Baptismal Regeneration of Elect Infants Professed by the Church of England, Treatise · Chapter 7
CAP. 7. The iudgment of Forraine Diuines.
I Shall not need to be long in this, becauſe I hauehave in great part ſhewed the iudgment of Caluin, Peter Martir, Zanchius, Junius, Bucer, Beza, Marlorat, Daneus, and Chameir; ſo farre as they hauehave opened or cleared any of thoſe places of ſcripture before alledged in my fourth chapter, for the proofe of my poſition by Diuine teſtimonies of holy Writ. Notwithſtanding, for my words ſake, I muſt doe ſomething, & ſet downe here alſo a breefe of their opinions concerning this matter, who are of moſt eminent note in the Church, that it may bee yet more manifeſt that I hauehave not ſet abroach any new doctrine of mine own. My purpoſe is not to be curious in marſhalling the ſeuerall Authors which now I am to produce; but rather to ranke them ſo as I may ſooneſt hauehave done.
I hauehave eueryevery wherein my Treatiſe made vſe of Calvine, ſo as I hauehave not much more to alleage out of him then that which I hauehave alleaged before. Howbeit, becauſe he is one of the principall moderne Writers that I build vponupon, as being very cleare for this opinion, and of beſt reckoning with thoſe that oppoſe me herein, I will here alſo produce him againe, and lay nearer together all ſuch paſſages of his, as are more ſcatteringly diſperſed, in my former chapters, vponupon the occaſions there offered vntounto me. And becauſe I may bee thought to miſtake his meaning, I will together and at once ſhew you how that renowned and inuincible Chameir doth alſo vnderſtand Calvines writings touching this point: and ſo I ſhall diſpatch both Calvin and Chameir with one and the ſame labour.Daniel Chameir tom. 4.
Chameir, dealing againſt the Pontificians, eſpecially againſt Bellarmine, touching the efficacy of the Sacraments of the New Teſtament, doth diſclaime that poſition that, Sacraments are without all efficacy; and complaines of it as a wrong done to all ſound Proteſtants, (whō every where hee calls by the name of Catholiques, which title the Papiſts vniuſtly attribute, and appropriate vntounto themſelues) that they are charged with ſuch an error: For, ſaith hee,aDocent ergo Catholici in Sacramentorum perceptione effici gratiam in fidelibus: at que hacte …us ſacrameta dicenda efficacia. Ne que inviti audiunt à Greg. de Valen. Dubitari non deber, quin per aliquem tandem modum, quicunque ille ſit, Sacramenta omnino ſint cauſae conferentes gratiam. Et ſane Calvini verba haec ſunt; praeſtat igitur verè Deus quicquid ſignis promittit, ac figurat: nec effectu ſuo carent ſigna, vt verus & fidelis probetur corum Author. So Calvin lib 4. Inſtit. cap, 14. Sect 17. The Catholiques teach that in receaving of the Sacraments, grace is wrought in the faithfull, and that the Sacraments are to bee held efficacious to the ends for which they were ordained. Nor doe they vnwillingly heare that from, Greg: de Valentia, viz: it ought not to be doubted but that in ſome manner, what ever that be, the Sacraments are cauſes conferrring grace. For in very deed the words of Calvin are theſe; God doth truly performe what euer he promiſeth and repreſenteth in the outward ſignes; nor doe the outward ſignes want their effect, that Hee who is their Author might proue himſelfe true and faithfull of his word. Then Chameir, goes on to explicate how and in what manner they worke grace, not as the principall cauſe, but only instrumentall; and that not phyſical, but morall. The ſame in effect he ſpeakes againe in the ſame Booke,Calvine. cap. 3. par. 10.bSane tum Calvinus tum omnes Catholici baptiſmi efficaciam agnoſcunt. Verily both Calvine, and all Catholiques acknowledge an efficacy of Baptiſme.
But here ſome will bee ready to obiect: What need all this? Who denies this? All the Queſtion is, what efficacy doth he, & Calvine meane? Anſw: Let Chameir himſelfe explicate their meaning in his owne words. They are theſe.cLib. 5. de Sacram. cap. 4 par. 8. Noſtra ſententia minus eſt verbis ampullata, ſed longè ſimplicior & ſolidior. Reſtaurationis humanae duas eſſe partes interim dum expectatur ſalus plena; Iustificationem & ſanctificationem, &c. The doctrine of vsus Catholiques is leſſe g…rgeouſly ſet out (then that of the Papiſts) but more ſolid: There be two parts of mans restauration vntounto ſalvation, Iustification and Sanctification: both of which hee briefly explicateth, then, concludeth,dIbid. par. 9. Vtri que huic parti adhibitum eſſe ſacramentum baptiſmum, Scil. ſignificandae & efficiendae. VntoUnto both theſe parts the Sacrament of Baptiſme is applied, to wit to repreſent, and to effect them. This he makes good out of Calvines catechiſme, which is the publiquely authorized Chatechiſme of Geneva and the Church of France. Thus runnes the Catechiſme. eQu…e eſt baptiſmi ſignificatio? Ea duas partes habet: mi ibi remiſſio peccatorum, deinde spiritualis regeneratio figuratur.What is the meaning of Baptiſme? Anſ. Jt hath in it two parts: for therein both remiſſion of ſinnes, and alſo ſpirituall regeneration is repreſented. And a little after thus the Catechiſme explaines the former word repreſentation, fSic figuram eſſe ſentio vt ſimul annexa fit veritas. Ne que enim ſua nobis dona pollicendo nos Deus fruſtratur, proinde & peccatorum veniam, & vitae novitatem offerri in baptiſmo, & recipi à nobis certum eſtI iudge it to be ſo a figure, that the truth of the thing figured is alſo annexed to it. For God doth not fruſtrate our expectation when hee promiſeth vsus his gifts; and therefore it is certaine that both remiſſion of ſinnes, and regeneration is both offered to vsus, and alſo receaued by vsus in Baptiſme. Thus far the Catechiſme of Calvine, which doth fully agree to all thoſe paſſages of his formerly cited; if not only I, but that Reuerend Chameir bee not miſtaken in conſtruing of his words. Obiect.
There is no queſtion, ſay ſome, but that you are both out, if you ſay Calvine meant this, of the efficacy of Baptiſme before faith. For Calvine even in that very Chapter ſo often before quoted, ſaith expreſly;gInſtit. lib 4 c. 16. ſect. 21. Quare nihil plus in p…dobaptiſmo praeſentis efficaciae requirendum eſt qu…m vt faed is cum illis à Domino percuſſum ob fi…met & ſanci …t. Reliqua eius ſacramenti ſignificatio, quo tempore Deus …p e providerit, poſtea conſequetur. There is no more to be required in the baptiſme of infants in reſpect of preſent efficacy, than this, that the covenant of God made with them ſhould be ratified & confirmed: the rest that is ſignified in that Sacrament, ſhall follow after, in Gods good time. To which I anſwere, that this is as much as I contend for; viz: ſo much efficacy as may for the preſent confirme an elect infant in Gods couenant. But this confirmation is not, in Calvines iudgement, the bare reception of the outward ſigne, but a conferring of the inward earneſt of the ſpirit to aſſure thē thereby of after grace and glory. For ſo himſelfe ſpeaketh in the 15. chap. and 12. Section of the ſame booke. The Apoſtle, ſaith hee, hauing ſhewed that we are accepted of God through Chriſt, hee ſubioynes,h— Subiungit, eos omnes qui iuſtitia Chriſti induuntur, ſimul ſpiritu regenerari, & huius regenerationis nos ar…ham habere in baptiſmo. That they all who are cloathed with the righteouſneſſe of Christ, are alſo regenerated by his spirit, and the earneſt hereof we hauehave in our baptiſme. There is then a confirmation by an earneſt, and this earneſt is part of the whole benefit promiſed, and by him aſſigned in expreſſe termes to bee the Spirit… Baptizemur in mortificationem carnis noſtrae, quae à baptiſmo in nobis inchoatur, quam quotidie proſequimur; perficietur autem quum ex hac vita migradimus ad Dominum. Sect. 11.yea look but into the very laſt words of the next Section immediatly preceding the Section now quoted, and you ſhall finde him there affirming; i That we are baptized vntounto the mortification of our fleſh, which mortification is begun in vsus from our very baptiſme, we daily goe forward in it, and it ſhall be perfected in vsus when wee depart hence vntounto the Lord. Loe here, what Calvine meanes by confirming and ratifying the covenant vntounto an elect infant; and what it is that is to bee expected to follow after in Gods good time, even the breaking out, grouth and perfection of that grace, which was begun euen from his baptiſme wherein he receaues the ſpirit as the earneſt penny & Author of the ſame.
But Calvine directly affirmeth, that,kFatemur ergo baptiſmum pro eo tempore non profuiſſe nobis h…lum, quando in eo nobis oblata promiſſio, ſine qua baptiſmus nihil eſt, neglecta iacebat. Inſtit. lib 4. ca. 15. Sect. 17. Till by faith we lay hold vponupon the promiſe ſealed in baptiſme, our baptiſme is not worth a ruſh vntounto vsus? To this I hauehave ſufficiently anſwered more then once before; and particularly, in chap. 4. in confirmation of the major Propoſition of my third argument: the ſumme whereof is briefly this; The Sacrament profits no man of yeares, without faith to apprehend the promiſe: nor can the elect themſelues ſenſibly perceaue the fruit and comfort of their baptiſme, in the ordinary courſe, vntill after they hauehave obtained actuall faith at their actuall conuerſion. Nor doth it follow that they had not the ſpirit in baptiſme, becauſe they were not capable of ſo much as knowing the ſame at that time; much leſſe, of beleeuing; for ſo ſaith the ſame Author:lEtſi infantes quo circumcidebantur momento, quid ſibi vellet ſignum illud, intelligentia non comprehendebant: vere tamē circumcidebantur in naturae ſuae corruptae ac contaminatae mortificationem quam adulti poſtea meditarentur. Deni que nullo negotio ſolvi poteſt obiectio haec, baptizari in futuram paenitentiam & fidem; quae etſi nondum in illis formatae ſunt, arcanâ tamen ſpiritus operatione vtriuſ que ſemē in illis latet. lib. 4. c. 16. ſect. 20. Although infants in the instant of circumciſion were not able to comprehend what that ſigne meant they were yet truly circumciſed vntounto the mortification of their corrupt and defiled nature, which after they came to yeares they meditated on. And a little after; infants are baptized vntounto future repentance and faith, which graces although they bee not (actually) formed in them, yet by the ſecret operation of the spirit the ſeeds of both doe lye hid in them. Now theſe two places laid together doe make it evident that, when this Author ſaid that Baptiſme profits nothing till the promiſe be apprehended, his meaning was not that the Spirit of God doth nothing at all at the time of baptiſme in an elect Infant; but only this, that the party cannot hauehave any actuall ſenſible benefit till actuall faith be begotten in him, and the ſame actually imployed in the application of thoſe good things which were exhibited and ſealed vntounto him in his baptiſme.
But it will be yet further objected, that, admit Calvine were of opinion that ſome infants are endowed with the ſpirit in their infancy, yet he meant not to aſcribe the communication of it to Baptiſme; but rather declares himſelfe to meane it of grace receaued before Baptiſme; as appeares by the inſtances he giues of John Baptist, mDocumentum praebuit in Iohā ne Baptiſta quē in matris vtero ſanct ficauit, quid in reliquis poſſit. ibid: cap. 16. ſect. 17.which he contendeth to hauehave beene ſanctified in the wombe by God, who therein gaue vsus an experiment of his power to ſanctifie others in like manner: now, what is this to the reception of the ſpirit in Baptiſme? To this I anſwere, firſt, that his maine ſcope is to confute the Anabaptiſts touching their ſuppoſed impoſſibility of the capacity of regeneration in an infant, for which reaſon they would not hauehave him admitted to ſacred baptiſme, as appeares in the beginning of the ſame Section.nIbid. Rationē quo que firmiſſima obtendere ſibi videntur, cur arcendi ſint à baptiſmo pueri, dum cauſantur non eſſe per aetatem adhuc idoneos q…i ſigna tum illi… myſterium aſſequantur. Id autem eſt ſpiritualis regeneratio, quae cadere in primam i…fantiam non poteſt. Therefore hence I collect that his purpoſe was to ouerthrow this imaginary bulwarke, by making evident not only a poſſibility, but (in that particular of Iohn) a certainty of regeneration even in the womb, which was ſooner then baptiſme; ſo as their argument could not hold againſt Baptiſme: for, if an infant bee capable of the ſpirit in the womb, much more then in baptiſme, and therefore he ought to be baptized. Secondly, if his purpoſe were not thence to inferre that an infant not only may, but doth receiue the ſpirit in baptiſme, it were no ſufficient anſwere to their obiection: for they might iuſtly reply thus; if you intend only a poſſibility of regeneration of ſome, before baptiſme, and not of what is ordinarily conferred in baptiſme, then it cannot follow hence, that, becauſe in ſome extraordinary caſes ſome few may be ſanctified before baptiſme, therefore it ought to be drawne into an ordinary practiſe that infants ſhould be baptized becauſe by your owne confeſſion, that ſanctification which ſome infants partake of, is not by virtue of the efficacy of baptiſme, but by and from the ſpeciall pleaſure of God manifeſted vponupon ſome few, here & there without this ordinance Thirdly, I adde that, Caluine doth certainly and expreſly intend that the firſt principle of regeneration, to wit the ſpirit of Chriſt is ordinarily giuen in baptiſme: for in the 21 Section of the very ſame chapter he thus ſpeaketh,oQuos electione ſua dignatus eſt Dominus, ſi accepto regenerationis ſigno, prae ent… vita … e demigrenr q… in ido leuert … virtute ſui ſpiritus nobis incomp ehenſa re… uat quo modo expedire ſolus ipſe providet, ſi grā deſ…cre in aetatem contingat, qua baptiſmi veritatem edoceri qutant, hinc magis ad ren ua…io as ſtudium a cendentur, cuius teſſera …e a prima ſtatim infantia donatos eſſe diſcent qui cam toto vitae ùccurſu meditarcutur. Eodem refe…atur quod duobus locis P…ulus decet, nos Chriſto per bapt…ſmum c…nſepchri. Nam eo non intelligit, conſepultum Chriſto iam prius cum eſſe oportere qui bapt ſmo ſit ini…iandus: ſed quae b…ptiſmo ſubeſt doctrina, ſimplicitur declarat; id que iam baptiz…tis, vt ne infani quidem baptiſmo, praeire ex hoc loco pugnaturi ſint. In hunc modum & Moſes & Prophetae populum admonebant quid ſibi vellet Circumciſio qua tamen infante …b…nati fuerant. Tantundem valet quod & Galatis ſcribit, eos dum baptizati fuerant, Chriſtum induiſſe. Q…n …um id? Nempe vt Chriſto in poſterum viuerent: quia non anio vixiſſent. Et quanquam in natu grandioribus myſterii intelligentiam ſigni ſuſceptio conſequi debet: parvulos t…men alio loco ac numero babendos, mox exponetur, &c. Whom God vouchſafeth to elect, if after they hauehave receiued the ſigne of regeneration, 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 it ſo fall out that they liue to yeares of diſcretion, whereby they may be inſtructed concerning the truth of their baptiſme, they are then thereby the more prouoked to the study of newneſſe of life, the pledge and badg 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 in thoſe two distinct places touching our buriall with Chriſt by Baptiſme, (Rom 6 4. Col. ….12.) For thereby the Apoſtle meant not to ſhew that it is neceſſary for him that is to be baptized, to be thus buried with Chriſt, beforehand; but, what ſimply baptiſme doth effect in and vponupon them that are now baptized, that ſo no crackt braines ſhould contend that this doth goe before baptiſme. After the ſame manner Moſes & the Prophets admoniſhed the people what was the meaning of circumciſion; with which notwithſtanding their very infants were alſo ſigned. This is equiualent to that which alſo the Apostle writeth to the Galathians, that when they were baptized, they put on Chriſt. Why ſpeakes he ſo? Namely, that they might now liue vntounto Christ, which before that time, they had not done. And although in perſons of ripe age the receiuing of the ſacrament ought to follow the vnderſtanding of the myſtery; yet infants are to be accounted of another ranck and number, as ſhall be preſently declared, &c. By all this then it is manifeſt that Caluines iudgment was for the reception of the ſpirit in Baptiſme, in the ordinary courſe thereof, notwithſtanding the inſtance he giues of the Baptiſt who receiued his firſt ſanctification in his mothers womb. His meaning was not to ſhew when an infant receiues the ſpirit, as if he vſually receiued it in the womb, or out of baptiſme; but only to proue a poſſibility that an infant may receiue the ſpirit in baptiſme notwithſtanding his infancy, becauſe hee may partake of it in the very womb.
Well; yet when you hauehave all done, Caluine ſpeakes this in ſome ſpeciall caſes only; as namely in the caſe of elect infants dying in infancy, as the place laſt cited may declare? Anſwer. It is very true that Caluine ſpeakes not of all that are outwardly baptized; no more doe I. I reſtraine it to the elect; and ſo doth he*Spiritus ſanctus (quem non omnibus promiſcue Sacramenta aduchunt, ſed quem d…minus peculiariter ſuis confe…t…is est qui Dei gra ias ſecum affert, qui dat ſacramentis in nobis locum, qui efficit vt fructificent. Inſtit. lib. 4 cap. 14 Sect. 17.; as is euident in the laſt paſſage, quoted out of him. But yet he is not ſo to be taken, as if he held that, only elect infants who dye in infancy, doe receiue the ſpirit in baptiſme: but that all the elect, whether they liue or dye, doe, ordinarily partake of the ſpirit in that ordinance. Touching elect children that dye in infancy, I am of opinion that, by a ſecret and incomprehenſible worke of the ſpirit, they are actually regenerated ſo as to be made meete to enter into that Holy citty into which no vncleane thing ſhall euer enter; and this Caluine alſo profeſſedly maintainethpPorro infantes qui ſeruandi ſunt, (vt certe ex ea aetate omnino aliqui ſeruantur) ante a domino regenerari mi nime obſcurum eſt. Nam ſi ingenitam ſi…i cor…uptionem e matris vtero ſecum afferunt: ea repurgatos eſſe opo…tet, antequam in regnum Dei admittantur, quo nihil ingredi…ur pollutum aut inquinatum Inſtit. lib. 4. cap. 16. ſect. 17.. They therefore hauehave a further worke wrought in them, then, ordinarily others hauehave: howbeit it was neuer the meaning of that iudicious man to reſtraine all communication of the ſpirit to ſuch as dye in infancy, but only, to extend it to all the elect, and to the elect only. Why elſe ſhould he ſay, that euen.qInstit. lib 4. cap. 15. Sect. 12. of which but a little before. WEE are baptized vntounto mortification of our fleſh, which mortification is begun in vsus from our very baptiſme, and WEE daily goe forward in it, &c.? Why doth he elſe auouch that,rEt ſane ideo a prima infantia ſanctificatus fuit Chriſtus, vt ex aetate qualibet ſine diſcrimine electos ſuos in ſcipſo ſanctificaret. Nam quemadmodum ad delendam inobedientiae culpam, quae in carne noſtra pe petrata fuerat, eam ipſam carnem ſibi induit, in qua perfectam cauſa vice que n…ſtra obedientiam praeſtaret ita ex ſpiritu ſancto conceptus fuit vt eius ſanctitute in aſſumpta carne ad plenum p…rfuſus, ipſam ad nos tranſfunderet. Inſtit. lib. 4 c. 16. ſect. 18. Christ was ſanctified from his first incarnation, that he might ſanctify his elect of eueryevery age, without any difference. For as he tooke to him our fleſh, in which he perfectly performed perfect & compleat obedience for our ſakes, and in our roomes, for the aboliſhing of the ſinne of diſobedience committed by vsus in the fleſh; ſo he was conceiued of the holy Ghoſt, that being fully endowed with the spirit, vponupon the aſſumption of our fleſh, he might transfuſe the ſame holineſſe vntounto vsus? All which he ſpeakes, not of ſuch as dye in infancy, but of ſuch as liue to ripe yeares alſo. And if he meant not to affirme this to be the ordinary courſe of diuine diſpenſation, in the baptiſme of ſuch as liue to yeares, he could not poſſibly repell the argument of the Anabaptiſts who therefore diſclaime the baptiſme of infants, becauſe they receiue no part of the inward grace ſignified by the outward ſigne. For if He ſhould make ſuch an imperfect anſwere as this; viz: that although elect infants who liue to yeares are not then in any degree partakers of the inward grace, yet ſuch as dye in infancy, doe partake thereof; and therefore, for their ſakes atleaſt infants ſhould be baptized, if, I ſay, he ſhould thus anſwere, they would hiſſe at ſo poore a ſhift, and reply thus; if you would hauehave all infants baptized, becauſe ſome of them may dye and in that regard may need baptiſme, for as much as they are to be regenerated in baptiſme, to make them fit for heauen: this is a beggerly kind of reaſoning: for, by your owne confeſſion,ſAt periculum eſt, ne is qui aegrotat, ſi abſ que baptiſmo deceſſerit, regenerationis gratia priuetur, minime vero Jnfantes noſtros, antequam naſcantur, ſe adoptare in ſuos pronunciat Deus, quum le, nobis in deum ſore promittit, ſemini que noſtro poſt nos. Hoc verbo continetur eo…um ſalus Inſtit, lib 4. c. 15. ſect. 20. elect infants, dying before baptiſme, cannot periſh, ſo as there is no neceſſity for baptizing of all infants for the regenerating of a few thereby, that may happen to dye in infancy; in as much as they would be ſanctified, although they ſhould neuer be baptized, and the reſt, although baptized, would not by your owne doctrine, be then ſanctified at all. Thus hauehave I largly declared the iudgment of that iudicious & iuſtly honoured Caluine, touching this point: and hauehave beene more tedious herein, then a iudicious reader will (perhaps) beare with patience: but if any finde fault, my apology is this; they who ſhould hauehave had more wit and honeſty, hauehave filled the heads of the multitude with this conceit, that, howeuer I made a great flouriſh with the name of Caluine, for giuing countenance to my opinion; yet the truth is, Caluine deliuered no ſuch thing; but is rather againſt me, then for me, as they are able to ſhew, at pleaſure, to any man that ſhall require it. Now to cleare my ſelfe of this foule aſpertion vniuſtly caſt vponupon me, I held my ſelfe bound by a kinde of neceſſity thus copiouſly to ſet downe Calvines opinion; and to meet with all obiections that could poſſibly be put vp againſt me, to weaken the ſeuerall teſtimonies I take out of Caluine for my defence; to the intent that after all that can be ſaid on both ſides, the impartiall reader, how meanly ſoever gifted, may be able to iudge, whether Caluine ſpeake with or againſt me.
What was the conceit of Chameir touching the iudgment of all ſound Diuines, and particularly of Caluine, you hauehave ſeene in part already. And becauſe Chameir is of ſuch eminent note in the Church, and ſo expreſly deliuereth the iudgment of all Proteſtants; and therein, his owne, concerning the efficacy of baptiſme vponupon elect infants,vConstat vtrinque conſentiri in prius caput de Iuſtificatione, nempe quo ad culpam paenamque omnium peccatorum, quam in baptiſmo ſignificari id eſt effici neutri negant. In altero itidem capite, hoc ſaltem vtrin que poni, ſanctificationē (i.) novitatem vitae conferri. Quid igitur controuerti? N…mirum h…ius ſanctificatio…is modulum & menſuram, &c. De ſacram: lib. 5. cap. 4. par. 10. I will produce a place or two more out of him. He writing of this very point, and ſtating the controuerſy betweene the Papiſts and vsus therein, ſaith thus; The queſtion betweene them and vsus is not. 1 Whether iustification from all our ſinnes be offered and conferred in baptiſme; for this, neither part denies: nor, 2 whether any ſanctification at all be then conferred: for that, both allow: but the punctuall difference is only concerning the quantity and meaſure of ſanctification. The Papiſts contend that ſanctification compleat is then giuen; and this we deny, ſaying that it is only then begun, and is daily perfected by degrees. Here leaſt any man ſhould dreame of an ambi…uity in his ſpeeches, take notice that Chameir in that very chapter had before ſhewed his meaning to be of that which is ordinarily communicated in the very inſtant of the adminiſtration of Baptiſme.vDuo diſſentionis capita ſunt; primum, de effectu praeſenti, alterum de futuro. Praeſentem effectum dico, qui aſſignandus ſit huic ſacramento in ipſo celebrationis legittimae momento: futurum vero qui poſt eam celebrationem. ibid. par. 6. For thus, He; The preſent difference betweene vsus and Papiſts touching the efficacy of baptiſme, may be reduced to two heads; the first touching the preſent effect of it; the other, touching that which is future. By the preſent effect, J meane, ſaith hee, that which is aſſigned to be wrought in the very inſtant of the right adminiſtration of baptiſme: by the other, that which followes after the celebration ended. Then he goes on with his diſcourſe that was but now propounded, to ſhew that euen in the moment of Baptiſme all Orthodox diuines doe allow of ſome preſent efficacy of baptiſme vponupon infants, vntounto ſanctification, as more at larg appeares in the Author himſelfe. Yea ſo reſolute is he for the efficacy of baptiſme vponupon infants, that he feares not to affirme, that either thē or neuer it takes effect vponupon thē See his own words.mEtenim tantum abeſt, vt d…ceamus nihil agere baptiſmum, niſi cum adoleuerint infantes: vt contra effectum baptiſmi, quem D…us ipſe per ſe praeſtet, ſciam…s praecedere ipſam celebrationem baptiſmi: Ita que aut nunquam vllum futurum, aut tum eſſe reapſe quum celebratur: vere inquā remitti peccata; vere adoptione, ſed fieri moraliter. de ſacr. l. 2. c. 6. par. 4. So farre is it frō vsus that we ſhould teach that Baptiſme effecteth nothing vponupon infants vntill they come to age; that on the contrary, we knowe that the effect of Baptiſme, which is performed immediatly by God himſelfe, (ſometimes) goes before the very celebration of baptiſme: therefore wee ſay that, either then, there is ſome effect, in truth and indeed, when the Sacrament is adminiſtred; or elſe there will never follow after any at all, that is, then our ſinnes are truly remitted, and our adoption made ſure to vsus: but all this, morally, and not by vertue of any inherent force in the outward ſignes to convey thoſe graces naturally to the receiuer by vertue of the outward act performed in ſuch manner as the vertue that is in a potion conveies it ſelfe neceſſarily to the expelling of corrupt humors out of that body into which it is receiued. This Phyſicall efficacy, as they terme it, is a thing which both hee and all ſound diuines doe profeſſedly diſclaime. To make an end with this Author, He allowes an efficacy, we ſee, expounds himſelf to mean only a morall efficacy, & this morall efficacy he affirmes to be found, not in all; yet in all the elect, as he alſo preſently after declareth himſelfexQuid ergo; nimirum benè diximus, effecta ſacramentorum non aliter expectanda, quam ex inſtitutione: extra quam externa ſignorum adminiſtratio vim nullam habet. Hoc modo ſacramenta ipſa valent per ſe plurimum: id eſt etiamſi nulla adſit actu preſens fides, vt in infantibus, ſaltem electis. De ſacram lib. 2. c. 6. par. 40. Wee rightly ſay, ſaith he, that the effects, of the ſacraments are to be expected only from their inſtitution; without which the externall adminiſtration of the outward ſignes hath in it no force at all. But in this reſpect (viz. of the inſtitution) the ſacraments, of themſelues, availe very much; that is, although no actuall faith be preſent to the receiuer; as for example, in infants, at leaſt in thoſe that are elect. Thus much of the iudgment of Caluine and Chameir, the glory of France, and indeed of all Chriſtendome. I will be very breefe, in the reſt.
Our next witneſſe ſhall be that great and profund diuine, whom Caluine ſtiles a most potent man in the Scriptures, Martin Bucer, who treating of the efficacy of baptiſme, plainely avoucheth that,yNec emim ſeruat Baptiſma adultos niſi credentes: ſalus quidem baptiſmate offertur omnibus: recipiunt autem illam adulti non niſi per fidem; infantes per arcanam ſpiritus ſancti operationem, qua ad vitam aeternam ſanctificantur. Ex bis iam omnibus locis clare perſpicimus, baptiſma commendari nobis, vt inſtrumentum divinae miſericordiae, quo deus non ſua, ſed noſtra cauſa dignatur vti, vt quo electis ſuis, quibus ipſe haec ſua deſtinauit dona, conferat vſus ſuorum ad id miniſterio, quod eis praeſcripſit, peccatorum ſalutarem paenitentiam, certam que ablutionem & remiſſionem, mortem, ſepul…uram purgationem, ſpem certam reſurrectionis, in Chriſtum incorporationem, eius induitionem, (i) ſal…ificam communionem, regenerationem, innovationem que ſpiritus. Nec minus efficax eſt horum omnium donorum Dei inſtrumentum baptiſma electis Dei quos eo ſtatuit Dominus regignere, quam eſt vllum remedium quantumvis efficax ex natura vt dicitur ad conferendam ſanitatem corpori, ad ſuſcipiendum hunc effectum maxime parato & accommodato. Ex dei enim verbo pendet effectus vtriuſ que rei. Imo multo certius, p…rcipiunt electi Dei enumerata Dei beneficia per baptiſma, quam corpora humana ſanitatem ſuam per illa, quae vocantur romedia naturalia. Bucer. De vi & effic: Bapt. in claſ. inter ſcripta anglica. Baptiſme ſaues none of yeares, but beleeuers. Saluation indeed is offered in baptiſme vntounto all; but thoſe of yeares receiue it not, but by faith, and infants, by the ſecret operation of the holy Ghoſt, by which they are alſo ſanctified vntounto externall life. Then, for a Concluſion of all that he had ſaid & collected from many ſcriptures cited to this purpoſe, he thus ſhuts vp the whole matter. From all theſe places we now clearely perceiue baptiſme to be commended vntounto vsus as an inſtrument of diuine mercy, which God vouchſafeth meerely for our ſakes to vſe, whereby he might conferre vponupon his elect, by the ministry of his ſeruants, all theſe gifts, ſauing repentance, certaine ablution and purgation of our ſoules, vndoubted hope of the reſurrection, incorporation vntounto Chriſt, putting on of Christ; that is the ſauing communion, regeneration, and renewing of the Holy Ghoſt. Nor is this inſtrument of baptiſme leſſe effectuall vntounto all theſe vſes in the elect, whom God hath reſolued to regenerate, than is any remedy, how effectuall ſoeuer, by a naturall energy, to giuegive health to a body that is most capable of ſuch remedy, when it is applied thereunto. For on Gods word the effect of each thing depends. Yea much more certainely doe the elect of God partake of all the forementioned benefits by baptiſme, than humane bodies doe receiue health by naturall meanes applied. Thus wee ſee Bucer to averre the efficacy of Baptiſme, not only to perſons of yeares beleeuing, but to infants alſo: and this, to be ordinarily in the baptiſme of the Elect, of all the eelct, and only of the elect.
Peter Martir, writing of the very ſame ſubiect, and endeauouring to make good the ſolid doctrine of the Church touching the baptizing of infants, affirmes; that, they are not vncapable of baptiſme for want of actuall faith, becauſe the ſpirit, in them ſupplies the roome of faith; nor are they excluded from preſent efficacy of that ordinance, becauſe that vntounto them, as well as to the reſt of the faithfull, the holy Ghoſt is promiſed, at that time. His owne words are plaine and full enough: therefore take the paines to read and marke them.zInfantibus autem qui adhuc per aetatem credere non poſſunt, ſpiritus ſanctus in eorum cordibus fidei vices gerit. Effuſio quo que spiritus ſancti premittitur in baptiſmo, vt in Epiſt. ad Tit. diſerte ſcribitur; qui ſalvos nos fecit, &c. Loc. Com claſ. 4. cap. 8. ſect. 2. Jn infants, ſaith he, who by reaſon of their tender yeares cannot beleeue the Holy Ghost ſupplies the roome of faith. Alſo the effuſion of the Holy Ghoſt is promiſed in baptiſme, as the Apostle expreſly writes to Titus ſaying, who ſaued vsus by the lauer of regeneration and renewing of the Holy Ghoſt, which he ſhed abroad on vsus aboundantly. Afterwards, in the ſame chapter, he, taking occaſion to debate what efficacy, in particular, infants are partakers of, in their baptiſme, modeſtly refuſeth to determine it punctually: and thus waueth the point;aIudico ſatis eſt, vt ſtatuantur quod ſe…uan di ſunt, eo quod per electionem & praedeſtinationem ad pecultum Dei pertineant; ſpiritu ſancto profundi, qui radix eſt fidei, ſpei charitatis, & omnium virtutum, quas poſtea exerit & declarat, cum per aetatem licet. ibid. ſect. 14. I hold that it is ſufficient that wee acknowledge they ſhall be ſaued, for as much as they, by election and praedestination, belong to Gods peculiar flock, that they are endowed with the ſpirit, who is the roote of faith, hope, louelove, and all other graces, which spirit afterwards doth manifest and declare himſelfe in the ſonnes of God, when they come to years.
Muſculus of Baptiſme giues this deſcription:bDefi…iemus baptiſmum eſſe ſacramentum regenerationis, purgationis, initiationis, ſanctificationis, obſignationis, & incorporationis in Chriſtum ſeruatorem. Haec enim omni no per spiritum Chriſti fiunt in electu & fidelibus, quorum ſacramentum eſt baptiſmus; vt rectè in illo profici dicatur, quod per ſpiritum Chriſti reipſa & spiritualiter perficitur Muſcul de Bapt queſt. 1. Sect. 8 Loc. Com. Wee define baptiſme to be the ſacrament of regeneration, purgation, initiation, ſanctification, obſignation, and incorporation into Chriſt our Saviour: For all theſe are effected in the elect and faithfull by the spirit of Chriſt, of all which graces baptiſme is the ſacrament; ſo as in it this may rightly be ſaid to be done, becauſe truly and spiritually it is effected by the ſpirit of Chriſt. If any thinke to obiect againſt me that Muſculus ſpeakes this of the faithfull, and ſo, vnderſtands it not of infants? I anſwere out of Muſculus himſelfe;cOmnes Chriſtianorum infantes ad Chriſtum pertinentes, de que numero fidelium exiſtentes, recte dicuntur eſſe in fide Chriſti, fideles & credentes, licet nondum ſint imbuti fide. Muſc: in Mat. 18 All infants belonging to Chriſt, borne of Chriſtian parents, and being of the number of the faithfull, are rightly ſaid to be in the faith of Chriſt, to be faithfull, and beleeuers, although as yet, they be not endewed with actuall faith. Beſides he that ſaith, Chriſtians being elect are, by the Holy Ghoſt, ingraffed into Chriſt, in baptiſme, muſt not exclude elect infants; for as much as none but infants are now vſually baptized in the Church. Therefore hee muſt be vnderſtood of what baptiſme doth ordinarily effect vponupon infants; or elſe his definition is very improper; yea, falſe, being applied to children, beſide whom there are none (vnleſſe in ſome rare caſes of proſelites) baptized in theſe latter times.
Francis Iunius, in his Theſes of Paedobapt. ſpeakes as fully to this point, as any of the reſt.dSi enim in Chriſti corpus baptizandi omnes electi, ſi omnes chriſtum induere debent, infantes non ſecus ac adulti, eos a chriſti corpore ſeparare, & Christo non inſerere nefandum eſſet. Theſ. 4. If, ſaith he; all the elect are to be baptized into the body of Chriſt, if moreouer all of them, as well infants as perſons of yeares ought to put on Chriſt, then, to ſeparate thē from the body of Chriſt, and not to engraffe them into Chriſt, were a moſt wicked thing. And againe a little after,eCum baptizantur infantes deus offert & confert omnia bona faederis & ſtipulatur. ibid. Theſ. 10. When infants (What infants he meanes, he had ſufficiently expreſſed before: viz. elect infants) are baptized; God doth both offer, and conferre all the good things of the Couenant, and engageth himſelfe vntounto it. In another place, thus:fBaptiſmus eſt actio ſacra Dei lauantis ſuos, intus, lotione ſpiritus, foris, lotione aquae, Mat. 3. Ioh. 1. & paſſim. Haec igitur relata ſunt, aqua & ſpiritus. lotio aquae & lotio spiritu Relatio vt foreign eſt i…s illa, ſiue applicatio vntus ad alteram ſecundum naturam rel…torum, formam conſtituexs ſacramenti. Quemadmodum igitur homo in actionibus humanis, anima & corpore actionem internam & externam agit vnica operatione, in qua, ſicut anima eſt forma corporis, ita actio interna formalis quodam modo, externa vero materialis eſt: in cundum modum Deus ſpiritu ſuo & aqua, agit actionem internam & externam vnica operatione, in qua, lotio interna a ſpiritu formalis eſt; & in …terialis, externa: pr… vt dicebat Ioannes, ego baptizo vos aqua, &c. Iun. in Exam. Gratian. Proſp. Par. 3. Baptiſme is a ſacred action of God waſhing thoſe that be he his owne, inwardly, with the waſhing of the ſpirit; outwardly with the waſhing of water. Mat 3. Iohn. 1. and elſewhere. Theſe two therefore, the water, and the ſpirit, the waſhing of water, and the waſhing of the ſpirit, are relatiues, And the relation it ſelfe is that application or vnion of theſe one to another according to the nature of relatiues, which constitutes the forme of the ſacrament. Wherefore as a man in humane actions doth, with his ſoule and body produce both an inward and an outward action in one and the ſame operation, in which as the ſoule is ſaid to be the forme of the body, ſo is the inward action, after a ſort; the formall; and the externall, the materiall part of the action: euen ſo after the ſame manner God, by his ſpirit and by water, doth performe both an internall and an externall action, in one and the ſame operation; in which, the inward waſhing by the ſpirit is the formall part; and the externall waſhing with water, is the materiall part of that his action; according to that of Iohn the Baptiſt, I indeed baptize you with water, &c. but he that cometh after me ſhall baptize you with the Holy Ghost, &c. This paſſage paſſing from that learned man in a ſcholaſticall confutation of a ſubtile aduerſary, is perhaps more abſtruſe then it can be fully vnderſtood of an ordinary reader; yet all that are iudicious cannot ſee leſſe in it than this: viz that in the iudgment of Iunius, that is not held for Baptiſme of the elect, wherein God doth not ordinarily accompany the outward adminiſtration of that ſacrament with ſome inward worke of the ſpirit inwardly waſhing the ſoule, as well as the water outwardly waſheth the body, in the Lauer of Regeneration.
But what manner of worke that is, which is ordinarily performed by the ſpirit, in the matter of Regeneration, the ſame Author alſo deſcribeth in the place firſt cited, where he thus diſtinguiſheth of regeneration, and then explaines himſelfe in what ſenſe he affirmeth infants elect to be regenerated in baptiſme.gDe regeneratio …e aliter conſideratur in f… l…ne to, id eſt, in Chriſto, habitu, aliter in nobis, actu. P…im… regeneratio (q…e dici poteſt tranſplantatio a vetere. Id mo in novum) tanq…am cauſa e…, a…tera tanquam fructus ſequitu…. De prima inquitur Christus. Iohn. 3. Apoſtolus vtram que coniungit, Rom. 6. Hac regenerantur infantes electi cum Chriſto inferuntu, & huius obſignatio ſit i…s du… baptizantu…. De Paed. bap. ch…. 7 Touching regeneration, it is one way to be conſidered in the foundation, that is to ſay, in Chriſt the habit thereof; and another way, in vsus, in the act thereof. The firſt regeneration (which may be termed a tranſplantation out of the old Adam into the new,) is as a cauſe; and the other followeth as an effect thereof. Of the former Chriſt ſpeaketh in the 3d of Iohn. The Apoſtle ioynes both together in Rom. 6. With this (to wit the firſt) elect infants are regenerated when they are ſet into Chriſt, the obſignation whereof is made ouer vntounto them in the time wherein they are baptized. Thus we ſee the point receiuing cleare teſtimony from this witneſſe alſo, as full as can be deſired, if all the paſſages of the Author be laid together, and conſidered with impartiall eyes.
In the next place let vsus enquire of Zanchius what he thinketh of this point. Wee are in part informed already what his iudgment is: but this being the place which is proper for him to giuegive vp his verdict in, let vsus heare him more at large in his owne words. He, in the Confeſſion of his faith, thus ſpeakes of baptiſme.hBaptiſmus primum Noui faederis ſacramentum eſt; quo cum omnes, qui vel paenitentiam peccatorum profeſſi, fidem etiam in Chriſtum adeo que in Deum Patre, filium, & ſpiritum ſanctum profitentur, vel ſaltem propter parentum pietatem ad faedus pertinere creduntur. 1. Cor. 7.14. tum maxime illi qui verè ad faedus pertinent, Chriſto tanquam ei iam per spiritum ſanctum incorporati, obſignantur: vt non ſint amplius ſui iuris, ſed illius, per quem in faederis ſocietatem, ce que in vnum corpus cum eo ſanctiſ que omnibus, & in omnium spiritualium caeleſtium que bonorum particip…tion…m, aſciti eſſe dicuntur Act. 19.5. 1. Cor. 6.19. Per hunc baptiſmum tanquam per l…c…um regenerationis, a peccatis vi ſanguinis Christi, mundati, & cum Chriſto conſepulti in mortem: vt quemadmodum ille reſurrexit a mortuis per gloriam patris, ſic & nos in novitate vitae ambulemus. Vnde & ſacramentum paenitentiae in remiſſionem peccatorum, ſacramentum fidei, ſymbolum federis, lauacrum regenerationis, &c. appellari conſueuit. Zanch. lib. Confeſſ. cap. de baptiſmo Sect. 1. Baptiſme is the first ſacrament of the new couenant wherin all that either by repentance and profeſſion of faith in Christ, and ſo, in God the Father, the Sonne, and Holy Ghoſt, or by reaſon of their parents piety are beleeved to pertaine to the couenant, 1. Cor. 7.4. but eſpecially they that doe truly belong to the Couenant, are ſealed vp for Chriſt, as being euen then incorporated into him by the Holy Ghost: that they might no longer be their owne, but his, through whom they are ſaid to be receiued into the ſociety of the couenant, and ſo into one body with him and with all the ſaints, and into the participation of all ſpirituall and celestiall bleſſings. Act. 19.5. 1. Cor. 6.19 By this baptiſme, as by the Lauer of regeneration, they are clenſed from their ſinnes by the vertue of Chriſts bloud, and are buried with Christ into death: that as he roſe againe from the dead by the glory of the Father; even ſo wee alſo ſhould walke in newneſſe of life. Whence alſo it is called the ſacrament of repentance for remiſſion of ſinne, the ſacrament of faith, the badg of the couenant, the Lauer of Regeneration, &c. Lo here an efficacy of baptiſme, and an efficacy vntounto regeneration, euen in infants alſo belonging truly and indeed to the couenant of grace, as well as to perſons of yeares attaining vntounto actuall faith and repentance.
And leaſt any man ſhould ſtumble at the ambiguity of ſome words here vſed, wee may finde Zanchius expreſſing himſelfe almoſt in the ſame termes which I vſed at the beginning of this treatiſe in the explicatiō of my diſtinction of initiall, and actuall regeneration; for which they who terme me a Dreamer, muſt alſo take him; and the Fathers into the ſame number: for, thus Hee:iNon incongrue Patres decent effectum illum ſpiritus domini, quem deſcribit Moſes. in G…n. 1. typum fuiſſe illius quem praeſtat ſpiritus ſanctus in aqua baptiſmi. Vt enim ibi incubabat aquis illis, & eas fouebat, animabat, praeparabat que ad foreign, rerum que omnium generationem: ſic ſp…ritus ſanctus praeſidet aquis baptiſmi, & eis quaſi incubat, illiſ que benedicit, & inde electos fovet, regenerat, animat, faecundoſ que reddit ad bona opera. Zanch. de Trib. Eloh. lib. 7. cap. 1. Not vnfitly doe the Fathers teach, that effect of the holy Ghost mouing vponupon the Waters, which Moſes deſcribeth in Gen. 1. to be a reſemblance of that which the Holy Ghoſt performeth in the water of Baptiſme. For as there he rested vponupon thoſe waters, that he might cheriſh and prepare them for the producing of liuing creatures, and for the generation of all things: ſo the Holy Ghoſt ſits vponupon the waters of baptiſme, and ſits as it were abroad vponupon them, and bleſſeth them, and thence doth cheriſh, regenerate and animate the elect, and makes them fruitfull vntounto all good workes. The Holy Ghoſt then, doth reſt vponupon the waters (not in the ſhape of a doue as ſome abſurdly picture him; but yet truly in a ſpirituall manner, as beſt becomes him) and doth communicate himſelfe therewith vntounto elect infants, for producing of future actuall newneſſe of life, not preſently, but in due time and order, in them. It were eaſy to adde to this great cloud of witneſſes, many more*Oecolompadius. Pareus. Marlorat. Melanchton.: but I muſt of neceſſity contract my ſelfe; I will therefore mention only two more of this ſort; and then draw nearer home to our owne Diuines.
One of the two I meane to cite, is Lambertus Daneus, an Author of great learning and note in the Church, He, in his learned & fruitfull commentary vponupon St Auguſtines Enchiridion, cap. 52. (Where that Father quoting that of the Apoſtle in Rom. 6. wee are buried with him by baptiſme into death, and avouching that this belongs even to infants as well as to others;) allowes that ſaying of Auguſtine, being reſtrained to the elect, and vnderſtood only of initiall regeneration, as I had occaſion to note before. His owne words are theſe.kErgo & fide & regenerationem habent parvuli electi dei, etſi nondum illius opera nobis apparent: & ea dona habent pro ratione aetatis, id eſt, pro capacitate vaſis. See more touching the iudgment of this Author, in my anſwere to the 4th main obiection againſt this poſition of baptiſmall grace Therefore little infants that are the elect of God, hauehave faith and regeneration; although the workes thereof doe not yet appeare to vsus: and thoſe gifts they hauehave, according to the condition of their age; that is to ſay, according to the capacity of the ſubiect receiuing the ſame.
The other is that famous Voſſius now ſo much bought vp of all learned men, He, in defence of the baptiſme of infants, after arguments to confirme the truth, addes anſweres to the principall obiections of the Anabaptiſts pleading againſt it. And to that ſo often iterated cauill, that infants ought not to be baptized becauſe they want faith, ſhapes this anſwere.lNec vlii i… eſt momenti, quod aiunt, inc…edulos non eſſe baptizandos. N…m bifariam aliquis inc…edu…us dicitur: negatiue, qui ſalutari fid…i quidem habitu deſtituitur, non tamen contrario babi i… e… pollutus: poſitiue autem, qui & habitu fideicaret, & contrario foreign malo laborat. Intan…es duntaxat negatiue ſunt infideles, hoc eſt nondum babentes fidem, cuius ne quidem capace… ſunt per naturam Tamencapaces ſunt spiritus fidei: per quem anima accipit eſſe ſpiri uale ac ſupernaturale, c…i que principium operationum ſpiritualium, ſuo que tempore eſt efficax, ac ceſſantibus etiam actionibus in homine manet. Abſ que hoc ſpiritu ſi eſſent parvuli non vnire itur Chriſto, nec myſtici eius co…poris membra forent: eo que nec participes eſſ nt …rivilegiorum eccleſiae, quae in ſymbolo commemorantur. Etu igitur infantes non credant actu, tamen non magis hoc eos a baptiſmo a…ere debet, quam cibus iis debet den…gari, etſi ab Apostolo dictum ſit, qui non vult laborare, non manducet. Gera…d. Voſſius: Theſ. Theol. de Paedobapt. par. 1. th. ſ. 15. nuper editis. Jt is of no validity which they vrge, namely that vnbeleeuers ought not to be baptized. For one may be ſaid to be an vnbeleeuer two waies. viz. negatiuely, ſo he that is indeed deſtitute of the habit of faith, yet is not polluted with the contrary habit of infidelity: or poſitiuely, as he that both wants the habit of faith and alſo labours vnderunder the contrary of vnbeleefe. Infants are vnbeleeuers only negatiuely; that is they hauehave not yet the habit of faith, of which they are not for the preſent capable. Notwithſtanding, they are capable of the ſpirit of faith, by which the ſoule receiues a spirituall and ſupernaturall being, and that is the principle or beginning of all spirituall operations, and is effectuall in his due time, and remaines in a man euen when there is a ceſſation of the actions of it. If they were without this ſpirit, infants could not be vnited vntounto Chriſt, nor be made members of his myſticall body, and ſo neither ſhould they be partakers of the priviledges of the Church which are contained in the Creed. Although therefore infants hauehave not actuall faith, yet this ought no more to keepe them off from baptiſme, than meat ought to be denyed them, becauſe the Apoſtle ſaith; he that will not worke let him not eat m2 Theſ. 3.10.. Here we ſee an initiall regeneration taken for granted, and ſo deſcribed, and ſo deſcribed alſo as there is no need of labour to draw it home to my preſent purpoſe:*Let the reader here be aduertiſed, that the Arminians are cenſured by the fowre publique profeſſors of Leiden for ioyning with that blaſphemous wretch Socinus, and his Diſciples, in that they in their publique Confeſſions of their faith, doe make baptiſme to be only an externall rite whereby men are ingraffed into the Church, and admitted to Gods ordinances, without any obſignation, and reall collation of grace in and vponupon the parties baptized: & although the Remonſtrants doe vſe ſome words that may ſeeme to infinuate a purgation, a deliuerance from ſinne, and a donation of grace: yet thoſe profeſſors cenſure them becauſe they ſpeake of thoſe things, as that which is to be expected in time to come, and not begun at the time of baptiſme. See the confeſſions of the Remonſt▪ at larg: cap. 23. Sect. 3 And the cenſure of it pag. 304. where ſpeaking of the former part of the Remonſtrants deſcription of baptiſme, they vſe theſe words: Siquidem prior plane Socinianizat, quatenus baptiſmum hoc vſu tantum definiunt, Quod hoc publico & ſacro ritu ſaederati per ſolennem aquae ablutionem Eccleſiae inſeruntur, & cultui diuino initiantur. Similia habent Sociniani in catetch: Racovienſi, quod fit ritus exterior quo homnes è Iudaiſmo vel Gentiliſmo ad Religionem Chriſtianam accedentes, manifeſte profitebantur ſe Chriſtum pro ſuo domino agnoſcere. Preſſe eos inſequitur Epiſcopius Diſputatione de Baptiſ. Quod ſit ceremonia & ritus N T qui, quo ii ad religionem chirſtianam accedunt, & Eccleſia Ieſu Chriſti publice accenſeri cupiunt, aqua abluuntur, ad teſtandum vitae male anteactae derelictionem, & vitae melioris inchoationem. Ita vt ex parte Dei, nullam illi gratiae Dei in baptizatis obſignationem agnoſcant. Vnde & Socinus lib: de Offic: hom. Chriſt. cont. Evangelicos aſſerit, baptiſmi finem non eſſe, gratia Dei de remiſſione peccatorum per ſanguinem Chriſti obſignationem, ſed tantum ſignificationem: nec fidei noſtrae & gratiae Dei confirmationem, ſed tantum profeſſionem. Paria è Socino ſuo Epiſcopius, Theſ 9. Effectus ſiue finis baptiſmi, non eſt realis aliqua gratia collatio, ſed ſola tantum diuinae gratie & profeſſionis noſtrae ſignificatio. Ptior ita que illa Remonſtrantium definitio plane Socinum exprimit. And in page 306 thus the Profeſſors to the latter part of their definition, wherein they mention an inward purgation, and donation of grace and glory, they thus cenſure the Remonſtrants. Quum vero vſus illos futuro tempore enunciant, nempe purgandi, liberandi, donandi vocibus, ſi futura de continua actione accipiant, recte ſane, &c. Thus hauehave I made good what I vndertooke in producing the iudgment of many forraine Diuines of beſt note in the Church. If any complaine of length and tediouſneſſe in citing ſo many, let them conſider that they are not a few that bandy themſelues againſt this truth, and ſticke not to giuegive out in all places; that there is not one of all thoſe Authors which I hauehave alledged, but rather makes againſt me than for me: of which now let the equall and able reader iudge.