for graunted that the doctrine is correspondent and warranteth such prayers else were they but blind deuotions Notwithstanding to put the matter out of all doubt and to driue the naile to the head let me in the next place shew what is the formall Doctrine of our Church in this point And here I must giue you the substance and force of my proofe in another Sylogisme Syllogis 2. Maior That which the Publique Catechisme conteyned in our booke of Common prayer and which the Articles of Religion concluded in 1562. teach is to be acknowledged for the Doctrine of our Church Minor But both our Catechisme and those Articles doe teach thus much Conclus Therefore this Position is agreeable to the Doctrine of our Church There will be no Question of the Maior by any vnderstanding man therefore the Minor only requires proofe This is proued by the parts thus 1 For the Catechisme The Answere to the Second Question teacheth euery child to professe this viz. that in Baptisme hee was made a member of Christ the child of God and an inheriter of the Kingdome of heauen But no man can be made such without the spirit of Christ to initiate him into Christ for by one spirit are we all baptized into one body 1. Cor. 12 13. yea it cannot be that infants should be truly members of the Church of Christ vnlesse they were endowed with the Spirit saith Peter Martir a Ecclesiae partes verè esse non possunt nisi spiritu Christi ornati Loc. Com. clas 4. cap 8. Sect. 15. Therefore euery elect infant receiues in his Baptisme ordinarily the spirit to initiate him according to the Doctrine of our Catechisme 2 Touching the Articles of Religion I alledge only the 27 Art which is this Baptisme is not only a signe of profession and marke of difference whereby Christian men are distinguished from others that be not Christned but it is also a signe of regeneration or new birth whereby as by an instrument they that receiue baptisme rightly are grafted into the Church the promises of the forgiuenesse of sinne and of our adoption to be the sonnes of God BY THE HOLY CHOST c. In which words wee are to obserue three things especially 1 what Baptisme doth outWardly It doth visibly signe and seale regeneration and is not only a bare signe of profession c. 2 What inwardly Tbey that receiue it rightly are grafted into the Church the promises of the forgiuenesse of sinne and of adoption to be the sonnnes of God by THE HOLY GHOST 3 who they are that are partakers of this inward grace they that receiue it rightly and this the Article deliuers indefinitely which in common construction of Logick must be vnderstood as excluding none in the ordinary course An indefinit Proposition in a matter necessary is equivalent to an Vniversall So then we are now come home to the very head of the point viz that All elect infants by the Doctrine of our Church are ordinarily partakers of the spirit in baptisme for they that receiue it rightly all that so receiue it are partakers of the Spirit Obiect But soft and faire the article saith not all elect Infants but they that receiue it rightly Answ Answ The Article in those words speakes the same thing for substance that I now contend for as may appeare by shewing what it meanes by receiuing rightly To receiue Baptisme rightly imports two things viz. 1 That Baptisme be for matter and forme the same that Christ appointed namely that the Baptized party be dipped in or sprinkled with water in the name of the Father and of the sonne and Holy Chost with all due reuerence for the manner also 2 That the Person to be baptized be sufficiently qualified to giue him right to baptisme viz. that he be within the covenant of Grace at least so farre forth as the Church can iudge of him Else he doth but vsurpe the Ordinance for what hath he to doe with the seale of the Couenant if he be not comprised in the Couenant Now then to qualify an infant it is sufficient that he be within the Couenant If he be borne of Christian parents hee is so farre forth to be held within the couenant that the Church ought to admit him to baptisme if he be presented to it But yet we say not that he is instantly or at all partaker of the inward grace of baptisme vnlesse he be truly in the couenant of Grace and vnder election Howbeit supposing him to be such an one we say that this is enough to make him capable of the Spirit and to receiue the Sacrament of Baptisme rightly For more then this is not required at his hands by the consent of all iudicious Diuines that vnderstand what they say or whereof they affirme And it is a blind conceit of Anabaptists to say that no infants are capable of the inward Grace of baptisme vnlesse they haue actuall faith and doe actually beleeue But least any should take offence if I bring not proofe of what I say I will produce a few of many Divines that plainely affirme that it is not required of infants that they haue actuall faith to make them capable of the inward grace of Baptisme that notwithstanding they want that faith they may and doe partake of the inward grace by the spirit For this purpose I propound vnto you 1 Peter Martir Jn Jnfants saith he who by reason of their tender yeares cannot beleeue the holy Ghost supplies the roome of faith And the effusion of the Holy Ghost is promised in Baptisme as the Apostle expressely writes to Titus who saued vs by the Lauer of regeneration and renewing of the Holy Ghost which he shed abroad on vs aboundantly b Infantibus autem qui adhuc per aetatem credere non possunt spiritus sanctus in eorum cordibus fidei vices gerit Effusio quoque spiritus sancti promittitur in baptismo vâ— in epist ad Titum diserte scrìbitur qui saluos nosfecit c. Loc. Com. class 4. â— 8. sect 2. 2 Zanchius vpon those words in Ephes 5.26 washing it with water through the word thus writeth On the behalfe of the receiuer if he be of yeares faith is required but this faith is not here expressed because the Apostle speakes of baptisme wherein infants although destitute of actuall faith are grafted into the body of the Church c Ex parte accipientis si advltus sit requiritur fides c. Sed hec fides hoc in loco non exprimitur quia de baptismo quo etiam parvuli licet actuali fide destituti in corpus Ecclesiae inseruntur verba facit Apostolus dicendo muâ—dans eam lavacro aquae in Ephes 5. Externa media sunt verbum aqua per ministrum Christi administrata medium autem â—fficax ex parte tuâ—s qui mundatur est fides vt in advito vel saltem spiritus fidei vt in pueris spiritus enim ipse applicat
from hence against the baptizing of infants that they are not capable of the inward grace If that be true Which Dr Ames affirmeth that they be as capable of baptisme in respect of the cheife vse thereof as persons of yeares who shall deny them the inward grace Doe we not know that in Gods account the sacrament of circumcision was not accounted circumcision when it was only outward in-the flesh and not inward also in the heart For he is not a Iew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Iew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God Rom. 2. Circumcision We know was a seale of the righteousnesse which is by faith b 6. Rom 4.11 Now I demand whether any sound diuine did euer affirme that only the outward ceremony of circumcision of the flesh was vnto the elect the proper and only seale of the righteousnesse which is by faith Sure I am the Scripture euery where teacheth that the spirit is the seale of God set vpon the saithfull c 2. Cor. 1 22. Ephes 1.13.4.30 If then Circumcision were accounted vncircumcision where it was not accompanied with the inward grace what shall we say other of baptisme where the spirit is not communicated Therefore also in baptisme of the elect for whose sakes only this and all other ordinances of Christ were set vp in thâ— Church there must be ordinarâ—ly not only the outward element of water sprinkled on the child but the inward grace also else it must necessarily follow â—hat either in the baptizing of elect infants but halâ—e baptisme is ordinarily conferred which in Gods account is no better then no baptisme or Baptisme is not to infants what the scriptures affirme it to be to men of yeares And if this last be true in the ordinary course of diuine dispensation I will maintaine that infants are not to be baptised If those infants which may bee saued without baptisme receaue no more then the outward signe when they are baptized why are they baptized Can the outward signe saue them or make them more certaine or more capable of salvation then they were before so long as they remaine void of faith Were it not as good to deferre their baptisme till they be of yeares as to offer them to baptisme in infancy which doth them no more good then it doth to a reprobate till their actuall conversion To say that Baptisme admits them to the outward meanes is to say iust nothing to the purpose For aske these men what is it that makes a person capable of the inward grace of baptisme They will answer faith But how is this faith wrought By preaching of the word say they Well admit this may not an infant vnbaptised come to heare the word read or preached Anabaptists doe not shut their children out of the Church when the word is preached but onely exclude them from the Sacraments And wee also permit excommunicate persons to heare Sermons howeuer we debarre them from other ordinances Therefore infants need not baptisme meerly for their admission vnto the outward meanes of faith and conuersion for as much as they may participate of the word without baptisme and the word being by these mens telling the onely outward ordinary meanes of begetting faith If Anabaptists might as freely shew themselues here among vs as they doe in other countries this doctrine of Baptismal grace would bee better entertained by such as now oppugne it without consideration of this sequele This therefore to mee is without all controuersie that What the Scriptures doe attribute to Baptisme as the principall part and as it were the soule of Baptisme is ordinarily communicated from Christ vnto the Elect although infants because in them actuall faith is not required in their baptisme Where the Scripture makes no difference why should we What else doth the Author of the Commentary on the Epistle to Titus meane where he saith d Pag. 63 9. We must conceaue that in every Sacrament there bee three essentiall parts the absence of any of which destroy the whole 1. The Signe 2 the thing signified 3. the analogy betweene them which is the vnion of them both The first is some outward and sensible thing the second inward and spirituall the third mixt of them both To this agree all learned Divines and confessions of Reformed Churches so farre forth at least that they vnanimously conclude Sacraments to be not naked signes but certâ—ine sure witnesses and effectuall signes of grace and Gods good will towards vs by which he doth worke invisibly in vs e Articlâ—s of Relig. art 25. and convey some inward grace ordinarily from Christ vnto all that haue true interest in the couenant of Grace whereof Sacraments are the Scales And so my Maior stands good against all Sacramentarians and their vnwitting Proctors whatsoever I come therefore to the Minor The Minor Proposition now to be proved is this But the Scriptures doe attribute the conferring of the Holy Ghost to that ordinance as the principall part of it This I make good by all such Scriptures as mention the conferring of and washing with the Holy Ghost as well as with the outward element without difference of yeares and without mention of actuall faith to apply the same I might begin with that place in Ioh. 3.5 Except a man bee borne of WATER and of the SPIRIT c. where Water and the Spirit are ioined as going together into all heyres of the Kingdome Which place how ever some make a doubt whether it be meant of the Sacrament of Baptisme yet not onely the Ancients but Beza f Sed de Baptismo â—â—cagâ— siue simpliciter sive alâ—quà ad legalâ—s ablutiones allusione omnino existimo Beza in lâ—cum also without all doubt doe interpret of Baptisme so also the learned Bucer * Nec enim audiendos puto eos qui hic per aquam non aquam sed Spiriâ—um Sanctum volunt intelligi qâ—asi vero Dominus voluerit spiritum Sanctum bis ponere eoâ— dicere vel qui nâ—n fuerit gentâ—us ex â—piritu saâ—cto spiriâ—u saâ—cto vel quâ— non fuerit geâ—ituâ— ex aqua quae est spiritus sanctus Bucer de vi effic Baptis inteâ— scripâ— Anglic pag. 596. But because I did not vse it in my Lectures and some may wrangle at the exposition therefore resolue to waue it and quote only three other Texts The first is that in Math 3.11 I indeed baptize you with water vnto repentance but hee that commeth after me is mightier then I whose shooes I am not worthy to beare he shall baptize you with the Holy Ghost and with fire In which place Iohn makes the Baptisme of Christ to consist non onely of Water but of the Holy Ghost and of the powerful operation of the Holy Ghost
opposition to them in all things is the best and safest rule to walk by whereas they in the meane time can make it appeare that howeuer they may be wide in some degrees from the truth yet not so many degrees as we would make the world beleeue for in such and such particulars they can proue it to all men capable of vnderstanding that they erre not and yet we will not consent vnto them so farre as euery ingenious man will confesse them to haue truth on their side For my part I will not giue such an advantage vnto any aduerversary but rather hold my selfe bound to assent vnto him be he Papist Familist Turk or Iew in any truth whatsoeuer so that I may haue liberty to expresse my selfe clearly how and to what end I hold that truth with him and that I disclaime all such vses as he puts that truth abusiuely vnto Nor doe I take vp this resolution without warrant but haue vnquarrellable president for it For marke Saint Paul who professed that in matter of practise hee would be carefull not to offend a weake brother euen in those things which are not in themselues simply vnlawfull yet hee would not for any mans sake refuse to declare his iudgment concerning the lawfulnesse of the things that cannot be simply and absolutly condemned how much soeuer they haue beene and perhaps still are vnlawfully abused in their vse Hee giues instance in the matter of meats offered vnto Idols in that 1 Cor. 8. before mentioned Some were of opinion that they might be lawfully eaten being receiued with thanksgiuing and prayer and without reference to the Idoll or doubting about it Others held the contrary and were so stiffe in their opinion that they not only refused to eat thereof themselues but tooke great offence at others that vpon any reason whatsoeuer tooke more liberty therein than they did The Apostle comes in as an Vmpire betweene them He concludeth that for matter of practise he would so farre gratify the weake that he would forbeare to eate of such meats yet first protesting in that very place that he could not suffer his iudgment to be so farre captivated nor the truth to be so much wronged as not to hold the thing lawfull in it selfe Therfore in point of iudgment he concurred with those that held the truth but in matter of practise he professeth his dissent from them because thâ—y abused their liberty to the offence of the weake and so did swarue from the rule of Charity By which wee see that the abuse of any truth must not make any man vnwilling to hold it euen with those that doe abuse it so long as he abstaine from the abuse wherof they are guilty Therefore my discretion will not be much wounded by this obiection vnlesse it can appeare that this doth indeed as well as in shew trench too neere vpon Popish absurdities as the Minor affirmeth which now I come vnto 2 To the Minor I answere by denying it and by making good my deniall of it 1. I deny that this assertion of Baptismall regeneration of elect infants as it hath beene before stated prosecuted doth trench vpon any Popish absurdity at all 2 I make my deniall good thus If this assertion be any way guilty of what it is charged withall it must be either because it ascribes such a Physicall efficacy as they terme it to the outward element of water after consecration that the very water should haue force in it ipso facto to conferre the inward grace to euery person baptized at least to the elect so soone as they are sprinkled or washed with it in the name of the Father and of the sonne and of the Holy Ghost by vertue of that externall worke done and performed outwardly by the Minister or else because it iumps with or at least drawes too neere to that other absurdity of theirs touching the impression of an indelible character vpon the soule of euery one that is outwardly baptized whether he be elected or not 1 Of the former it cannot be guilty because as in my preaching of the point all that heard me with attention and vnderstanding so in my publishing of it thus to the world all that will vouchsafe to pervse and consider the second chapter of this treatise cannot but beare me witnesse that I doe not hold nor euer did affirme that all that partake of the outward baptisme bee also partakers of the spirit in it nor that the elect themselues doe partake thereof by vertue of the outward worke done or that the water containes in it the spirit or hath in it any physicall effiâ—acy to convey the spirit as if the water were as a channel or conduit pipe thâ—ough which the spirit passeth vnto the soules of elect infants in that ordinance But I say expresly that the spirit is giuen immediatly by Christ himselfe at the same instant wherein the Minister performeth the outward act of baptisme Now the Popish tenent is directly contrary to all this as they well know that vnderstand what the Papists hold in this particular And it were but an vnthrifty wast of time paper to set downe the same more at large 2 It is no lesse free from the other absurdity of the Indeleble character This may bee sufficiently euident by shewing their doctrine herein coÌ„paring it with the point in hand It is very true that the popish schoolemen speake much and often of this supposed character which euery one that is baptized according to their fancy receiueth in baptisme and this Character they say can neuer be blotted out againe in any of those that haue once receiued it Howbeit as Soto out of Scotus affirmeth and confesseth this doctrine was neuer knowne to the Ancients because neither Lombard nor Gratian who tooke vpon them to collect all that the Fathers had written touching baptisme doe make any mention of it Therefore it appeares to be a new device of the latter schoolemen hatched after Lombard was dead and rotten But that Position which is here defended is of more antiquity in the Church of Christ as appeares by those testimonies of the Fathers before alleadged to which it were easy to adde many more if neede required After that toy was set abroach in the schooles there quickly grew as many different Opinions about it as there were Authors and abettors of it This is manifest to all that are conuersant in their writings of which the learned f De Sacram. l. 2. cap. 12. c. Chameir among many others haue drawne a short survey And as men differed about it when they were apart so they were not able to compose the differences when they met together in their Grand Councell of Trent it selfe where there was no small stirre about it as we are informed by the Author of the g Pag. 239. History of that Councell It was worth the knowing saith he what thing they meant by it where situated in such multiplicity
notwithstanding their dissent from me in this particular I must craue leaue to professe and protest before him that knoweth all things that my aime is not so much as in my secret thoughts to despise or disparage any of them hereby but only to set downe their arguments that thereby occasion might be taken more throughly to discusse this subiect It is true that I haue sometimes made vse of the same phrases first vsed by my friends to me yet I desire them to take notice that I haue only weighed their arguments impartially in the ballance of reason and truth without the least glaunce vpon any of their persons And if I could haue beene ascertained that none but they would euer haue lighted on the same obiections I could as willingly haue suppressed them as J doe the names of the obiectors But because what friends doe octiect in loue others may also presse to the preiudice of this truth I haue made bold to make those arguments thus publique that their mouthes may be stopped who else might happen to vrge the same with violence and passion enough and thinke them vnanswerable if there should no answeres be sent out to meet them For their sakes therfore haue J thus presumed on my friends whom I earnestly desire still to hold deare vnto me hoping they will not bethinke it to the publique good nor hold themselues disparaged hereby but rather reioice that they haue beene a meanes of a more exquisite debate of this point wherby the truth may be better knowne 3 I haue a request to all that shall vouchsafe to make vse of this booke that they will be at the paines to read ouer the whole or forbeare to censure it by any peece therof that they may happen to cast their eye vpon For in a point of controversy wherein method requires only explication in one part confirmation in another refutation in another and often references from one part of the discourse vnto other places thereof for avoiding of confusion and tedious repetitions it is impossible to receiue full satisfaction by reading any one peece only how satisfactorie soeuer it may proue when it is considered altogether and when the rest is pervsed and weighed as well as that branch on which hasty and forward censurers doe sometimes passe a sharpe and heavy sentence If you pervse the first part of this booke only without the residue yee may perhaps obiect divers things and remaine vnsatisfied because ye goe not on to the latter part wherein all such obiections together with answers to them doe present themselues in their proper rankes On the contrary if wee looke only on the latter part to see how the maine obiections be answered yee may sometimes haply sticke through your owne fault at some of the answeres because I take sundry things for graunted which ye may doubt of till ye haue read the former part wherein the same things are proued at large and to which in my answers the rules of Method often compell mee to referre you Farewell A Table of the severall Chapters of this Booke CAP. I. The Introduction declaring the Occasion and Necessity of this Treatise p. 1. CAP. II. The State of the Position pag. 11 CAP. III. The Agreement of this point to the Publike doctrine of our church p. 22 CAP. IV. The point proued by Authority of Scripture pag. 70 CAP. V. The iudgment of the Fathers of the Primitiue Church in this point pag. 117 CAP. VI. The Agreement of it to the confessions of Reformed Churches pag. 138 CAP. VII The Iudgement of Forraine Divines in this point p. 157. particularly of Calvine Chameir M. Bucer â— Martyr Musculus Fran Iunius Zanchius Danaeus Gerhardus Vossius CAP. VIII The Iudgment of some Divines of speciall note in our own Church p. 185 Bishop Iewel Doctor Whitaker Dr Francis White now L. Bishop of Norwitch D Davenant now L. Bishop of Salisbury D. Fulk and D. Featly CAP. IX Six Obiections against the maine Position answered pag. 231 CAP. X. Six other Obiections against the same Position answered p. 296 The principall Authors quoted in this Treatise as giuing testimony to the maine assertion handled herein Fathers Cyprianus Gregorius Nazien Athanasius Basilius Mag Chrysostomus Hieronymus Ambrosius Augustinus Confessions of Churches Heluetica Scoticana Belgica Gallicana Genevensis Argentinensis Augustana Saxonica Wirtembergica Palatini Forraine Diuines Ioannes Calvinus Petrus Martyr Hieron Zanchius Wolfgangus Musculus Fran. Iunius Aug Marloratus Mart. Bucerus David Pareus Lamb. Daneus Daniel Chameir Ger. Vossius English Divines Bishop Iewel Dr Whitaker Dr Fulke Dr Dauenant B. of Sarum Dr White B. of Norwitch Dr Featly Dr Ames Mr Richard Hooker Mr Thomas Rogers Mr Thomas Taylor D. of Divinity Mr. Aynsworth BAPTISMALL REGENERATION ORDINARILY COMmunicated to Elect Infants CHAP. 1. The introduction declaring the occasion and necessity of this treatise THere is no Ordinance set vp by Christ in his Church more vsefull and comfortable vnto a Christian throughout the whole course of his Militant condition then sacred Baptisme the Laver of regeneration and of the renewing of the Holy Ghost Nor is there any fountaine which the Arch-enimy of mankinde a Tit. 3.5 hath more endeauoured to trouble and corrupt with multiplicity of poisonous errors then that which is set open to all the inhabitants of spirituall Hierusalem for sinne and for vncleannesse b Zach. 13.1 For proofe hereof I shall not need to thrust any mans head so much as Within the doore of that Augaean stable of Popish absurdities we haue too many instances else where Some aduance Baptisme too high Others depresse it as much too low There are that hold it so absolutely necessary as that none can be saued without it On the contrary there are that in scorne call it Elementish water Others that thinke it a thing indifferent and deny it to infantes notwithstanding that to them belongs the kingdome of God c Mar. 10 14. Others that make it a bare signe and badge to distinguish the members of the visible Church from the rest of the World some in tearmes yeeld it to be somewhat more yet deny to it all present efficacy in vpon infants ordinarily in the act of administration Some grant an efficacy but such as is equally communicated to all infantes that are outwardly baptized Some admit the efficacy of it vnto remission of sinne in Infants elect but any present worke of the spirit vnto Regeneration in them they either flatly deny or refuse to acknowledge Against all these errors and particularly against the last the Church of England hath iustly opposed her selfe in her Publique Doctrine for the defence whereof haue I taken vpon me this difficult province The occasion this In the course of my ministry in mine own cure I was lately * In Hilary Terme 1627. cast vpon this point viz That all elect infants doe ordinarily in Baptisme receiue the spirit of Christ to seaze vpon them for Christ and to be in them
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
verè Goulartius in hunc ipsum notauit locum Quaecunque profere sâc epistola Cyprianus noster de S. Baptismi in electis Christi varijs effectis vt orthadoxè ad fidei analogiam scriptum amplectimur Cham. de sacram lib. 2. c. 6. parag 38. 2 Gregory Nazianzen calls Baptisme That Good thing which giues vs initiation into Christ Gregory NazianzeÌ„ which common benifit and foundation of new life we all receiue from God f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Imitationis diuina bonum quod commune beneficium secundae vitae fundamentuÌ„ a Deo omnes habemnus Greg. in Laud. Gorgo In his Oration or Homily touching baptisme after a large and eloquent narration of the efficacy of baptisme he saith that it hath force euen vpon Infants also and therefore would haue them baptized vpon this ground that he takes it for granted that they also are in some degree sanctified euen in baptisme Witnesse that speech of his It is better that they be sanctified without any apprehension of the thing done then that they should depart this life without baptisme and initiation And of this thing circumcision may afford vs president for that being the fore-runner of baptisme was administred vnto such as could n thy the vse of reason discerne what it meant g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Edit Graecolat Billii Pa is 1609. Praestatu absque sensu sanctificari quam sine sigillo initiatione abscedere Atque huius rei ratio nobis est circumcisio die octauo pagi solita quae Baptismi figurâ—m quodammodo g râ—bat aâ—que tis qui rationis adhuc expertes erant offerebatur which place I vrge not to proue the necessity of Baptisme as if without reception thereof it were impossible for infants to be saued for I make no doubt that in the time of the Law many infants were saued that dyed before the eighth day wherein they were to be circumcised But I make vse hereof only to shew what that Gregory beleeued and taught touching that which is ordinarily communicated in Baptisme even vnto Infants as well as others supposing them to be admitted therevnto 3 That Great Athanasius who Athanasius in his time was the chiefe and in a manner the only professed Champion the Truth had left her when as Hierome complaines the whole world seemed to be turned Arrian A man that was by the sentence of all Divines the most approued Doctor as Vigilius h Omnium Ecclesiasticorum virorum iudicio probatissimus Vigil cont Eutich l. 2. c. 4. the Martyr titles him Hee in his Booke of Questions dedicated to Antiochus Quaest 2. propounds this Question Whence may a man knowe plainely that he hath beene baptized and receaued the Spirit in baptisme seeing hee was but an infant when he was baptized The answere hee giues vnto it is this As a woman with child by the springing of the babe in her wombe knowes for certaine that she hath conceaved fruit so the soule of a TRVE CHRISTIAN knowes not by the reports of his parents but by the springings of his heart especially vpon those solemne dayes wherein Baptisme and the Lords Supper are administred and by the inward ioyes that then hee conceaues that he receaued the Holy Ghost when he was baptized i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This testimony is so cleare and full that I knowe not what can be said to evade it He speakes indefinitly therefore he excludeth none that are Christians indeed but vnto them he doth restraine it in expresse termes so he speaks directly to our present point 4 Chrysostome one of the best and clearest Expositors of the New Testament among all the Fathers calls Baptisme our initiation into Christ k HoÌ„ 1. in Act. And to let vs see that hee meanes it not of an outward admission only into the visible Church hee afterwards declares himselfe when he makes the spirit to be the cheife part of baptisme as if there were no baptisme worth that name which is not accompanied with the presence of the spirit to make it efficacious Jn Baptisme the cheife part is the spirit by which the water becomes effectuall l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 1. in Act. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. 40. in Act. If any shall say that this proues not that the spirit doth alwaies accompany the outward washing but rather the contrary because Chrysostome speakes this of the Apostles that had beene baptized and yet were commanded by Christ after his resurrection to stay at Hierusalem in expectation of the Holy Ghost saying Yee shall be baptized with the Holy Ghost not many daies hence m Act. 1.5 I answer that Chrysostome admits that in them the case was such indeed but saith he in vs both are performed together n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aom 1. in Act. I stand not to iustifie his Exposition of the place in respect of what he saith touching the bestowing of the Holy Ghost vpon the Apostles as if they had not receaued of the spirit in some measure before that time Let that opinion shift for it selfe as it can I only vrge the words to shew his iudgment of this thing viz that now we Christians receaue the spirit in baptâ—sme as well as the outward signe * That this was his iudgment even of infants also appeares in his Homil. on Ps 14. i 15. iuxta Heb. Adducit quispiam infantem adhuc vbera sugentem vt baptizetur statim Sacâ—rdos exigit ab infirma aetate pacta conventa assensiones mâ—noris aetate fiâ—â—â—ussâ—râ—â— accipit susceptorem interrogat Renunciat Satanae non dicit In finem vel cum Christo â—â—mungitur in sineÌ„ sed statim in principio vitae petit renunciationes coniunctiones And yet least any should imagine him to be so grosse as to thinke that all that partake of the outward washing doe receaue the inward grace heare him afterwards in the same Homily expressing his griefe for the contrary What anguish of heart saith hee doe J sustaine so often as I see some even when they are ready to breath their last runne vnto Baptisme and yet are never a whit the more purged by it o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eduio Savil. Ibid. Quos aestus pectoris sentio quoties alios video subextremum balitum festinantes ad initiatioâ—em nec hinc fieri puriores ibid. prope sin edit Lat. This Father therefore did not hold that all that are baptized doe partake of the Spirit in Baptisme how euer his iudgment were cleare for it in the Ordinary course of Divine dispensation Nor let any Arminian thinke to take me tardy as if I abused the Reader by alleaging that which mine Author speakes of Persons of yeares who doe oftentimes ponere obicem actually oppose the spirit of grace even while they be present at the meanes of grace to proue the like in the case of Infants For howeuer it be too
true that Persons of yeares doe oft times resist the spirit by a wicked heart and corrupt life yet this Father speakes of men of another disposition for he speaks of men euen at the point of death apprehending a necessity of remission of sinne by Christ and hastening to Initiation p Festinantes ad initiationem Ibid. which argues an earnest desire after the grace of Baptisme and yet they goe away without it Therefore they of whom he speaketh are not such as doe resist the spirit when they are baptized and so the words are pertinent vnto my purpose 5 Basil to that Question How Christians are saued Giues this answere By being regenerated by the grace receaued in Baptisme q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 De Spir. Sanct. c. 10 And a little after Baptisme is vnto mee the beginning of life and the day of regeneration is the beginning of daies in that respect r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid. In another place speaking of Baptisme hee saith that it is the death of sinne the new birth of the soule Å¿ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc exhort ad sanct Bapt. c. I will not adde more out of him This may suffice 6 Hierome in his third booke of Dialogues against the Pelagians brings in the Pelagian thus cavelling with the Orthodox I pray thee tell me why are Infants baptized To which he shapes this answere that in baptisme their sinnes might be remitted t Dic quaeso me omni ibera quaestione quare insantult baptizentur Orthod vt iis pectata in baptismate dimatantur And so much the Author of the Perpetuity of the regenerate mans estate acknowledgeth and professeth pag. 456. edit 2 And in the conclusion of that booke that hee might at once hisse that absurd distinction of the Pelagians that children are baptized not for remission of sinne but to make them partakers of the kingdome of heauen out of the Church hee thus speakes in the person of the Orthodox vnto the Pelagians u Hoc vnum dicam vt tandem finiatur oratio aut novum vos Pelagiani nempe lebere symbolum tradere vt post Patrem Filium Spiritum Sanctum baptizâ—tis infantes in regnum caelâ—â—â— aut si vnum in paâ—vulâ—s in magnis habetis baptisma etiam infantes in remissionem peccatorum baptizandos in similitudinem prevaricationis Adam credatis That I may at length put an end to this discourse I will say but this one thing either you must forge a new Creed and after that forme of baptisme I Baptize thee in the name of the Father and of the Sonne and of the Holy Ghost adde this that thou maist partake of the kingdome of heauen or if yee doe beleeue that there is but one baptisme of persons of yeares and of infants yee must hold that infants also are baptized for remission of sinne as well as others But this cannot be without the spirit in an infant then at least if not before communicated to apply the blood of Christ vnto him as the same Father against the Luciferians * Hiâ—rom â—â—uer Lucifer Nulli hominum sine spiritu sancto peccata â—imittuntur Quomodo antâ—quis sordibâ—â— anima purgatâ— quae 〈…〉 habet spiritum ibid. Neque enim 〈◊〉 lavat animaâ— sed prius ipsa lavatur à â—p ritu c. vide locum expresly teacheth Sinnes are remitted to none without the Holy Ghost And a little before thus How can that soule be purged from old sinnes that hath not the holy spirit And againe in the same Tract It is not water that washeth the soule but the water it selfe is first sanctified by the spirit not vnlike to that speech of Moses in another case The spirit of God moved vpon the waters whence it is evident that baptisme cannot be without the spirit To conclude Christ saith he was baptized and receaued the spirit in Baptisme not that hee had it not before for he never was without it but that it might be manifest to vs that true baptisme is that wherein the Holy Ghost is present And to this also Calvine giues testimony in his Institutions x Lib. 4. cap. 16. Sect. 18. 7 Ambrose speaking of the parts of baptisme y De iis qui initiantur mysteriis cap. 4. Ires sunt in baptismate aqua sanguis spiritus si vnum horum detrahas non stat baptismatis sacramentum Quid enim est aqua sinc cruce Christi elementum commune sine vllo sacramenti effectu There are saith hee in Baptisme three things Water Bloud and the Spirit Take away but one of these and yee destroy the Sacrament For what is water without the bloud of Christ or a common element without any effect of the Sacrament If any shall say that this is not cleare for the efficacy of Baptisme at the time of administration hee shall therein shew so much ignorance in that Fathers Writings as that the Learned would iustly blame me if I should take vp more time to demonstrate this vnto him and gnash their teeth at such an Ignoramus 8 Lastly Augustine that great famous Doctor of the Church is knowne to all to be very frequent in this very Argument It shall suffice to quote a place or two There is not saith he z Serm ad infantes Nulli est aliquantenus ambigendum tunc vnumquemque fidelium corporis sanguinisque Domini participem fieri quando in baptismate efficitur membrum Christi the least doubt to bee made by any man that then every one of the faithful is made partaker of the body and bloud of our Lord when in Baptisme he is made a member of Christ If any thinke that by the faithfull he meanes onely persons of yeares actually beleeuing let them consult his Epistle a Epist 23. tom 2. to Boniface a devout Earle touching the baptizing of Infants wherein they shall finde that Father to comprehend infants in the number of the faithfull and that by reason of the Sacrament of faith Againe b Epist 57. ad Dardanum Dicimus in baptizatis parvulis quamvis id nesciant habitare spiritum sanctuÌ„ Sic enim cum nesciunt quamvis sit in eis quemadmodum nesciunt métem cuius in iis ratio quâ vti â—â—â—dum possant veluti quaedam scintilla sopita est excitanda aetatis accessis We say that in infants baptized although they be not aware of it the Holy Ghost doth dwell For so are they without knowledge of his being in them although he bee in them as they are of the reasonable soule reason being in them who yet cannot make vse of it like a little sparke raked vp vnder ashes and is not stirred vp but by accesse of yeares And in the same Epistle with which I will make an end c Habitare autem ideo in talibus dicitur quia occultè in eis agit vt suit templum eius idque in proficientibus proficiendo
perseverantibus proficit ibid. The Holy Ghost is said therefore to dwell in them because he secretly workes in them that they may bee his temple which hee afterwards perfecteth in those that profit and make further proceedings persevere in the same Then which speech what can be said more plaine and full to my present purpose touching the Holy Ghosts ceazing vpon infants even in baptisme to prepare them in his owne time to be Temples for himselfe Such as would extend the efficacy of baptisme indifferently to all infants will be perhaps ready to wrest all these testimonies out of my hand make vse of them against mee for asmuch as all these allegations doe seeme to make for the vniuersall extent of grace to all that are baptized without restraining it to the Elect as I doe It is true the Fathers except none yet this proues not that therefore they held that none are exempted by God nay they often declare the contrary They considering the charge which Christ hath laid vpon his ministers to deny baptisme to none to whom belongs the kingdome of God and not taking vpon them to pry into Gods secrets to know who they be that belong to his election and who not as they baptize all so they pronounce of each one that his sinnes are remitted and the spirit is giuen him in baptisme yet withall confining the donation of these gifts only to such as haue indeed interest in the kingdome although they take not vpon them to declare who they be in particular that haue no share therein Now that notwithstanding their indefinite and illimited speeches touching the efficacy of Baptisme they did holde and declare that all are not indeed partakers of the grace of baptisme shall appeare by one or two of them which I thinke is enough to declare the iudgement of the rest that were sound among them Not to repeat what I formerly vrged out of Chrysostome to shew that he was not of opinion that all without exception did certainely receiue grace in baptisme although they did not actually resist it when they were baptized I will mention only one passage out of Hierome and another out of Augustine concerning this point St Hierome if it be not falsely fathered on him writing on Galath 3. d In Gal. 3. si igitur qui in Christo baptizati sunt Christum induerunt manifestum est eos qui non sunt induti Christum non fuisse baptizatos in Christo Ad eos enim qui fideles baptisma Christi consecuti putabantur dictum est Induite ves Dominum Iesum Christum Rom. 13. Si quis hoc corporeum quod oculis carnis aspicitur aquae tantum accepit lavacrum non est iudutus deminum Iesum Christum Nam Simon ille de actibus Apost acceperat Lavacrum aquae verum quia sanctum spiritum non habebat indutus non erat Christum Et Haeretici vel Hypocritae si qui sordide victitant videntur quidem accipere baptismum sed nescio an Christum habeant indumentum Itaque consideremus ne sorte in nobis aliquis deprebendatur qui ex eo quod Christi non habet indumentum arguatur non baptizatus in Christo As many of you as haue beene baptized into Christ haue put on Christ hath these words If they who haue bin baptized into Christ haue put on Christ it is manifest that they who haue not put on Christ were not baptized into Christ For vnto such as were thought to be faithfull and to haue attained the baptisme of Christ it is elsewhere said put ye on the Lord Iesus Christ Jf any hath receiued only that which is corporall and visible viz the Lauer of water he hath not put on Iesus Christ For euen Simon magus receiued the externall washing yet because he had not the Holy Ghost therefore he did not put on Christ And so Hereticks Hypocrites wicked liuers seeme indeed to receiue baptisme but I know not that they haue put on Christ as a garment Therefore let vs lay this to heart least any man be found among vs that being not cloathed with Christ should proue not to haue beene baptized into Christ Some perhaps may snatch at this testimony and say that St Hierome speakes here of such as are of yeares that doe obicem ponere make resistance to grace and not of infants of which the question is if he did speake of infants yet here is not a word of election as the reason why some doe receiue that which others goe without To these two cauills I must make answere in order First I deny that he speakes only of persons of yeares for from the generall obseruation thâ—t there be some who were not indeed baptized into Christ he makes application in particular to himselfe and others most of which were baptized in infancy though some of yeares were daily added and euen them would he haue to consider seriously whether it were not thus with themselues although baptized in infancy Nor doth he make reluctation in Simon Magus to be the reason why he was not baptized into Christ but his not hauing of the spirit and this is as much in effect as if he had said he was not baptized into Christ because he was not in the number of Gods sonnes by election for the scripture assignes this as the reason why some doe partake of the spirit because they are sonnes e Gal. 4.6 The rule of opposition therefore must needs make the contrary true no son no spirit no spirit none of Christs f Rom. 8 9. Wherefore secondly I say that in effect he restraines the grace of baptisme only to the elect and for this reason that they be elected For if Simon could not be baptized into Christ for want of the spirit it is true that he could not be baptized into Christ because not elected for if he had beene a sonne by election hee could not haue missed of the spirit as is clear both in Galath 4.6 and in Rom 8.14 Now forasmuch as the Holy scriptures doe so clearly teach that none partake of the spirit vnto sanctification and saluation but only the elect as by and by we shall by occasion see confessed also by Lombard himselfe it were too great a wrong to so worthy a Father as St Hierome was to interpret his speech vttered according to scripture as hauing in it a meaning contrary to the Scripture to bolster vp a tottering error of some that drew it immediatly from Bellarmine and the rest of that crew What need many words If Hierome be not thought cleare enough then see my other witnesse St Augustine who if Lombard abuse him not I am sure will put all out of doubt The g Sacramenta in solis electis efficiunt quod figurant ita Lombard 4. sent dist 4. in A. sacraments saith he doe effect or worke that which they signify only in the elect I willingly admit that Lombard seekes to giue an
licet ibid. sect 14. I hold that it is sufficient that wee acknowledge they shall be saued for as much as they by election and praedestination belong to Gods peculiar flock that they are endowed with the spirit who is the roote of faith hope loue and all other graces which spirit afterwards doth manifest and declare himselfe in the sonnes of God when they come to years Musculus of Baptisme giues this description b Defiâ—iemus baptismum esse sacramentum regenerationis purgationis initiationis sanctificationis obsignationis incorporationis in Christum seruatorem Haec enim omni no per spiritum Christi fiunt in electu fidelibus quorum sacramentum est baptismus vt rectè in illo profici dicatur quod per spiritum Christi reipsa spiritualiter perficitur Muscul de Bapt quest 1. Sect. 8 Loc. Com. Wee define baptisme to be the sacrament of regeneration purgation initiation sanctification obsignation and incorporation into Christ our Saviour For all these are effected in the elect and faithfull by the spirit of Christ of all which graces baptisme is the sacrament so as in it this may rightly be said to be done because truly and spiritually it is effected by the spirit of Christ If any thinke to obiect against me that Musculus speakes this of the faithfull and so vnderstands it not of infants I answere out of Musculus himselfe c Omnes Christianorum infantes ad Christum pertinentes deque numero fidelium existentes recte dicuntur esse in fide Christi fideles credentes licet nondum sint imbuti fide Musc in Mat. 18 All infants belonging to Christ borne of Christian parents and being of the number of the faithfull are rightly said to be in the faith of Christ to be faithfull and beleeuers although as yet they be not endewed with actuall faith Besides he that saith Christians being elect are by the Holy Ghost ingraffed into Christ in baptisme must not exclude elect infants for as much as none but infants are now vsually baptized in the Church Therefore hee must be vnderstood of what baptisme doth ordinarily effect vpon infants or else his definition is very improper yea false being applied to children beside whom there are none vnlesse in some rare cases of proselites baptized in these latter times Francis Iunius in his Theses of Paedobapt speakes as fully to this point as any of the rest d Si enim in Christi corpus baptizandi omnes electi si omnes christum induere debent infantes non secus ac adulti eos a christi corpore separare Christo non inserere nefandum esset Thes 4. If saith he all the elect are to be baptized into the body of Christ if moreouer all of them as well infants as persons of yeares ought to put on Christ then to separate theÌ„ from the body of Christ and not to engraffe them into Christ were a most wicked thing And againe a little after e Cum baptizantur infantes deus offert confert omnia bona faederis stipulatur ibid. Thes 10. When infants What infants he meanes he had sufficiently expressed before viz. elect infants are baptized God doth both offer and conferre all the good things of the Couenant and engageth himselfe vnto it In another place thus f Baptismus est actio sacra Dei lauantis suos intus lotione spiritus foris lotione aquae Mat. 3. Ioh. 1. passim Haec igitur relata sunt aqua spiritus lotio aquae lotio spiritu Relatio vt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est iâ—â—s illa siue applicatio vntus ad alteram secundum naturam relâ—torum formam constituexs sacramenti Quemadmodum igitur homo in actionibus humanis anima corpore actionem internam externam agit vnica operatione in qua sicut anima est forma corporis ita actio interna formalis quodam modo externa vero materialis est in cundum modum Deus spiritu suo aqua agit actionem internam externam vnica operatione in qua lotio interna a spiritu formalis est in â—terialis externa prâ— vt dicebat Ioannes ego baptizo vos aqua c. Iun. in Exam. Gratian. Prosp Par. 3. Baptisme is a sacred action of God washing those that be he his owne inwardly with the washing of the spirit outwardly with the washing of water Mat 3. Iohn 1. and elsewhere These two therefore the water and the spirit the washing of water and the washing of the spirit are relatiues And the relation it selfe is that application or vnion of these one to another according to the nature of relatiues which constitutes the forme of the sacrament Wherefore as a man in humane actions doth with his soule and body produce both an inward and an outward action in one and the same operation in which as the soule is said to be the forme of the body so is the inward action after a sort the formall and the externall the materiall part of the action euen so after the same manner God by his spirit and by water doth performe both an internall and an externall action in one and the same operation in which the inward washing by the spirit is the formall part and the externall washing with water is the materiall part of that his action according to that of Iohn the Baptist I indeed baptize you with water c. but he that cometh after me shall baptize you with the Holy Ghost c. This passage passing from that learned man in a scholasticall confutation of a subtile aduersary is perhaps more abstruse then it can be fully vnderstood of an ordinary reader yet all that are iudicious cannot see lesse in it than this viz that in the iudgment of Iunius that is not held for Baptisme of the elect wherein God doth not ordinarily accompany the outward administration of that sacrament with some inward worke of the spirit inwardly washing the soule as well as the water outwardly washeth the body in the Lauer of Regeneration But what manner of worke that is which is ordinarily performed by the spirit in the matter of Regeneration the same Author also describeth in the place first cited where he thus distinguisheth of regeneration and then explaines himselfe in what sense he affirmeth infants elect to be regenerated in baptisme g De regeneratio â—e aliter consideratur in fâ—â— lâ—â—ne to id est in Christo habitu aliter in nobis actu Pâ—imâ— regeneratio qâ—â—e dici potest transplantatio a vetere Id mo in novum tanqâ—am causa eâ—â— aâ—tera tanquam fructus sequituâ— De prima inquitur Christus Iohn 3. Apostolus vtramque coniungit Rom. 6. Hac regenerantur infantes electi cum Christo inferuntu huius obsignatio sit iâ—s duâ—â— baptizantuâ— De Paed. bap châ—â— 7 Touching regeneration it is one way to be considered in the foundation that is to say in Christ the habit thereof
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
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
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
they were partakers not till they were of ripe age so as by faith they apprehended the inward grace and so came to be partakers of the spirit But doth this place proue that Paul had not the spirit before his baptisme I trow not for then who wrought in him that faith to appreheÌ„d the grace of his baptisme Rather therfore it proues the contrary that he receiued it in his circumcision for it is plaine he had it before And if he had it before why not in his Circumcision No may some man say not so for in Acts 9.17 Ananias deales with him as with a meere carnall man wholy destitute of grace and tells him that God had sent him to him that he might be filled with the holy Ghost and it followes in the next place that he was baptized which shewes that hee had not the Holy Ghost before that time But to this I answere breefly that this proues not that he had not the spirit in any measure before that time for it is not said that God had sent Ananias vnto him that he might receiue the Holy Ghost but that he might bee filled with the Holy Ghost and that not only vnto sanctification but to the performance of an Apostolicall function for it is afterward added that straight way he preached Christ in the Synagogue ver 20. Now although he receiued the spirit in his circumcision yet he was not filled with the spirit nor was he filled with the spirit in the first instant of his reception of it at what time soeuer hee first receiued it for the spirit doth not worke all his graces at once but by degrees It may here bee remembred what haue beene formerly spoken vpon that place in Acts 2.38 Saint Peter bids those that were pricked at their hearts to repent and be baptized telling them that so they should receiue the gift of the Holy Ghost Now if they must repent certainly they must haue the Holy Ghost to enable them herevnto else they could not repent Therefore it must be confessed that their receiuing of the spirit in baptisme was no sufficient proofe that they were not at all partakers of him before they were baptized Before they receiued him but more secretly and sparingly now they receiued him againe but more solemnely and plentifully And thus wee see that none of these places apart or together no not when they be wyre drawne to the vtmost haue in them any solid proofe to make good the Minor proposition that the spirit was not giuen in circumcision and so wee haue ouerthrowne this argument also without the least preiudice to our position 8. Obiection Those places of scripture that speake of baptisme Obiect 5 doe vsually speake of the spirit giuen before baptisme as that in Acts 10.44 the Holy Ghost fell on all them that heard the word and then afterward it followeth in vers 47. Can any man forbid water that thâ—se should not be baptized that haue receiued the Holy Ghost as well as we or else they speake of Faith or repentance going before baptisme which is equivalent to the former speech for it supposeth a reception of the spirit before baptisme Therefore baptisme was not intended for the conferring of the spirit nor can the places of Scripture brought to proue it be sufficient proofe of it but rather of the contrary Answere Answere 1 I confesse it to be very true that some places speake of the giuing of the spirit before baptisme Howbeit that place in the 10. of the Acts is improperly alleaged for it because it speakes of an extraordinary bestowing of the spirit vpon such as Peter preached vnto in respect of the gift of tongues as appeares in vers 45.46 where it is said that they of the circumcision which beleeued were astonished as many as came with Peter because that on the gentiles also was powred out the gift of the Holy ghost for they heard them speake with tongues and magnified God Notwithstanding I say It is manifest that faith and repentance were to precede the baptisme of such as were of yeares at least the publique and solemne profession of those graces was to be made by them before they were baptized Yet as not only Saint c Vide supra in cap. 7. Ambrose and Saint d Quaest 84. super Levit. quaest 33. in Num. Augustine and after them e Instit lib. 4. cap. 16. Calvin well speaketh they receiued the spirit in Baptisme more solemnly which they had receiued more secretly before They being of yeares ought to expresse their faith therefore there was a necessity of their receiuing of the spirit before Baptisme But this concludes not that therefore it must needs be so in infants also forasmuch as in them actuall faith is not required nor yet that therfore elect infants doe not receiue the spirit in baptisme because there is no neede of faith to receiue the spirit but only need of the spirit to work faith in due time 2 I say that howeuer some places doe suppose the spirit to be giuen before baptisme yet that proues not that therefore those places of scripture which I haue alleadged doe proue no such thing as I would inferre thence because I haue not brought one of those places for a proofe which mention actuall faith and repentance forasmuch as they concerne persons of yeares only Now this obiection would haue the world beleeue that I haue taken vp some of those places for my vse which speake clearly of faith and repentance going before baptisme which is not so And so it doth cast an vniust aspertion vpon me and not giue any blow to the point it selfe 3 I neuer affirmed that infants doe not at all receiue the spirit before their baptisme but only that Baptisme is the first instrument or meanes applied for their first solemne receit of the spirit that may be taken notice of by vs as also for their first manifest initiation and engraffing into the body of Christ Admit that they had the spirit before yet it followes not that they receiue him not also in baptisme in respect of confirmation therof if not in respect of a further degree and measure of his grace The Holy Ghost descended vpon Christ in his baptisme yet no man will say Christ had not the spirit before he was baptized They in Acts 2. before mentioned were bid to repent before they were baptized and no doubt they did so which yet could not be without the spirit as I haue often said And yet for all that The Apostle assured them that in Baptisme they should receiue the Holy Ghost What letteth then why elect infants should not doe so too I conclude therefore that in persons of yeares the spirit must goe before to qualify them with actuall grace thereby to make them capable of the inward grace of baptisme and to elect infants also the spirit may be giuen before baptisme but yet both vnto the one and vnto the other he is giuen againe in