have already received; have already been made members of Christ's Church[1]; they deny that all are born in original guilt[2]; they regard it as a grievous error, to suppose that we are regenerated by the act of baptizing[3]: Baptism, according
- ↑ Whitaker, de Sacr. q. 1. c. 3, et 4. (ap. Gat. p. 108.) "Baptism does not first and properly make us members of the Catholic Church and of Christ, but by a figure of speech only (metonymice), because it confirms that we are such, and seals to us that rite." "They who believe, instantly [thereby] become members of the Catholic Church." T. Cartwright, L. 3. p. 134 (ap. Hooker, v. 60.) "He which is not a Christian before he come to receive Baptism, cannot be made a Christian by Baptism, which is only the seal of the grace of God, before received." Wits. l.c. § 21. "Communion with Christ and His mystical body in elect infants seems to precede Baptism, at least in the judgment of charity."
- ↑ Whitaker, de Sacr. q. 2. c. 2. arg. 3. ad. obj. 3. (ap Gat. p. 95.) "We are not all born in guilt; for some are holy in the womb, as John Baptist and Jeremiah," and ad obj. 4. "By the gift of grace some may be born sons of God, as Jacob, John Baptist, Jeremiah, and others of the like sort."
- ↑ P. Martyr (loci 4. 9. 14.) "Augustine grievously erred in this doctrine, in ascribing too much to Baptism. For he does not acknowledge that it is [merely] an outward symbol of regeneration; but holds that, by the very act of baptizing, we are regenerated and adopted, and pass over into the family of Christ." Beza also calls it "a palpable error, drawn from the stinking pools of the schoolmen, who, to introduce their satanic doctrine of the impress or mark [given through Baptism] had regarded the Sacraments as subordinate instruments in conferring grace, God as the principal Cause. Into this error men had fallen, not understanding the sayings of the Fathers, who, not certainly with any view of attributing
proof whereof he cites St. Augustine's saying, "Neither birth can be repeated, neither the natural nor the spiritual; neither the birth from Adam nor from Christ." And he speaks consistently, that regeneration never attends adult baptism, p. 95. "The faithful is not admitted to Baptism, as if, yet needing remission of sins or regeneration, he might obtain them thereby, as by a mean, but that he might have the remission and regeneration, which he has already received, published as by a public sign, and sealed by a common seal," (see Socinus, de Bapt. aquæ, Note P. at the end.) "Every faithful adult comes to the holy font, having already obtained plenary remission of all his past sins, and internal regeneration; and so, not in want of remission for past sins, nor of regeneration, which he has already obtained." And p. 100—"Sacraments do not apply the merits of Christ in adults, either to the increase of grace, or the sealing of the guilt remitted, unless they have been already renewed and regenerated."
