be miserable CHAP. IX The Marks of Vnion considered In general the marks are internal no meer outward thing is a mark the marks are cordial no meer notion is a mark the marks are supernatural no meer moral virtue is a mark In particular The first mark is poverty of Spirit the second is an high estimation of Christ the third is a tender respect to the Bonds of Vnion the Spirit and Faith the fourth is a conformity to Christ a conformity to him in Graces in the rise of them and in the kinds a conformity to him in Sufferings in the mortification of Sin and in bearing of the Cross a conformity to him in his resurrection in heavenliness of mind and newness of life in matter and manner The conclusion in two words of advice one to those that are not in union with him the other to those that are in union with him AS Union with Christ gives a title to great Priviledges so the knowledg of that Union gives the comfort of them those who know themselves to be in Christ do read their pardon and live in the borders of Paradise the Holy Spirit gives them a prospect of Heaven and seals them up for it it is therefore worth our labour to enquire into the Marks of this Union In doing this I shall first note three things in general and then come to particulars In general three things may be noted The first is this The marks of this Union are internal no meer outward thing can amount to a mark I shall give two instances of it The one is this No meer outward priviledg can amount to a mark It was the ancient humour of the Jews to rest upon external priviledges they gloried in this that they were Jews the seed of that great Saint Abraham who as they say performed every jot and tittle of the Law they cryed up their circumcision as a very great thing it was say they equal to all Precepts nay Heaven and Earth could not stand without it they magnified the Temple saying The temple of the Lord the temple of the Lord the temple of the Lord are these that was the perfection of Beauty made such by the special Presence of God in it Dr. Lightf Har. fo 39. These Priviledges lifted them up to such an height that they look'd upon all the nations of the world but as so many Dogs in comparison of themselves But all those who had these Priviledges had not an interest in Christ the true Jew is not meerly an outward one but an inward the right seed are not the children of Abrahams flesh but the children of the promise the great circumcision is not in the flesh but the heart it was not the outward Temple but the inward Sanctity which God looked at Hence the Apostle returns upon the Jews which were void of Christ the name of Dogs and calls them in an holy mockery the Concision and asserts that Christians who rejoyce in Christ and have no confidence in the flesh of outward priviledges are the true circumcision Phil. 3.2 3. In like manner Christians are very apt to rest upon outward Priviledges they are in the bosom of the Church they are baptized in the name of the Sacred Trinity they hear the sound of the glorious Gospel they receive the Bread and Wine in the Lords Supper These great Priviledges make them imagine themselves to be Christians indeed but all those who have these Priviledges are not in union with Christ all are not in his mystical body all have not the inward washing of Regeneration all do not hear and learn of the Father all do not eat the flesh and drink the blood of Christ in the midst of their outward Priviledges there is nothing within to prove them real Christians though they be in the Church visible yet as St. Austin saith Cont. Donat lib. 1. c. 17. Quod palea est palea est that which is chaff is chaff and as soon as the wind comes it will fly away and shew it self not to be in true unity with the Church The other is this No meer outward acts of obedience can amount to a mark It 's true acts of Obedience when done in a right spiritual manner are sure signs of union with Christ there is in them an holy respect to Gods command a pure intention directs them to his glory the fountain of them is internal and supernatural they are right issues of Faith and Love He that keepeth his Commandments dwelleth in him and he in them and hereby we know that he abideth in us by the Spirit which he hath given us 1 Joh. 3.24 It is here to be noted that to prove a man to be in union with Christ it is not only requisite that there be Obedience but also that there be the Holy Spirit to quicken us thereunto Acts of obedience which are good not in the manner but in the matter only do not amount to a mark they are but as a body without a soul or a picture without life a man may hear read pray give alms live soberly deal honestly yet in all these move only in the sphere of nature Natural conscience may prompt him to them servile fear may drive him on vain glory may allure him but he doth them in a carnal not in a spiritual manner in animo non facit he doth them to himself and to the world but not to God there is no Faith or holy Love at the bottom of them no pure intention at the great End no vital activity in the performance Acts of obedience are not evidences meerly as they are in opere operato in the work done but as they are done in a spiritual manner Hence our Saviour tells them Except your righteousness exceed the righteousness of the Scribes and Pharisees ye shall in no case enter into the kingdom of heaven Mat. 5.20 Scribes were men of the greatest learning Pharisees were men of the strictest Sect among the Jews yet because their righteousness was a meer external one we must go beyond them or else we shall fall short of that Heaven into which all the members of Christ enter The second is this The marks of this union are cordial no meer notion no not that of divine things can amount to a mark a man may have a great stock of notions yet not be in union with Christ he may know the literal sense and meaning of divine Truths yet have nothing of the spiritual effect and power of them upon his heart a man of meer notions druges in the service of sin as if there were no redemption walks in his corrupt ways as if there were no better to be found cleaves to earth as if there were no Heaven hangs about time as if there were no eternity chuses his lusts as if there were no God to set his heart upon and falls in with every vanity as if there were no Christ to be united unto His notions all lie dead there is
shall therefore instance in several things The first Priviledg is this Those that are in union with Christ have his satisfactory righteousness imputatively derived upon them Christ obeyed unto death the death of the Cross not as a private person but as a Sponsor or Surety for us he stood in our room he suffered in our stead he was a second Adam an head no less communicating to his seed than the first Adam was to his posterity as Adams sin comes upon each one of us as soon as he is proles Adae so Christs Righteousness comes upon each one of us as soon as he is proles Christi Thus the Apostle As by one mans disobedience many were made sinners so by the obedience of one shall many be made righteous Rom. 5.19 Hence those many phrases in Scripture Christ is our Righteousness we are the Righteousness of God in him he is the end of the Law for Righteousness to us his stripes heal us his blood cleanseth us from all sin All which shew that his Righteousness is communicated to us this is an exceeding great priviledg Two things will evidence this The one is this The Righteousness of Christ delivers us from the curse and wrath of God There is no condemnation to them which are in Christ Their being in him is a security it is with them as it was with those Servants of Pharaoh which were within when the storm came they are under the cover of Christs satisfaction when the fire and brimstone and horrible tempests comes down upon a Christless world they are in a Sanctuary in the wounds of Christ Vindictive Justice once satisfied there cannot come there again for a second satisfaction their sin was condemned in the flesh of Christ Rom. 8.3 It was fully punished there it is not to be condemned again or punished a second time in his members no the Apostle doth in that place immediately add The righteousness of the law is fulfilled in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ar. Eth. lib. 5. c. 7. vers 4. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the satisfaction that Christ made to the violated Law becomes imputatively ours the Law cannot demand another satisfaction Christ hath redeemed us from the curse of the law being made a curse for us Gal. 3.13 It was never meant that the curse should fall upon the head and members too it was upon the head that the members might escape This is such a priviledg that those who have it are happy in every condition their troubles are single and without a curse in them their cup is pure and without any dregs of wrath in it Death to them is but a dark entry into life-eternal it unties their bodies and souls but it separates neither from their Head they sleep in Jesus in a state of conjunction with him the great day of judgment need not alarum their fears the trumpet of God doth not sound death to them but life the world may be wrapt up in a winding-sheet of flames the Christless inhabitants may cry to the Rocks and Mountains to fall upon them and cover them but Believers are safe with Christ as members with the head his Righteousness is as a rich Robe to cover them Christ will come in glorious Majesty a train of Angels will attend him but Believers need not be afraid being head he will not condemn his members being Author of his own Righteousness he will not deny the plea of it they shall be for ever discharged from the wrath to come The other is this The Righteousness of Christ intitles us unto favour and life-eternal It intitles us to the favour of God Our Saviour prays to his Father for Believers That the love wherewith thou hast loved me may be in them and I in them John 17.26 That is that the Fathers love might be not only towards him but might in a measure be derived upon his members in whom he is by a mystical conjunction the words I in them point out that conjunction as the reason of extending love to them God favours us as mystical parts of Christ he is with us through Immanuel he shines on us in the face of Christ he tells us in Scripture that he taketh pleasure in them that fear him looks to a contrite Spirit compasses the righteous with favour but all this respect is unto them as being in Christ it is only for persons in innocency and graces in perfection to be accepted in themselves fallen persons and defective graces must be accepted in and through a Mediator Here 's the priviledg of those in Christ notwithstanding all their defects they are favourites of Heaven Gods eye is upon them his pleasure is in them his favour irradiates them the light of his countenance is a kind of Heaven unto them It also entitles us to life-eternal Justification of life is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by one righteousness Rom. 5.18 not by many righteousnesses but by one which is that of Christ by the same blood by which he entred into the holy place Hebr. 9.12 do his members enter also his blood removes obstacles it purges away guilt which would have barred them out of Heaven it satisfies Justice which would have been like a flaming sword to keep them out of Paradise neither is this all it is a full price for Heaven it merits all the glory above St. Bernard therefore observes that Christ hath a double right to Heaven haereditate patris merito passionis De Vitâ S. Vern lib. 1. cap. 12. by the inheritance of his Father and by the merit of his Passion the one is enough for him the other for us those that are in Christ shall enter Heaven and see the blessed One there in whose presence is fulness of joy and at whose right hand are pleasures for evermore This is a priviledg not fully to be known till it be enjoyed a thing too excellent to be seen in this dark and fluctuating world when we are in the region of light and in the eternal center then we shall understand what an heavenly purchase Christ hath made for us and what a priviledg it is to be in union with him Another priviledg is this Christ who suffered on earth for those that are in him doth intercede for them in Heaven he is an Agent for them above to maintain their peace and intercourse with Heaven he bears their Names upon his Humeral and upon his Pectoral spiritually sustaining and intimately loving them he appears in the presence of God for them he is their Advocate with the Father and pleads though not orally yet really by his Blood and Righteousness that all the good and excellent blessings thereby purchased may come down upon them he is the Lamb that stands as if it were slain Rev. 5.6 His wounds and blood cry in the ears of God to be returned unto his members in pardons and graces he who satisfied justice now pleads for grace he who dying laid the foundation of Salvation
constitution according to which a King is made if he be in by election or succession he stands upon some positive Law or consent which amounts to a Law if he be in by conquest in a just War he stands upon the Law of Nature which saith that the captive must be subject to the victor There are also Laws of Administration according to which a King is to Govern his Subjects without the first Laws there can be no King rightly constituted to have Subjects united to him a people may be under a Tyrant but it is not united to him Without the second Laws there will be no rule of government no right administration of things in a Kingdom According to this distinction I shall lay down two things touching the Mediatory Kingdom of Christ The one is this The Law of constitution must needs be very righteous as being no less than the Decree and Ordinance of God himself he was made a King immediately by God his Kingdom was not as ordinary ones in part are an human creature but a pure Theocracy altogether of Divine Ordination I have set my King upon my holy hill of Zion saith God of Christ Psal 2.6 I have done it not man The Decree of Heaven was for it as the next verse tells us The Lord said unto my Lord that is the Father said to Christ sit thou at my right hand Psal 110.1 Dicere hîc est discernere To say here is to decree That Christ should sit in Royal state and Majesty he is a King meerly of Divine Ordination yet he enters upon his Kingdom by Conquest in the Belial heart of fallen man nothing is in a fit posture to receive this holy King The carnal mind is not subject to the Law of God neither indeed can be strong holds must be cast down thoughts must be captivated and wills must be overcome or else Christ cannot have a Kingdom Therefore he takes up his spiritual arms goes forth in the power of his spirit and word and subdues the minds and hearts of men to himself so he enters by conquest and that in a very just nay merciful war it being to rescue poor captive creatures and reduce them back again to their Creator but though he come in by conquest yet there is consensus populi his people are willing they own him as their King subject to his Scepter and give up themselves to his government Thus he hath a Title to his kingdom as good as a Divine ordination a just conquest and a free consent can make it The other is this the Law of Administration is righteous and gracious righteous in that which he commands his subjects to do gracious in that which he promises to do for them His Commands which call for faith humility holiness rightiousness meekness mercy temperance patience are as right as any thing can be they are the counterpanes of Gods heart the copies of that Divine Will which is Rectitude it self they perfect the humane nature and being practically embraced they set man in a true posture towards God himself and his fellow creatures His Promises in which he engages himself that the Believer shall be justified that the poor in spirit shall have the kingdom that the pure in heart shall see God that the righteous shall be compassed with Divine favour that the meek shall be beautified with salvation that the merciful shall obtain mercy that all his obedient subjects shall enter into Heaven and enjoy the blessed God there are exceeding gracious and true not one of them shall fail he hath will and power enough to make them all good this is the Administration The sum of all is Christ being a King by Divine Ordination entring by just conquest obtaining a free consent and administring his kingdom so admirably that nothing is in his government but meer rectitude and grace the union between him and his subjects bound together by such right and good Laws must needs be very excellent Here can be no reason to complain no colour of occasion to break off from such a King or to say What portion have we in David Here are no scruples about the Governors Title no unjust Laws to be repealed no grievous burdens to be removed no heavy yokes to be taken off not the least shadow of a male-administration to be found nothing is here to be seen but rectitude and goodness which must needs make the union very firm and stable 3dly The more intimate the union is and the more internal the bonds of it are the more excellent is the union Between an earthly King and his Subjects the bonds are external there are outward thrones and scepters outward pieces of state and majesty outward laws and proclamations the King looking on his Subjects may see the outward man but no further He may exact an outward conformity but cannot touch or move their hearts there is not one spirit between him and them but several which may easily run apart and in different ways But between Christ and his Subjects the bonds are internal his kingdom comes not with observation or outward splendor but in inward power and efficacy his Kingdom is within his Throne is in the heart his Laws are not only without in the Letter but inwardly ingraven in the hearts of his Subjects they are the very Epistles of Christ written not with ink but with the spirit of the living God not in tables of stone but in the fleshly tables of the heart 2 Cor. 3.3 Besides the outward literal Edition of the Law there is an inward spiritual one which answers thereunto this spiritual King can not only look into the hearts of his Subjects but touch and move them unto obedience he can so draw as to make them run after him it is his Royal Prerogative to rule wills and hearts his Subjects have the mind of their Lord nay the same holy Spirit which is in him is in them also to inspire a measure of holiness and obedience into them O! what a union is here and how full of mystery No King can rule after this sort neither could he himself unless he were God do so In a word his Kingdom and Laws being within his Subjects having the same mind and spirit with himself the union must needs be very intimate and excellent 4thly The greater the benefits of government are the more secure is the union a King resembling God in the doing of good acting like one given to the kingdom for a common blessing his vigilancy securing the repose of his Subjects his care procuring their quiet his study being for their good as his own his Subjects resting under his shadow and enjoying the sweet ends of a well-ordered Government the union in such a case must needs be very much confirmed I shall instance but in two benefits of Government Protection and Rewards As for Protection it is incomparable in the Kingdom of Christ no earthly Kings have such a foresight and care to protect as
Jewels and attire If Adam had a world Eve did participate with him Thus it is in the earthly marriage much more is it so in the spiritual one When such an one as Christ is joined to Believers what and how great must the communications be The earthly Husband according to his state and degree doth communicate to his Wife what then doth Christ who hath a Deity and unfearchable riches in him communicate to those who are in conjunction with him Want they cannot while he hath a Deity or be without a supply till his riches be exhausted They go no longer in the rags of their own unworthiness but are covered with the robe of his pure righteousness guilt can no longer abide on them because they are sprinkled with his aroning blood while he hath an Holy Spirit they cannot want the Jewels and ornaments of Grace their love meekness obedience patience shew that he hath put some of his beauty upon them his wine-cellar of Scriptures and Ordinances stands open to them that they may taste and drink of Divine Consolations at last they shall enter into the palace of Heaven and there partake of his glory No Husband but himself can so communicate The other is this That in Marriage there is a due propagation of mankind individuals dye but mankind is preserved generation supplies what death devours Also in the spiritual marriage there is a double propagation one of Believers another of good works First in the Church there is a propagation of Believers such an one as Christ could not but have a seed his name was to be continued as long as the Sun Psal 72.17 In the original it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his name shall be sonned or childed in a succession of Believers The Church at first was in a Believer or two but being Christs Spouse she becomes Mother of thousands a spiritual Eve to bring forth Sons unto God In the power of the Word and Spirit which are as the seed and formative virtue in this heavenly generation multitudes of Believers come forth as the dew from the womb of the morning not in the Jewish Church only but in the Gentile world also the wilderness buds and blossoms the barren sing for joy the tent is enlarged the curtains are stretched forth the Church breaks out on the right hand and on the left in an admirable fertility this is the fruit of this Divine Marriage between Christ and his Church Again In particular Believers there is a propagation of good works as we are in conjunction with Adam we are impotent and barren but as soon as we are in conjunction with Christ we have power and holy fruits To open this it will be worth while to consider the words of the Apostle Ye are become dead to the law by the body of Christ that ye should be married to another to him who is raised from the dead that we should bring forth fruit unto God For when we were in the flesh the motions of sins which were by the law did work in our members to bring forth fruit unto death But now we are delivered from the law that being dead wherein we were held that we should serve in newness of spirit and not in the oldness of the letter Rom. 7.4 5 6. Here we have two sorts of persons the unregenerate who are in the flesh of corrupt nature and the regenerate who have a new spirit or principle in them Two sorts of Marriage one unto the Law in the unregenerate and another unto Christ in the regenerate Two sorts of fruit one unto death in sinful actions another unto God in good works The unregenerate are married to the Law they are under the curse of it as sinners they have but the naked letter of it which commands but helps not Nay their corruption is accidentally irritated by it their inward malignity swells and rises against the holy commands which stand in Scripture as so many dams and bars to their impetuous lusts Hence they bring forth nothing but fruit unto death what they seem to do in Gods service they do only in the oldness of the letter in the external work without a spirit or principle for it The regenerate are dead to the Law and married to Christ they are not under the curse of the Law but pardoned in Christ they have not the meer outward letter only but the quickning spirit they are not irritated by the command but delight in it as in their joy and treasure Hence they bring forth fruit unto God they serve him in newness of spirit in the suavity of internal holy principles their good works are not brought forth in bondage and servility but by a free spirit and in the easiness of the new creature We see here that the progeny of good works issues not out of nature or the letter of the Law but out of a conjunction and spiritual marriage with Christ who by his Holy Spirit quickens Believers to bear holy fruits The conjugal union in the earthly pattern not being enough the Holy Ghost goes on to set forth the mystical union by that which is between the foundation and the building Christ in Scripture is called a foundation upon a double account he is the foundation of Doctrine Other foundation can no man lay than that is laid which is Jesus Christ 1 Cor. 3.11 Here the Apostle speaks of a foundation of Doctrine the consequent words make this appear the gold silver and precious stones are pure and solid Doctrines the wood hay and stubble are vain and frivolous ones both are called mans work which the fire shall try He is also the foundation of Believers They are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chief corner stone Ephes 2.20 It 's true the Apostles and Prophets are here called a foundation but they are only a doctrinal foundation Christ is the personal one they are a foundation metonymically only Christ is so properly upon the foundation of the Apostles and Prophets is no other than upon Christ whom they in their Preaching laid as the foundation of the Church The Foundation and the Corner-stone are both one and the same Christ as a Foundation he bears up and sustains the Church as a Corner-stone he joins and holds together the two walls of it made up of Jews and Gentiles In this resemblance three or four things may be considered The Foundation and the Building are both framed by Art First the pattern is in the mind of the Builder and then the thing is set up In the Spiritual Foundation and Building the Art was not humane but Divine the Idea of them was not in mans mind but in Gods man falling off from his bottom of primitive integrity could not have a foundation in himself God in infinite wisdom contrived that he might have one in another the way was admirable the eternal Word was made flesh two natures met in one person an humane in
power of his resurrection in a Divine life the one is notably adumbrated in the baptismal immersion into the Water the other in the eduction out of it Thus Baptism is a seal to confirm Christ with his benefits to us But this is not all it is also a seal to convey him with his benefits to us Hence in Scripture it is for the remission of sins Acts 2.38 It is the Laver of regeneration Tit. 3.5 Hence in the Fathers it is called the investiture of Christianity the genital Water the spiritual Nativity the divine Generation with the like which import that it is a sacred Medium by which divine Grace is communicated to us only it is to be remembred that Baptism doth not this ex opere operato out of the work done it is not the Physical cause of Grace but the Moral it is Idolatry to imagine that a meer creature should physically by its own intrinsecal virtue cause such a thing as Regeneration which is only proper for God to do we are all apt to be led by Sense rather than by Faith we had much rather have Grace inclosed in a visible element than be in a dependance upon God for it but Grace is not in Baptism as Wine is in a Vessel it is not insistent in the Water but assistent it lodges not by the way in the element but comes immediately from the eternal fountain In the right use of Baptism it never is wanting but In Esay cap. 4. as St. Jerom hath it Homo tantùm aquam tribuit Deus autem Spiritum Sanctum Man only gives the Water God gives the Holy Ghost Baptism is a seal of union with Christ only the Quaere is to whom it is so In answer to this I shall speak a little first touching the Baptism of adult persons then touching the Baptism of Infants As touching the Adult Baptism is a seal of union not to all but to Believers only Bonaventure saith that faith is necessary in all Sacraments In sent lib. 4. d. 3. qu. 3. especially in Baptism Quoniam Baptismus est janua Sacramentorum sicut fides est janua virtutum because Baptism is the gate of Sacraments as Faith is the gate of virtues Baptism is the seal of the Covenant therefore it appertains to those who by Faith are within it It is clear in Scripture that Faith is pre-required to Baptism They that gladly received the word were baptized Acts 2.41 When they believed Philip they were baptized Acts 8.12 If thou believest with all thine heart thou maist saith Philip to the Eunuch Act. 8.37 Anciently before Baptism Interrogatories were put unto the person to be baptized and answers made by him in this manner Renuncias Satanae Renuncio Credis in Christum Credo Dost thou renounce Satan I renounce him Dost thou believe in Christ I believe Hence Tertullian saith De Resur Anima non lavatione sed responsione sancitur the Soul is established not by washing but by answering In the due use of Sacraments there must be an hand on both sides manus Dei offerentis the hand of God offering and manus fidei accipientis the hand of faith receiving though a Sacrament hath its essential integrity though there be a real offer on Gods part yet without a receiving-Faith there is Sacramentum sine re a sign without Grace Were Faith always present the Grace as well as the Sign would ever be communicated but Faith being absent nothing but the meer Sign passes to the receiver Hence the Scripture distinguisheth touching Circumcision between that in the flesh and that in the heart Rom. 2.28 29. and touching Baptism between the putting away the filth of the flesh and the answer of a good conscience towards God 1 Pet. 3.21 The House of Israel was not as other Nations uncircumcised in flesh yet were they uncircumcised in heart Jer. 9.26 Simon Magus was baptized with Water but not with the Holy Ghost for he was in the gall of bitterness Acts 8.13 23. Believers are the men to whom Baptism is a seal of union they are in truth baptized into Christ and into one body while others are so in shew and appearance only they do indeed put on Christ while others as St. Austin speaks Contr. Don. lib. 5. c. 24. put him on only usque ad Sacramenti perceptionem non usque ad vitae Sanctificationem unto a perception of the Sacrament not unto sanctification of life They are buried with Christ and risen with him feeling his death in their mortification his resurrection in their Divine Life Baptism is for the remission of sins but it is to those who by Faith are capable of it it is a Laver of regeneration as the Gospel is the Power of God to Salvation not to all but to Believers As touching Infants the Learned Professors of Leyden require Faith not only in the Adult Synops Theo. de Baptismo but in Infants too in order to Baptism Infants may be put into three ranks Some Infants are in their infancy in union with Christ they have Faith in the seed though not in the fruit Grace in the gift though not in the use they have the Spirit dwelling in them Aust Epist 57. and are a part of his Temple though they know him not Neither needs this seem strange it is very reasonable to believe that a supernatural power may do as much as a natural one the Image of God which if Adam had stood would have passed to Infants by natural generation may well be derived to them by spiritual regeneration It 's granted on all hands that some Infants at least enter into life eternal But what do they do so unjustified unsanctified Surely no in Heaven there is not so much as the guilt of one unremitted sin those Infants who go thither must be justified if they be justified they must have Faith and Sanctification Faith because justification is by it The Scripture knows not two ways of justification one by Faith another without it Sanctification because Justification is never separate from it But you are sanctified but you are justified saith the Apostle 1 Cor. 6.11 These twins of Grace can never be parted where the justifying blood is sprinkled there the sanctifying spirit is communicated where the binding guilt of sin is dissolved there the polluting spot is done away both are to be found in those Infants that are saved Hence the Fathers in the Milenitan Council Can. 2. do say That Infants are baptized in peccatorum remissionem ut in eis regeneratione mundetur quod generatione traxerunt for the remission of sin that that in them may be cleansed in regeneration which they drew in generation Here they mention both remission and regeneration in them Again In Heaven there is not there cannot be the least spot of pollution Infants which go thither must be sanctified without the new birth there is no entry Joh. 3.5 Without holiness no seeing of God Heb. 12.14 Hence it