Baptismal Regeneration of Elect Infants Professed by the Church of England, Treatise · Chapter 3
CAP. 3. This agrees to the Publique Doctrine of our Church.
BEfore I goe further, I muſt aduertiſe the Reader of one thing conſtantly to be obſerued throughout this Treatiſe; and it is this. Whereſoeuer I ſhall for brevities ſake, only ſay thus much, that the Elect doe receiue the spirit in Baptiſme; my purpoſe is to hauehave it vnderſtood with all thoſe conditions and limitations before expreſſed, in the ſtating of the Point. So that it muſt alwaies bee thus interpreted. viz: That it is moſt agreeable to the Jnſtitution of Chriſt, that All Elect Jnfants that are baptiſed (vnleſſe in ſome extraordinary caſes) doe, ordinarily, receiue, from Chriſt, the Spirit, in Baptiſme, for their firſt ſolemne initiation into Chriſt; and for their future actuall renovation, in Gods good time, if they liue to yeares of diſcretion, and enioy the other ordinary meanes of Grace appointed of God to this end. This premized, I may more ſecurely goe on with my worke. Nor ſhall any man that findes oftentimes, in that which followes, a more compendious expreſſion of this Poſition, hauehave cauſe to complaine, that I deale ambiguouſly and ſophiſtically; becauſe my reſolution is to be alwaies tryed by this Concluſion ſo largely deliuered, and ſo bounded as in the former Chapter you may behold it.
The firſt part of my taske is, to make it good, that this aſſertion is agreeable to the publique, and eſtabliſhed Doctrine of the Church of England. And this I propound in the firſt place; not as if I meant to tye any mans faith to beleeue the point, meerely becauſe the Church of England ſaith it. For She will not aſſume ſo much Authority ouer any mans faith; hauing declared her ſelfe expreſly in the 21 Article of her Doctrine, that euen Generall Councells (which repreſent the whole Church of Chriſt on earth) in things ordeined by them as neceſſary to ſalvation, hauehave neither ſtrength nor authority, vnleſſe it may bee declared that they be taken out of holy Scripture. I vrge not then the Doctrine of our Church to proue the point by it; as ſome hauehave giuen out: but only to ſhew the agreement that it hath with our Publique Doctrine, that no man might proclaime it to bee a peece either of Popery, or Arminianiſme; nor yet a priuate conceit of mine owne diſſonant from the Churches of Chriſt: but that it is a branch of that truth to which all the Miniſters of our Church either hauehave ſubſcribed, or ought ſo to doe; and ſo, are as deeply engaged in the defence of it, as my ſelfe whom ſome of them (either ignorant or careleſſe of what they ſubſcribed to) doe now ſo much oppoſe.
That this accordeth to the Doctrine of our Church, may appeare in one or two plaine Syllogiſmes; the firſt whereof ſhall be this.
Syllogiſ. 1.
Maior. That which the Church in the Publique Leiturgie thereof, exhorteth, & requireth vsus to pray for, when any Infant preſumed to be truly and indeed within the couenant of Grace, is brought to baptiſme; and, that which it alſo teacheth vsus to pronounce concerning that and eueryevery ſuch infant, ſo ſoone as he is baptiſed, muſt needs bee granted to bee agreeable to the Publique Doctrine of our Church touching all elect Infants that are baptiſed, ordinarily.
Minor. But the Publique Leiturgie of our Church exhorteth and requireth vsus, at the baptizing of eueryevery infant preſumed to hauehave intereſt in the Couenant of Grace, as being within Gods ElectionaThat our Leiturgy hath an eye to the covenant of Grace; and preſumes of any particular infant, that vntounto him the kingdome of Heaven doth indeed belong; and therevpō pronounceth the child, after baptiſme is adminiſtred, to be regenerate, may appeare moſt evidently by this: viz: That it leadeth vsus to that which our Saviour ſpake in the Goſpell touching thoſe infants that were brought vntounto him, & bleſſed by him vponupon this ground, that theirs is the kingdome of heaven. Not that all children hauehave right to the kingdome; for Eſau had none. Rom. 9. Yet becauſe men cannot ſee Gods ſecret decree, they are not to make doubt of any particular, but knowing that ſome infants are elected, and hauehave right to the Kingdome, vponupon this ground they know for certaine that this Child is regenerate by the Spirit, if he be elected, and if to him doe belong the Kingdome of God. And therefore our Church in charity pronounceth ſo much of every Child conſidered individually and apart, becauſe in charity ſhee preſumeth that vntounto that very particular belongs the Kingdome of God. For vponupon this ground is the following exhortation and aſſurance built, which vponupon this conſideration, ſaith Doubt yee not therefore but earneſtly beleeue that hee will likewiſe favourably receiue theſe preſent Jnf…nts, that he will embrace them with the armes of his mercy, that he will giuegive vntounto them the bleſſing of eternall life, and make them partakers of his everlaſting kingdome., to pray for the Spirit of Regeneration to bee giuen vntounto him: and, ſo ſoone as hee is baptiſed, to conclude him to be regenerated with the Holy Spirit; and accordingly to giuegive thankes for this, in Prayer, vntounto God.
Concluſ: Therefore it is agreeable to the Publique and eſtabliſhed doctrine of the Church of England, that all elect Jnfants doe, ordinarily, receaue the ſpirit of Chriſt, in Baptiſme, in ſuch manner and ſenſe as is before expreſſed.
The Maior Propoſition cannot be doubted of▪ vnleſſe we ſhall ſay that, the Doctrine and Leiturgie of our Church are contrary to one another: which no man, wel in his wits, will affirme, and yet ſubſcribe to both.
The Minor, or, as ſome tearme it, the Aſſumption, is the only Propoſition, then, that muſt be proued. I pray you therefore, with patience, ſee it done, in the ſeverall branches of it. There are in it theſe two particulars.
1 The Church, in her Leiturgie requireth vsus to pray for the spirit of Chriſt to be communicated to every particular infant brought to baptiſme, preſuming of the particular that he is within the election of Grace.
2 She concludeth him to be regenerate ſo ſoone as he is baptiſed: that is, to hauehave receiued the Spirit of regeneration, as the firſt principle thereof.
1. For the former, let the Leiturgie it ſelfe be produced, wherein the Church enioyneth.
1 The Miniſter alone thus to beſpeake the Congregation, when any children are preſented at the Font; I beſeech you to call vponupon God the Father through our Lord Ieſus Chriſt, that of his bounteous mercy, hee will grant to theſe children that thing which by nature they cannot hauehave, that they may be baptiſed with water and the HOLY GHOST. The Church enioyneth further.
2 Both Miniſter and People, to pray; Wee beſeech thee for thine infinite mercies, that thou wilt mercifully looke vponupon theſe children; ſanctifie them and waſh them with the HOLY GHOST. Againe, in the ſecond Prayer; We call vponupon thee for theſe infants, that they comming to thy Holy Baptiſme, may receiue remiſſion of their ſinnes by SPIRITVALL regeneration: Yet againe, in the Third Prayer; GiueGive THY HOLY SPIRIT to theſe infants, that they may bee borne againe, and bee made heyres of everlaſting ſalvation.
The purpoſe of the Church, then, is to teach vsus, that wee ſhould expect the Spirit of Chriſt to be communicated in Baptiſme, to elect infants: or elſe it muſt be concluded that the Church meant to mocke vsus, by putting vsus to pray for that which ſhee doth not beleeue we ſhall receaue.
If any ſhall ſay; the Church teacheth vsus to pray, indeed, for the Regeneration of a child, when hee is baptiſed; but not for his preſent regeneration? I anſwere: yes, for his preſent Regeneration; not actuall, ordinarily, ſuch as that he after attaines vntounto, in his effectuall calling by the Word; yet Initiall, and Potentiall, (as was before diſtinguiſhed:) as ſhall appeare in the proofe of the ſecond branch of the Aſſumption, which is this: viz:
2 The Church concludeth, in her Leiturgie, that the child is initially regenerate, in his Baptiſme. For
1 It pronounceth him to be regenerate; enioyning the Miniſter thus to ſpeake vntounto the people: ſeeing now, D. B. that theſe children be regenerate, and grafted into the Body of Chriſts congregation, let vsus giuegive thankes vntounto God for theſe benefits, &c. And leaſt any ſhould ſhift this off by ſaying they are Sacramentally regenerated, but not ſpiritually by any actuall reception of the ſpirit at that time; the Solemne Thankſgiuing following is added to cut the throat of this ſhiftleſſe gloſſe. Let vsus examine it in the next place.
2 It teacheth vsus all thus to ioyne in Thankſgiuing vntounto God: Wee yeeld thee hearty thankes; moſt mercifull Father, that it hath pleaſed thee to regenerate this infant (how? and with what?) with thy HOLY SPIRIT, to receiue him for thine owne child by Adoption. what words can more fully manifeſt the Churches intention to teach vsus that all infants truly belonging to the couenant of grace, doe ordinarily receiue the ſpirit in Baptiſme: not as a thing which none of them had before but as that of which there was no certainty vntounto vsus, nor confirmation vntounto them before, in the ordinary courſe of diuine Diſpenſation of the Spirit, by meanes?
If the matter be not yet cleare enough to ſuch as ſhut their eyes againſt it. Let them further attend to what the Church requireth vsus that are Miniſters to pronounce touching a child baptized, rightly, in private:In the forme of Priuate Baptiſme. I certify you that in this caſe, all is well done, and according to due order, concerning the baptizing of this child, who being borne in Originall ſinne, and in the wrath of God, is now, by the Lauer of Regeneration in baptiſme, receiued into the number of the CHILDREN OF GOD, AND HEIRES OF EVERLASTING LIFE: for our Lord doth not deny his grace and mercy vntounto ſuch infants, but moſt louingly calls them to him, as the Holy Goſpell doth witneſſe vntounto our comfort, on this wiſe; At a certaine time they brought Children to Chriſt, &c. Picke any other ſenſe then I hauehave done out of the Leiturgy, eſpecially when it ſhall be further cleared by the Doctrine of the Church; & eris mihi magnus Apollo.
But ſome will be readdy to ſtop me here with ſundry Obiections, which muſt be anſwered, 3 Obiections.before my way will be cleare to goe forward.
Obiect: 1 1 Some will be apt to ſay: The Church perhaps teacheth vsus thus to pray, and iudge of infants baptized; but doth not well in ſo doing; and that if this be the meaning of our Booke of common prayer, we ought not to ioyne in ſuch a prayer?
To this I anſwere, that it is indeed very true that ſome hauehave beene ſo bold as to put the ly vponupon that which the Miniſter pronounceth touching regeneration of the infant baptized; ſaying, in plaine termes, That is a ly. Bvt ſauing their fowle mouthes, I truſt this ſhall appeare euen out of the Scriptures themſelues, in our next chapter, to be the truth; and that Gods owne infallible truth will beare vsus out in it. I may not here preuent my ſelfe. Howbeit, ſomething (to ſtay the ſtomacks of ſuch as quarrell our Church for this point; or me, for miſinterpreting our Church:) let me alleadge out of a good Author (whom both they and I doe reuerence) and ſhew his iudgement in the point.Mr Tho. Tailor. The perſon I meane, is, the learned & induſtrious author of the Engliſh Comentarie vponupon S. Paules Epiſtle to Titus. Hee in writing vponupon the 3 cap. and ver. 5. of that Epistle, is ſo expreſſely engaged in this point, that all the wit of man cannot fetch him off, without tergiuerſation: which is the iudgement of all men that euer I yet met with, who hauehave throughly read and conſidered both the place and ALL THAT EITHER GOES BEFORE OR FOLLOWES AFTER in that Author, to that purpoſe. Nor am I afraid to referre my ſelfe to be iudged by the whole World, whether I hauehave abuſed him or not: promiſing that if it appeare to able and impartiall iudges, that in what I hauehave alleaged out of him, I hauehave wronged him, I will aske him forgiueneſſe vponupon my knees; as publique as euer I made the fault·
That Author hauing treated of the efficacy of Baptiſme, and proued that in men of yeares, faith is required to receiue the grace offered therein, deſcends to a Queſtion, which in the margent of Pag. 642. he thus giues the Summe of; How baptiſme is effectuall to infants. His words in explication hereof are theſe.
Queſt. But howſoeuer in men of yeares faith is required vntounto Baptiſme, yet we are most to reſpect it as administred vntounto children, in whom we cannot expect faith, and therefore vntounto them either faith is not requiſite, or by the former anſwere their Baptiſme is vnprofitable. Anſw. This well is deepe, and we want wherewith to draw certainty of reſolution: but will aſſay in ſome propoſitions to deliuer ſummarily that which may be extracted out of the SCRIPTVRES & EXPOSITORS, *Marke Mr Tailor could find, Scriptures and, Expoſitors too, for thi… Poſition that he here deliuers.as MOST Probable for the vnfolding of this difficulty. To which purpoſe let vsus firſt DISTINGVISH of INFANTS; of whom ſome be elected, and ſome belong not to the electiō of grace. Theſe latter receiue only the outward element, and are not inwardly waſhed: THE FORMER receiue, in the right vſe of the Sacrament, the INWARD GRACE: not that hereby we tythe Maieſty of God to any time or meanes, whoſe ſpirit bloweth when & where he liſteth; on ſome before baptiſme, who are ſanctified from the womb; on ſome after: but becauſe the LORD DELIGHTETH TO PRESENT HIMSELFE GRATIOVS IN HIS OWNE ORDINANCE; we may conceiue that in the right vſe of this Sacrament, HE ORDINARILY ACCOMPANIETH IT WITH HIS GRACE: HERE, according to his PROMISE, we may expect it, and HERE we MAY and OVGHT ſend out the prayer of FAITH for it.
Theſe are his words. Doe they need any interpreter? Doe they require any labour to draw them home to my preſent point, viz. that it is moſt agreeable to the inſtitution of Chriſt, that all elect infants doe, ORDINARILY, receiue the ſpirit in baptiſme: eſpecially conſidering that this Author in the end of the 639 page, had laid out this for a Doctrine raiſed out of Tit. 3 5. that, God in baptiſme not only offereth and ſignifieth, but truly exhibiteth grace, whereby our ſinnes are waſhed and wee renewed by the HOLY GHOST; and in explication of this Doctrine, hee clearely deliuereth his minde (in the words before quoted) how farre forth this Doctrine concerneth INFANTS, and how farre forth it may be granted as true euen of them alſo. I am afraid I ſhall abuſe the Iudicious Readers Patience to ſtay him ſo long, as to ſhew how all that I collect out of this Author (who lately profeſſed vntounto me, viva voce, that he will ſtand to what ſoeuer he hath written, which makes me the bolder with him;) comes full vp to my purpoſe. Howbeit becauſe I am publiſhed to the world for a corrupter of this mans writings in this particular; and, by that, is my ſincerity iudged in the allegation of all others that I make vſe of in this Treatiſe, I muſt intreat the intelligent reader, for a little while to Imagine himſelfe to be ſome puny that knowes not how to conſtrue plaine Engliſh; and to be contented to learne of me that, which a boy of 14 yeares old would deſerue to be whipt for, if he could not vnderſtand without teaching.
It is ſaid I hauehave corrupted my Author. In what? in falſifying his words; or wreſting the ſenſe? The ſenſe. How ſo? He neuer meant that elect infants DOE receiue the inward grace, but only that they May doe it? No? doth he not ſay that God ordinarily accompanieth it with his grace? and is not this all one with this ſpecch; GOD DOTH ordinarily accompany it with his grace? His meaning is miſtakē: he doth not ſay it is done; But, WE MAY CONCEIVE it is done? Good: But vponupon what ground are we to conceive ſo? Is it not this▪ BECAVSE THE LORD DELIGHTETH TO PRESENT HIMSELFE GRATIOVS IN HIS OWNE ORDINANCE? or is it this BY VIRTVE OF HIS PROMISE We may expect it? or is it this, HERE WEE MAY AND OVGHT SEND OVT THE Prayer of FAITH for it? Or is it becauſe this Author hath ſearched both SCRIPTVRES & EXPOSITORS, and findes this most agreeable to them? Now when a man tells me that, becauſe this is MOST agreeable to Scriptures and expoſitors; becauſe the Lord delights to preſent himſelfe gratious in his owne Ordinance; becauſe this is according to his promiſe; and becauſe here J may and ought ſend out the Prayer of FAITH for it; that therefore J may conceiue that God ordinarily accompanies it with his graces: doe I abuſe him to ſay, that hee is of my minde, that it is moſt agreeable to the inſtitution of Chriſt, ordinarily, to doe this.
Oh, but he addes; in the right vſe of this Sacrament, &c: which perhaps in his ſenſe; implies as much as a receiuing by faith? Nay; hee himſelfe confeſſeth in the very place alleaged, that in infants we cannot expect faith. Therefore hee can meane no other by the right vſe of this Sacrament, then a Reverend adminiſtration of it according to the Inſtitution of our Lord, both for matter & manne…, vntounto one within the Couenant.
But, he ſaith not this of ALL elect Infants? In common conſtruction his ſpeech muſt be equivalent to an Vniverſall. For, when he distinguiſheth of infants, whereof, hee ſaith, ſome are elect, and ſome belong not to the Election of Grace: doth hee not giuegive vsus a generall diſtribution? Be there, in his iudgment, ſome infants that are neither elect, nor not-elect? Againe, when hee ſpeaketh of ſuch as are not elect; and ſaith, theſe latter receiue only the outward element; doth hee not meane, in any mans apprehenſion, ALL theſe receiue only the outward element? Then, by the rule of oppoſition, when he comes to ſpeak to the other member of his Diſtinction; and to ſay, the Former (viz: the Elect) receaue, in the right vſe of the Sacrament the INWARD GRACE; can any reaſonable Creature of the ſlendreſt capacity beyond a child, take him to meane leſſe then ALL the Elect?
Yes, you will ſay, they may, and ought to take him to meane leſſe; for himſelfe ſaith expreſly, not that hereby wee tie the Maieſtie of God to any time or meanes, whoſe ſpirit bloweth when and where hee liſteth; on SOME, BEFORE; on SOME, AFTER? Well. And what followes hence, but only this; that howeuer God hath ſet downe this to be the ordinary courſe which hee ties VsUs vntounto; yet it is not to be denied, but that hee can, and ſometimes doth, extraordinarily, beſtow his ſpirit, at other times? Now this makes nothing againſt me: for I neuer ſaid that All ABSOLVTLY; but, All, ORDINARILY, doe receiue the Spirit, in Baptiſme. And ſo much this Author muſt yeeld mee out of his owne words. For hee that ſaith that the Elect doe receiue the inward Grace; and that God, ordinarily, doth accompany the Sacrament with his Grace; although he put a correction of his words, for the explication of himſelfe, that hee ſpeakes not this as laying an abſolute tye vponupon God; he can bee no otherwiſe vnderſtood then thus: viz. that in ſome extraordinary and speciall caſes, it may bee, and is otherwiſe. To what end elſe ſhould he add the word, ORDINARY. It is true that God is not abſolutly tied to times, and meanes: and, what euer he doth, he doth it moſt freely: but yet when God hath ſet vp a ſtanding Ordinance in his Church, and made ſuch a promiſe of the preſence and beſtowing of his grace, as may giuegive his people ground to expect it; and hath bound them to ſend out the Prayer of FAITH for it; hee that ſhall ſay that God hath not tyed and engaged himſelfe ORDINARILY to giuegive the Grace promiſed; or, that to beleeue this, is, to tye God, where he hath not tied himſelfe; ſpeaks not like a Divine, but makes God a Lier.
But the Author hath expreſſed himſelfe, that it is but ſometimes, and in ſome ſpeciall caſes, wherein the Elect receiue the Spirit, in Baptiſme? Then he contradicts himſelfe, when hee ſaith, that God, ORDINARILY, accompanies it with his Grace? I tooke not vponupon me to quote what he ſpeakes either in private or publique; but what he hath written vponupon Tit. 3.5. where he ſaith, this is done ORDINARILY.
Well, but when all is done, this Author doth not poſitiuely determine the point, but onelyonly speake what, in charity, may probably be coniectured: for he ſaith, We want wherewith to drawe certainty of reſolution? It is true, Hee ſaith ſo indeed: but what then are thoſe collections out of the SCRIPTVRES, and EXPOSITORS, hee after talkes of? They are but probable coniectures, you will ſay. True: yet he ſaith, that, what he here deliuereth, is MOST PROBABLE. I looke for no more: for what could he ſay more, that is not divinely inſpired with an infallible ſpirit, which no man takes this Author to be. Yet hee ſaith enough afterwards, to make the laſt words a plaine contradiction to the firſt, if he would be taken in this ſenſe; viz: that he speakes only coniecturally; and profeſſes, that, if any ſhould aske him, whether any elect infant doe receiue the ſpirit in Baptiſme? hee would anſwere, that hee cannot tell. For mark, hee that ſaith, firſt, that this is not certaine whether elect infants receiue the inward grace, in Baptiſme, or not; yet afterwards ſaith, that they doe receiue it; that, by virtue of HIS PROMISE, wee may expect it; and, here we MAY, and OVGHT ſend out the PRAYER of FAITH for it; what doth he but contradict himſelfe? Will not a PROMISE, (where, the promiſe is to bee found, lies vponupon the Author to ſhew; if any man doubt thereof;) will not the Prayer of Faith, which wee OVGHT to put vp to God, make this thing certaine? Againe, if the thing be yet vncertaine, why doth hee collect ſuch a certaine vſe of comfort from this very diſcourſe of his? For afterwards, making vſe of the point, he ſaith (pag. 647.) What a comfort is it for a Father to ſee his child waſhed with the bloud of Ieſus Chriſt? clenſed from ſinne? Set into the viſible Church; YEA, INTO THE BODY OF CHRIST, in the right vſe of the Sacrament, wherein a Parent ought more to reioice, then if hee could make it heyre of the world. And doe I yet miſtake this Author? Or rather, are not they Incendiaries Who hauehave bruited it abroad; endeavoring to ſet him and me at oddes, if it were poſſible? Yea, doe they not by ſuch reports (as daily fly vp & downe) of the contrariety of his iudgement to this point, doe what in them lies to endamage him more then either he (I hope) will deſerue; or then thoſe Boutifeu's will bee able euer to recompence againe vntounto him; if notice ſhould bee taken thereof, by ſome, that watch for our halting, and make a man a tranſgreſſor for a word?
Thus hauehave I cleared both my Author, & quitted my ſelfe of the vniuſt imputation of doing him wrong. His iudgment, thus according with mine, will, I hope, ſomewhat allay their heat and fury, who, for this point, accuſe both mee of Arminianiſme; and our Church, of Popery.
Obiect: 2 2 It is obiected further: Our Leiturgie is to be vnderſtood to speake thus, in the judgment of charity only; and not as binding vsus to beleeue infants to be ſo regenerated indeed?
Anſ: It is true, our Church doth indeed teach vsus to hope well of every infant that ſhee admits to baptiſme; and, in charity, to beleeue it is indeed regenerated; becauſe, for ought any man knowes touching any particular infant, it is elected; yet bindes vsus not abſolutely to beleeue it, de fide, of all infants collectiuely taken, becauſe it is certaine, that all are not elected. But the judgment of charity muſt hauehave a certaine foundation to build vponupon; elſe it is not the iudgment of charity, but fooliſh and ſinfull credulity void of all iudgment. For, vnleſſe ſuch a thing bee true indeed of ſome infants, yea, ordinarily, of all that belong to Gods election, I am not bound to beleeue it of eueryevery one, in the ordinary courſe of divine diſpenſation; nay I am bound, not to beleeue it, no, not ſo much as in charity. For charity beleeues nothing but things poſſible, and probable; yea, more probable then the contrary; and things ſometimes certainely true of ſome particulars of the ſame kinde.
No charity could bind mee to beleeue Peter to be a reaſonable creature, if it were not certaine to me that ſome men, that all men were ſuch. I am not tyed to beleeue this Profeſſor to be an honeſt man, no not by the bonds of charity, if it were certaine to mee that no Profeſſor is an honeſt man. I were not bound, in the iudgment of charity to beleeue that any of thoſe ſtragling Athenian Hearers that in ſuch multitudes, flockt about me, while I preached this point, more then at other times, did come for any other end then either to beare ſome new thing, meerly out of curioſity; or to catch & carp, to wreſt my words, to run away with wilful miſtakes, to cenſure and iudge, to hope to ſee me foyled and ſhamed, becauſe forſooth I deliuered that which they hauehave heretofore raſhly and vnſoundly taught, or vnprofitably learned; and becauſe I will not conceale a truth which might convince them of error, &c. vnleſſe it were either certainly knowne vntounto me, or vponupon certaine ground to be preſumed, that ſome, yea that many are better affected, and more humbly and devoutly minded.
There muſt be a certainty in the Theſis; elſe no iudgment of charity bindes a man to beleeue any thing in the Hypotheſis. Nor is it charity, but folly, that I ſhould beleeue Peter receiues the ſpirit, in Baptiſme; if hee that bids me beleeue it of him, will not warrant me to beleeue it as a thing certaine of any at all. And it were a very vncharitable ſpeech to ſay, that our Church meant to ſtretch my charity to beleeue impoſſibilities or improbabilities, or that which is neuer, yea; not (ordinarily) certainely done. Therefore when the Church (when it teacheth me to beleeue, in charity, that this, and that, and t'other infant receiue the ſpirit for initiall regeneration, in Baptiſme) teacheth and requireth me, (vponupon this ground, that, for ought I know of thoſe particulars they are elected,) to beleeue her meaning to be this, that there are ſome, yea, that all elect infants, doe ordinarily, receiue the ſpirit of regeneration, in Baptiſme, from the hand of Chriſt, truly and indeed
3 Laſtly, it is obiected, The Leiturgy of our Church is not the Publique Doctrine of our Obiect: 3 Church: therefore it followes not that this is the Doctrine of our Church, becauſe found in the Leiturgy thereof?
Anſw. I grant that the Leiturgie is not formally the Doctrine of our Church; no more then the ſuperſtructure is formally the foundation. Howbeit the Leiturgy is founded vponupon the Doctrine, and the Doctrine vponupon the Scriptures, as ſhall anon appeare. If the Church teach mee ſuch a prayer, it is becauſe it preſuppoſeth the Doctrine to allow it; elſe the prayer were without Ground. The prayers of the Church are not intended principally for doctrinall inſtruction, but yet they take this 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 giuegive 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 eueryevery 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 aEccleſiae partes verè eſſe non poſſunt, niſi ſpiritu Chriſti ornati, Loc. Com. claſ. 4. cap▪ 8. Sect. 15.. Therefore eueryevery 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 giuegive 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 vnderunder 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 hauehave 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 hauehave 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 vntounto 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 vsus by the Lauer of regeneration, and renewing of the Holy Ghoſt, which he ſhed abroad on vsus aboundantly bInfantibus autem qui adhuc per aetatem credere non poſſunt, spiritus ſanctus in eorum cordibus fidei vices gerit. Effuſio quo que ſpiritus ſancti promittitur in baptiſmo, v… in epiſt: ad Titum diſerte ſcrìbitur, qui ſaluos nosfecit, &c. Loc. Com. claſſ. 4.… 8. ſect. 2..
2 Zanchius, vponupon 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 cEx 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 mu… dans eam lavacro aquae. in Epheſ. 5. Externa media ſunt verbum & aqua per miniſtrum Chriſti adminiſtrata: medium autem …fficax ex parte tu…s qui mundatur eſt fides, vt in advito, vel ſaltem spiritus fidei vt in pueris, ſpiritus enim ipſe applicat ſa…guinem Chriſti infantibus. ibid.. And least any ſhould take him to meane only an outward admiſſion, he afterwards addes; The externall meanes are the word, and water administred by the Minister of Chriſt; the effectuall meanes on his part that is cleanſed, is faith, in one of yeares; at leaſt the spirit of faith, as in infants: for to them the spirit applies, the blood of Chriſt.
3 That renowned Frenchman Daniel Chameir, wi lingly yeelds that elect infants may be in ſome ſenſe termed Faithfull: but how? not actuall beleeuers, but only potentiall: becauſe no man beleeues (actually) but hee that is capable of diſcourſe dQuomodo inquam fideles? actu ne an potentia. nam ſi actu, negatur: quia nemo credit niſi compos rationis, &c. lib. 5. cap. 10. parag. 28..
4 Doctor Ames, being to proue againſt the Anabaptiſts the lawfulneſſe of baptizing Infants, of 5 Arguments, he reſerues this to the laſt place, as if he ſet moſt by it: In the very beginning of regeneration, whereof Baptiſme is the ſeale, a man is meerely paſſiue: and hence it is that of a man that is to be either circumciſed or baptiſed, no external act is required, as in other Sacraments there is; but only a capacity paſſiue to receiue. Infants therefore are as capable of this Sacrament, in reſpect even of the CHEIFE VSE thereof, as men of yeares themſelues. eQuia in ipſo initio regenerationis cuius ſigillum eſt baptiſmus, homo ſe habet merè poſſiue vnde etiam hominis vel circumcidendi vel baptiz…ndi nulla actio externa requiritur, vt in aliis ſacramentis; ſed tantum receptio paſſiu…. Infantes igitur ſunt aequè capaces huius ſacramenti, reſpectu praecipui eius vſus at que adulti. Medull. Theol. lib. 1. cap. 40. Theſ. 13.And indeede it is abſurd to ſay that the grace of that Sacrament cannot be attained by infants vvithout faith actuall in them, when as it is cleare that one part of the inward Grace thereof is the Spirit, the worker of Faith. Now, no man well in his wits will ſay that no perſon can firſt receaue the ſpirit but by the hand of actuall faith: for how ſhould he hauehave faith, without the ſpirit to worke it in him*Spiritus autem communicari dicitur fidelibus, non quia fides antecèdit omnem spiritus operationem, vt quidam imperiti colligunt; nam ipſamet prima regeneratio, & converſio aperte tribuitur spiritui ſancto a Chriſto. Ioh. 3.5.6.8. genitus ex ſpiritu. Sed quia ſoli credentes, poſtquam iam crediderunt, operationem illam accipiunt ſpiritus ſancti, qua obſignantur tanquam arrha haereditatis futurae. Epheſ. 1.13.14. & 4.30 Gal. 3.14. The ſpirit is ſaid to be communicated to the faithful, not becauſe faith goes before all operation of the ſpirit, as ſome ignorant men doe collect: for the very firſt regeneration and converſion is plainely attributed, by Chriſt, vntounto the Holy Ghoſt. Iohn 3.5.6.8. Except a man be begotten of the ſpirit &c. but therefore the ſpirit is ſaid to be communicated to them, becauſe onelyonly beleeuers after they hauehave beleeved doe receaue that worke of the ſpirit whereby they are ſealed, as with the earneſt of the inheritance to come. D. Ames. Medull. Theol. lib. 1. cap. 28. de adopt. Theſ. 23.? Hee muſt therefore firſt be partaker of the Spirit of faith to beget faith in him: which ſpirit, then, hee may receaue in Baptiſme, without actuall faith to take him in. Theſe new lingles in Divinity, againſt the current of all judicious Divines, are moſt intollerable, and good for nothing, that I knowe, but to breed quarrells, to worke diſtractions, to increaſe doubts, to make all things vncertaine, and to bring in Atheiſme I neuer yet ſaw that Divine of note in the Church, that ever durſt to ſay & ſtand to it, that any infants, though dying in infancy, were of neceſſity actually to beleeue, or elſe they could not be vnited vntounto Chriſt ſo as to be ſaued: nor yet, that no man can, ordinarily, hauehave the ſpirit of Chriſt in baptiſme or at any other time, till by faith he lay hold vponupon him and ſo receaue him into his heart. But this by the way.
5 That Reverend Biſhop, Dr Davenant, in his elaborate and ſolid Lectures vponupon St Pauls Epiſt. to the Colloſſians, anſwering that Obiection ſo much bawled by the Anabaptiſts (one of the moſt ignorant Sects in Amſterdame) viz: that Baptiſme hath mortification &c. annexed to it, whereof infants are not capable becauſe deſtitute of knowledge, and faith to apprehend it; and therefore not to be baptiſed? Thus ſaith, If they speake of actuall faith, and of the actuall ſtudy and profeſſion of mortification and vivification, thoſ… Scriptures which require theſe in perſons to be baptized, are to be reſtrained to thoſe of yeares. Touching Infants, becauſe they are ſinners, not actuall, by any proper act of their owne, but by an hereditary habit; it ſufficeth them to hauehave faith, not actually exerciſing it ſelfe, but included in the habituall principle of Grace: and, that the Spirit of Chriſt can worke this habituall principle of grace in them, and vſeth ſo to doe, none but a crackt braine will deny fSi l…quantur de fide actuali, de actuali ſtudio & profeſſione mortificationis & vivificationis, illa ſcripturae loca quae …aec requirunt ni baptizatis, ad adultos eſſe reſtringenda dicimus. Ad infantes autem quod attinet, quia peccatores ſunt non proprio actu, ſed haereditario habitu, ſufficit quod pecca…i mortificationem & fidem habeant non proprio actu …eſe exerentem, ſed in habituali principio gratiae i…cluſám: ſpiritum autem Chriſti principium hoc habituale gratiae in illis efficere poſſe & ſolere nemo ſanus negaverit..
6 The Author of the Comment: on Tit: anſwering an objection which ſome might make againſt that reſolution of the Queſtion touching the ordinary reception of the inward Grace in baptiſme; viz: that infants want faith? He ſaith; that they want indeed actuall faith which preſuppoſeth hearing, vnderſtanding, &c. He further ſaith with Muſculus that children may bee called faithfull, although they hauehave no faith, and with Zanchius, that it is probable that elect infants hauehave the ſpirit of faith▪ &, in ſuch as liue to yeares, he adds that the ſpirit worketh in thē the ſeeds or inclinations of faith, which in due time ſhall fructifie vntounto eternall life.
Now, we hauehave witneſſes enow, and ſufficient, to proue, that to receiue baptiſme rightly ſo as to partake of the ſpirit in it, faith is not required. And I think every man will acknowledg that all theſe Authors were far enough off from Popery & Arminianiſme, that thus witneſſe for mee. And will men yet lay both theſe to my charge?
If this bee Arminianiſme, or Popery, to ſay that, all right receavers doe, ordinarily, receaue the ſpirit, in Baptiſme: ſo long as I reſtraine it only to right receauers, and declare, that by right receauers I meane onelyonly thoſe that belong truely and indeed to the election of Grace: I muſt be content to beare this brand; as many doe the name of Puritane, without deſert.
Obiect. But they will ſay. Both the Leiturgie, Catechiſme, and Article ſpeake generally, excluding none: therefore, if you be, in ſober ſadneſſe, reſolued to ſticke ſo cloſe to the Doctrine of the Church of England, you must hold this, not of the Elect only, but of all infants whatſoever?
Anſw: It is very true that our Church excludes none from participation of the inward Grace in the Sacrament; but, knowing for certaine that all the Elect doe partake of it, and not knowing at all that this or that particular infant is not elected, ſuffers not any of her children to ſpeake or iudge of any particular infant that hee doth not receaue the inward grace; no more then ſhe permits him to ſay that ſuch a particular is not elected. For, who hath knowne the mind of the Lord gRom. 12.34.? And who art thou that iudgeſt another mans ſervant hRom. 14.4.? Howbeit our Church knowes very well, and preſumes that all her children knowe alſo, that, in reſpect of Election, knowne only to God, They are not all Iſrael that are of Iſrael iRom. 9.6.: and that of thoſe many that be called but a few be choſen kMath. 20.16. But who thoſe few bee, ſhee will not determine, yet thus much ſhee doth determine, that any particular infant rightly baptized is to be taken and held, in the iudgment of charity, for a member of the true inviſible elected ſanctified Church of Chriſt, and that hee is regenerated indeed▪ in the ſenſe aforeſaid. And ſo doe I. Notwithſtanding, miſtake not Her, or me. It is one thing to ſpeake of all infants diſtributiuely, ſingling them out individually one by one, and paſſing iudgment of each particular apart; and another thing to ſpeak of them collectiuely, and in the lump, without reſtraining our ſpeech to any particular. To ſay, that wee cannot iudge of any particular ſonne of Adam, not diſcouered by God himſelfe to be reiected, that he is reiected of God; doth not proue that no ſonne of Adam is reiected; when we ſpeake of all mankind in the general Maſſe or Lump: for then, what need of a Hell, for caſt awaies? Thus, that learned Biſhop; By the iudgment of charity, the Faithful iudge every profeſſed member of the viſible Church, when they ſpeake of the particular perſons, to be a member of the inviſible, elected, called, iuſtified, ſanctified; howbeit they knowe in generall, that many are in the church, which be not of it, and that many be called, but few are choſen lDr Iohn Downham on Pſal. 15. ver. 1. pag. 19.. The like phraſe wee hauehave in the forme of Burial, wherein when wee bury any particular perſon whatſoeuer, wee are taught to ſay, and pray, that wee with this our Brother, &c. may hauehave our perfect conſummation and bliſſe, &c. and yet no man will ſay that all men that dye doe goe to heauen: for euen in that very prayer we are taught to reſtrain this only to the elect: Almighty God, with whom doe liue the Spirits of them that depart hence in the Lord, and in whom the Soules of them that bee elected, after they be delivered from the burden of the fleſh be in ioy and felicity.
So then, neither our Leiturgie (in the Publique Forme of Baptiſme) nor Catechiſme, nor Article doe intend to bind me or any man elſe to beleeue that every man without exception doth indeed partake of the inward Grace of Baptiſme, although it bind me and every man to conclude no other, when wee pitch our ſpeech vponupon any particular. Nor is this my Gloſſe alone; but that Iudicious Hooker ſaith alſo, that all receaue not the grace of the Sacrament that receaue the Sacrament of his Grace mLib. 5. Sect. 57.. So Mr Tho: Rogers in his ſo often printed Commentary on the Articles of Religion. For in Article 25, hee makes this one of the Propoſitions coutched in that Article; All which receaue the Sacraments, receaue not there with all the things ſignified by the Sacraments nPropoſ. 11. Hee that ſhall hold otherwiſe doth in effect bring in opus operatum againe For although he will ſay that grace is giuen by virtue of the inſtitution: yet hee alſo ſaith that, by virtue of the inſtitution every infant outwardly baptized, is partaker of the inward grace? why ſo becauſe baptized, forſooth. Now no Pp. will ſay that baptiſme could confer grace, if it were not by virtue of divine inſtitution: for there are none of thē ſo abſurd as to ſay that the outward ſignes of themſelues naturally, without reſpect to the inſtitution, doe conferre grace. This opinion therefore, for ſubſtance, is the very ſame with that of the Papiſts; only they hauehave put on other cloaths vponupon it. It is as much …lv…ſh as the other, onelyonly it hath gotten on a Lambs skinne. Therefore Dr Whita…r diſclaimes it, in his Treatiſe de Sacram. in genere, quaeſt: 4, cap 1. Non enim ex opere operato, ne parvulis quidem gratiam conferri à Sacramentis affirmamus, vt neceſſe ſit habere gratiam omnes qui Sacramenta percipiunt.. And before, in explication of the third Propoſition, he ſaith; In ſome the Sacraments doe effectually worke in proceſſe of time by the helpe of Gods word read or preached which ingendreth faith. Such is the eſtate principally of infants elected vntounto life and ſalvation, and encreaſing in yeares. And vponupon Art: 28. Prop. 4. The life ſpirituall is PECVLIAR to Gods elect. Mr Hooker deliuers as much, for hauing ſaid that infants receiue the divine virtue of the Holy Ghoſt, in baptiſme, which giueth to the powers of the ſoule their firſt diſpoſition towards future newneſſe of life; afterwards addes, Predeſtination bringeth not to life, without the grace of externall vocation, wherein our Baptiſme is implied. For as we are not naturally men without birth, ſo neither are wee Chriſtian men in the eye of the Church of God, but by new birth, nor according to the ordinary manifeſt courſe of divine dispenſation new borne, but by that Baptiſme which both declareth and maketh vsus Chriſtians. In which reſpect we iuſtly hold it to be the doore of our actuall entrance into Gods houſe, the firſt apparent beginning of life, a ſeale perhaps to the Grace of ELECTION before receaued, but to our ſanctification here a ſtep that hath not any before it oLib. 5. Sect. 60 pag 316.. Some it may bee, will cavill at the word, PERHAPS: and ſay, that hee makes it but a Perhaps, that men receaue baptiſme as a ſeale of Election. But before they doe ſo, let them duly weigh the place, and they ſhall finde that he makes no PERHAPS of this, that ſuch as partake of the Grace of Baptiſme are elected: but only of this, that they doe, perhaps, receaue Baptiſme as a ſeale of grace of election before beſtowed on them. For hee is dealing with T.C. about Baptiſme. T.C. affirmes, that Baptiſme is only the ſeale of Grace before receaued. Mr Hooker anſweres by diſtinguiſhing of Grace, into Grace of Election and grace of Sanctification; admitting his words (with a perhaps) to bee true, in the former ſenſe; but not in the latter, ordinarily*Deus in Baptiſmo vt ſignificat remiſſionem peccatorum & ſalutem, ita re operatur: & veritas cum ſigno coniuncta eſt in electis. Whitak: de Sacram. in gen: quaeſt. 4. cap. 2. reſponſ▪ a… 7. teſſim.. And doth not that Reverend Prelate, D. Francis White pNow L. Biſhop of Carlile., in anſwere to the calumny of the Ieſuite Fiſher ſay as much? For, firſt, he makes good the efficacy of Baptiſme, out of Scriptures, Fathers, our owne Church, & Forraine Divines, and particularly out of Calvine: Then, he addes, not without approbation of it▪ (why elſe ſhould hee ſpeake it? And what vſe would it be of, againſt Fiſher?) The ſame Author, with others of his part, maintaine the former Doctrine concerning the efficacy of the Sacrament of Baptiſme, and they differ onelyonly from Lutherans and Pontificians: firſt, in that they reſtraine the grace of ſanctification only to the Elect. Secondly, in that they deny externall baptiſme to be alwaies effectuall at the very inſtant time when it is adminiſtred qAnſw. to Fiſher, Pag 176.*If any ſhall p…eſſe mee with the Rubrick, before Confi…mation: my anſwere is, That Rubrick hath reference to Confirmation; giving vsus to vnderſtand that if an infant dy without Confirmation it is certaine by ſcripture that he is as vndoubtedly ſaued, as if he had beene Confirmed. 2 That Rubrick ſpeakes of the ſtate of infants dying before they come to yeares, as the old Rubrick of the firſt book ſaith expreſly, which doth not concerne our preſent Poſition which hath reference onelyonly to ſuch infants, as liue to yeares of diſcretion, ſhewing what, ordinarily, is conferred on them in Baptiſme; and not, what they receaue, that liue not ſo long, bur dy in infancy. In theſe I doubt not but that the ſpirit of God doth work more effectually..
To make an end, our owne Catechiſme teacheth as much in expreſſe termes. What need we further witneſſe? That, teacheth me to beleeue in God the Holy Ghoſt, who hath ſanctified me and all the elect people of God. The elect; all the elect; only the elect if my learned friend Doctor Iackſons word may bee taken for the expoſition: for hee would hauehave the Reader to obſerue a difference between the extent of the ſufficiency (for ſo I take him) of chriſts death, and the efficacy of Chriſts Spirit. Although, ſaith he, in that place we are taught to beleeue in the Holy Ghost; yet this we are taught with this caveat, that he doth ſanctifie all the elect people of God, not all mankind rTreat. of Gods Eſſence and Attrib. Sect. 2. cap. 15. pag. 171.. Now, compare our Leiturgie, Article, and Catechiſme all together. The Leiturgie teacheth mee to beleeue of this and every particular infant conſidered ſingle and apart that he is indeed regenerate with the Holy Spirit. The Article ſaith, that they (that all they) that receaue baptiſme rightly are grafted &c? by the Holy Ghoſt. The Catechiſme ſhewes how this is to be limited, and extended, ſaying; that the Holy Ghost ſanctifies me and all the elect people of God, Therefore by the doctrine of our Church, all the elect and only the elect*This reſtraint is clear in the Scripture (ſee Gal. 4.6.) And wee muſt expound the doctrine of our chur…h by that Rule. See the next Chapter. doe certainly & indeed, ordinarily receaue the Spirit, in Baptiſme. Yea our very Leiturgie is cleare in this point, as I hauehave before ſhewed, in that it preſumeth the child to be one to whom belongs the kingdome of God; vponupon which ground wee are taught not to doubt but ſtedfaſtly to beleeue that he will favorably receaue the preſent infant; that he will imbrace him with the armes of his mercy, that hee will giuegive vntounto him the bleſſing of eternall life, and make him partaker of his everlaſting kingdome. Againe in the end of the praier which is appointed to be vſed immediatly before the act of baptiſme in the name of the Father & of the Sonne, and of the Holy Ghoſt, wee pray that the children may receaue the fulnes of Gods Grace and ever remaine in the number of his faithfull and ELECT children: which ſhewes plainly that the Church ſuppoſeth that all ſuch as doe indeed receaue the Spirit in their baptiſme, bee of the number of Gods Elect. And ſo Bucer expounded it of old, as ſhall hereafter appeare in due place*See Cap. 6., when we come to ſhew the judgment of forraigne Divines in this point.
Nor is this to bee put off with that new coyned diſtinction of election to Grace and not to Glory. For the Leiturgie ſpeaks onelyonly of Election to glory, inaſmuch as it had aſſured vsus before, that God will giuegive vntounto the infant baptized, the bleſſing of eternall life, and make him partaker of his euerlaſting kingdome & ſo concluds this prayer, that the infants may be inheritors of his euerlasting kingdome through Chriſt our lord. And why ſhould any preſume to obtrude vponupon the Church ſuch a diſtinction which hath not the leaſt ſhew of any footing in the word of God? For how euer I deny not but that the ſcripture ſometime ſpeaketh of a temporary election of ſome perſons vntounto ſome particular offices & ſeruices in the Church of God; yet it neuer ſpeakes of election vntounto the grace of ſanctification, but as it is a beginning of glory which certainly followes ſanctification and is vndoubtedly conferred on all that are ſanctified: ſo as no man is elected to the one but he is elected vntounto the other alſo. For ſuch grace is but glory begun, 2. Co…: 3.18. And when S. Paul, Act: 20.32. commends the Epheſians to God, that is able to giuegive them an inheritance among all that are ſanctified he moſt euidently ſhewes that, as none partake take of the inheritance but ſuch as are ſanctified; ſo none that are ſanctified can miſſe of the inheritance. The like might be demonſtrated out of Rom: 8.29▪ 30. where the Apoſtle ſhewes that all predeſtination to effectuall calling and iuſtification ends in glorification, as S. Auguſtine doth moſt ſoundly & vnanſwerable collect from this very text.
Yea this is ſo cleare a truth that Bellarmine himſelfe could not but confeſſe & maintaine it againſt all oppoſers,uDe praedeſt. Sanct. cap. 17. vide locum. although hee could not but know it to be contray to the doctrine of many of his owne ſide, who were the firſt authors of the diſtinction of election, into election to grace, and election to glory, which is ſtill maintained by the later Ieſuites, Cornelius a Lapide, *Com in Epheſ. 1.4.5.and others, from whom the Arminians hauehave made bold to borrow it, as they doe ſundry other wares of that ſociety. But Bellarmine is peremptory that whoſoeuer is vnderunder the decree of Gods election, how peruerſe and croſſe ſoeuer he be to the meanes of his conuerſion, and perſeuerance in graceaReſpondeo poteſt ille libere gratiam repudiare, ſed certum eſt non repudia turum, quia deus vocabit illum, ſic vt videt congruum illi eſſe vt vocantem non reſpuat. Hoc enim modo gratia dei vera a nullo duro corde reſpuitur, quoniam ad hoc datur vt cor emolliat. Haec Bel. de Gra. & lib. Arb. lib. 2. cap. 15. reſp. ad 2. obiect., and in reſpect of the liberty of his will may be yeelded to be ſuch an one as may poſſibly refuſe grace, yet it is certaine that he will not refuſe it, becauſe God will call him, in ſuch manner as may beſt agree to his diſpoſition to the end that he might not reiect God calling him. For by this meanes it comes to paſſe that the true grace of God is refuſed of no hard heart, becauſe grace is giuen to this very purpoſe that it might mollify the heart. And all this hee ſpeaketh to ſhew that Gods decree cannot faile; but that all who are elected freely to true grace are as freely elected to glory, and doe as certainely obtaine the one, as they doe the other.
But yet ſome may here obiect one thing more, and that is this. The Church teacheth to beleeue all the elect to be regenerate actually, and not only, initially, as you ſay? Why may not any man expound it in that ſenſe, as well as in yours; the termes are generall, Seeing this child is regenerate, &c.
Anſw. If by Actuall regeneration be meant an actuall change of the heart by the infuſion and operation of particular habits of grace, the beſt expoſitors of the Doctrine of our Church run otherwiſe, and the very doctrine of the Church doth it ſelfe declare the contrary, in the ordinary courſe of ſuch as liu… t… yeares. For expoſitors; take M. Rogers, in the place before cited, where, he is allowed to deliuer this to be the ſenſe of the Church In ſome the ſacraments doe effectually worke in proceſſe of time by the helpe of Gods word read or preached which engendereth faith, ſuch is the eſtate principally of infants elected vntounto life & ſaluation, and encreaſing in yeares. ſin Art. 25. prop. 3.And this booke hath beene printed with publique allowance many times*Yea this booke came abroad w…th iniunction from the Arch-B ſhop that th…n w…s that th…e ſhould be one of them b…ught for every Par…ſh in the Pr…uin…e of C… …b…ry. And … it now be on…e worth nothing.. If the Church will not be tryed by him, then marke what Mr Hooker hath to this purpoſe. Baptiſme is a ſacrament which God hath inſtituted in his Church to the end that they which receiue the ſame might thereby …e incorporated into Chriſt, & ſo through his moſt pretious merit obteyne as well that ſauing grace of imputation which taketh away all former guiltineſſe, as alſo that infuſed Diuine virtue of the Holy Ghoſt whi…h giueth to the powers of the ſoule their firſt dispoſition toward FVTVRE NEWNESSE OF LIFEfibid. …op. ſect. 60..
But you will ſay, the foreign, the words of our booke are plaine? True: ſo is HOC EST CORPVS MEVM, for you know what: yet you and I know theſe words muſt be expounded according to the true ſenſe of them explained by other Scriptures which make plainly againſt both Trans-ſubſtantiation, and Conſubſtantiation. So then, the words of our booke in the Leiturgy muſt admit of what ſenſe our Doctrine elſewhere doth ſet vponupon it. Now, our Doctrine is it ſelfe cleare againſt certaine actuall regeneration in Baptiſme of infants liuing to yeares. For, in Act. 17. touching Predestination, it is ſaid; they which be indued with ſo excellent a benefit of God, be called according to Gods purpoſe by his ſpirit, working in DVE SEASON they through grace obey the calling, they be iuſtified freely, they be made the ſonnes of God by Adoption, &c. So much of what Our Church holdeth herein.