Sacrament of Baptism; in another, began to derogate from it. They retained it, in that they held, that all who ever received regeneration ordinarily, received it through the Sacrament of Baptism (and this limitation "ordinarily" they annexed only, that they might not seem to tie down[1] as they thought unduly, the operations of the Almighty:) they imagined no other entrance into the Lord's house, than the door which He had appointed. They derogated, on the other hand, from that Sacrament, in that they could no longer consistently hold, that the benefits imparted were by virtue of our Saviour's institution, or of His words of
- ↑ "Not that hereby we tie the majestie of God to any time or meanes, whose Spirit bloweth when and where it listeth: on some, before Baptism, who are sanctified from the wombe; on some, after; but because the Lord delighteth to present Himself gracious in His own ordinances, we may conceive that in the right use of this Sacrament, He ordinarily accompanieth it with His grace. Here, according to His promise, we may expect it, and here we may and ought to send out the prayer of faith for it." Taylor, l.c. I observe that Witsius, l.c. § 24, forms the same judgment as to the origin of this statement, viz. that they might not seem to limit the operations of God.
partakers of the grace; for the sign is common to all, good and bad. But the Spirit is given to the elect only. The sign, however, without the Spirit, is of no efficacy." And (which is remarkable), Danæus, in commenting upon St. Augustine's saying, that the words "we are baptized into Him by Baptism into death," pertains to infants also (Enchirid. c. 52.), defends him in it, if it be restrained only to the elect, and understood only of initial regeneration. Quoted by Burges, p. 102. Chamier, Panstrat. t. iii. l. 13. c. 21. § 34. "We deny that sins are ever really remitted to those who do not belong to the eternal election, as they were never remitted to Esau, although he was circumcised; and that, because he was hated by God before he was born." Gisb. Voetius, Disp. t. ii. p. 410. (ap. Witsium, l.c.) "The seventh opinion is that of the Reformed Doctors in common, which ascribes regeneration to all and singular infants in the covenant, only be they elect, whether they be baptized in infancy or be not; whether they die in infancy, or from early age are educated in the faith and live continually a life of faith, or before their death are brought back again, by actual conversion to faith and repentance." Only, as before stated, (p. 116, Note), this regeneration is, according to these last, independent of, not conferred through. Baptism. So, in the Conventus, "We diligently teach that God does not put forth His influence in all who receive the Sacrament, but in the elect only."
