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
and another way in vs in the act thereof The first regeneration which may be termed a transplantation out of the old Adam into the new is as a cause and the other followeth as an effect thereof Of the former Christ speaketh in the 3d of Iohn The Apostle ioynes both together in Rom. 6. With this to wit the first elect infants are regenerated when they are set into Christ the obsignation whereof is made ouer vnto them in the time wherein they are baptized Thus we see the point receiuing cleare testimony from this witnesse also as full as can be desired if all the passages of the Author be laid together and considered with impartiall eyes In the next place let vs enquire of Zanchius what he thinketh of this point Wee are in part informed already what his iudgment is but this being the place which is proper for him to giue vp his verdict in let vs heare him more at large in his owne words He in the Confession of his faith thus speakes of baptisme h Baptismus primum Noui faederis sacramentum est quo cum omnes qui vel paenitentiam peccatorum professi fidem etiam in Christum adeoque in Deum Patre filium spiritum sanctum profitentur vel saltem propter parentum pietatem ad faedus pertinere creduntur 1. Cor. 7.14 tum maxime illi qui verè ad faedus pertinent Christo tanquam ei iam per spiritum sanctum incorporati obsignantur vt non sint amplius sui iuris sed illius per quem in faederis societatem ceque in vnum corpus cum eo sanctisque omnibus in omnium spiritualium caelestiumque bonorum participâ—tionâ—m asciti esse dicuntur Act. 19.5 1. Cor. 6.19 Per hunc baptismum tanquam per lâ—â—â—câ—um regenerationis a peccatis vi sanguinis Christi mundati cum Christo consepulti in mortem vt quemadmodum ille resurrexit a mortuis per gloriam patris sic nos in novitate vitae ambulemus Vnde sacramentum paenitentiae in remissionem peccatorum sacramentum fidei symbolum federis lauacrum regenerationis c. appellari consueuit Zanch. lib. Confess cap. de baptismo Sect. 1. Baptisme is the first sacrament of the new couenant wherin all that either by repentance and profession of faith in Christ and so in God the Father the Sonne and Holy Ghost or by reason of their parents piety are beleeved to pertaine to the couenant 1. Cor. 7.4 but especially they that doe truly belong to the Couenant are sealed vp for Christ as being euen then incorporated into him by the Holy Ghost that they might no longer be their owne but his through whom they are said to be receiued into the society of the couenant and so into one body with him and with all the saints and into the participation of all spirituall and celestiall blessings Act. 19.5 1. Cor. 6.19 By this baptisme as by the Lauer of regeneration they are clensed from their sinnes by the vertue of Christs bloud and are buried with Christ into death that as he rose againe from the dead by the glory of the Father even so wee also should walke in newnesse of life Whence also it is called the sacrament of repentance for remission of sinne the sacrament of faith the badg of the couenant the Lauer of Regeneration c. Lo here an efficacy of baptisme and an efficacy vnto regeneration euen in infants also belonging truly and indeed to the couenant of grace as well as to persons of yeares attaining vnto actuall faith and repentance And least any man should stumble at the ambiguity of some words here vsed wee may finde Zanchius expressing himselfe almost in the same termes which I vsed at the beginning of this treatise in the explicatioÌ„ of my distinction of initiall and actuall regeneration for which they who terme me a Dreamer must also take him and the Fathers into the same number for thus Hee i Non incongrue Patres decent effectum illum spiritus domini quem describit Moses in Gâ—n 1. typum fuisse illius quem praestat spiritus sanctus in aqua baptismi Vt enim ibi incubabat aquis illis eas fouebat animabat praeparabatque ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rerumque omnium generationem sic spâ—ritus sanctus praesidet aquis baptismi eis quasi incubat illisque benedicit inde electos fovet regenerat animat faecundosque reddit ad bona opera Zanch. de Trib. Eloh lib. 7. cap. 1. Not vnfitly doe the Fathers teach that effect of the holy Ghost mouing vpon the Waters which Moses describeth in Gen. 1. to be a resemblance of that which the Holy Ghost performeth in the water of Baptisme For as there he rested vpon those waters that he might cherish and prepare them for the producing of liuing creatures and for the generation of all things so the Holy Ghost sits vpon the waters of baptisme and sits as it were abroad vpon them and blesseth them and thence doth cherish regenerate and animate the elect and makes them fruitfull vnto all good workes The Holy Ghost then doth rest vpon the waters not in the shape of a doue as some absurdly picture him but yet truly in a spirituall manner as best becomes him and doth communicate himselfe therewith vnto elect infants for producing of future actuall newnesse of life not presently but in due time and order in them It were easy to adde to this great cloud of witnesses many more * Oecolompadius Pareus Marlorat Melanchton but I must of necessity contract my selfe I will therefore mention only two more of this sort and then draw nearer home to our owne Diuines One of the two I meane to cite is Lambertus Daneus an Author of great learning and note in the Church He in his learned fruitfull commentary vpon St Augustines Enchiridion cap. 52. Where that Father quoting that of the Apostle in Rom. 6. wee are buried with him by baptisme into death and avouching that this belongs even to infants as well as to others allowes that saying of Augustine being restrained to the elect and vnderstood only of initiall regeneration as I had occasion to note before His owne words are these k Ergo fide regenerationem habent parvuli electi dei etsi nondum illius opera nobis apparent ea dona habent pro ratione aetatis id est pro capacitate vasis See more touching the iudgment of this Author in my answere to the 4th main obiection against this position of baptismall grace Therefore little infants that are the elect of God haue faith and regeneration although the workes thereof doe not yet appeare to vs and those gifts they haue according to the condition of their age that is to say according to the capacity of the subiect receiuing the same The other is that famous Vossius now so much bought vp of all learned men He in defence of the baptisme of
am willing to giue euery man an answere to the least appearance of an Argument against this position as well as to those of more strength and substance I will in this chapter adde answers to all the rest that ever I could yet see or read or heare of so as no man shall haue cause either to complaine that I haue sleighted him by not giuing answere to his obiections or to triumph ouer my silence as if in that I did acknowledge his reasons to be vnanswerable 7 Octiection What circumcision was to the Obiect 7 beleeuing Iewes that baptisme is now to elect Christians forasmuch as Baptisme succeeds in the roome of Circumcision But in Circumcision the spirit was not giuen ordinarily to the elect themselues as appeares in the Apostle Saint Paul himselfe who long after his circumcision thus complaineth I am carnall sold vnder sinne Rom. 7.14 I was a blasphemer a persecutor and iniurious 1 Tim 1.13 and in Tit. 3.3 he puts himselfe among the sort of vnhallowed persons for wee our selues saith he were sometimes foolish disobedient seruing diuers lusts and pleasures liuing in malice and envy hatefull and hateing one another Therefore the spirit is not ordinarily giuen in baptisme no not to the elect I Answere Answere 1 To the Maior then to the Minor Proposition in order thus 1 To the maior that it may be vnderstood three waies it holds true but only in one of the three For Circumcision may be said to be the same with baptisme either in respect of the substance which both doe lead vnto viz Christs blood and spirit or in respect of the manner of representation or lastly in respect of the measure of grace conferred The proposition holds true only in the first of these three And euen in that it must be considered that the Apostles calls Circumcision a seale of the righteousnesse which is by faith Rom 4.11 that is of that righteousnesse which the Gospell proclaimeth and not of that which is expected by the law Now the seale of righteousnesse vnto the elect is not the outward ceremony alone but the inward grace annexed therevnto and exhibited conferred therewith And the seale wherewith they are sealed is the earnest of the spirit in their hearts 2 Cor. 1.22 If therefore the elect were sealed in Circumcision it followes that they receiued the spirit As for the manner of representing the inward grace of the sacrament and for the measure of grace conferred in the sacrament I doubt not to say with Iudicious a Lib. 4. Instit cap. 14. sect 22. nec non in Antidoto Caluin forasmuch as b Cum Calvino integerrimo Theolog. respondeo vetera sacramenta vmbras dici non quod non omnino Christum representarent sed quod minus clare significanter id facerent quam nostra quod in nostris vberior spiritus gratia se proserat quam in illis Whitak de sacram in genequest 5. cap. 2. D. Whitaker hath so answered before me and calls Calvin a most compleat Diuine for so saying the sacraments of the old Testament were called shaddowes not because they did not at all represent Christ but because they did it lesse clearly and significantly than ours doe and because there is a more plentifull measure of grace of the spirit conferred in ours then was in them The Maior proposition then comes short of what it should because it ought to affirme that there is no more efficacy in baptisme in respect of the measure of grace conferred than was of old in circumcision which both Mr Calvin and Dr Whitaker do deny That proposition therefore proues nothing worth 2 I deny the Minor viz that in circumcision the spirit was not ordinarily giuen to the Elect notwithstanding the instance of blessed Paul For 1 It is no good arguing Paul had not the spirit in circumcision therefore none of the Elect did ordinarily then receiue it They that deny our maine position will not deny that any at all doe receiue the spirit The only thing they take offence at is that I say this is ordinary in the baptisme of the elect For say they some particular cases doe not proue an ordinary practise Now then I retort their owne rule vpon them What if Paul had not the spirit Doth this proue that none at all haue him He that saith the spirit is ordinarily giuen but not alwaies may say true notwithstanding one or two instances wherein it falls out otherwise If they like not that I should from the particular instance of Iohn Baptist inferre that all are sanctified in the womb what reason haue they to conclude from one example that the thing in not ordinarily done at all viz Paul had it not therfore ordinarily none haue it This is but trifling and vnequall dealing 2 I say that I will not doubt to maintaine that Paul who saith of himselfe that God seperated him from his mothers womb Gal. 1.15 did receaue the spirit in circumcision notwithstanding any thing to the contrary in any of those places alleaged for confirmation of the Minor proposition For let vs examine them and we shall finde that they fall short of prouing that which they are produced for 1 That place in Rom. 7. I am carnall and sold vnder sinne is confessed by all Orthodox Divines to bee spoken in the person of a man actually regenerated to shew what he is in part even after such his Regeneration in respect of the flesh lusting against the spirit and leading him oft-times into captiuity to the Law of sinne And so this confirmes what I formerly affirmed in answere to the sixth Objection touching some kinde of reigning sinne that the regenerate are not wholy freeed from The dominiō of sinne in the regenerate which is but improperly called a Dominion may be distinguished from the proper dominion of sinne in reprobates by the instāce in two men swimming in a strong tide one swimming against the tide the other with it They are both carried downe the streame by the strength of the water but one striues against it even when hee is most violently carried away with it the other is carried away and neuer striues but puts out all his strength to swimme along with the tide willingly and wilfully with delight and desperate resolution For in respect of the victory of sin ouer them at some times in som particulars sinne may be said to reigne because it hath so gotten the vpper hand that it leads them captiue yet it doth not absolutely reigne because they doe not freely and wholy giue themselues vp vnto it without any desire to change Lords They are sold vnder sinne but yet they doe not as Ahab sell thēselues to work wickednesse They are ouercome yet they obey not willingly but only vnwillingly suffer in respect of the part regenerate In the same sense also the same Apostle calls them carnall 1. Cor 3.3 whom but a little before ver 1. hee had pronounced babes in Christ
escape the wrath to come it must of necessity follow that they receiued the Holy Ghost as the spirit of sauing repentance and faith in Christ euen in that Baptisme of Iohn * Bucer in script Anglic. De vi efficacia Baptis pag. 595. So also Dr Whitaker de Sacram in Genere quest 4. cap. 2. Nec sequitur Baptizabit ergo non baptizat nam illud baptizabit continuum actum siue continuam actionem significat The reason of this exposition is that which was giuen before viz that the scope of the Baptist is not to point at the time when but at the Person who baptizeth with the Holy Ghost nor to restraine his speech only to such as were then baptized but to assure all other the elect of God of like benefit of baptisme when thy should by Gods prouidence be partakers of it Which being so I conclude hence that the Baptist in that passage declares what in baptisme is ordinarily communicated to all the elect infants themselues being not excluded For as Dr Ames saith well m ibid vt supra it is not in baptisme as in other ordinances of God that a man must necessarily lay hold on the thing signified by an act of his owne or else he should not receiue it here receptio tantum passiua only a passiue capacity to receiue grace offered is sufficient * The same author answering to that of Bellar. Baptismus aliquid sacramentale confert etiamsi detur non percipiatur fide Takes vpon him to giue this answere in behalfe of the Protestants Nihil omnino in ternae qualitatis consert adultis absque fide Colleg. Anti-Bellarm tom 3. Disp 9. thâ—s 7. And who will not thence inferre a concession of that I contend for in infants Why else doth he not absolutely deny Bellarmines proposition but only limit it which vnto elect infants is neuer wanting because theirs is the kingdome of God A Second place is that in 1 Cor. 12.13 For by one spirit are we all baptized into one body c. Here the Apostle makes baptisme to consist chiefely in the spirituall insition of a man into the body of Christ by the Holy Ghost as if he would giue vs to vnderstand that that deserues not the name of baptisme wherein the spirit doth not ingraft vs into Christ Nor doth he note this as some speciall priuiledge in extraordinary conferred only vpon a few but hee manifestly declareth it to be the common benefit of all that by election belong to Christ when he sayeth by one spirit are we ALL baptized into one body This is true saith Caluin vpon the place of all the faithfull for howeuer vnto many baptisme is but a symbole without any further effect yet the faithfull doe together with the outward Sacrament receiue the thing represented thereby And therefore in respect of God it is alwaies true that baptisme is an insition into Christ because God doth not represent any thing but what he is ready to fulfill if we be capable thereof Now that infants are capable hereof he proues in his Comentary vpon the 7th chap of this same Epistle where he shewes that the children of faithfull parents are holy ex beneficio faederis by virtue of the couenant and if holy then faithfull although not yet endowed with actuall faith saith Musculus n Omnes Christianorum infantes ad Christum pertinentes deque numero fidelium existentes recte dicuntur esse in fide Christi fideles credentes licet nondum sint imbuti fide Muscul in Math 18. Another place to proue that the Scriptures doe attribute the conferring of and washing by the Holy Ghost vnto baptisme as a principall part of that ordinance is that in Tit. 3.5 where the Apostle speaking of Baptisme describes it to be the Lauer of Regeneration and of the renewing of the Holy Ghost in which words it is as cleare as the sunne at noone day that baptisme is not the Lauer of Regeneration alone but of the renewing of the Holy Ghost also so as he that is partaker only of the former is but halfe baptized that is he is partaker but of the body of the sacrament without that which giues life forme being vnto that ordinance And to make the baptisme of the elect to be no more ordinarily then a participation of the carkase of Christs institution would I thinke be an harsh doctrine euen in their owne eares that deny the spirit to elect infants More soundly Caluin o in locum The Apostles saith hee are wont euen from sacraments to draw arguments to confirme vs in assurance of our participation of the things therein signed and sealed to vs. For this ought to be an vndenyable principle maintained by all the Godly that God vseth not to abuse his people with empty signes but by his power doth inwardly make good what by externall signes he representeth to vs. Wherefore fitly and truly is Baptisme stiled the Lauer of Regeneration Now if Baptisme be fitly and truly invested with this title because God doth vndoubtedly make good vnto his owne inwardly that which is externally signified who will call that baptisme in the language of scriptures that is destitute of inward grace I know the shift which is laid hold on Obiect to beat off all these plaine pregnant proofes viz. that none of these places speake of baptisme with reference vnto any but such as bring with them actuall faith to lay hold vpon the grace of Baptisme and that therefore these texts proue nothing touching the communicating of the spirit to Jnfants Answere Answ Although I haue said enough before to keepe off any intelligent Reader from this euasion yet for their sakes who thinke no obiection sufficiently answered that is not fully remoued euery time it is vrged I will be content to take the paines of giuing a fowrefold answere herevnto 1 I answere by denying the proposition obiected viz. that all the places before cited speake only of persons growne and endowed with actuall faith This were answere enough till the thing obiected be proued as well as said For that which is but only affirmed without proofe may be denyed without wrong to any I willingly admit that some places of scripture speake of faith some of repentance when the speach is of actuall sensible apprehension and application of the inward grace of baptisme by an act of the person himselfe making vse of receiuing comfort sensibly from his baptisme o Col 2.12 Act 2 3â— 1 Pet 3.21 But this proues not that the inward grace is neuer at all conferred vpon the elect where there is not actuall faith to apply the same no more then those places which require actuall faith in all persons of yeares vpon paine of damnation if they be capable of the ordinary meanes of grace admitted to them doth proue that not so much as an infant can be saued without actuall faith An opinion so harsh and rash as
And in Art 38 thus i Dicimus itaq elementum aquae quantumvis eaducum nobis nihilominus vtrè testificari interiorem animi nostri ablutionem in sanguine Iesu Christi per sancti spiritus efficaciam Rom. 6.3 Ephes 5.26 5 The Argentine confession cap. 17. thus determineth k De Baptismate itaque confitemur id quod passim scriptura de illo praedicat eo sepeliri nos in mertem Christi coagmentari in vnum corpus Christum induere lavacrum regenerationis peccata abluere nos salvare Rom 6 3. 1. Cor 12. Gal 3. Tit. 3. Act. 22. 1. Pet. 3. Touching Baptisme we confesse that which the scripture every where affirmeth of it that thereby wee are buried into the death of Christ knit together in one body we put on Christ it is the laver of Regeneration to wash away our sins and to saue vs Rom. 6 3. 1. Cor. 12. Gal. 3. Tit. 3. Act. 22. 1. Pet. 3. 6 The Augustane confession art 9. l Docet quod infantes per baptismum Deo commendati recipiantur in gratiam Dei fiant filij Dei sicut Christus testatur Mat. 18. non est voluntas patris vestri qui est in coelis vt pereat vnus ex parvulis istis teacheth that infants being by baptisme commended vnto God are receaued into the fauour of God and made his sonnes as Christ testifieth Math. 18. saying it is not the will of your father which is in heaven that one of these little ones should perish 7 The Saxon confession cap. 14 thus m Retinemus et infantium baptismum quia certissimum est promissionem gratiae etiam ad infantes pertinere c. nec iudicamus hunc morem tantum otiosam ceremoniam esse sed vere tunc à deo recipi sanctificari infantes We retaine the baptisme of infants also because it is most certaine that the promise of grace belongs even to infants c. nor doe we iudge this a meere idle ceremony but that then they are truly receaued by God and sanctified 8 The confession of Wirtemberg cap. de Bapt. to the same effect n Docemus eum qui baptizatur in nomine Patris filii spiritus sancti vngi spirituali Chrysmate hoc est fieri membâ—uÌ„ Christi donari spiritu sancto c. We teach that he that is baptized in the name of the Father of the Sonne and of the Holy Ghost is anointed with a spirituall chrysme that is he is made a member of Christ and endowed with the Holy Ghost 9 To all these we may adde the pious and orthodox confession of the Palatine extant in the same Harmony of confessions o De virtute efficacia sacri baptismi credo confiteor liberos nostros quia in hoc foedere vt iam dictum etiam ipsi vna includuntur cum in articulos antiquae nostrae catholicae fidei baptizantur sicut in iis ipsis educari institui debent etiam cruentis mortis domini nostri Iesu Christi omniumque eius bonorum quae illic morte sua acquisivit vnà participes fieri idque hoc modo quod quemadmodum externum sigillum sacrosanctum sacramentum nempe elementarem aquam à ministro veâ—bidivini extrinsecus in corpore recipiunt ita quoq simul à Christo ipso effuso illius sanguine in animabus suis hoc est interne baptizantur per spiritum sanctum de integro seu in novas creaturas regenerantur Touching the force and efficacy of holy baptisme I beleeue confesse that our children forasmuch as they also are included together with vs in the covenant before spoken of when they are baptized into the Articles of the ancient and catholike faith as in them also they ought to bee trained vp and instructed are made partakers as well as we of the bloudy death of our Lord Iesus Christ and of all other good things which in that his death he hath procured and that in this manner viz that as they receaue the outward seale to wit the holy Sacrament the elementary water from the Minister of the word externally in the body so also together at once by Christ they are washed with his bloud in their soules that is to say they are internally baptized and are regenerated a new as new creatures by the Holy Ghost But some may obiect that this last is not the Confession of the Church of the Palatinate but only of Frederick the third the Palsgraue of Rhene To which I answere 1. By confessing it to bee true that it was indeed the Confession of that religious Prince yet such as was approued of by that whole Church as appeares by the inserting of it among the publique Confessions of the Churches nor is there any other confession of that Church to be found in the Harmony of Confessions but only this by which it is euident that the whole Church of the Palatinate considering how full this confession was how exactly according with their publique catechisme thought it needlesse to draw any other publique body of confession but rather to rest in this so well performed to their hands 2 I say that it doth fully agree to the established doctrine of that Church set forth in their publique catechisme For in the 69 Quest of that Catech this is demanded p Qua ratione in baptismo admoneris confirmaris te vnici illius sacrificii Christi participem esse By what ground art thou admonished and confirmed that in thy baptisme thou art made a partaker of that one and only sacrifice ef Christ q Quod Christus externum aquae lauacrum mandavit addita hac promissione me non minus certo ipsius sanguine spiritu a sordibus animae hoc est ab omnibus peccatis meis lauari quam aqua extrinsecus ablutus sum qua sordes corporis expurgari solent The answere to it is this Because Christ enioyned that outward lauer of water with this promise annexed to it that J should be no lesse certaine that J am washed by his bloud and spirit froÌ„ all the filth of my soule that is from all sins theÌ„ that I am externally washed with water wherby the staines of the body are wont to be purged away To which I may further adde that learned Pareus in his larger explication of that catechisme how euer he require faith in the receiuer that will haue sensible possession benefit of the graces of that Sacrament yet in his commentary vpon the 74 Question of the same vndertaking to proue against the Anabaptists the lawfulnesse of baptizing of infants the second argument which hee there vseth is this * Ad infantes ecclesiae pertinet beneficium remissionis peccatorum regenerationis h. e. infantibus aeque ac adultis remissio peccatorum per sanguinem Christi spiritus sanctus fidei effector promittitur ergo infantes Christianorum debent baptizari that remission of sinnes by
For Calvine even in that very Chapter so often before quoted saith expresly g Instit lib 4 c. 16. sect 21. Quare nihil plus in pâ—dobaptismo praesentis efficaciae requirendum est quâ—m vt faed is cum illis à Domino percussum ob fiâ—met sanci â—t Reliqua eius sacramenti significatio quo tempore Deus â—p e providerit postea consequetur There is no more to be required in the baptisme of infants in respect of present efficacy than this that the covenant of God made with them should be ratified confirmed the rest that is signified in that Sacrament shall follow after in Gods good time To which I answere that this is as much as I contend for viz so much efficacy as may for the present confirme an elect infant in Gods couenant But this confirmation is not in Calvines iudgement the bare reception of the outward signe but a conferring of the inward earnest of the spirit to assure theÌ„ thereby of after grace and glory For so himselfe speaketh in the 15. chap. and 12. Section of the same booke The Apostle saith hee hauing shewed that we are accepted of God through Christ hee subioynes h Subiungit eos omnes qui iustitia Christi induuntur simul spiritu regenerari huius regenerationis nos arâ—ham habere in baptismo That they all who are cloathed with the righteousnesse of Christ are also regenerated by his spirit and the earnest hereof we haue in our baptisme There is then a confirmation by an earnest and this earnest is part of the whole benefit promised and by him assigned in expresse termes to bee the Spiritâ— Baptizemur in mortificationem carnis nostrae quae à baptismo in nobis inchoatur quam quotidie prosequimur perficietur autem quum ex hac vita migradimus ad Dominum Sect. 11. yea look but into the very last words of the next Section immediatly preceding the Section now quoted and you shall finde him there affirming i That we are baptized vnto the mortification of our flesh which mortification is begun in vs from our very baptisme we daily goe forward in it and it shall be perfected in vs when wee depart hence vnto the Lord. Loe here what Calvine meanes by confirming and ratifying the covenant vnto an elect infant and what it is that is to bee expected to follow after in Gods good time even the breaking out grouth and perfection of that grace which was begun euen from his baptisme wherein he receaues the spirit as the earnest penny Author of the same But Calvine directly affirmeth that k Fatemur ergo baptismum pro eo tempore non profuisse nobis hâ—lum quando in eo nobis oblata promissio sine qua baptismus nihil est neglecta iacebat Instit lib 4. ca. 15. Sect. 17. Till by faith we lay hold vpon the promise sealed in baptisme our baptisme is not worth a rush vnto vs To this I haue sufficiently answered more then once before and particularly in chap. 4. in confirmation of the major Proposition of my third argument the summe whereof is briefly this The Sacrament profits no man of yeares without faith to apprehend the promise nor can the elect themselues sensibly perceaue the fruit and comfort of their baptisme in the ordinary course vntill after they haue obtained actuall faith at their actuall conuersion Nor doth it follow that they had not the spirit in baptisme because they were not capable of so much as knowing the same at that time much lesse of beleeuing for so saith the same Author l Etsi infantes quo circumcidebantur momento quid sibi vellet signum illud intelligentia non comprehendebant vere tameÌ„ circumcidebantur in naturae suae corruptae ac contaminatae mortificationem quam adulti postea meditarentur Denique nullo negotio solvi potest obiectio haec baptizari in futuram paenitentiam fidem quae etsi nondum in illis formatae sunt arcanâ tamen spiritus operatione vtriusque semeÌ„ in illis latet lib. 4. c. 16. sect 20. Although infants in the instant of circumcision were not able to comprehend what that signe meant they were yet truly circumcised vnto the mortification of their corrupt and defiled nature which after they came to yeares they meditated on And a little after infants are baptized vnto future repentance and faith which graces although they bee not actually formed in them yet by the secret operation of the spirit the seeds of both doe lye hid in them Now these two places laid together doe make it evident that when this Author said that Baptisme profits nothing till the promise be apprehended his meaning was not that the Spirit of God doth nothing at all at the time of baptisme in an elect Infant but only this that the party cannot haue any actuall sensible benefit till actuall faith be begotten in him and the same actually imployed in the application of those good things which were exhibited and sealed vnto him in his baptisme But it will be yet further objected that admit Calvine were of opinion that some infants are endowed with the spirit in their infancy yet he meant not to ascribe the communication of it to Baptisme but rather declares himselfe to meane it of grace receaued before Baptisme as appeares by the instances he giues of John Baptist m Documentum praebuit in IohaÌ„ne Baptista queÌ„ in matris vtero sanct ficauit quid in reliquis possit ibid cap. 16. sect 17. which he contendeth to haue beene sanctified in the wombe by God who therein gaue vs an experiment of his power to sanctifie others in like manner now what is this to the reception of the spirit in Baptisme To this I answere first that his maine scope is to confute the Anabaptists touching their supposed impossibility of the capacity of regeneration in an infant for which reason they would not haue him admitted to sacred baptisme as appeares in the beginning of the same Section n Ibid. RationeÌ„ quoque firmissima obtendere sibi videntur cur arcendi sint à baptismo pueri dum causantur non esse per aetatem adhuc idoneos qâ—i signa tum illiâ— mysterium assequantur Id autem est spiritualis regeneratio quae cadere in primam iâ—fantiam non potest Therefore hence I collect that his purpose was to ouerthrow this imaginary bulwarke by making evident not only a possibility but in that particular of Iohn a certainty of regeneration even in the womb which was sooner then baptisme so as their argument could not hold against Baptisme for if an infant bee capable of the spirit in the womb much more then in baptisme and therefore he ought to be baptized Secondly if his purpose were not thence to inferre that an infant not only may but doth receiue the spirit in baptisme it were no sufficient answere to their obiection for they might iustly reply thus if you intend
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