood rather of the freedome that Gods spirit takes to worke where in what persons he pleaseth then of the time when hee worketh in those persons For howeuer this last in some sense be true too yet it may well deserue to be questioned whether it bee the true meaning of that Text. But admit this also yet I say what formerly I haue said in chap. 3. that there is no danger to say that God is tied so farre forth as he hath vouchsafed to promise to be present in his owne Ordinance ordinarily nor is it vntrue to say so nor vnwarrantable to expect it yea and in an humble manner to require it of him Whatsoeuer God hath promised we may safely say hee is tied to performe for he is tied by that which cannot but hold him viz his owne Fidelity Therefore the Psalmist challengeth God as engaged to him Psal 119.49 Remember the promise vnto thy seruant wherein thou hast caused me to put my trust And God bids his children doe it yea to command him Isay 45.11 Thus saith the Lord the Holy One of Jsrael and his Maker Aske of me things to come concerning my sonnes and concerning the worke of my hands COMMAND yee me That is what euer I haue promised require it spare not so they doe it in any humble manner Now that Position which only affirmes God to be present ordinarily where hee by virtue of his promise hath engaged himselfe to bee doth not lay any vnwarrantable tye vpon God but rather giues him the honour of his fidelity puts comfort into his people by giving them assurance of it Thus hauing distinguished of the Major and made it appeare that there may bee an affirmation safe and true which saith God is tyed or engaged vnto some things so long as any promise going before can bee found to engage him I come now to deny the Minor because how euer that Position which ties God where he hath not tied himselfe must needs be not only false but full of presumption also yet this position is no way guilty of any such thing For God hath made a promise to shew himselfe thus gratious in the ordinance of baptisme ordinarily when it is administred to elect infants as the learned Author of the Commentary vpon the Epistle to Titus expresly avoucheth saying here by virtue of his PROMISE we may expect it here we may and ought send out the prayer of faith for it If any man shall doubt hereof and demand where any such promise is to bee found I would referre him to Zach. 13.1 to Math. 3 as also to the Institution of Baptisme wherein a promise is involued to Tit. 3.5 wherein a promise is supposed to sundry places moe If the doubting party rest not satisfied with these theÌ„ I referre him to the Author himself who surely caÌ„ name some promise for it else he would neuer haue set down so much vnder his hand Hee is still aliue and hath engaged himselfe both privatly publiquely to make good any thing written in that Commentary touching this point Therefore I leaue this worke to him hasten to another obiection after I haue added one short Advertisement to such as will not be satisfied either by
Baptisme seemes to be turned out of the society of the meanes of grace and saluation and which is insinuated further that for the ill consequences which by accident carnall persons may haply drawe from it I should rather haue taught the contrary doctrine as some others seeme to doe or else haue held my tongue what euer the truth be in this point how deeply soeuer I haue beene charged with Error and Heresie in which cases no good man ought to be so patient as not in a faire manner to cleare himselfe if he know himselfe to be innocent Forbearing I say all such aggravations I deny the Antecedent and render a reason of my deniall as followeth The bare and cleare propounding of this truth giues no occasion at all of any such corrupt deductioÌ„s If any such abuses follow Occasion by accident is taken vp by them who are too apt doe too vsually attempt to abuse all other the ordinary meanes of saluation to their owne destruction as well as this This giues no more occasion of such ill consequences then the doctrines of Gods free and absolute Election of particular persons vnto life and glory and of the finall perseuerance of the Saints doe For what ever ill collection may be drawne from this Position may as well be drawne from either of those but now mentioned A carnall person say you when he heares it proued and so much inculcated that the Elect doe ordinarily receiue the spirit and first principle of grace in their Baptisme will be ouer apt to conclude thence as followeth Why then there is no such need of so much preaching hearing praying fasting c. For if I belong to God J haue the spirit in me already how wicked soeuer J appeare to others to be and I haue had the spirit euer since I was baptized And if the spirit I cannot misse of grace and saluation though J neuer heare sermon nor pray all the daies of my life but follow my lusts as freely as any man To this I say that if a man will be so wicked he may But who is in fault but himselfe May not he conclude as much from both the other is it not perpetually bawled by the Arminians viz. that the doctrine of Gods absolute election taught by the Calvinists as they please to nickname all maintainers therof doth make many men exceedingly presumptuous and secure it occasioneth in them such desperate conclusions as these If I bee elected I shall certainly be saued let me liue as J list and doe what I will what need I care for prayer sermons holinesse of life c. If I shall be saued I shall bee saued let mee doe what I will to hinder it But if J be not elected I shall be damned let me doe what I can to preuent it Againe how is the comfortable Doctrine of finall perseuerance daily calumniated as if it taught no lesse security and presumption than the former will not this saith the Arminian make men carelesse and impenitent when they shall be told that let them doe what they will they cannot either finally or totally loose all grace if euer they had any at all Will not such persons coÌ„clude against any man that shall exhort them vpon any falls into some grosse sinnes to speedy and serious repentance that hee is much mistaken in them they are sure that they had grace once and they are taught by such and such Divines that they can neuer loose all grace againe by any sinnes never so grosse and scandalous therfore no necessity of any such hast vnto repentance as he pretendeth Their state is good and sure enough They haue that in them which cannot be lost and that being not lost they cannot miscarry It may not be dissembled that such wicked conclusions may be made from those heauenly Doctrines by hellish men But yet we can finde answers to all such obiections easily enough and those not shifts but sufficient abstertions of all such calumnies We can tell such obiectors that the Doctrines of Election and Perseuerance doe not in themselues lay any grounds for such divelish conclusions no more than good meat intends to yeeld matter of corrupt humors in a bad stomack but doe sufficiently declare and teach the contrary and all that are vnder the one and partakers of the other doe take out the contrary lesson from them Wee can tell theÌ„ that they who are elected to the end are elected to the meanes to a conscionable vse of the means wherby the end may be attained So also the doctrine of perseuerance teacheth that though perseuerance be certaine yet it is also of the nature of that grace in which men perseuere to make and keepe them diligent in the vse of all good means wherby they may and doe perseuere and worke out their saluation with feare and trembling according to that of Saint Peter 2 Epist 1.8 If these things be in you and abound they make you that ye shall neuer be barren nor vnfruitfull in the knowledge of our Lord and sauiour Iesus Christ Therfore we vsually adde that if any shall or doe make any other vses of these sweet and divine Truths therby to continue in sinne this is not to be imputed to the Doctrines themselues but to their wicked heads hearts that dare thus damnably to draw them awry The Gospell which is the wisdome of God and the power of God vnto salvation to all that are saued is yet held for no better than foolishnesse to the rest of the foolish and vnbeleeuing world So the law which was ordained for the means of life worketh death in all that abuse it But neither the law nor Gospell are in fault of this nor must therfore be concealed not taught inculcated because wicked men doe daily wrest them to their owne damnation And will not the same answere be good enough to vphold the point in hand against the same obiection And if it will why should it be held a greater indiscretion to publish this doctrine so daily vsefull and so fully comfortable to all the Elect both parents and children than to publish those other points before touched as deepely charged with the same ill consequences as this is When I say that Jn the baptisme of Elect infants Christ doth ordinarily bestow his spirit I adde withall that this is not sufficient for the saluation of such as liue to yeares of discretion but actuall conversion and renouation is to be expected and laboured for in due and conscionable attendance vpon the vse of all those further helps and means which God hath sanctified to that purpose For so God vouchsafeth to grace all his ordinances that hee will not haue any of them despised nor neglected by leauing either of them vnvsefull through such an efficacy of any one that haue gone before as might leaue nothing to be done by those that follow after As he puts his spirit in the hearts of the elect in their baptisme so he afterwards puts power into his word effectually to call them home vnto himselfe then the same spirit workes mightily by that word and infuseth the habits of faith and all sanctifying graces that doe accompany salvation The word therfore and the rest of Gods ordinances must be carefully humbly and constantly attended vpon by all that expect any actuall and sensible assurance comfortable feeling of the spirit bestowed on them in their baptisme As for such as rely vpon baptisme alone making no conscience of the word and other means of grace ordained of Christ but liue securely in their sinnes they therby giue iust cause of suspition that they neuer receiued the spirit in their baptisme nor were in the number of Gods elect whose names are written in the booke of life If they will needs take offence at this doctrine they take what was neuer giuen The Godly Will imploy it better and for their sakes it ought to be not only somtimes taught but often pressed to the vttermost vnlesse wee should suppresse euery good necessary truth wherof wicked men will make an evill vse Musculus on Math 19.14 Ratio humana non sustinet agnoscere gatiam Dei in hacre sed putat vbique opus esse vsu rationis scientiae alioqui nihil commercij posse homini infanti esse cum Deo Videmus autem hic potiores esse in regno Dei infantes tam abest vt non sint illius participes Humane Reason cannot endure to acknowledg the grace of God in this particular but thinkes that without all difference there is need of the vse of reason and knowledge or else that a man whiles hee is an infant can haue no commerce with God But by this Text wee see that infants rather than others haue interest in the kingdome of God so farre are they from not being at all partakers of it FINIS ERRATA PAge 5. line 14. read see p. 8. l. 15. r. of battaile p. 12. l. 20. r saui ur p. 20. l. 19. r. Ordinary p 37. l. 3. r. race p. 45. l 11. dele the first when p. 41. l. 1 r professe p. 52. in marg l. penult r. de Sacram. l. 5 p 58. in mar r. D. George p 69. l. 12. 1 Art p 77 l. 10. r vnto p. 83. in marg l. 9. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. l. 12. r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 106. in marg l. vlt r. 16 cap. p. 117 l 17. r in the Churches p. 151 l. 11 r â—dhere p. 154 in marg r. Dan. Chameir tom 4 l b. 2. De sacram â— ip 2. par 8. p. 157. in marg l antepenult r. Migrabimus p. 174. l. 10. in mar r. perfundi p. 176 mar l. 14. dele vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r. verò p. 181. l. the last r. abrood p. 187 l 5 r doe giue somtimes in the top of the leafe viz p 231. pag 240. odiections is put for obiections p. 248 l. 5. r. nicity p. 262. l 6. r. slowing p. 266. l. 9. r. Dardanum p. 297. l. 15. r. obiection p. 300. l. 22. r. is There are also some errors in the pointing which haue happened by the Authors absence from the presse and those the Charitable reader is requested to correct or pardon as he passeth by them