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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17267	Baptismall regeneration of elect infants professed by the Church of England, according to the Scriptures, the primitiue Church, the present reformed churches, and many particular divines apart. By Cor: Burges ...	Burges, Cornelius, 1589?-1665.	1629 (1629)	STC 4109; ESTC S107058	180,308	364

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 deductiōs 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 cōclude 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 thē 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 ●dhere p. 154 in marg r. Dan. Chameir tom 4 l b. 2. De sacram ● 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