blessing (since, then, they would have been extended to all not unworthy partakers); but they were obliged to ascribe it to the secret[1] counsel of God, giving effect to the outward ordinance when and to whom He willed. Most of these, however, were still able to use our formularies, although not in their original sense, since our Baptismal formulary was immediately derived from the Lutheran Church[2]; and this, with the Fathers, held the universal regeneration of baptized infants[3]. Yet, since man could not tell who of these infants were elect, and who not, they held, that these words could be used by a sort of charity to each infant. And this excuse, Hooker seems to suggest to those who objected to the questions addressed to the god-parents at Baptism, on the ground, that none could have faith, except the elect; and that, therefore, the god-parents could not, with certainty, affirm, that any child did believe. "Were St. Augustine now living, there are which would tell him for his better instruction, that to say of a child, it is elect, and to say, it doth believe, are all one: for which cause, sith no man is able precisely to affirm the one of any infant in particular, it
- ↑ "It is not the Sacrament alone, but God's preordination of them unto grace and glory, that makes the Sacrament effectuall upon them, and not upon others." Burges, p. 115. See Beza above, Note p. 142. Bp. Abbot adv. Thomson, c. 7. ap. Wits. § 6. "Sacraments, as they are seals of faith and the divine promise, so they only put forth their virtue in those who are sons of the promise and heirs of grace."
- ↑ See Archbishop Laurence, Bampton Lectures, pp. 440, 441; and Doctrine of Baptismal Regeneration, p. 38, sqq. See also Note M at the end. Bp. White (Answer to Fisher, touching the efficacie of Baptisme, p. 176,) having asserted of Protestants generally, that they "do not deny the virtue and efficacie of Baptism to sanctifie men; but according to the Holy Scriptures and the ancient Church, they teach and maintaine that this Sacrament is an instrument of sanctification and remission of sins," adds, with regard to Calvin, "he, with others of his part, maintaine the former doctrine, concerning the efficacie of the Sacrament, and they differ only from Lutherans and Pontificians, first, in that they restrain the grace of sanctification only to the elect. 2dly, In that they deny externall Baptisme to be alwaies effectuall at the very instant time when it is administered." See above, p. 116, Note.
- ↑ B. v. § 60.
