Baptismal Regeneration of Elect Infants Professed by the Church of England, Treatise · Chapter 9
CAP. 9. 6 Obiections against the maine poſition anſwered.
I HaueHave at length gotten through all thoſe particulars propounded in the end of the Second chapter of this Treatiſe; and I hope, made it euident to Iudicious and impartiall readers, that, (in the iudgment of our Church, according to the ſcriptures, as they hauehave beene vnderſtood by the Ancient Fathers, by the preſent Churches of Chriſt beyond the ſeas, and by particular Divines of cheifeſt note, both forraine and domeſticall;) All elect infants doe ordinarily, receiue from Chriſt, in Baptiſme, the spirit of regeneration, as the ſoule and first principle of ſpirituall life, for the firſt ſolemne initiation into Chriſt, and for their future actuall renouation, in Gods good time. I hauehave alſo giuen anſwers to all ſuch obiections as might occaſionally fall in againſt my a…guments brought for confirmation of the point. Now it remaines that I adde Anſwers to all ſuch Obiections as either hauehave beene made by others, or conceiued by my ſelfe as likely to be vrged by others, againſt the maine aſſertion it ſelfe, which I hauehave laboured all this while to proue and make good by ſo many witneſſes.
In the performance hereof, I ſhall endeavour to deale as clearly and plainly as poſſibly I can, although I thereby be conſtrained to vſe more words then may be needfull (or perhaps gratefull) to more acute capacities; that I may not be thought to darken my meaning on purpoſe in the foggs of needles termes of Art not generally vnderſtood, which might giuegive ordinary Readers cauſe to complaine of Obſcurity or ſophiſtry. And vntounto ordinary readers I muſt premiſe one aduertiſement which others need not: viz. That in this part they expect not further corroboration of the maine concluſion; but only, a manifeſtation of the impertinency and weakneſſe of their arguments that obiect againſt it. If I can, in that which remaines, make it appeare that, nothing of all that hath beene, or can be ſaid against my poſition, is able to ouerthrow it, but that it is poſſible for the point to ſtand whole and vnbroken, notwithſtanding all their battery; I hauehave don enough how weak ſo euer mine owne grounds on which I hauehave hitherto built, may to thoſe that proclaime mee a dreamer and a broacher of a groſſe and peſtilent error ſeeme to bee.
1 Obiection. Christians are regenerated by Obiect. 1 the word Jam. 1.18. 1 Pet. 1.23. therefore not by baptiſme, in their infancy.
Anſw. Anſwere. The Antecedent Propoſition is granted, being vnderſtood of actuall regeneration of perſons of yeares, as it importeth an actuall and through chang of the whole man, vponupon their effectuall vocation, inwardly by the spirit, and outwardly by the Word, in ordinary courſe. And of this only, thoſe places are to be expounded. For, the words are ſpoken only of the worke of the word in & vponupon aged perſons called either from Iudaiſme, or Gentiliſme, by the preaching of the Goſpell; who, as Lidia; (Act. 16.14) had their hearts opened by the ſpirit, to vnderſtand and receiue the things, preached vntounto them, and ſo were begotten anew vntounto God: that is, made new men in Chriſt, to performe new obedience actually vntounto God, contrary to their former courſe in the ſtate of corrupt nature.
In this actuall conuerſion and renouation, the ſpirit is the efficient cauſe; and the word an inſtrument only, that he pleaſeth to make vſe of; not, as if hee could not diſpatch this worke without it: but this is that which he hath ſanctified, and commanded vsus to attend vponupon, ſo ſoone as wee are able, by acceſſion of yeares, to vnderſtand the vſe of it, for conuerſion in the ordinary courſe thereof. Now marke the weakneſſe and imperfection of this argument. S. Iames, and S. Peter doe both of them affirme that, the perſons to whom they wrote, being perſons of yeares, were actually renewed by the Word, therefore, it is falſe that elect infants doe receiue the spirit in baptiſme for their initiation into Chriſt, and as the ſoule and principle of after actuall renovation by the word? This is all the ſtrength that this obiection hath in it, when they hauehave improued it to the vtmoſt. And, how weake this ſtrength is, who doth not ſee? It doth not reach home ſo much as to touch (much leſſe to peirce) the point in queſtion For, the Apoſtles ſpeake of perſons of yeares; wee, of Infants: they of actuall renouation; wee of initiall regeneration only: They of ſuch as are able to make vſe of the word, wee, of ſuch as are not capable of any ſpeech. Thoſe places therefore doe well proue that which I deny not; viz that*Let the reader obſerue that Whereas I often vſe this phraſe my meaning is not at any time to vnderſtand thereby any other thing then what in the ſtating of the queſtion, c. 2. I hauehave expreſſed. viz. ſuch a worke of the ſpirit as doth actually renew a man and makes him a new man in Chriſt by effectuall conuerſion wherein he receiues the habits of all ſauing graces by the ſpirit, actuall regeneration in perſons of yeares is vſually wrought by the word; but they doe not reſtraine regeneration either to perſons of yeares only; or, to this meanes only; nor deny the ſpirit to be giuen to infants before they come to make vſe of the word, for their firſt ingraffing into Chriſt, and as the firſt principle of the new Creature.
If any ſhall doubt whether I be right in expounding the places alleadged: and ſuppoſe that, the words do not only affirme the Word to be the ordinary meanes of Regeneration, but the only meanes alſo of regenerating all that are regenerated, in any kinde; or degree whatſoeuer; let them be pleaſed to conſult M. Calvine, who interpret, S. Peter, (that ſaith the ſame with S. Iames,) in the very ſame ſenſe that I doe, in his anſwere to the Anabaptiſts, who were the firſt Fathers of this obiection, and of all that follow, againſt this point. Thus, Hee:aQu…d c…ntra obi…ctant spiritum in ſcrip…uris nullam n…ſi ex incorruptibili ſeruine, id est, Dei verbo regenerationem agnoſc…re, perperam illam Petri ſententiam interpretan…ur, quâ fid…les modo comprehendit, qui evangeli… praed catione ed…cti fuerant. Tal…bus qu…dem f…tent…, verbum D mi…i ſpiritualis eſſe re…n…r…ionis …eme… v…icum: ſed ex eo ne… m…s c…ligengū, n…n po…ſe …ei virtute …generari inf…ntes; quae illi tam … ci…s & prompta e…t, …n nob…s in…o…hen… & adm…rabi…is. Inſt. l. 4. cap. 16. Sect. 1…. Whereas they obiect, that the ſpirit of God in the Scriptures, doth acknowledge no regeneration at all, but that which is by the incorruptible ſeed of the Word: they do moſt abſurdly interpret that place of Peter; wherein the Apoſtle only comprehends ſuch as had beene taught and inſtructed by the preaching of the Gospel. VntoUnto ſuch, we confeſſe, the word of God is the ſeed, and the only ſeed of spiritual Regeneration: but we deny that from thence may be gathered, that God by his power cannot regenerate infants without it: which to him is as eaſie and ordinary; as it is to vsus incomprehenſible and admirable. The like hee ſaith, in the particular of faith, in the very next Section, as there more at large appeares. Nor did this ſpeech fall from him only once, or vnadviſedly: but it was the conſtant Anſwere he ever gaue to this obiection; as himſelfe profeſſeth, in his Anſwere to Servetus diſputing touching the ſame ſubiect of the Baptiſme of Infants; as may be ſeene in the end of the ſame Chapter laſt cited. For, to Servetus obiecting, that,bObijcit rurſum, Inf…ntes n…n poſſe …ovos homine… c…n…eri: quia non gign…ntur per ſermonem. Ego, vere, quod ſaepius iam dixi nunc quo que repeto, ad nos regenerandos d…ctrinam ſemen eſſe incor…uptibi…e, ſiquid…m ad eam percipiendâ ſumus idon…i: vbi verò nondum per aetatem n…bis ineſt d…cilitas, Deum tenere ſuos regenerandi gradus. Inſtit 4. ca. 16, ſect 31. Infants cannot be thought new men, becauſe they be not regenerated by the Word; Calvin makes this anſwere: I hauehave ſaid often, and I now repeat it, that, the Word is the incorruptible ſeed of regeneration vntounto vsus; provided that we be capable of it: but where infancy makes vncapable of instruction by that meanes, God doth retaine his courſe of working ſome degrees of regeneration, without it. If it be replyed; Calvin ſpeakes what may be; and what, in ſome extraordinary caſes, ſometimes happens; but not what is vſually done in the baptiſme of the Elect? I reioine, That, if Calvine meant only thus much, his Anſwere could not ſatisfie the Anabaptiſts, who therefore denie baptiſme to infants, becauſe they are not then capable of regeneration and faith: and hee on the contrary, ſaith they be capable of ſome regeneration, and therefore ought to be baptized. If he meant not baptiſmall regeneration, how can their poſſibility of regeneration be a warrant for baptiſme, ſeeing they hauehave, or may hauehave that, without baptiſme. Laſtly, if it were not ordinary with God to regenerate elect infants in baptiſme, his anſwere would fall ſhort too. For they might iuſtly reply, that an ordinary practiſe of baptizing all infants is not to bee warranted from ſome extraordinary caſes. If you confeſſe that it is not ordinary that elect infants are regenerated in baptiſme; what reaſon hauehave you to tie all men to that, wherein you cannot promiſe them the grace that is repreſented thereby, and promiſed to all that vſe it with vnderſtanding and faith. This, and much more might be vnanſwerable returned vponupon Calvine, by Servetus and his Clients; if they had vnderſtood him to deny Initiall Regeneration of elect infants, to be ordinarily communicated to them in Baptiſme. I conclude therefore, with iudicious Calvine: However it be true, which the Scriptures ſpeake of the actuall regeneration of perſons of yeares; that they are regenerated by the Word; yet Elect infants may be, and are, for ought appeares in either of the places of ſcripture obiected to the contrary, partakers of Initiall Regeneration, by the Spirit, in their Baptiſme: and ſo this Obiection doth our Poſition no harme.
2 Obiection. But there is no ſuch thing as Initiall Obiect. 2 Regeneration, distinct from Actuall, as here is ſuppoſed. Where ever the spirit is infuſed to regenerate, he doth, in the firſt inſtant, actually regenerate: therefore there being, by your owne confeſſion (ſay they) no actuall regeneration in any infant ordinarily, at his baptiſme; there is then no regeneration at all, this diſtinction of initial and actual regeneration being but a toy and a new device, without warrant from the Scripture?
Anſw. …ſ…ere.If this Obiection containe a truth without equivocation, I confeſſe the Poſi…ion to be a toy indeed. But there may ly ſome ambiguity in the termes of Initial, and Actuall; which being cleared, the obiection may perhaps appeare as weake, as they declare themſelues raſh and vncharitable who tooke vponupon them to confute that diſtinctiō, which they never vnderſtood, nor would ever vouchſafe ſo much as to heare explicated by my ſelfe, either in publique or private.
Touching the diſtinction of Initial and Actual Regeneration, I hauehave ſufficiently declared before, in my ſecond Chapter, in what ſenſe I vſe it. I will therefore forbeare to repeat what there I hauehave written. The Reader may view it at his pleaſure. If any man demande expreſſe Scriptures for the very termes, he will ſoone declare of what Spirit he is. But if by ſufficient conſequence the diſtinction be not clearely deduced thence, he ſhall then hauehave cauſe to complaine. Let him view the foundation on which it is built, and afterwards tell me his minde, if he remaine vnſatisfied. In the meane time I ſhal only adde thus much: that by Initial, and Actuall Regeneration, I doe not meane to inſinuate two ſeverall kindes of ſpirituall life; for which, I acknowledge, there is no footing in Scripture: but I vnderſtand only two diſtinct conſiderations in reſpect of the degrees of ſpirituall life in the ſame ſubiect, which the places of Scripture before alleadged in Chapt. 2. doe ſufficiently warrant. For, by life, in Scripture, is ſometimes meant the ſoule infuſed as the principle of life: ſometimes, the very actuall being and enliuening of the ſubiect by that ſoule, making it actually to produce the actions of life. Hence I diſtinguiſh of life into Initiall, and Actuall: Not as if the Spirit were not actually communicated, or did not actually worke, or actually beginne, from the very firſt inſtant, to diſpoſe and prepare the ſoule to future actuall newneſſe of life, by infuſing ſome potentiall and ſeminall grace; but my meaning is that, the Spirit doth not at that time, ordinarily, ſo plenarily change & renew the whole man, as to worke in him either actuall faith, hope, or louelove, &c: or ſo much as the habits of theſe or other particular graces, for the preſent as afterward he doth. Something the ſpirit doth, from his firſt entrance, toward actual regeneration, therefore we cal that firſt worke, Initiall: thereby vnderſtanding the firſt diſpoſition to, or degree of actuall regeneration. But for as much as that firſt worke doth not (for ought we know) extend to a preſent actuall change of the whole man in the ſame manner and degree, that afterwards is wrought in him, at his effectuall calling; therefore we call that latter worke, Actuall Regeneration.
This ought not to ſeeme ſtrange to any: for iuſt ſo is it in the courſe of nature.*Ipſe (Deus ſcil.) ita que animae …umanae mentem dedit, vbi ratio & intellgentia in infante ſopita eſt quodammodo, quaſi nulla ſit, excitand… ſ…ilicet at que exercend… aetatis acceſſu, qua ſit ſcientiae capax at que doct in…e, & habilis perceptioni veritatis & amoris boni. Auguſt. de Civit. Dei lib. 22. c 24. To the ſame purpoſe alſo he w…te h, lib 2 … Peccat. … 25 & ali…i. So ſoone as the reaſonable ſoule is infuſed, there is in ſome ſenſe, (not every way, in reſpect of degrees) a rationall life. But how? The ſoule is there, and in that ſoule are included all the principles of reaſon: but the ſoule doth not ſend forth thoſe principles vntounto action (vnleſſe in ſome inſenſible manner by little and little preparing the infant vntounto humane actions) till afterwards that the ſenſes beginne to act. Before that time, the reaſonable life cannot wholly be denied to be in an infant, becauſe the ſoule rationall is actually in his body: yet foraſmuch as the infant hath not at that time the actuall vſe of reaſon, for this cauſe we call the further perfection of his naturall principles by tract of time attained, when reaſon puts it ſelfe into act, actuall rationall life; and wee terme the ſame life, in reſpect of the firſt degree and principles thereof, which together with the reaſonable ſoule, in the firſt infuſion thereof, it receiued, Initiall life.
This is no more, in ſubſtance, then what wee hauehave learned from S. Augustine, Calvine, Peter Martyr, Iunius, Daneus, Dr Whitaker, Zanchius, and ſundry others, whoſe iudgments hauehave beene at large ſet downe in this treatiſe in ſundry places vponupon ſundry occaſions. And ſhall any man thinke it nothing in a magiſteriall humor, to trāple ſo many worthies vnderunder his feete, at once, as if he were wiſer than all others? if it be only the termes that diſpleaſe him, becauſe, perhaps, the ſame are not found in any of theſe Authors; he ſhall but ſhew himſelfe a caueller to quarrell them; vnleſſe hee can ſhew that the termes are vſed to ſignify that, which, in ſubſtance, theſe Authors doe not allow and teach. Breefly then, this Obiection is grounded vponupon a falſe information, and ſuppoſition: for it ſuppoſeth mee to vſe the termes of Initiall and actuall regeneration, as intending thereby to teach that there be two diſtinct ſpecies, or kinds of regeneration; whereas my meaning is only to ſpeake of the ſame ſpirituall life, in two distinct conſiderations, in reſpect of degrees. And ſo the Obiection fights with a ſhadow, and not with me.
But it will be replyed that, in Regeneration there be no degrees: but that it is performed and diſpatcht at an instant, as naturall generation is. It is true ſay they, that there be degrees in cforeign.Renouation which noteth a growth in ſanctification, in a man regenerated. But dforeignRegeneration is never taken for any other than for the firſt act of the spirit entring into a Chriſtian, and begetting him a new man in Chriſt, in the very firſt moment of his entrance Therefore the diſtinction of actuall and initiall regeneration cannot bee admitted in any ſenſe?
I Anſwere, That thoſe two words, Regeneration, and Renovation, may perhaps, by ſome, be vſed, the one, to ſignifie the firſt infuſion of grace making a man actually a new creature in all parts at once; and the other to note the continual growth of a Chriſtian in grace infuſed; if men wil before giuegive notice of their meaning, and for the more cleare expreſſion of themſelues, will ſay; when I speake of the firſt infuſion of grace, I will vſe the word regeneration to expreſſe it by; and when I ſpeake of continuall growth from one degree vntounto another, I will ever call that, Renovation. Men may, if they pleaſe, make vſe of words, as they doe of Counters in caſting of accounts, wherein, of the ſame ſet, and value, ſome Counters are made to ſtand for pounds; ſome, for ſhillings; & ſome for pence. And yet, as thoſe Counters which ſtand for pence, might as well hauehave ſtood for pounds, as thoſe that do ſtand for poūds, if it had pleaſed him that ſet them to hauehave ſo diſpoſed them: So men may put words of the ſame value and natiue ſignification, to ſignifie diverſe things, by a liberty iuſtifiable enough in vſe of ſpeech: & yet thoſe words, may without wrong, be vſed by others to ſignifie other things: alwaies provided that when a man vſeth a word in a ſenſe different either from the prime ſignification of it, or from the common acceptation of it, he giuegive warning that, where ever he vſeth ſuch a word, he would be vnderſtood in ſuch or ſuch a ſenſe, and not according to the etimology of it, nor according to the common vſe of it. And thus I graunt, that, if it pleaſe any Divine to ſay that, he will ever reſtraine Regeneration, to note the firſt infuſion of grace, and by Renovation ſignifie a dayly encreaſe of grace, in all his ſpeeches or writings, for want of fitter termes to expreſſe himſelfe in, he may doe it.
But if any man ſhall ſay that, the proper meaning of the word Regeneration, and of that which the Scriptures call foreign, is the firſt infuſion of the Spirit actually to make a man a new Creature in all parts at once, ſo as in this there can be no degrees; & affirme that, ſo the Scriptures doe ever vſe that word; and alſo adde that, by Renovation, the Scripture never meanes the ſame thing that it intends by Regeneration, but that foreign or Renovation is ever put for another thing, to wit, for continuall growth in grace once infuſed: I muſt craue leaue to diſſent from him, and to deny his aſſertion. For, neither is there any ſuch difference in the proper ſignification of theſe words, but that they may both ſignifie one and the ſame thing: Nor is the Scripture ſo nice as to obſerue ſuch a difference between them, as the Obiectors would perſwade vsus.
That in the proper ſignification, there is nothing either why regeneration ſhould ſignify only the firſt infuſion of grace; or rather this then the daily growth of it; nor, why Renouation ſhould not ſignify the firſt beginings of the new creature, as well as the growth of it, thoſe that are skilfull in the Tongues, will eaſily bare me witneſſe; and I take them that make this nice diſtinction betweee theſe two words, to be better skilled then to ſay that theſe words in their proper ſignification, will iuſtify this conceit. Therefore they muſt of neceſſity fly to the Scriptures, and proue that there, foreign, vſually tranſlated Regeneration, is euer ſo reſtrained as that it alwaies ſignifies the firſt infuſion of grace, and not that further worke of the ſpirit which admitteth of degrees and is ever expreſſed by foreign, or Renouation: or elſe their conceit will proue but a fancy too weake to ruine the diſtinction of Jnitiall and Actuall regeneration.
But the Holy Ghoſt in the ſcriptures doth not obſerue this nicely of words: for ſometimes we ſhall find regeneratiō, put for ſanctification expreſt by obedience vntounto Chriſt & his Goſpell, or elſe for the begining of glory, and not for the firſt infuſion of grace only: So in Mat. 19.28. Our Sauiour thus giues anſwere to Peter demanding of him what they ſhould hauehave, who had forſaken all to follow him; verily I ſay vntounto you that ye which hauehave followed mee foreign, in the regeneration, when the ſonne of man ſhall ſit in the throne of his glory, yea alſo ſhall ſit vponupon twelue thrones, &c. where the word regeneration cannot be taken for the firſt infuſion of grace only, becauſe it notes ſuch a thing as Chriſts diſciples did actually exerciſe and expreſſe in receiuing of his Goſpell, or elſe, as Beza rather thinketh, it ſignifies the very ſtate of glory wherewith they ſhall be inveſted at the latter day; and the words ought to be read thus: yee that hauehave followed me, (here making the comma) in the regeneration when the ſonne of man ſhall ſit in the throne of his glory, yee ſhall ſit, &c. that is, you that follow me now, ſhall hereafter, when the elect, being perfectly ſanctified, begin their kingdome of glory, namely at the latter day, when I ſhall come againe in glory, then ſhall ye ſit vponupon twelue thrones. And ſo did Saint Augustine *Aug. de Pece. Mer. & Remiſ. lib, 2. cap. 7.long before expound that text. Therefore the word is not reſtrained only to ſignify the firſt infuſion of the ſpirit, & of grace by the ſpirit. Againe, ſometimes wee ſhall finde foreign and foreign, Regeneration and Renouation put one for another, the one to explicate the other: for ſo Zanchius ſaith expreſly in his commentary vponupon Epheſ. 5. And he ſaith the truth: for ſo the Apoſtle vſeth them, Tit. 3.5. according to his mercy he ſaued vsus foreign, by the lauer of regeneration and renewing of the Holy Ghoſt. eIſta vero Regeneratio & Renovatio non ſunt duo diverſa. ſed haec eſt illius declaratio. Beza in loc.where the Apoſtle vſeth thoſe two words of regeneration and renouation not to ſignify two things; but the latter declares the meaning of the former, as Beza well. Wherefore I conclude that, for as much as the holy ſcripture doth not reſtraine the word Regeneration, to the firſt infuſion of the ſpirit, or of grace by the ſpirit, wherein there be no degrees, but extends it further, euen to that further worke of the ſpirit, wherein (as all grant) there be degrees; the diſtinction of Regeneration into initiall and actuall, ſtill ſtands vpright without battering by this ſecond Obiection, that will admit of no degrees in that, which the ſcripture eueryevery where calleth by the name of Regeneration.
Obiect. 3 3 Obiection. The Apoſtle expreſly aſcribeth the conferring of the spirit, to the word of faith preached. Gal. 3.2. Therefore the spirit is not giuen in Baptiſme?
Anſw. Anſwere. Conſider the quality of the perſons ſpoken of by the Apoſtle, and compare them with thoſe of whom we ſpeake in the preſent queſtion, and then the Obiection will fall to the ground of it ſelfe. If we ſhould conſider thoſe Galathians only as perſons of age & vnderſtanding, that would, in Caluines iudgment, ſo much alter the caſe, (if the ſame words ſhould be vſed to deny the communication of the ſpirit vntounto infants in baptiſme) as would giuegive iuſt occaſion to deny the conſequent of that propoſition. For ſo Calvine, to Seruetus obiecting that,fAddit postea, neminem fieri fratrem noſtrum niſi per ſpiritum adoptionis qui tantum ex auditu fidei conſertur. Respondeo; ſemper in eundem relabi paralogiſmum: quia praepoſtere ad infantes trahit qu d de ſolis adultis dictum eſt. Docet illic Paulus hanc eſſe deo ordinarium modum, vt electos ſuos ad fidem adducat, dum illis ſuſcitat fides doctores, quorum miniſterio & opere manū porrigit. Quis inde legem imponere ei audeat quo minus arcana alia ratione infantes Christo inſerat? Inſtit: lib. 4. cap. 16. ſect 31. reſp. …d obiectionem 15tam Serveti. no man is made our brother but by the spirit of adoption which is cōferred only by the hearing of faith; giues this anſwere. He euer falls into the ſame ſophiſme: becauſe preposterouſly he drawes that to infants which is ſpoken only of perſons of yeares. Paul in that place teacheth that the hearing of faith is Gods ordinary way of calling, whereby he brings on his elect vntounto faith, raiſing them vp faithfull teachers in whoſe miniſtry he reacheth out his hand vntounto them. Now, who ſhall dare to ſet ſuch a law vntounto God, that he ſhould not by ſome other ſecret way ingraffe infants into Chriſt.
But there is more in that caſe of the Galathians, and ſo in that of Cornelius his company, Act. 10.44. then this, that they were perſons of yeares, when, in hearing the word preached, they receiued the Holy Ghoſt: for they were, till that time, no part of the viſible Church and flock of Chriſt, but gentiles and meere aliens from him and all his ordinances till the Goſpell was preached to them. And it is one thing to be a Gentile, without the Church, that hath nothing to doe with Chriſt or his ſpirit, till he heares him publiſhed in the preaching of the Goſpell, which is the firſt ordinance of Chriſt that he partakes of: (for firſt, Chriſt is preached vntounto him; then, beleeuing, he is to be baptized) and it is another thing to be borne of parents that are viſible members of a ſetled and ſtabliſhed Church, ſo as the party ſo borne is to be held and reputed for one of the faithfull euen from the womb. It is no wonder if the former ſort receiue the ſpirit in the hearing of the word: for, how elſe ſhould they come by it in the ordinary courſe of diſpenſation by meanes? But it cannot but be wondred at, that any ſhould inferre that, elect infants borne and baptized in the Church, ſhould not, ordinarily, partake of the ſpirit, before they come to age ſufficient to be capable of the word preached, vponupon this ground that, the Galathians and others mentioned in ſcripture, that were conuerted by the word, from Paganiſme, did not receiue the ſpirit before they heard the Goſpell preached. I ſhall not need to ſpend time and paper to proue that the Apoſtle ſpeaks of the former ſort only, & not of the latter. Therefore this Objection doth not at all touch the point in hand.
4 Obiection. If the ſpirit bee given in Baptiſme, Obiect. 4 then Baptiſme can ſaue without actuall regeneration, which is confeſſed to be wrought by the Word. But Baptiſme, without actual Regeneration cannot ſaue any, as appeares by that in 1. Pet. 3.21. Therefore the spirit is not given in Baptiſme.
Anſw. Anſwere. A feeble Argument. Nevertheleſſe let vsus examine it. I anſwere therefore both to the Maior, and to the Minor alſo.
1. To the Maior, I anſwere by denying the ſequele. For, in the caſe of infants dying in infancy, the ſpirit can, and (no doubt) doth actually regenerate them, without the word; how elſe ſhould they enter into the kingdome of heauen? In what manner the ſpirit doth regenerate ſuch, is to vsus vnknowne. Nor will I take vponupon me to determine that which the Scripture is ſilent in. They that deny all actuall regeneration till the word come, without exception of ſuch as dy in infancy, doe conclude all infants dying before they be able to make vſe of the Word, to be damned. A damnable concluſion not to be endured in the tongue or penne of any ſober Chriſtian. Thus we ſee in few words that the Conſequent of the Major, is an idle non ſequitur; grounded on a falſe ſuppoſition. For, although we ſay that, actuall Regeneration is not wrought but by the Word, yet we grant not this Vniuerſally of all, but only of perſons of yeares.
2 To the Minor I anſwere thus,
1 I deny that the Apoſtle, in that place, doth ſpeake of Regeneration wrought by the Word: for hee ſpeakes not at all either of Regeneration ſtrictly and formally ſo called; but only of an act which ſuppoſeth regeneration; nor, of that act, as wrought by the Word; but, of an act wrought, without declaring by what meanes it is wrought: ſo as, for ought appeares in the Text to the contrary, it may be wrought in baptiſme, as well as by any other meanes. Therefore in this reſpect, the propoſition is weak and lame: becauſe I may as well drawe it to my purpoſe, and ſay that, baptiſme hath ſuch efficacy in it as to enable a Chriſtian to make anſwer vntounto God, becauſe the Apoſtle ſaith that Baptiſme (although not the outward waſhing yet the inward Grace) ſaueth: as others may vrge it againſt mee, by inferring thence that, Baptiſme cannot ſaue without the VVord. For, there is not, in that place, any mention, or ſo much as the leaſt inſinuation of the Word, but only of Baptiſme.
2 I adde that Expoſitors agree not in the expoſition of that Text; and yet notwithſtanding their diſagreement, there is nothing to be drawne either from the Expoſition of any one of them, or from all of them together, that concludes any thing againſt this Poſition. That Expoſitors agree not in the rendring of the Text, is euident by their different rendrings of the word foreign, (which in our laſt Tranſlation, is rendred, the anſwere of a good conſcience, &c.) in which word lies all the difficulty of the whole paſſage.
1 Some would not hauehave it tranſlated, the anſwere of a good conſcience; but, the requeſt or confident demand made by a good conſcience vntounto God. So, the old Tranſlators; and ſo M. Cartwright alſo, in his anſwere to the Rhemiſts, vponupon Math. 3.11. but what the conſcience makes requeſt for, theſe Authors ſpeake no ſyllable of And how a request made to God, ſhould be the inward part of baptiſme here oppoſed to the outward waſhing which purgeth the filthineſſe of the fleſh, is beyond my capacity to comprehend. But I let that paſſe wiſhing they had more clearely explained themſelues.
2 Some take it for an alluſion to the vſuall Jnterrogatories in baptiſme, and to the Stipulation made by the partie baptized, to performe the conditions tendred vntounto him, and accepted by him, in his baptiſme; which ſtipulation he muſt anſwere and make good, ere hee can expect that his baptiſme ſhould ſaue him. So Beza tooke it, ſaith D Fulk vponupon the place. Yea, and ſo, Mr Cartwright alſo, when he comes to write vponupon that Text, & to vindicate it from Rhemiſh falſifications. But he addeth that, thoſe Queſtions were made to perſons of yeares, and vntounto ſuch the Apoſtle writeth: & ſo, this, in his iudgment, belongs not vntounto infants, nor is ſpoken touching the efficacy of Baptiſme vponupon infants. Howbeit he denieth not the ſpirit to bee giuen to infants: forgT.C. againſt D. Whitgift, touching interrogatories in baptiſme. p. 134. the laſt Section, elſewhere, he ſaith thus; I will not deny but that children hauehave the spirit of God, which worketh in them after a wonderfull faſhion But this, by the way. All that may by this expoſition be concluded hence is this, That baptiſme ſaues none of yeares, no not as an inſtrument, till there bee a faithfull performance of the Covenant on their parts. But in the caſe of infants the matter is farre otherwiſe, foraſmuch as they cannot, ordinarily, actually beleeue or repent. So Dr Fulk: Stipulation and ſolemne promiſes are neceſſary to bee acknowledged, that baptiſme may bee effectuall to them that are of age.
3 Some, as Oecumenius, and others interpret the word ſomewhat otherwiſe. Oecumenius, who ſhould beſt knowe the force of the Greek phraſe, expounds foreign, by three other words, foreign: an earneſt, a pledg, and a demonstration: vſing ſo many words not to ſignify divers things, but more fully to ſet forth the force of that one word, which he could not ſufficiently expreſſe by one. But what hee meanes by this earneſt, pledg, and demonstration, hee leaues to his Readers to divine. I thinke it can be vnderſtood of nothing elſe but the inward grace ſignified by the outward waſhing; to wit, the blood and ſpirit of Chriſt giuen to a Chriſtian in his Baptiſme, as a ſeale and pledg and demonstratiue evidence both of the remiſſion of his ſinnes by the blood of Chriſt, and alſo of Regeneration by the Spirit of Chriſt, whereby the conſcience is purged from dead works, and ſanctified that a man doth now anſwere and make good his promiſe and vow in Baptiſme, which now, not as a cauſe, but as a meanes inſtituted by Chriſt to ſeale vntounto him iuſtification by the bl…od, and ſanctification by the ſpirit of Chriſt, is ſaid to ſaue him. So Baſil hforeign.; foreign. If there bee any grace (or vertue) in the water, it is not from the nature of the water, but from the preſence of the ſpirit: for baptiſme is not the depoſition of the filth of the fleſh, but the anſwere of a good conſcience vntounto God. VponUpon which words of Baſil, iVides v m purgandi denegari aquae, aſſeri ſpiritui ſancto praeſenti: & quidem argumento á verbis Petri De Sacram. lib. 2. c. 9 par. 11.Chameir thus deſcanteth: You ſee that the power of purging the conſcience, is denied to the water, and affirmed to be in the ſpirit there preſent, and this hee proues by an argument drawne from the words of Peter. And in the ſame manner iudiciouskDe ſacram. in genere quaeſt. 4. cap, 2. pag. 73. Whitaker, vnderſtandeth & approueth that of Baſil.
Bullinger is of the ſame iudgment; for thuslIn 1. Pet. 3.21 Ne quis p…aecedentia de nudo baptiſmi ſigno intelli…eret, hoc addit: non is quidem baptiſmus nos ſalva…, quo abluimus ſordes externas humani corporis ſed per baptiſmū intelligo illam vim fidei, illum ſpiritum & virtutem Chriſti (quae cum externo ſigno coniuncta eſt) qua ſit vt conſcientia noſtra pacata ſecure agat coram oculis Dei. Marlorat alleageth him vponupon the place. Least any man ſhould vnderſtand him to ſpeake thoſe words of the naked ſigne of baptiſme, he addes theſe; that baptiſme ſaues not, which purgeth the outward filth of the fleſh; but by baptiſme J vnderstand that efficacy of faith, the ſpirit and power of Chriſt (which, as Marlorat addes, is ioined with the outward ſigne) whereby it comes to paſſe that the conſcience being pacified, it may confidently appeare and plead before the Lord. To the ſame purpoſe ſpeakes the Engliſh note in our old Bibles, which vnderſtands hereby, Chriſts inward vertue, which the outward baptiſme ſhadoweth. So that the purpoſe of the Apoſtle here is only to teach what it is in baptiſme that is ſo efficacious, as to ſaue a man: namely, not the outward element, or waſhing with that element; but the inward grace thereby ſignified: which grace is here ſet forth by the effect of it in ſuch as are of yeares, which is, the enabling of them with a good conſcience to make good their vowes, as alſo confidently to depend vponupon God through Chriſt for their ſaluation. Bucer is large in the explication of this Text; his concluſion is this;mNe que enim ſeruat Baptiſma adultos niſi credentes. Salus quidem baptiſmate offertu… omnibus… re…ipiuat autem illā …dulti non niſi per fidem: infantes per arcanam spiritus ſancti operationem, qua ad vitam aeternam ſanctificantur. In ſcript. Anglic. de v… & eſſic. Bapt. in calce. Baptiſme ſaues none of yeares but beleeuers. Indeed ſaluation is offered in Baptiſme vntounto all but none of yeares receiue it, but by faith. As for infants, they are ſaued by the ſecret operation of the ſpirit, which ſanctifieth them vntounto eternall life.
Now, take the words which way ſoeuer any of theſe Worthies hauehave expounded thē, what doe they make, when they are cleared, ſo much as in ſhew, againſt the preſent Poſition that Elect infants doe ordinarily receiue the ſpirit in baptiſme, as the firſt efficient principle of future actuall regeneration? For, let any man frame an argument from this place (though he make the beſt improument that any expoſition of it will yeeld) he cannot make … more forcible then this, viz. Saint Peter ſaith that, Baptiſme is effectuall to none of yeares, vnleſſe they partake of the inward grace of the ſpirit and blood of Chriſt by faith, that may both aſſure then on Chriſts part that they are ingraffed into him, hauehave their ſinnes pardoned, and the old man in them buried; and alſo enable them to keepe touch with Chriſt actually on their parts in all ſuch things as they promiſed. Therefore elect infants doe not receiue the ſpirit in baptiſme, to beget faith and other graces in them afterwards, by the word, when they come to yeares. Would not ſuch a kinde of arguing ſeeme very ridiculous? It is iuſt as if one ſhould diſpute againſt the ſlowing of the water at London Bridg, at any time ſaue only about three of clock, in this wiſe. It is neuer high water at London Bridg about three of clock, but when the moone is either at the full, or the chang: therefore there is not the leaſt beginning of any new flood, ordinarily at all, till either it be about three of clo…k, or till the moone be at the full o… …h…ng… …o here perſons of ripe age baptiſme doth not ſaue, without faith, therefore, not infants: yea therefore, there can be no ſeed of grace, no ſpirit of grace communicated to infants, till they doe come to yeares; as if there could be no beginning of a following of the water, till it be high tide. This and no other is the force of the Obiection founded on this place; ſo as now I appeale to any ordinary capacity, whether our Poſitiō hauehave any cauſe to feare the leaſt ſhaking by it I hauehave beene larger in anſwere of this obiection then the ſtrength of it deſerueth, becauſe I was willing to cleare the Text, which hath difficulty in it.
Obiect. 5 5 Obiection. Whereſoeuer the spirit is, hee worketh faith and regeneration; elſe it would follow that the ſpirit were idle, which were little leſſe then blaſphemy to affirme: But in elect infants, ordinarily, no ſuch worke appeares, rather on the contrary, many of them ſhew manifeſt oppoſition to all grace and goodneſſe for many yeares together, notwithſtanding their baptiſme. Therefore we muſt conclude that either they looſe the ſpirit receiued in Baptiſme, ſo ſoone as they be able to commit actuall ſinne; or elſe, that they doe not ordinarily receiue him in their Baptiſme.
Anſw. Anſwere. This is the argument which of all others is thought to hauehave in it greateſt ſtrength, and is ſuppoſed to be impregnable. Wherefore I muſt endeavor to giuegive it a full and ſatisfactory anſwere, or elſe I ſhall looſe all my labour in anſwering of all the reſt. And here before I begin to anſwere to either Propoſition, I muſt entreat the reader to take notice that, this argument would draw the matter vntounto an Impoſſibility that any ſuch thing as the conferring of the ſpirit on infants in Baptiſme, ſhould ordinarily be; becauſe of the groſſe abſurdities that thence doe follow: viz that, then the ſpirit muſt either be confeſt to be idle; which is no better then blaſphemy to affirme; or elſe, that the ſpirit of ſanctification and adoption may be wholy loſt, ſo as a mā once truly regenerate, may totally looſe all regeneration, & be in the ſame ſtate in which he was before his baptiſme, which is flat Popery to maintaine. *The whole company of Remonſtrants convented at the ſynode of Dort in their declaration touching the 5 Art ſet forth by themſelues doe with one conſent diſclaime ſuch a falling from grace, as renders him to his former eſtate before grace, ſo as he ſhould need any new tota…l and vniverſa l regeneration in all parts of his ſoule; for thē (as they Well ſaw) it would follow that ſuch a man muſt b rebaptized, ere he could be againe regenerated by the ordinary way. Therefore they ſay, he is only ſet out of the ſtate of grace (that is, out of the fauour of God ſo as then it ſhines not vponupon him: for they cannot meane it of grace in the perſon himſelfe, becauſe they confeſſe, he hath not wholly loſt all grace, ſo as to need a new regeneration) vntill he recouer it againe by repentance. For ſee what they write, a little before the middle of that declaration. circa. 5. Art. de Perſ…ver. Ex quo conſequitur cum. qui a ver… fide deficit, non protinus in eundem illum ſtatum delabi, in quo erat antequam ad fidem vocaretur, ac proinde totali & vniuerſali regeneratione quoad omnes animae patres opus non habere, ne que vt novo baptiſmo rebaptizetur neceſſum eſſe, ſed tantum extra statum gratiae collocari, quamdiu ad ſtatum illum a quo defecit, non revertitur.…f therefore I can cleare the point from both theſe abſurdities which are thought to lay an impoſſibility vponupon it; and make it appeare that, it is poſsible for the spirit to be in an elect infant from the time of his baptiſme vntounto his actuall conuerſion many yeares after, although no manifest ſigne of grace, but rather the contrary doe to vsus appeare in him; I ſhall ſufficiently quit my ſelfe of this obiection. And this I will now aſſay, by anſwering diſtinctly to both propoſitions in order.
1 Then let vsus examine their Maior propoſition, which hath in it 2 parts, which wee may call the Antecedent, and the Conſequent. The antecedēt or the main body of the propoſition is this, whereſoeuer the Spirit is, he worketh actuall faith and regeneration, the conſequent, this, or elſe the ſpirit is idle. To both theſe parts I anſwere thus.
1 I deny the former part, if it bee taken vniverſally. For it is not neceſſary that the ſpirit, from the very firſt time of his entrance, ſhould worke actuall faith and regeneration (in the ſenſe before expreſſed) in all in whom he may be ſaid to be, as hath beene ſufficiently proued, in the caſe of infants, of whom only we treat. I hauehave made it manifeſt by a compariſon of the reaſonable ſoule with the heauenly ſpirit, as many others hauehave done before mee.
The reaſonable ſoule is infuſed ſo ſoone as the body of an infant is organized and made capable of ſuch an inhabitant: yet it doth not preſently act, or enable the infant to act rationally, ſo ſoone as it is infuſed. But it will be ſaid, that ſo ſoon as the ſoule comes into the body, the body is quickned, and ſtirres euen in the womb: true, but that motion is not rationall, but only animall. Euen after the infant is borne, it cannot moue it ſelfe rationally, till the ſenſes be firſt able to exerciſe themſelues, and be actually conuerſant about and vponupon their proper obiects, & preſent the ſame vntounto the vnderſtanding faculty by the Phantaſy, and Common ſenſe. So it is in the Spirituall being. Therefore it followes not that infants muſt be preſently made beleeuers & regenerate actually, ſo as to moue ſpiritually, ſo ſoone as the ſpirit is giuen vntounto them.
This is the anſwere not only of SaintnDicimus in baptizalis parvulis, quamvis id neſciant, habitare ſpir…tum ſanctum. Sic enim neſciunt quamvis ſit in eis quem…dmodum neſciunt & mentem, cuius in iis ratio, qua vti nondum p…ſſunt, veluti quaedā …intil…a ſopita eſt, excitanda aetatis acceſſi…. Auguſtine in his 57 Epiſt: ad Dandanum, as I hauehave ſhewed before in the 5 chapt. but alſo of Peter Martyr, D. Whitaker and others which I will not here repeat, hauing already ſet downe their words at large. Thus alſo Daneus, oIn Auguſtini Enchirid. cap. 52. nec eoram animae rationalis ope…a vlla ad…uc cernimus; ne que tamen propterea poteſt negari eos anima rationali eſſe praeditos, …rgo & fidem & regenerationem habent par…li electi… D…i etſi nondum illius opera nobis apparent: & ea dona habent pro ratione aetatis, …d eſt pro capacitate vaſis.not only vponupon Saint Augustines Enchiridion, but alſo in his Treatiſe of the Sacraments, where he ſaith that,pErgo qui effectus baptiſmi eſt in adultis, idem eſt in infantibus, qua…quam vim eius tam cito infantes non proſerunt, ne que illius fructus edunt, quam adulti, ſed demu n cum ae…s adue…erit, & vſus rationis. De ſacram: lib. 5. cap. 25. looke what efficacy baptiſme hath in perſons of yeares, the ſame it hath vponupon infants, although infants doe not manifeſt the ſame, nor bring forth the fruits thereof, as thoſe of yeares doe, but yet afterwards they doe it, when they come to age of diſcretion. M: Aynſworth, in his Cenſure of the dialogue of the Anabaptiſts, is copious in this very particular. See page 44. If (ſaith he) wee cannot iustly obiect againſt Gods worke in nature, but doe beleeue that our infants are reaſonable creatures, and are borne not bruit beaſts but men; though actually they can manifest no reaſon or vnderſtanding no more then beaſts (yea a young lamb knoweth and diſcerneth his damme ſooner, then an infant knoweth his mother) then neither can we iuſtly obiect, againſt Gods work in grace, but are to beleeue that our infants are ſanctified Creatures, &c. And againe page 45. anſwering that Cauill of theirs, that if infants hauehave any grace, it would appeare by the acts and exerciſe of it; he ſaith thus: They reaſon ignorantly and perverſly not only againſt the light of Gods word, but of nature. As if ſome bruitiſh perſon ſhould plead thus. A man is a liuing creature that hath a reaſonable ſoule; and the proper affections of a man, as he is a man, are the faculty of vnderſtanding, of thinking, capableneſſe of learning, of remembring, reaſoning, iudging, and diſcerning true and falſe, good and euill, &c. of willing, of nilling, of speaking, of numbring, &c. Now let them which affirme Jnfants are borne men, as Christ doth Ioh: 16.21) proue that infants doe vnderſtand, thinke, remember, iudg, diſcerne good & euill, approue, will, ſpeake, &c. or elſe they ſay nothing. Were not ſuch a disputer worthy to be laughed & hiſſed at, who requireth the actuall vſe & manifeſtation of humane affections & faculties in infants, which are in them but potentially and in the ſeede & beginning: & becauſe they cannot declare theſe things by their workes, therefore he denyeth them to be of the generation of man kind, or borne men into the world, or that they hauehave the faculties of men in them any manner of way? Euen ſuch is the argumentation of theſe erroneous ſpirits againſt the truth of religion. Thus farre he.
By this little, ſo much is gotten that, if all the diuines, who hauehave profeſſedly entred into the particular conſideration of this point, be not out, and, if the Anabaptiſts be not in the right, there is a poſſibility for the ſpirit to be in an infant, and yet not preſently manifeſt his preſence by any worke of grace actually, ſo as it may be ſeene and knowne either by the infant himſelfe, or by the beholders.
2 Wherefore in the next place I ſay, that ſince the ſpirit may be in an infant, and yet not worke actuall faith and regeneration, therefore the conſequent of this propoſition that concludes the spirit to be idle if hee worke not ſuch grace, muſt needs bee falſe alſo. Muſt he needs be idle that doth not alwaies let vsus ſee his worke? Shall wee conclude, hee doth nothing, becauſe he will not tell vsus what he doth? Hath hee no worke but one, in an infant? Doe we knowe all the workes of God? Or ſhall wee deny all, that wee knowe not? This is a bold ſpeech to ſay, either the ſpirit muſt worke this or that particular worke in an infant, which hee vſually worketh in all perſons of yeares where he pleaſeth to dwel, or elſe he is idle. Was Great Baſil a blaſphemer when heqDe spiritu ſancto cap. 26. foreign. &c. affirmed, that, like as Art is in the Artificer, ſo is the ſpirit in him that hath receaued him; hee is alwaies preſent, but doth not alwaies worke. For Art is alwaies in the Artificer potentially, but then is it ſaid to bee in him, actually, when he exerciſeth it; ſo the ſpirit is alwaies preſent to ſuch as are worthy, but he workes only as their benefit and neceſſity may require? To ſuch therefore as are ready to ſay to mee of the worke of the ſpirit, as Thomas of Chriſt, except I ſee and feele, I will not beleeue: I can doe no more then the Diſciples did to Thomas; viz: let them alone, till the ſpirit himſelfe doe bid them feele and ſee, by perſwading them to beleeue this truth. For however I cannot demonſtrate in what manner the ſpirit initially worketh in an infant, the firſt principles of Regeneration, becauſe the worke is ſecret, and both the worke & manner of working are hidden from vsus*Ille in quo omnes vivificabuntur, praeterquam quod ſe ad iuſtitiam exemplum imitantibus praebuit, dat e…iam ſui spiritus occultiſſimam fidelib…s gratiam, quam latenter infundit & parvulis. Aug. de peccat. meriti… & remiſſ. lib. 1. cap 9,: yet I anſwere ſuch as put mee to it, as Calvine did the Anabaptiſts:rAt quomodo, inqui…nt, regenerantur infantes nec bo…i nec mali cognitione praediti? Nos autem reſpondemus; opus dei, etiamſi captui noſtro non ſubiaceat, non tameneſſe nullum Inſtit. l 4. cap. 16. Sect. 17. There is a worke of the ſpirit in them; although we cannot comprehend what it is, yet we muſt not therefore conclude that there is no worke at all: and (as Dr Whitaker determined the queſtion of the worke of grace in infants for a cloſe of his diſputation touching that ſubiect)ſIn eis operari ſpiritum ſanctii ineffabiliter dicimus. De Sacr. Contro. de B…pt. Quaest. 4. cap. 6. Wee ſay that the Holy Ghost workes in them, in a manner to vsus inexplicable. Both Calvine, and Peter Martyr, and Doctor Whitaker, are all cleare of opinion that there is ſome worke of the ſpirit in an infant, and yet not any of them apart, nor all of them together, dare to determine what that worke is. Calvine ſaith, it is certaine there is ſome worke: Peter Martyr ſaith, it is enough that wee beleeue they hauehave the ſpirit, the roote and principle of future grace, and that if they dye in infancy, they are ſaued Dr Whitaker comes after, and ſaith the very ſame, illuſtrates his and Peter Martyrs opinion by the former compariſon of the reaſonable ſoule, commends Calvine for his modeſty, and profeſſeth that hee would most willingly be his Scholler that could take off all difficulties from this point. It is therefore an vnreaſonable and captious demand of the Aduerſaries to this poſition, to require of me to ſhew what the ſpirit doth in an infant, or elſe to confeſſe that he is idle, or rather nor there at all. So much for anſwere to the Major, which would conclude from a falſe ground, and groundleſſe poſition, that the ſpirit cannot be in infants, becauſe where he is, he cannot be idle; and, he cannot but bee idle, if he worke not in them actuall grace.
2 I come now to the Minor Propoſition, which was this; But in elect infants, ordinarily, no ſuch worke doth appeare; rather on the contrary, many of them ſhew manifest oppoſition to all grace and goodneſſe, for many yeares together, notwithstanding their baptiſme: and to this I giuegive a threefold anſwere.
1*C…lv. in Mat. 19.14. Tal…um eſt regnum Dei. Sic ſcribit de Infantibus. Quod poenitentiam vita que novitatem ſimul illic figurati ab…iciu…t, facilis ſolutio eſt, renouari Dei ſpiritis pro ae atis modul…, donec per gradus ſu… t…mpore quae in ill…s occulta est virtus au…eſcat, & palam refulgeat. That infants doe caſt off a…l repentance and newneſſe of life that are ioint…y figured in baptiſme, the anſwere (to ſuch as obiect this againſt the baptizing of infants) is eaſie: that they are renewed by the ſpirit of God according to the capacity of their age: vntill by degrees that efficacy or virtue which lies hid in them doe in due ſeaſon increaſe, and openly ſparkle & ſhine forth. That although no ſuch worke doth appeare in them, yet this proues not that no ſuch worke is begun ſecretly in the ſoule, as I hauehave before ſhewed, in anſwere to the former Propoſition. Nor is it impoſſible that even actuall grace ſhould ly hidden, ſo as neither others, nor the party himſelfe in whom that grace is, can diſcerne the ſame at all times, as after ſhall be declared.
2 That I never affirmed any actuall change of the ſoule, in the baptiſme of infants that afterwards liue to yeares of diſcretion; no, nor ſo much as any particular habits of particular graces, anſwerable vntounto thoſe that are vſually wrought in others at the time of their actuall Converſion. Yea ſo farre hauehave I been from affirming hereof, that I hauehave alwaies vponupon all occaſions diſclaimed it. But I only ſay that, the ſpirit is giuen to elect infants, in baptiſme, ordinarily, (pardon my ſo often repetition of the ſubſtance of the Poſition, which the Adverſaries ſo often forget) to be the firſt principle of regeneration in them, and as the firſt ſeed, whereby the heart is ſeized vponupon for Chriſt, and the whole man taken vp for his vſe, and made in a ſecret manner capable of a further worke, in Gods good time. This ſpirit is, vntounto ſuch, in the roome of grace, astLoc. C…m. claſſ 4 cap. 8. ſect 14. Peter Martyr affirmeth, & the roote alſo out of which all grace in due time, floweth, in all Gods children, as the ſame Author (who is alſo ſeconded by Dr Whitaker) further ſpeaketh; and as Calvin had done, before him. This Principle of Grace lies hid, as ſeed vnderunder ground; as wheat vnderunder chaffe; as fire vnderunder the aſhes; as the faculty of reaſon ſeemes to lye aſleep, till a child bee growne vp to ſome capacity; and as the ſpirit of God moued vponupon the waters before the ſeverall creatures were actually produced by the word of his power.
By this wee may diſcerne what anſwere to giuegive to that Dilemma, vrged by ſome to this effect: viz: If the ſpirit bee giuen to an infant in baptiſme, either the infant is aliue or dead; regenerate, or vnregenerate? Regenerate he is not, becauſe there is in him no actuall change: and how can the ſpirit of regeneration abide in him that is vnregenerate for a long ſpace after the Spirit firſt entreth into him? To this I ſay that the infant is aliue and regenerate ſeminally, & initially, in reſpect of the roote and principle of life, but not actually in reſpect of the particular habits actually wrought in him. An infant may be ſaid to be aliue ſo ſoone as he hath receaued a ſoule; yet he cannot be ſaid to be aliue actually in reſpect of a rationall life till the ſoule bee able to act in a rationall manner. Of ſuch an one wee cannot ſay hee is not aliue, becauſe hee hath in him the reaſonable ſoule the principle of life: nor yet can we ſay that he liues a rationall life, till his reaſonable ſoule doe put it ſelfe forth to rationall actions. Therefore, all men conclude ſuch an infant to be aliue potentially, and not actually, in reſpect of that rationall life whereof we now ſpeake. The ſame diſtinction wil ſolue the preſent Argument: and ſo is it reſolued by all that touch vponupon the point, as I hauehave often ſhewed. That which I hauehave vrged out of St Auguſtine, Calvine, Peter Martyr, D. Whitaker, and Daneus, I will not rehearſe in this place, which yet I might doe, in ſo large a Treatiſe, for their ſakes that cannot eaſily carry all with them. Only I will adde one paſſage more of Daneus, not before mentioned:uDeni que per baptiſmum infantes Chriſto inſeruntur, quia natura ſua à Deo ſunt alieni. Baptizantur autem non vt ſtatim ſuae in Chriſto regenerationis fructus edāt qui ſint nobis conſpicui ſed vt interim foederis ſigillo obſignati & donati Deo conſerventur et maneant. Nam quum tempus advenerit ſui baptiſmi fructus proſerent eoſdē quos & ii qui iam adulti baptizatiſunt. De ſacram. lib. 5. cap. 35. Infants by Baptiſme are ingraffed into Christ, foraſmuch as by nature they are aliens from God. And they are baptized, not that they ſhould preſently expreſſe the fruits of their regeneration in Chriſt, which might be conspicuous to vsus: but that in the meane ſeaſon till they come to yeares being confirmed with the ſeale of the Covenant, & giuen vntounto God, they might be preſerued and remaine vntounto his vſe. For when the time ſhall be accompliſhed they will bring forth the ſame fruits that they doe who are baptized in riper age. There is then in them a ſeed of grace howeuer it doe not preſently ſpring vp and beare fruit: and in reſpect of that ſeed wee ſay they are not wholy without life and regeneration; as the ſmoaking flax, ſo ſoone as it beginnes to ſmoake, is not wholy without fire in it, although as yet, it bee not wholy kindled by that fire.
This is, I confeſſe, a great ſecret, a deepe myſtery of His whoſe works are vnſearchable, and his waies, paſt finding out. Howbeit, the incomprehenſibleneſſe of it, muſt not make vsus to deny it; vnleſſe we reſolue to beleeue no more then we ſee, or can fathom with the ſhort line of our weake reaſon, which were a ſinfull reſolution that would breed many*Auguſt. de peccat Mer. & Remiſſ. l 3. c 8 Ecce vnde plerun que convaleſcit error, cum homines idonei ſunt bis rebus interrogandis, quibus intelligendis non ſunt idonei. Idem, de bono perſev. c. 14. Nunquid ideo negandum eſt quod apertum eſt, quia compreh…ndi non poteſt qu…d occultum eſt? N… quid, imp…m proptere a dicturi ſumus, quod i…a eſſe ſe… …p…cimus, non ita eſſe, quoniam cur ita ſit non p…ſſumus inveni…e? errors both in iudgment and practiſe, of dangerous and deſperate conſequence. There are workes as ſtrange in nature, yet no man makes doubt of the truth of them, becauſe he cannot come to ſee how they are done. Therefore we muſt take heed how wee deny the ſpirit to bee in infants to worke in ſuch a ſtrange manner, foraſmuch as the workes of grace, are more ſtrange & admirable then any worke in nature. The wiſe King wiſely giues a check to their curioſity that are too bold in prying into the ſecrets of God, and that by poſing them in a point of Naturall Philoſophy: As thou knoweſt not what is the way of the ſpirit, nor how the bones doe grow in the womb of her that is with child: euen ſo thou knoweſt not workes of God who maketh all. Eccleſ. 11.5.
3 I anſwere that howeuer I will not affirme any actuall grace to be, ordinarily, in infants; yet we may oft times ſee ſtrange and admirable ſparkes of grace, and footſteps of the ſpirit, in diuers infants, long before they come to any ability of diſcourſe: ſo as for ought wee know, the elect might ordinarily attaine to actuall Regeneration much ſooner then many of them doe, if there were that care taken of them by parents, that ought to be, in catechizing and training them vp in their infancy, in the way that they ſhould walke: for ſo, would they not forget it when they be old, if Solomon miſtooke not. (And how could hee miſtake in that, which the ſpirit himſelfe dictated vntounto him.) That part therefore of the obiection which ſaith that, for many yeares they make oppoſition to all grace, &c. howeuer it make a great noiſe, and ſeeme to aggrauate the matter much againſt this Poſition: yet hath it in it more ſounde, than weight For, the reaſon why ſo many ſtand out ſo long, is not alwaies or ordinarily from the want of efficacy in their Baptiſme; but, from defect of education. Either they liued not vnderunder carefull, faithfull, religious parents that would hauehave beene diligent with all their might to teach them the feare of the Lord, by all waies and meanes of inſtruction and good example, to pray continually for them, to watch ouer them narrowly to keepe them from euill company and euill practiſes; or elſe, they wanted a powerfull Miniſtry; or both. And if they want either, the other, for the moſt part, does little good. Caſt your eyes vponupon ſuch as hauehave not wanted for either of the former helpes; and tell mee how many you can finde of thoſe that euer come to good at all (in reſpect of the beſt good,) who doe not, ordinarily, take in Religion and grace inſenſibly euen from their tender youth: ſo as many of them cannot, with their beſt ſearch, finde out, directly, the time of their Converſion, although they cannot (when they bee themſelues, free from temptation) deny themſelues to be conuerted. As for ſuch as hauehave enioyed the former meanes, and yet fly out into debauched courſes, they ſeldome or neuer returne to God at all; and therefore no marveile if they ſtand out long, notwithſtāding the helpes afforded; for they, by this, declare themſelues not to be of the number of Gods elect; & ſo, not of thoſe in whom baptiſme is ſo efficacious as here wee affirme it to be. And as for ſuch as ſtand out longeſt, & come in at laſt, you ſhall, ordinarily, obſerue them to be ſuch as had vngodly, or careleſſe parents; or, no ſound and powerfull Miniſtry; or, had the reins too ſoone let looſe vntounto them; or were poiſoned with bad examples of Parents, gouernors, or companions, or, were not inſtantly pluckt out of ſome delightfull ſinnes, ere they were rooted in their wickedneſſe, by long cuſtome, &c. And then, what wonder if they liue many yeares without apparent conuerſion and actuall regeneration. Notwithſtanding, if you aske ſome of theſe, after they be conuerted, whether in the time of their rebellion, they had not ſometimes ſtrong conflicts in themſelues to breake off their wickedneſſe, and to come in; and whether they did not ſometimes finde inward riſings of heart againſt their ſecret ſinnes, euen for the very filthineſſe of them, as well as for the danger; and they will, for the moſt part, anſwere, yea, if they had had the grace to accept and follow thoſe good motions within them: but they found the contrary, that after ſuch inward ſtirrings vntounto converſion, their luſts hauehave preſently raged and burſt out more ſtrongly, than at other times. This is the confeſſion, in ſubſtance of diuerſe of them; which ſhewes them not to be wholy deſtitute of the ſpirit, euen when the fleſh was moſt violent and inſolent in them, before actuall conuerſion. And this obſeruation (ſeconded by others of farre greater experience) is mentioned here meerely to ſtill their cry which tell vsus that, many are vnconuerted thirty, forty, fifty yeares; and is it likely ſay they, the ſpirit ſhould be all that while in them, and neuer actually convert them vntounto God. Although he can worke without meanes; yet that he might grace thoſe of his owne inſtitution, hee doth not, vſually worke without them, when hee vouchſafeth them. And when he vſeth them he doth not alwaies performe the worke at the firſt, or ſecond, or many aſſaies of his Miniſters; becauſe hee would hauehave vsus to know vponupon whom, after Paul hath planted and Apolloes watered, the increaſe dependeth.
By all that hauehave beene ſpoken, wee now ſee that it is not vniuerſally true; which the Maior Propoſition ſuppoſeth: viz. that the ſpirit must either worke actuall faith and regeneration, or elſe be confeſſed to be idle: and that it is of no validity which the Minor aſſumeth and affirmeth: viz, that in infants ordinarily no ſuch worke appeareth, but rather the contrary for many yeares after baptiſme: For, it is poſſible for the ſpirit to worke, although hee doe not worke actuall grace: nor is it materiall, that ſuch grace doth not appeare becauſe there is no neceſſity that any particular habit of grace ſhould bee at that time in them at all. And therefore I conclude that this Obiection is of no ſtrength, foraſmuch as it concludes nothing againſt the point in Queſtion, the premiſſes being thus examined and ſearched to the bottome.
6 Obiection. The very ſeede of grace cannot Obiect. 6 be in the ſame ſubiect in whom there is reigning ſinne, as is plaine by that of the Apoſtle, 1 Ioh. 3.9. Whoſoeuer is borne of God ſinneth not: for his ſeede remaineth in him, and he cannot ſinne, becauſe he is borne of God. But in infants baptized, till they be actually regenerated, ſinne reigneth. Therefore the ſpirit is not giuen vntounto them as the ſeede of after grace?
Anſwere. Anſwere. 1 To the Maior propoſition I anſwere three waies.
1 There is an ambiguity in the word, ſeede. For, ſeede may be taken two waies, Actiuely, and Paſſiuely. 1 Actiuely for ſome actuall efficient principle of grace going before both the acts and habits of particular graces: which, (as in the naturall, ſo in the ſpirituall ſeed) wee may terme ſeed ſeeding: Euen as thoſe firſt plants or hearbs, in the Creation, were termed hearbs*foreign ſeminificantem ſemen, vt vertit. Arias Montanus. ſeeding ſeed. Gen. 1.29. 2 Paſſiuely, for that yeeld, or fruit which is produced by the actiue principle thereof, which may be called ſeed ſeeded. as in the former place of Gen. 1. may alſo be ſeene. Now, when, with other Diuines, I ſay that, the ſpirit is giuen to elect infants as the ſeed of future actuall grace, I ſpeake not of ſeede paſſiue, or produced; but of ſeede actiue or produceing a further ſeed in due time and ſeaſon. But contrarily, the Apoſtle S. Iohn ſpeakes of ſeede in the other ſenſe, which imports at leaſt the particular habits of ſanctifying & ſauing grace infuſed by this ſeeding ſeed wherof we treat. This is manifeſt in the words of the Text; Whoſoever is borne of God, ſinneth not: that is, whoſoever is actually regenerated, doth not commit ſinne: as all expound the place: and the reaſon is giuen, becauſe his ſeede abideth in him, which is no other then the habits of grace infuſed by the ſpirit, as all acknowledge. Therefore this propoſition ſpeakes not to the point, becauſe it vnderſtands by ſeede, another thing from that wee meane in our aſſertion. I ſpeake not of ſeed in the eare, but of the firſt ſeed caſt into the ground, that afterwards yeelds and brings forth the blade, the ſtalke, the eare, and all that growes vponupon it.
2 I anſwere that I cannot ſee what abſurdity would follow by granting that initiall regeneration may ſtand with actually reigning ſinne: becauſe howeuer a man hath by the firſt principle of Regeneration a poſſibility of making oppoſition againſt ſinne when that poſſibility comes into Act: yet he is not by that poſſibility alone enabled, for the preſent, actually to reſiſt ſinne, (which reſiſtance is a fruit of actuall conuerſion) no more than a man is enabled actually to reaſon and diſcourſe ſo ſoone as the reaſonable ſoule is infuſed, before his ſenſes doe actually exerciſe themſelues vponupon their proper obiects, and thereby giuegive occaſion to the rationall faculty to exerciſe it ſelfe. Therefore, as in an infant which may afterwards proue a very wiſe man, the principle of reaſon may and doth conſiſt with actuall folly, till that child hauehave his ſenſes excerciſed to diſcerne betweene good and euill, ſo, in the ſame infant, the firſt principle of regeneration (which wee terme initiall or*I call initiall regeneration potentiall, in reſpect of the habits & acts of particular graces. potentiall Regeneration) may ſtand with ſuch ſinnes that in outward appearance (for ought any man can diſcerne) are noe other thē reigning ſinnes, which a man giues himſelfe vp to the commiſſion of, without reluctation or feare. The ground, wee had but now. No man either doth or can make actuall oppoſition againſt any ſinne, as ſinne, from any inward principle of grace, till he be actually a new creature, endowed with habituall and actuall graces of the ſpirit: as appeares by that very text now vrged againſt mee. For, who is he that giues not himſelfe to ſinne, but he that is borne of God?
3 I adde further, that if this obiection were of force againſt infants, it would bee much more ſuch, againſt perſons of yeares actually conuerted. For, it would proue that they hauehave not the ſpirit conſtantly abiding in thē, becauſe it doth not, in great falls euidently ſhew it ſelfe at all: but ſinne ſeemeth to prevaile ſo farre, as that (for ought any lookers on, or themſelues can iudge) the fleſh hath gotten full dominion ouer them. For, they often ſinne without any apparent reluctation at all. What appearance of the ſpirit in Peter when through the ſtrength of feare, and weakneſſe of faith, hee not only denyed his Maſter and Sauiour againe and againe, againſt his conſcience; but (thinking thereby the better to ſaue himſelfe, tooke liberty to ſhew himſelfe in that exigent a man of another ſtampe and diſpoſition, than Chriſt and his Diſciples were of, and fell to rageing, to ſwareing and curſing; when as no man, or thing (vnleſſe his owne feare and cowardiſe) vrged him to it? You will ſay, that was a ſudden vnexpected ſurprizall, and ſo could not bee a premeditated ſinne; and, he was no ſooner downe, but he got vp againe. True: but this ſatisfieth not. For, in the carriage of that buſineſſe, as ſhort as that time was, what grace appeared? What degree of evill was wanting to make that, in all outward appearance, a Reigning ſinne? You will ſay (which indeed is the truth, if S. Auſtine, Chryſoſtome, and Theophilact, (as*De Pontif. Rom. lib. 4. cap. 3. Bellarmine himſelfe ſhall witneſſe, bee not deceaued) the ſpirit at that time ſuſpended the act of grace, and lay as it were eclypſed in him, to make him (who before hand boaſted ſo much of his valour,) the better to knowe himſelfe. This I acknowledge to bee true: but this will not ſerue their turnes, who muſt ever ſee the fruits of the ſpirit, or deny him to be there.
If this of Peter, will not ſerue for inſtance ſufficient to ſhew that ſinne may (as farre as men can iudge by looking on) ſo farre prevaile, as that it may ſeeme to the beholders, to reigne in ſome that are (queſtionleſſe) actually regenerated and renewed, becauſe that was but a ſudden aſſault, and laſted but for a ſmall ſpace: Then what ſay you to David? For, howeuer his adultery grew from a ſudden temptation occaſionally obiected, yet his ſending for Vriah, the making of him drunke, the murthering of him in the battaile, and the drawing of Ioab into the conſpiracy, were deepe premeditated plots: and he wallowed in all this mire and blood (as moſt Divines thinke) for the ſpace of almoſt a yeare before he recouered himſelfe, and ere the ſpirit ſtirred in him, ſenſibly, to any purpoſe againe. What ſhew of the ſpirit heere? What oppoſition? What was here wanting of reigning ſinne? You will ſay, there might be inward combates? I deny not what might bee: but yet ſhew me what appeared. If no worke appeared in all that time, it is then poſſible that the ſpirit may lye hid, and that for a long time together, in ſome perſons actually conuerted, and not be diſcerned. I know Dauid had the ſpirit all that while, as appeares by that prayer of his; take not thy holy ſpirit from me. Pſal. 51.11. But I deny any ſenſible working of it that was able to differēce David, by any outward carrage, in any mans apprehenſion (I except not his owne) from a meere carnall man that euer made any formall ſhew of religion, in the interim betweene his fall and recouery.
If any man reply; Jt is perhaps true that Dauid lay in that miſerable estate, for ſo long a time as you mention: but what is that to ſo many yeares as euen the elect lye in ſinne, before their actuall conuerſion? To this I muſt anſwere, 1 That if the ſpirit lie hid a yeare, a weeke, or but an houre, hee may (poſſibly) ly hid twenty yeares. That which the obiection driues at is, to proue that, ſuch a thing is not poſſible to be done at all: for, that which is poſſible to be, for a ſhort time, is not impoſſible, for a longer ſpace. 2. It is more for the ſpirit to lye hid in a perſon actually converted, for the ſpace of a yeare together, than for him to lye hid in any other, forty yeares: as it is more for a wiſe man to play the foole once; then for a child, or a foole, to doe nothing elſe. 3. If you thinke the inſtance of David not to come home enough, then (for a cloſe) take alſo that of Solomon, his ſonne. He lay yeares enow, ere he repented. He fell from God to flat Idolatry, and that not on the ſudden, but by ſlow degrees: when hee was in it, he lay ſtill for long continuance, in ſo much that ſome make a doubt whether euer he recouered. Yet thoſe men that doe oppoſe this poſition, will not, I thinke, deny Solomon to be regenerated by the ſpirit before that fall, or to hauehave the ſpirit ſtill abiding in him in all that time of his fall, to reſtore him againe. Therefore it cannot reaſonably be denied that, foraſmuch as the ſpirit may and ſometimes doth lye hid in perſons actually regenerate, for a long time together not ſhewing it ſelfe apparently in oppoſition againſt great and ſcandalous ſinnes; it is not impoſſible for the ſpirit to be in an infant elected from the time of his Baptiſme vntill his actuall converſion without any ſuch manifeſt oppoſition againſt ſinne, as may giuegive the perſon in whom he is, any ground to beleeue that the dominion of ſinne is taken away from out of his ſoule. So much, in anſwere to the Major.
2 To the Minor Propoſition (that, in infants ſinne raigneth, till they bee actually regenerated) I anſwere that there is a Dominion in the full ſtrength, and a Dominion that is in the wane, like that of a Prince who yet is poſſeſſed of his kingdome which daily waxeth (like the houſe of Saul) weaker and weaker. There is a Dominion which is more intenſe and in the higheſt degree: and there is a dominion which is more remiſſe, and improperly ſo called. This diſtinction hath footing in the ſcripture, which ſaith of ſome that ſinne ſhall not hauehave dominion ouer them: and the reaſon is added, becauſe they are vnderunder grace, Rom. 6.14. this is a Dominion in the higheſt degree. It ſaith vntounto others, let not ſigne reigne in your mortall bodies, Rom. 6.12. This is a Dominion in a more remiſſe degree, as ſinne is taken for a maſterly tyrant that hath, by want of vigilancy in a Chriſtian, gotten the vpper hand in ſome particular. VntoUnto this they to whom he wrote were ſubiect, if they looked not the better about them. For the Apoſtle himſelfe, euen after his actuall regeneration, complaines that ſinne was yet a Law in his members warring againſt the law of his minde, and bringing him into captiuitie to the law of ſinne. Rom. 7.23. Now, in that hee calls the power of ſinne by the name of a Law, that did captivate him, hee plainely intendeth to giuegive vsus notice of ſome kinde of ſoueraignty which ſinne, at ſome times, exerciſed ouer him, after his conuerſion. This will appeare by comparing this phraſe with the very ſame in ver. 1.2. The Law hath dominion ouer a man as long as he liueth. For the woman which hath an husband is bound by the law to her husband ſo long as he liueth: but if her husband be dead, ſhee is looſed from the law of her husband: that is, frō the power and ſoueraigne authority, which in the family her husband did exerciſe ouer her. So that where there is a law in force, & exerciſing it ſelfe, there is a kinde of dominion: for none can ſet vp a law, and giuegive ſuch life vntounto it, but ſuch as hauehave ſoueraigne authority And if it might be thus in Paul; then much more, in the Romanes to whom hee wrote Therefore he bids them to take heed and not to let it raigne that they ſhould obey it in the luſts thereof. And yet they were regenerated; for hee ſaith, they were vnderunder grace (ver. 14.) and ſo vnderunder grace, that hee aſſureth them, ſinne ſhould not hauehave dominion ouer them; as there he ſpeaketh: that is, not an abſolute & compleat dominion, which cannot ſtand with ſauing grace; although they were in danger to be vnderunder ſome kinde of Dominion of it, notwithſtanding Grace. So then, there is an abſolute dominion which cannot conſiſt with ſaving grace: and there is an improper & more remiſſe dominion, which may bee for a while, in the ſame ſubiect, with ſauing grace. If any man aske me, what that abſolute dominion is; in a word I conceiue it be this; viz: Such a compleat ſoueraignty over the whole man as makes him to be totus, totum, in toto peccato, whole, wholy, in the whole ſinne he giues himſelfe vp vntounto, wittingly, willingly, wilfully; deſiring he may euer liue in that ſinne and enioy his fill of it, that there were no law forbidding it, nor God to puniſh it; and, although there be both, yet hee will follow it ſtill, and cannot for his heart ſo much as get free of the louelove of it & deſire after it, but will part with any thing rather then with his ſinne. This, in ſcripture, is called, preſumptuous ſinne. Pſalme 19. But this no man can warrantably affirme to be in Elect perſons after their baptiſme, euen before their actuall regeneration. And I thinke if I ſhould deny the propoſition, they that frame it had neede to take day enough to proue it. For to tell me that, they commit many groſſe and ſcandalous ſinnes; that, they be ſome of them (as Paul was) perſecutors and blaſphemers, doth not ſufficiently proue that ſinne hath any abſolute Dominion ouer them, ordinarily, although, in reſpect of their outward carriage, no man can diſcerne their ſinnes to be other then reigning ſinnes: for ſo, you know, doe many ſinnes committed by ſuch as are actually renewed. Therefore their outward carriage alone is not enough to warrant ſuch a cenſure of them. That ſinne reigneth and domineereth as a tyrant ouer them, in a more remiſſe degree than he doth in reprobates, is too too euidēt by daily leading them into captiuity to the law of ſinne. This is not denied But for any man to ſay that the elect, after their baptiſme till their actuall conuerſion and regeneration, are vnderunder that abſolute and compleat dominion of ſinne, that the diuells and reprobates are, is a thing which may be ſaid, but will neuer be proued. For, ſuppoſe the ſpirit did not worke any generall diſpoſitions and inclinations vntounto grace in infants (which yet the ſoundeſt diuines affirme) yet it is ſomething that there is that in them which will ſo farre abate the edge of the malice of ſinne that they cannot ſinne that great ſinne againſt the Holy Ghoſt No elect perſon can (according to the principles which the adverſaries to this point and I agree in,) ſinne that ſinne againſt the Holy Ghoſt; as the oppoſites will freely confeſſe: for, if he could, how were it poſſible for him to be at all converted and ſaued? And if, notwithſtanding his want of actuall regeneration, he cannot ſinne againſt the Holy Ghoſt, I demand then, what is it that keepes him from that ſinne? Is it not the ſpirit that reſtraines and curbes the malice of his corruption againſt God and his grace? But you will ſay this reſtraint is common to reprobates as well as to the elect, for the moſt part; and therefore I may (ſay you) as well proue the ſpirit to be in the one, as in the other; if this be all the ground I hauehave for it. To which I reioyne that there is a maine difference betweene the elect and reprobate: viz. that the Elect not only doth not, but cannot commit that ſinne: for, the ſpirit keepes him that hee may be a veſſell of grace and honour: but the reprobates are reſtrained, not by the spirit of Chriſt; but rather by the powerfull prouidence of God meerely that they might not hurt the Elect, as otherwaies they would doe. And yet notwithſtanding that reſtraint, they are neuer cōuerted nor ſaued; which ſhewes that they neuer had the ſpirit of Chriſt. Nor is there in the elect ſo neere approaches to that ſinne, as there is in reprobates. But of this I ſhall hauehave ſome occaſion to ſpeake more afterwards; therefore I ſpare to adde more thereof in this place; praying the reader to remember that, I hauehave ſundry other grounds beſide this; ſo as, what euer becomes of this, the point it ſelfe cannot ſuffer by it, ſo long as the other ſtand vnbattered. And thus much of this ſixth Obiection.