Baptismal Regeneration of Elect Infants Professed by the Church of England, Treatise · Chapter 4

Baptismal Regeneration of Elect Infants Professed by the Church of England · Treatise · Chapter 4

p. 70CAP. 4. The point proued by authority of Scripture.

MY next worke is to make good the point in hand, by Diuine and infallible Teſtimony of Holy Writt. And this is that foundation only, which I build vponupon, for proofe of the Poſition. If any ſhall convince me to hauehave failed in this, I will for euer abandon this opinion, (although it ſhould be with perill of life,) what euer all the men and Churches in the world ſhould profeſſe, and bind me to beleeue to the contraryaaNemo mihi dicat, O Quid dixit Donatus, aut quid dixit Parmenianus, aut Pontius, aut quilibet illorum. Quia nec cat…olicis Epiſcopis conſentiendum eſt, ſicubi forte falluntur, vt contra canonica Dei ſcripturas aliquid ſentiant Aug. de Vnit. Eccl, cap. 10. Si enim ratio contra diuinarum ſcripturarum authoritatem redditur, quamlibet acuta ſit, fallit veriſimilitudine, nam vera eſſe non poteſt. Idem. epiſt. 7. ad Marcellin..

That I may more methodically proceed, and diſpatch more ſpeedily that which I hauehave to alledg out of the Scriptures, I muſt neceſſarily bind my ſelfe to the lawes of Argumentation, wrapping vp the force of my Arguments in ſome plaine Syllogiſmes (as as I hauehave done in the former chapter,) and confirming the ſeuerall propoſitions that need proofe, by expreſſe ſcriptures, expounded by ſuch learned expoſitors, as mine adverſaries pretend moſt reſpect vntounto. By this p. 71courſe I ſhall be ſure not to abuſe my Readers, if they be able to iudge of reaſon When they ſee it.

My firſt argument ſhall be drawne from Arg. 1 the Nature of Baptiſme in reſpect of the ſeuerall Parts of it which the ſcripture continually ioynes together, when it ſpeakes of that Sacrament; and I frame it thus.

Maior. That which the Scriptures attribute to Baptiſme, as the cheife part and as it were the ſoule of that ordinance, is ordinarily communicated to all the elect, when they partake of Baptiſme.

Minor But the Scriptures doe attribute the confirming of the Holy Ghoſt, to that ordinance, as a principall part of it.

Concluſ. Therefore it is conſonant to the Scriptures that all elect infants baptized, doe, ordinarily receiue the ſpirit in Baptiſme.

The Maior Propoſition, me thinkes ſhould not be doubted of by any; vnleſſe by Sacramentarians: for, will any man of vnderſtanding deny vntounto the elect that wich the ſcriptures doe eueryevery where attribute as p. 72the cheife part, and as it were the ſoule and life of that ordinance of baptiſme? If any man ſhall doe ſo, he muſt grant that elect infants doe receiue but a peece of baptiſme; the ſhell, without the Kernell; the body, without the ſoule. And if this be true, to what end are they baptized? If they be not, euen in infancy, capable of the principall part of baptiſme, why are they admitted to it? How ſhall wee anſwere the Anabaptiſts who pleade from hence, againſt the baptizing of infants, that they are not capable of the inward grace? If that be true Which D^r 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 p. 73God. Rom. 2. Circumciſion We know, was a ſeale of the righteouſneſſe which is by faith bb6. Rom 4.11.Rom 4:11. Now I demand, whether any ſound diuine did euer affirme that only the outward ceremony of circumciſion of the fleſh, was vntounto the elect the proper and only ſeale of the righteouſneſſe which is by faith? Sure I am, the Scripture eueryevery where teacheth that the ſpirit is the ſeale of God ſet vponupon the ſaithfullcc2. Cor. 1 22. Epheſ. 1.13.4.30.2 Cor 1:22Eph 1:13Eph 1:4Eph 1:30. 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 th… Church) there muſt be, ordinar…ly, not only the outward element of water ſprinkled on the child, but the inward grace alſo: elſe it muſt neceſſarily follow …hat either in the baptizing of elect infants, but hal…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 p. 74if 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 p. 75word is preached, but onelyonly 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 vntounto 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 onelyonly outward ordinary meanes of begetting faith. If Anabaptiſts might as freely ſhew themſelues here among vsus, 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 vntounto 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 p. 76on the Epiſtle to Titus meane, where he ſaithddPag. 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 cert…ine ſure witneſſes and effectuall ſignes of grace and Gods good will towards vsus, by which he doth worke inviſibly in vsus eeArticl…s of Relig. art. 25.and convey ſome inward grace, ordinarily, from Chriſt vntounto all that hauehave 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 p. 77the 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 onelyonly the Ancients, but Beza ffSed de Baptiſmo …cag…, ſiue ſimpliciter, ſive al…quà ad legal…s ablutiones alluſione, omnino exiſtimo. Beza in l…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 Spiri…um Sanctum volunt intelligi; q…aſi vero Dominus voluerit spiritum Sanctum bis ponere: eo… dicere, vel, qui n…n fuerit gent…us ex …piritu ſa…cto & ſpiri…u ſa…cto; vel, qu… non fuerit ge…itu… ex aqua, quae eſt spiritus ſanctus. Bucer de vi & effic: Baptiſ. inte… ſcrip…: 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 vntounto 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 p. 78conſiſt non onelyonly of Water, but of the Holy Ghost, and of the powerful operation of the Holy Ghoſt metaphorically deſcribed vnderunder 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 ggIoh. 4.2.John 4:2) or only of extraordinary gifts of the ſpirit conferred on the Apoſtles to worke miracles, and to ſpeake with tongueshhAct. 2.2.3.4. vid. Luk. 24 49 Act. 1.4.5.Acts 2:2Acts 2:3Acts 2:4Luke 24:49Acts 1:4Acts 1:5: 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 vntounto 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 vntounto all the elect.

The better to iuſtifie this expoſition, conſider the Apoſtle Peter ſpeakes vntounto ſuch as vponupon hearing of him, were pricked in their p. 79hearts; 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.Acts 2:38. Hee requires them to repent, indeed, before Baptiſme, becauſe they were of yeares: but, vponupon 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 hauehave repented? If then they receaued not p. 80the ſpirit firſt, vponupon 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 vponupon 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 vsus but that in baptiſme the ſpirit is ſtil beſtowed, although not in like manner or meaſure as at the firſt? That miraculous way p. 81of conferring the ſpirit was then neceſſary to gaine honour to the Goſpell from vnbeleeuers. This neceſſity being remoued, wee hauehave no reaſon to expect the like extraordinary manner of diſpenſation. But becauſe we hauehave as much need of the ſpirit to regerate and ſanctifie vsus, as ever they had, therefore hauehave 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 vsus in theſe times to fit vsus 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 vntounto 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 p. 82proued that this ſpeech was directed vntounto 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 7^th verſe makes it manifeſt that this was ſpoken to the Phariſees & Saducees; who if wee beleeue S. Luke, Luk. 7.30.Luke 7:30reiected 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 vponupon 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 p. 83to Chriſt; namely to conferre the Holy Ghoſt, ſaith the Learned Chamier kkDe 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, foreign; 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 foreign futuro tempore, potius quam foreign. Beza in Math. 3.Matt 3, he doth p. 84Baptize you with the Holy Ghoſt. To this I may adde that which learned Bucer ſaith of ſo many of them as were truely baptized vntounto repentance; that, to the intent they might eſcape the wrath to come, it muſt of neceſſity follow that they receiued the Holy Ghoſt as the ſpirit of ſauing repentance, and faith in Christ, euen in that Baptiſme of Iohn **Bucer. in ſcript. Anglic. De vi & efficacia Baptiſ. pag. 595. So alſo D^r Whitaker: de Sacram in Genere queſt. 4. cap. 2. Nec ſequitur, Baptizabit; ergo non baptizat: nam illud baptizabit, continuum actum, ſiue continuam actionem ſignificat.. The reaſon of this expoſition is that which was giuen before: viz that the ſcope of the Baptiſt is not to point at the time when, but at the Perſon who baptizeth with the Holy Ghoſt: nor, to reſtraine his ſpeech only to ſuch as were then baptized; but to aſſure all other the elect of God of like benefit of baptiſme, when thy ſhould, by Gods prouidence, be partakers of it. Which being ſo, I conclude hence that the Baptiſt, in that paſſage, declares what in baptiſme is ordinarily communicated to all the elect, infants themſelues being not excluded. For as D^r Ames ſaith wellmmibid vt ſupra., it is not in baptiſme as in other ordinances of God, that a man muſt neceſſarily lay hold on the thing ſignified, by an act of his owne, or elſe he ſhould not receiue it, here receptio tantum paſſiua p. 85only a paſſiue capacity to receiue grace offered is ſufficient**The ſame author anſwering to that of Bellar. Baptiſmus aliquid ſacramentale confert, etiamſi detur & non percipiatur fide. Takes vponupon him to giuegive this anſwere in behalfe of the Proteſtants, Nihil omnino in ternae qualitatis conſert: adultis abſ que fide. Colleg. Anti-Bellarm. tom. 3. Diſp. 9. th…ſ. 7. And who will not thence inferre a conceſſion of that I contend for, in infants? Why elſe doth he not abſolutely deny Bellarmines propoſition, but only limit it?, which vntounto elect infants is neuer wanting, becauſe theirs is the kingdome of God.

A Second place is that in 1 Cor. 12.13 For by one spirit are we all baptized into one body, &c. Here the Apoſtle makes baptiſme to conſiſt chiefely in the ſpirituall inſition of a man into the body of Chriſt by the Holy Ghoſt: as if he would giuegive vsus to vnderſtand that, that deſerues not the name of baptiſme wherein the ſpirit doth not ingraft vsus into Chriſt. Nor doth he note this, as ſome ſpeciall priuiledge in extraordinary, conferred only vponupon a few; but hee manifeſtly declareth it to be the common benefit of all that by election belong to Chriſt, when he ſayeth; by one ſpirit are we ALL baptized into one body.

This is true, ſaith Caluin vponupon the place, of all the faithfull for howeuer vntounto many, baptiſme is but a ſymbole without any further effect: yet the faithfull doe, together with the outward Sacrament, receiue the thing repreſented thereby. And therefore in reſpect of God it is alwaies true that baptiſme is an inſition into Chriſt: becauſe p. 86God doth not repreſent any thing but what he is ready to fulfill, if we be capable thereof. Now that infants are capable hereof, he proues in his Comentary vponupon the 7^th chap: of this ſame Epiſtle; where he ſhewes, that the children of faithfull parents are holy, ex beneficio faederis; by virtue of the couenant: and, if holy; then faithfull, although not yet endowed with actuall faith ſaith Muſculus nnOmnes Chriſtianorum infantes ad Chriſtum pertinentes, de que numero fidelium exiſtentes, recte dicuntur eſſe in fide Chriſti, fideles & credentes, licet nondum ſint imbuti fide Muſcul. in Math: 18..

Another place to proue that the Scriptures doe attribute the conferring of, and waſhing by the Holy Ghoſt, vntounto baptiſme as a principall part of that ordinance, is that in Tit. 3.5. where the Apoſtle ſpeaking of Baptiſme, deſcribes it to be the Lauer of Regeneration, and of the renewing of the Holy Ghoſt: in which words it is as cleare as the ſunne at noone day, that baptiſme is not the Lauer of Regeneration alone, but of the renewing of the Holy Ghoſt alſo: ſo as he that is partaker only of the former, is but halfe baptized: that is, he is partaker but of the body of the ſacrament, without that which giues life, forme & being vntounto that ordinance. And, to make the baptiſme of the elect to be no more ordinarily, p. 87then a participation of the carkaſe of Chriſts inſtitution, would, I thinke, be an harſh doctrine euen in their owne eares, that deny the ſpirit to elect infants. More ſoundly Caluin ooin locum.. The Apoſtles, ſaith hee, are wont euen from ſacraments to draw arguments to confirme vsus in aſſurance of our participation of the things therein ſigned and ſealed to vsus. For this ought to be an vndenyable principle maintained by all the Godly, that God vſeth not to abuſe his people with empty ſignes, but by his power doth inwardly make good, what by externall ſignes he repreſenteth to vsus. Wherefore, fitly and truly is Baptiſme ſtiled the Lauer of Regeneration. Now, if Baptiſme be fitly and truly inveſted with this title, becauſe God, doth vndoubtedly make good vntounto his owne, inwardly, that which is externally ſignified; who will call that baptiſme, in the language of ſcriptures, that is deſtitute of inward grace?

I know the ſhift which is laid hold on, Obiect. to beat off all theſe plaine & pregnant proofes: viz. that none of theſe places speake of baptiſme with reference vntounto any, but ſuch as bring with them actuall faith to lay hold vponupon the grace of p. 88Baptiſme: and that therefore theſe texts proue nothing touching the communicating of the ſpirit to Jnfants.

Anſwere. Anſw. Although I hauehave ſaid enough before to keepe off any intelligent Reader from this euaſion: yet, for their ſakes, who thinke no obiection ſufficiently anſwered that is not fully remoued eueryevery time it is vrged, I will be content to take the paines of giuing a fowrefold anſwere herevnto.

11 I anſwere by denying the propoſition obiected: viz. that all the places before cited ſpeake only of perſons growne and endowed with actuall faith. This were anſwere enough till the thing obiected be proued, as well as ſaid. For that which is but only affirmed without proofe, may be denyed without wrong to any. I willingly admit that ſome places of ſcripture ſpeake of faith; ſome, of repentance, when the ſpeach is of actuall ſenſible apprehenſion and application of the inward grace of baptiſme, by an act of the perſon himſelfe making vſe of, & receiuing comfort ſenſibly from his baptiſmeooCol: 2.12. Act: 2.3… 1 Pet 3.21.1 Pet 3:21, But this proues not that the inward p. 89grace is neuer at all conferred vponupon the elect where there is not actuall faith to apply the ſame: no more then thoſe places which require actuall faith in all perſons of yeares, vponupon paine of damnation if they be capable of the ordinary meanes of grace, & admitted to them, doth proue that not ſo much as an infant can be ſaued, without actuall faith. An opinion ſo harſh and raſh, as no learned man would willingly be guilty of.

2 I anſwere that of infants actuall faith 2is not required: for that cannot be iuſtly required, whereof, in the ordinary courſe, their very infancy makes them altogether vncapable. This I hauehave ſo largely proued in the former Chapter, as I ſhould rightly bee condemned of tautologizing, if I ſhould ſtand to repeat all the teſtimonies before alleaged out of Zanchius, Martyr, Chameir, D. Ames, D. Davenant, and the Author of the Com. vponupon Tit. who all confeſſe that in infants it is enough to make them capable of the inward grace in Baptiſme, that they hauehave the Holy Ghoſt in them inſteed of faith to apply the ſame.

p. 903 I anſwere that (if theſe men will yet 3ſo farre gratifie the Anabaptiſts as to contend further that elect infants cannot be capable of the inward grace in baptiſme, without faith;) infants may, in ſome ſenſe, bee admitted to hauehave faith; and ſo, not vncapable of the inward grace of that Sacrament. Hee that ſaid, whoſoever ſhall offend one of theſe little ones that beleeue in me ppMat. 18.Matt 18, would giuegive vsus to vnderſtand that it is no extraordinary thing for infants elected to hauehave in them ſome degree of faith: not actuall, but potentiall, initiall, & ſeminall, which is no other then the ſpirit of faith communicated, as Zanchius, and Peter Martyr, well.

If my words bee worth nothing with theſe men, if none of the worthies before alleadged may prevaile; let them yet giuegive ſome credit to M^r Aynſworth, a man farre enough off from from Popery, and alſo from conformity to our preſent Church. He, in his Cenſure of a Dialogue of the Anabaptiſts, when hee comes to that objection of theirs againſt the Baptizing of Infants: viz: that if it cannot be proued that infants hauehave their hearts ſprinkled p. 91from an evill conſcience, hauehave faith, repentance, &c. they ought not to be baptiſed; giues a double anſwere; 1. That this makes as much againſt circumciſion of old, as againſt baptizing of infants now. 2. That Christian infants hauehave the graces they speake of, repentance, faith, regeneration, &c. though not actually, or by way of declaration to others: yet they hauehave through the worke of the SPIRIT the ſeed and beginning of faith, vertually, and by way of inclination; ſo that they are not wholy deſtitute of faith and regeneration, though it bee a thing hid and vnknowne vntounto vsus, after what manner the Lord worketh theſe in them. This hee proueth ſolidly and fully: and among other his arguments this is one: They to whom God giueth the ſigne and ſeale of righteouſneſſe by faith, and of regeneration, they hauehave faith and regeneration; for God giueth no lying ſigne; hee ſealeth no vaine or falſe covenants: But God gaue to infants circumciſion, which was the ſigne and ſeale of the righteouſneſſe of faith and regeneration. Gen. 17.12. Rom 4.11.2.28.29. Col. 2.11. Therefore infants had (and conſequently now hauehave) faith and regeneration, though not in the crop or harvest by declaration, p. 92yet in the bud and beginning of all Christian graces. Then marke his cenſure of ſuch as deny this. They, ſaith hee, that d ny this reaſon, muſt either make God the Author of a lying ſigne & ſeale of the covenant to Abraham & his infants, or they muſt hold that infants had thoſe graces then, but not now: both which are wicked and abſurd to affirme. Or they muſt ſay that circumciſion was not the ſigne and ſeale of the righteouſneſſe which is by faith; and then they openly contradict the Scripture, Rom. 4.11. And after more full proofe, hee makes this ſharpe concluſion; Wherefore they are but a faithleſſe and crooked generation, that notwithſtanding all that God hath spoken and done in this kind, doe deny this grace of Chriſt to the infants of his people, and the ſeale or confirmation of this grace by baptiſme now, as it was by circumciſion of old. Thus Hee, preſſed hereto by the Anabaptiſts,Read the Author himſelfe pag. 42. 43. 44. 45. whom it is not poſſible otherwiſe to ſhake off.

44 Laſtly I anſwere by retorting the argument vponupon them that make it. The ſame neceſſity which lies vponupon an infant to hauehave actuall faith, ere hee can partake of the ſpirit of Regeneration by his baptiſme, will alſo p. 93be as ſtrong to exclude him from participation of the outward ſigne. For, baptiſmall waſhing is (at leaſt) ſignificant and obſignant too, ſealing to the party baptized the inward grace ſignified and exhibited, by their owne confeſſion that ſo much quarrel me for this Poſition of Baptiſmall Regeneration. And if ſo, what ſhould an infant doe with this honourable myſtery and ſacred Ordinance, he being not able to put any difference between baptiſmall waſhing by the Miniſter, and ordinary waſhing of his face at home by his Nurſe? Now then, if his preſent incapacity hinder not his partaking of the outward element, which yet, in the ordinary courſe of diſpenſation, requires faith to diſcerne the vſe and myſtery of this Divine Inſtitution, as well as to apply the inward grace thereby ſignified; what ſhould hinder but that an infant belonging to the election of grace, ſhould partake initially of the grace of the Sacrament, by the Spirit which is in him inſteed of actuall faith? Deny him this, and deny him the Scacrament it ſelfe.

p. 94By all this I hope it is now evident out of the Scripture it ſelfe, that either elect infants doe ordinarily partake of the ſpirit, in Baptiſme; or elſe, they receaue not whole Baptiſme, but only a peece if wee conſider this Ordinance, as the Scripture doth: viz: not only as an outward ſigne, but as that which euer is accompanied with the inward grace to all that are elected.

My other Arguments drawne from Divine Testimony, are two: and both taken from two diſtinct vſes of Baptiſme, which now follow in order.

Arg. 2 2. Argument.

Major. That which was ordained to bee the Laver of ſpirituall regeneration & renovation vntounto all that are ſaued by it, muſt needs containe in it the donation of the ſpirit, by which this worke may be done.

Minor. But Baptiſme was ordained vntounto this end that it ſhould bee the Laver of regeneration and of the renewing of the Holy Ghoſt vntounto all that partake of it and are ſaued, ordinarily.

p. 95Therefore Baptiſme (taken as the Scripture takes it, for all that which, in baptiſme, is vſually giuen to the elect) containes in it, ordinarily, the conferring of the ſpirit to all the elect that partake of it.

The Maior is vndeniable; vnleſſe we will maintaine, that the effect may bee produced without it's proper cauſe: for how can Baptiſme waſh and renew a man ſpiritually, without conferring of the Spirit? This is as if I ſhould grant a man to ſpeake, yet deny him to hauehave a tongue; or, to admit him to act and moue rationally, and yet not yeeld him to hauehave a reaſonable ſoule. This Propoſition therefore I take for granted.This place was alleadged in the former argument, but to another purpoſe: there to proue the ſpirit of Regeneration to be one maine branch of whole baptiſme; here to declare the end of baptiſme, in reſpect of regeneration.

The Minor is expreſſe Scripture, Tit. 3.5. Of his mercy he ſaued vsus, by the Laver of regeneration and of the renewing of the Holy Ghoſt, which he ſhed on vsus abundantly through Ieſus Christ our Saviour. Therefore the Concluſion is ſound.

But you will perhaps except, and ſay, that the Apoſtle ſpeakes here of Actuall Regeneration, which, by my former diſtinction p. 96and foundation, cannot agree to infants?

Anſw: That he ſpeakes of Regeneration, the Text it ſelfe will cleare it: but that hee ſpeaks only of actual Regeneration wrought by the Word, is not apparent; yea no circumſtance of the Text will warrant any man ſo to reſtraine it. The Text tells vsus that Baptiſme is the Laver of Regeneration; but that it is only to actuall beleeuers ſuch, what words will beare ſuch an expoſition? But to make all ſure, let vsus heare what Iudicious Calvine, and other of the Learned ſpeake of the true meaning of this place: that ſo in the mouths of two or three witneſſes every word may be eſtabliſhed.

1 M^r Caluine, in his anſwere to the Anabaptiſts who deny baptiſme to infants vponupon pretence of their incapacity of the end of Baptiſme, to witt, Regeneration, till they be able to make vſe of the Word brings them in thus obiecting: But how, ſay they, are infants? regenerated in baptiſme, they being not capable of ſo much as any knowledge either of good or euill? To this, ſaith he, wee anſwere, that this is the ſecret worke of God, which, although to vsus it be not p. 97euident, yet we may not ſay, that therefore it is none at all aaAt quomodo inquiunt, regenerantur inſantes, nec boni nec mali cogni…ione praediti, nos autem reſpondemus, opus Dei etiamſi captui noſtro non ſubiaceat, non tamen eſſe nullum Inſtit: lib: 4 cap. 16. Sect. 17.. Now, if he meant not this of what God ordnarily workes in and at baptiſme, it were no anſwere to their obiection which lies only againſt all preſent efficacy of Baptiſme, in the ordinary courſe, in and vponupon Infants.

The ſame Author, proſecuting the ſame buſineſſe, to that obiection which they further make▪ viz. that Circumciſion, and therefore Baptiſme, is the ſacrament of repentance and faith? Saith thus; Although infants, in the moment of their circumciſion, were not able to comprehend what that ſigne meant, they were yet, truly, circumciſed for the mortification of their corrupt and defiled nature, which, after they came to yeares, they meditated on. In a word, this obiection is eaſily anſwered: they are baptized vntounto future repentance and faith, which graces although they be not formed (actually) yet by the ſecret operation of the ſpirit the ſeedes of both doe lye hid in them. By this anſwere, is at once ouerthrowne whateuer theſe men obiect against vsus from the ſignification of Baptiſme: ſuch as that, for example, where Paul calls baptiſme the Lauer of regeneration and renewing p. 98by the Holy Ghoſt, from whence they would conclude that this ſacrament is to be adminiſtred vntounto none, but to ſuch as are capable of theſe graces bbEtſi infantes, quo circumcide bantur mom…nto, quid ſibi vellet lignum illud intelligentia non comprehendebant; vere tamen circumcidebantur in naturae ſuae corruptae, as co…taminatae, mortificationem, quam adulti poſtea m…ditarentur. Deni que nullo negotio ſolui poteſt obiectio haec, baptizari in futuram paenitentiam & fidem: quae etſi nondum in illis formatae ſunt, ar…ana tamen ſpiritus operatione vtriuſ que ſemen in illis late…. Hac reſponſione ſemel euertitur quicquid aduerſum nos torquent a baptiſmi ſignificatione petitum: Quale eſtielogium quoa Paulo inſignitur, vbi vocat laua…rum regenerationis & renovationis, vnde ratiocinantur nemini niſi earum rerum capaci conferendum. Idem, ibid: Sect. 20.. So then Caluine you ſee, avoucheth infants to be partakers of Regeneration, in Baptiſme, although not actuall, yet ſeminall and initiall; and that from this very place of the Apoſtle.

2 Zanchius, in his Confeſſions, affirmeth that not only thoſe of yeares, but infants alſo, if they doe truly and indeed belong to the couenant; are, in baptiſme ſo ſealed, as they that euen now are incorporated by the Holy Ghoſt into Chriſt; and that therefore among other titles giuen vntounto baptiſme, in ſcripture, it is called the Lauer of regeneration ccBaptiſmus primum Novi Faederis ſacramentum eſt quo cum omnes, qui vel paenitentiam peccatorum profeſſi, fidem etiam in Chriſtum, adeoque in deum patrem, Filium & ſpiritum ſanctum profitentur, vel altem propter parentum pietatem ad faedus pertinere creduntur. 1 Cor. 7.14. tum maxime illi qui vere ad faedus pertinent, Chriſto tanquam ei iam per ſpiritum ſanctum incorporati obſignantur: vt non ſint amplius ſui turis, ſed illius, per quem in faederis ſocietatem, e… que in vnum corpus cum eo ſanctisque omnibus, & in omnium spiritualium caeleſtiuin que bonorum participationem, aſciti eſſe dicuntur. Act. 19.5, 1 Cor. 6.19. Per hunc baptiſmum, tanquam lauacrum regenerationis, a peccatis vi ſanguinis Chriſti, mundati, & cum Chriſto conſepulit 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, …ymbolum faederis, Lauacrum regenerationis, &c. appellari conſueuit lib. confeſſ. cap. de Cap. de Bap. ſect. 1.1 Cor 7:14Acts 19:51 Cor 6:19.

p. 993 Peter Martyr expounds this place not only of that which is conferred on perſons of yeares endued with actuall faith, but euen vponupon elect infants alſo, by virtue of the Holy Ghoſt ſupplying in them the roome of faith. I alleadged the place before: yet becauſe hee ſpeakes ſo fully to this purpoſe, I will repeat the ſame againe. This Author hauing declared himſelfe for the efficacy of baptiſme, doth with al giuegive vsus to vnderſtand that in perſons of yeares faith is ſo requiſite that without faith they neither receiue the ſeale of iuſtification, nor yet of ſanctification, in their baptiſme? For as Auſtin well, the efficacy of baptiſme is from the word of inſtitutiō indeed; yet not as it is pronounced by the miniſter, but as it is beleeued by the receiuer. But what benefit then can baptiſme (may ſome ſay) bring to Infants who cannot actually beleeue? This,ddLoc. Com. claſ: 4. cap. 8. ſect. 2. See our former Chap. where the Authors own words are quoted in the Margent pag. 51. our Author wiſely and roundly preuents, by adding, that in Jnfants who by reaſon of their tender yeares cannot beleeue, the Holy Ghoſt ſupplies the roome of faith. And, to aſſure vsus that ſuch infants hauehave the ſpirit, he alleadgeth this very place of our p. 100Apoſtle to Titus, ſaying; The effuſion of the holy Ghost alſo is promiſed in Baptiſme, as the Apoſtle expreſſely writes to Titus, (where he ſaith) who ſaued vsus by the Lauer of regeneration, Vide etiam, Iucer de vi & effic. Bapt. i…ter opera Anglic. pag 597.and of the renewing of the Holy Goſt, which he ſhed on vsus abundantly by Jeſus Chriſt our ſauiour. Laſtly, the Author of the Commentary vponupon Titus, as hath bin already declared at large in our former chapter, is expreſſe for this, that not only perſons actually beleeuing, but euen elect infants alſo doe, ordinarily, receiue, in the right vſe of Baptiſme, the inward grace. And this he ſpeakes as grounded on this very text, vnleſſe we will ſay that he forgate his text, when he ſpake it; which to impute vntounto him, were, in my apprehenſion, a wronging of him.

wherefore I conclude this argument thus. If the iudgment of Caluine, Zanchius; Peter Martyr, And the Author of our Engliſh commentary on Titus, be ſound in expoſition of this ſcripture, it doth proue the ordinary communication of the ſpirit of Regeneration as well to infants elect; as to perſons of yeares that actually beleeue; which is the p. 101ſubſtance of our maine Poſition.

My third and laſt argument is drawne Arg. 3 from another vſe of baptiſme; to wit our inſition and incorporation into Chriſt. I frame it thus.

Maior. That which baptizeth elect infants into the death of Chriſt, & initially incorporateth them into the true myſticall body of Chriſt, in their baptiſme; muſt needs be, ordinarily, communicated to them, in that ordinance.

Minor. But it is the ſpirit of Chriſt that thus doth.

Concluſ: Therefore the ſpirit of Chriſt, according to the ſcripture, is ordinarily giuen to the elect in Baptiſme

The Maior is confirmed thus. The elect are baptized into Chriſts death, when they are baptized outwardly and ſacramentally; therefore they muſt needs then receiue that by which this is done. The Antecedent is expreſſe ſcripture. Rom. 6:3.4. Know ye not that ſo many of vsus as were baptized into Chriſt, were baptized into his death? Therefore we are buried with him by Baptiſme into death, &c. What is p. 102this to infants? May ſome man ſay, Yes, ſaith S. Auguſtine, eeAc per hoc etiam ad ipſos (nempe parvulos) pertinet quod ſequitur, dicens conſepul…i illi ſumus per baptiſmum in mortem, Aug. Enchirid: cap. 52.it doth pertaine euen to infants alſo, when it is ſaid wee are buried with him by baptiſme into death. And Learned Danaeus, commenting on that paſſage of Auſtin, defends him in it, if it be reſtrained to the elect, and vnderſtood only of initiall regeneration ffErgo & ſi…em & regenerationem habent parvuli electi Dei, et ſi nondum illius opera nobis apparent: & ea dona habent pro ratione aetatis, (i.) pro capacitate vaſis. I amb. Dan. in Auguſtin Euch. ibid..

And doth Calvine ſet narrower bounds vntounto this Text? Calvine doth not ſay, as ſome doe, that the Apoſtle wrot thus, becauſe they were actuall beleeuers to whom he writeth: but, he affirmes it to be, from the very inſtitution it ſelfe, the common benefit of all vsus that are now baptized; although hee could not but know and remember that we were not baptiſed at mans eſtate, but in our infancy. His words are theſe. It is a thing, ſaith he, out of all controverſie true, that we put on Chriſt in Baptiſme, & were baptiſed vponupon this very ground, that we ſhould be one with Him ggExtra controuerſiam induere nos Chriſtum IN B…ptiſmo & hac lege nos baptiza ri, vt vnum cum ipſo ſimus. Caluin. in Rom. 6.Rom 6. Was Calvine thinke we, aſleep, when hee wrote this; or, they, not in a dreame rather, that doe deny it? Let no man tell mee that, hee, and all the Authors I hauehave named or can name, doe more often ſpeake againſt this very Poſition, p. 103then for it; and that it is eaſie to produce them, in more then an hundred places, avouching this expreſſely, that the ſacraments doe profit no man but him that hath faith to apply the grace offered in them: and ſo Caluine himſelfe ſpeakes plainly, in that very place, beſides ſundry other paſſages that he hath elſewhere to this very purpoſe touching the efficacy of Baptiſme.

I am not either ſo ignorant, as theſe men would make me, in the Authors I quote; nor yet ſo impious as to corrupt mine Authors in ſuch manner, as ſome inſinuate. It is very true that Caluine **Inſtit. lib. 4. cap. 14. & cap. 15. nec non in Commentarijs eius ſuper Sanct. ſcript. paſſim.and other reuerend Diuines doe often require faith as the hand of the ſoule; to apply vntounto the beleeuer the grace offered in the Sacraments. But is it not alſo as true, that both Caluine and the reſt hauehave alſo written all that which I hauehave alleadged out of them? If not, then let mee beare the blame for euer: If ſo: why doe men complaine that I wrong mine Authors? If I alleadge a paſſage out of Bellarmine againſt the Popiſh Tenet in any particular, will any man conclude that I hauehave wronged him becauſe p. 104they are able to ſhew that Bellarmine himſelfe writes the quite contrary in ſome other parts of his workes? If I finde an Author ſpeaking for me, I cannot be iuſtly taxed of falſifying him, although he ſpeake neuer ſo directly againſt me in another place; vnleſſe it appeare that he retracted the firſt, and profeſſeth an alteration of his iudgment. So then theſe Quick and Great-Read men, are too haſtie in their ſentence that, J hauehave wronged mine Authors, although I had no other Plea in Barre, but only this.

Howbeit that I may giuegive them a little further ſatisfaction then they deſerue, know all men by theſe preſents, that for aſmuch as Caluine and the reſt doe acknowledge a preſent efficacy of Baptiſme in infants elected, although they doe not actually beleeue; and for aſmuch alſo as theſe Authors hauehave neuer recanted ſuch their iudgement of thoſe infants; thoſe other ſpeeches of theirs, which require actuall faith, muſt of neceſſity be vnderſtood with limitation and reference only to ſuch as are of years**So Caluin in Mat. 19.14. talium eſt regnum Dei, thus writeth againſt the Anabaptiſts cauill Quod autem non aliter reconciliari ros Deo & adoptionis haeredes fieri contenducit quam fide hoc de adultis fatemur: ſed quod ad i…fantes attinet falſum eſſe convincit hic locus. whereas they contend that wee are only by faith recon…iled to God, and made heires of adoption: we acknowledge it to be true of perſons of years, but that it is falſe in the caſe of infants this very place of our Sauiour conuinceth, becauſe it ſaith that euē of ſuch is the kingd…me of God.Matt 19:14; for aſmuch as none of theſe can hauehave any actuall comfort p. 105and ſenſible evidence of the inward grace conferred vponupon him in his Baptiſme, nor bee actually a partaker thereof, on his own part without actuall faith to apprehend and apply the ſame. Thus that Acurate Chameir expreſſeth himſelfe, in treating of this very Argument; ſometimes hee affirmes Iuſtification & Regeneration to be conferred in baptiſmehhLib. 5. de Sacram. cap. 4. par. 8 9. 10.; yet in ſome places ſeemes to deny either Iuſtification or Sanctification to be giuen to any, till they come to age and beleeueiiLib. 2. de Sacram. cap. 7. par. 24. 25.. Howbeit the cleare expreſſion of his meaning purgeth him from the guilt of contradictiō, & preſerueth his Reader from ſtumbling and miſtaking. For, in one place for all, he ſhewes what hee meanes by that ſanctification and Iuſtification proper vntounto ſuch as are of yeares, that, in the moment of baptiſme of infants is not conferred: viz: 1. Not any iuſtification or ſanctification at all, by any phyſicall efficacy in the externall Sacrament, either in; or after the adminiſtratiō of it. 2. Neither the ſenſe of iustification, nor yet ſanctification, as it imports an actuall change. By the former he meanes that by which actually p. 106a man applies that iuſtification vntounto himſelfe which is properly not in vsus, but in God: which ſenſe can bee in none but ſuch as are of yeares: by ſanctification hee vnderſtands an actuall change both of the vnderſtanding and will from falſehood to truth, from evill to good kkApello autem iuſtificationis ſenſum, cum per quem actu nobis applicatur iuſtificatio illa, quae propriè eſt extra nos, & in Deo: qui ſenſus non eſt niſi in adultis, & iudicio vtentibus. Sanctificationem verò notum eſt ſignificare actualem immutationem tum intellectus tum voluntatis, à falſo in verum, à malo in bonum. Cham. ibid. lib. 2. cap. 7. par. 12.. This is that which he denies to bee ordinarily communicated to Infants, So did Calvine, and ſo doe I**Fatemur ergo baptiſmum pro cotempore (id eſt, ante fidem) non profuiſſe nobis hilum, quando in eo nobis oblata promiſſio, ſiue qua baptiſmus nihil eſt, neglecta iacebat Inſtit. lib. 4 cap. 15. ſect. 17. And in Sect. 15. of the ſame Chapter. Ex hoc Sacramento, quemadmodum ex aliis omnibus, nihil aſſequimur niſi quantum fide accipimus. All this he ſpeakes of actuall application and ſenſible evidence on the part of the receaver, or elſe he muſt needs be held a contradictor of himſelfe in all the ſixteene Chapters..

But leaſt any ſhould imagine that I cunningly play the Lapwing in carrying away my Reader from the Obiection made againſt me out of Calvine, with telling him a faire tale out of Chameir; I will returne to Calvine againe, and make good what expoſition I formerly gaue of ſuch paſſages as may be vrged againſt me out of Calvine, or others; and that by Calvine himſelfe.

This learned man hauing largely confuted the blind error of the Anabaptiſts that furiouſly deny the baptiſme of Infants, p. 107ſhewes alſo that, how ever he admit of ſome preſent efficacy of Baptiſme even in and vponupon them; his meaning is not that they doe ordinarily partake of actuall Regeneration in that Ordinance, vnleſſe they bee ſuch as die in their infancy. For thus hee explicates himſelfe in this particular. Whom God vouchſafeth to elect, if after they hauehave receaued the Sacrament of Baptiſme they dye before they come to yeares, them he doth renew by the power of his spirit, by vsus incomprehenſible, as it ſeemeth best vntounto himſelfe. But if they liue to yeares of diſcretion, whereby they may be inſtructed touching the truth of their Baptiſme, they are then thereby the more provoked to the ſtudy of newneſſe of life, the impreſſion whereof they then come to learne that they were endowed with from their very infancy, whereby they ought more ſeriouſly to meditate vponupon the ſame all the daies of their life. And hither is to be referred that which Paul teacheth touching our burial with Chriſt by baptiſme, in thoſe two places, (Rom 6.4. Col. 2.12.) For there the Apoſtle meant not to ſhew that it is neceſſary for him that is to bee baptized, to be thus buried with Chriſt before hand; but what ſimply baptiſme doth effect in and p. 108vponupon them that are now baptized llQuos electione ſua dignatus eſt dominus, ſi accepto regenerationis ſigno, p…aeſenti vita ante demigrent quam adoleverint, eos virtute ſui spiritus nobis incomprehenſa renovat, quomodo expedire ſolus ipſe providet. Si grandeſcere in aetatem contingat, quâ baptiſmi veritatem edoceri queant, hinc magis ad renova ion is ſtudium accendentur, cuius teſſera ſe a prima ſtatim infantia donatos eſſe diſcent, quo eam toto vitae decurſis meditarentur. Eodem referatur quod duobis locis Paulus docet, nos Chriſto per baptiſmum conſepeliri (Rom 6 4. Col, 2.12) nam eo non intelligit conſepultum Chriſto iam prius eam eſſe oportere qui baptiſmo ſit initiandus: ſed quae baptiſmo ſubeſt doctrina ſimpliciter declarat; id que iam baptizatis. Inſtit. lib. 4 cap. 16. ſect. 21. If any ſhall quarrell the tranſlation of the word teſſera (which is rendred properly enough) let them knowe that Calvine meant more by it then only an outward badge or ſigne, as appeares by what he had ſpoken in the very next Secti…n before: viz. Baptizari in futuram paenitentiam & fidem (infantes dicit) quae etſi nondum formatae ſunt, arcana tamen ſpiritus operatione vtriuſ que ſemen in illis latet In Engliſh thus. They (viz: Infants) bee baptized vntounto future repentance and faith, which graces although they be not yet formed, yet by the ſecret operation of the ſpirit the ſeed of them both lies hid within them. So in cap. 15.1 Proinde quibus viſum eſt baptiſmum non aliud eſſe quam teſſeram ac notam qua religionem noſtram apud homines profitemur, quo modo Imperatoris ſui inſignia praeferunt milites, in ſuae profeſſionis notam; ij quod primum erat in baptiſmo non perpenderunt.Rom 6:4. By this all men may perceiue that howeuer he affirmes that the vigor & life of this Sacrament cannot bee ſenſibly applied on the part of the Receauer, by any but by perſons of yeares that hauehave actuall faith, yet hee admits of ſome initiall work of the ſpirit euen vponupon infants, if they belong to the election of grace. The like may bee ſaid of all other moderne Divines that require actuall faith for the application of the inward grace of baptiſme, on the part of the Receauer. Thus much be ſpoken to this ſo often iterated obiection, by which ſo many doe thinke to ſtrip mee at once of all thoſe Teſtimonies of Calvine, or others whom I hauehave produced. And ſo p. 109much alſo of the Maior Propoſition of my preſent ſyllogiſme.

The Minor Propoſition was this: Jt is the ſpirit that thus incorporateth vsus into Chriſt. This is evident in the expreſſe words of S^t Paul. For by one spirit are we all baptiſed into one body, 1. Cor. 12.13. VponUpon which words the learned Morton thus writes. Why doth not the Apoſtle ſay ſimply that, by one ſpirit wee are made one spirituall body: but rather thus, we are baptiſed into one body? certainely that hee might ſhew that a man is then incorporated into the Church in the beginning of his converſion and regeneration; at what time Chriſt communicating his ſpirit vntounto him, makes him a member of the inviſible Church, as the Miniſter in the adminiſtration of baptiſme doth admit and ingraffe him into the body of the Church viſible mmQuare non ſimp iciter dicit per vnum spiritum ſimus vnū spirituale corpus; ſed potius, baptizamur in vnum corpus? Certè vt oſtenderet hominem in Eccleſiam incorporari in initio converſionis & regenerationis ſuae: quo tempore Chriſtus ſpiritum ſuum communicans, eum inviſibilis Eccleſiae membrum facit, vt Miniſter baptiſmi adminiſtratione eum in viſibilis Eccleſiae corpus admittit & inſerit. Morton in locum..

If it bee anſwered, that all this may bee granted, and yet the maine point ſtill denied: becauſe the ſpirit may be giuen to the elect, not at the moment of baptiſme, but at their effectuall calling by the Word: I reply; then, betweene the time of Baptiſme and effectuall calling outwardly by the word, baptiſme p. 110is but a bare ſigne, to ſuch as liue to yeares. But this is confeſſed by all ſound Divines to be a meere fancy derogatory to Chriſts Inſtitution; and is condemned in the Sacramentarians This Marlorat vponupon Epheſ 5.26 well ſaw, and therefore ſaith, that therefore the Apoſtle teacheth that in Baptiſme we are waſhed, becauſe there God doth both teſtifie our ablation, and alſo effect what hee repreſents. For vnleſſe the truth of the thing were ioined with the outward ſigne, it were improper to call Baptiſme the Laver of the ſoule nnQuod baptiſmo nos ablui docet Apoſtolus, ideo …ſt quod illic ablutionem noſtram teſtatur Deum & ſimul efficit quod figurat. Niſi enim coniuncta eſſet rei veritas & exhibitio, impropria haec eſſe▪ locutio, Baptiſmus eſt Lavacrum animae. Marlor. in Eph. 5.Eph 5. And in that very place, ſaith Calvine, Paul comprehends the whole church of Chriſt, no leſſe then where hee ſaith in another place oo1. Cor. 12.131 Cor 12:13that by baptiſme wee are ingraffed into the body of Chriſt: ſo as from both wee collect that infants, whom Chriſt reckons among the reſt of his members, are to be baptized, leaſt they ſhould bee torne from his body ppVniverſam enim Eccleſiam complectitur Paulus, vbi dicit mundatam lavacro aquae. Nihilo ſecius & ex eo quod alibi dicit, nos in Chriſti corpus per Baptiſmum eſſe inſertos, colligimus, infantes, quos mē bris ſuis annumerat, baptizandos eſſe, ne à ſuo corpore divedantur. Inſ t. lib. 4. cap. 16 Sect. 22..

If yet they anſwere; that this followes not by their doctrine: viz: that baptiſme is a bare ſigne; becauſe they grant it to bee alſo a ſeale of after Grace: I reioyne: this helpes not (vnleſſe they grant, as Calvine freely doth ſome principle and ſeed of grace beſtowed, p. 111ordinarily, in Baptiſme:) becauſe by their opinion it is a ſeale of ſome thing abſent that is to be expected in reverſion only. They deny all preſent exhibition and collation of any grace in the moment of Baptiſme, by virtue of Chriſts inſtitution; and ſo they doe not make it a ſigne ſignifying but rather prognoſticating only ſome future effect: which is a new kind of Divinity, that, ſo farre as I am able to iudge, deſtroyes the nature of a Sacrament, by denying to it both the cheefe part of it, viz: the inward grace thereby ſignified and together with the ſigne exhibited and conferred on thoſe that truly and indeed be within the couenant; as alſo the vigor and efficacy of the word of inſtitution which makes the vnion betweene the ſigne and the thing ſignified; & laſtly this ſpoiles elect infants of the inward ſeale; to wit, the ſpirit of Chriſt which incorporates them into Chriſt as members of his body. Were not ſuch poſſeſſed with too much prejudice they would not ſo eaſily leap ouer all theſe materiall arguments, but bee more ſober in their cenſures, and wary in their doctrines. p. 112I deny not future efficacy of baptiſme after the act of adminiſtration; but I onelyonly plead for ſome efficacy of it when it is adminiſtred. In a word, I will conclude this matter in the very termes of Calvine before alleaged: Infants are baptized vntounto future repentance and faith; which graces although they bee not yet formed in them; yet, by the ſecret operation of the spirit the ſeeds of them both ly hid within them qqIbid vt ſupra Inſt. lib. 4. cap. 16. Sect. 20..

I ſee, me thinkes, ſome ready to wrangle further, and to obiect Obiect. to me after this manner: Some places hauehave beene alleadged indeed to proue, that in baptiſme the ſpirit is giuen to the faithfull: but yet wee heare not of one text that ſaith directly and expreſlly that elect infants, doe, then, receiue the ſpirit?

To this I anſwere That when any of you will ſhew me any expreſſe text of ſcripture that in direct termes mentions the baptizing of infants, I will alſo ſhew you an expreſſe Text to proue their reception of the ſpirit in Baptiſme. But if you cannot doe the one (nor is it much materiall, ſo long as there is ſuch ſolid ground in the ſcriptures, and ſuch vndoubted arguments may be thence drawne p. 113to proue the lawfulneſſe and neceſſary vſe of Paedobaptiſme;) what equity is it to require of me the other? How is it poſſible to ſhew an expreſſe text prouing that infants doe receaue the ſpirit in Baptiſme, when no text is found that mentions their baptiſme. If in the iudgement of all the Churches of Chriſt, it be ſufficient (as indeed it is) to confute all the Anabaptiſts in the world, that infants are within the couenant, & therefore ought not to be debarred of the ſeale of it, no more then infants of old were debarred of Circumciſion by reaſon of their inability and incapacity to vnderſtand that miſtery; that to them belongs the kingdome of heauen, and therefore the admittance into it muſt be yeelded them; that they are a part of Chriſts Church, yea of his body; laſtly, that, although they hauehave not actuall faith, yet, they hauehave the ſpirit of faith to apply vntounto them the grace of baptiſme, if God ſo pleaſe: and therefore in all theſe reſpects they may be baptized, notwithſtanding that no Text of ſcripture enioyne it in ſo many words: Then this alſo ought to ſatiſfie all ingenuous and p. 114moderate men, that by like ſound and neceſſary conſequences I hauehave from the ſcriptures made good this point in hand. The places alleadged I hauehave ſeriouſly weighed, and found them all cleare for the proofe of my concluſion. Nor hauehave I beene mine owne iudge, or expounded them out of mine own head, but taken ſuch expoſitions as the moſt Learned Iudicious, Reuerend, and eminent Diuines of this laſt age, as well as others of leſſe note had ſet vponupon them, long before I medled with them: leaſt any man ſhould ſay, that I take vponupon me to coine expoſitions of mine owne, that might looke fauourably vponupon that which is taken to be mine owne cauſe.

One thing more remaines that in a word muſt be diſpatched. There are ſome I know, will like well enough the allegations of Scripture brought to proue that the Elect, that all the elect doe receiue the ſpirit in Baptiſme: but with all they finde fault at the reſtraining of thoſe ſcriptures to the Elect only: for they will hauehave it thus, that the ſcriptures are cleare to proue, that all that are baptized, p. 115doe receiue the ſpirit in Baptiſme, as well as the Elect.

To this I breefly ſay thus much: The ſcriptures doe not warrant any ſuch extent of baptiſmall grace; but plainly teach the contrary. For What doe theſe men make of that place, in Rom. 8.30. Whom be did predeſtinate them he alſo called, and whom he called, them he alſo iuſtified, and whom he iuſtified, them he alſo glorified? The Apoſtle reſtraines iuſtification and effectuall calling to thoſe that are predeſtinated, to what? to Grace only? No; to glory, ſaith the Text expreſly.

The ground of theſe mens miſtake is this, that they thinke the efficacy of baptiſme depends ſo certainly and vniuerſally vponupon the Jnſtitution, that where there is no wilfull actuall oppoſition in the party baptized he cannot miſſe of the effect; to wit, the ſpirit of grace. But they muſt know that howeuer by vertue of the inſtitution we may aſſure our ſelues that the elect partake of the inward grace yet it is not the inſtitution alone, but Gods**See afterwards in cap. 6. & 7, the iudgments of Caluine, Iunius D^r Iewel, and, D^r Whitaker. preordinatiō of them vntounto grace and glory, that makes the ſacrament p. 116effectuall vponupon them, and not vponupon others. Wee admit the word, in its kinde, to hauehave efficacy to beget faith as an inſtrument in the hand of the ſpirit: yet it begetts not faith in all? Why? Becauſe they doe reſiſt? That may be true, but why doth it worke faith in others? Cheifly, becauſe they are elected vntounto eternall life: ſo ſaith the ſcripture, as many as were ordained to eternall life beleeued rrAct. 13.48.Acts 13:48. Doth S. Luke in that place, thinke wee, meane other then this; that they, and only they that were elected, did beleeue. Laſtly, doe but conſider one plaine place more, it is in Gal. 4.6. Becauſe ye are ſonnes, God hath ſent forth the spirit of his ſonne into your hearts, crying Abba Father. He doth not ſay, becauſe they had receiued the ſacrament of Baptiſme, which yet they had done; nor yet, becauſe they did beleeue, which no doubt many of them did; but, becauſe ye are ſonnes: now this ſonſhip depended not vponupon the ſacrament, or any ordinance of Chriſt; no nor yet vponupon their faith & inward grace; but vponupon the eternall decree of Gods free Election. Epheſ. 1.4.5. So much of …e Proofe of this point by the Holy Scriptu…