have the substance of Baptism[1] before they are baptized, and have been regenerated[2]: that the gift of Baptism they
- ↑ Peter Martyr, ad 1. Reg. 8. fol. 74:—"Why then are infants baptized, if they have the substance (rem) of Baptism beforehand? A. 1. We therein obey God, who enjoined on us the work of Baptism. 2. We seal the promise and gift which we have received. 3. Faith is confirmed by the Holy Spirit through the word and outward symbols." Add Loci. 4. 8. 3. Danæus (adv. Bellar. t. ii. contr. c. 5. ad. Test. 1. ex Concil. Nicen. 1. ap. Gat. p. 123.) "The sign of water attests and seals the regeneration of the baptized; but in no way effects, causes, or produces it." Hence also Witsius, l.c. § 46. in the name of the reformed school, distinguishes between" the "real and sacramental justification and regeneration; the real, which takes place in the minds of the elect, and whereby they are renewed to spiritual life and participation in the Divine favor; sacramental, which is a solemn declaration, sealing, and profession of that real regeneration, and which is at the use of the Sacrament."
- ↑ Walæus (de Bapt Thes. 28. ap. Gat p. 116.) Gataker himself, p. 103: "They to whom the Apostle is speaking, whether they had approached the holy font either truly believing or feignedly, in neither case had received that grace at Baptism. If they feigned, the rite wrought nothing as to them; if believing, Baptism could not confer regenerating grace on them; for having been regenerated before, how could they be re-born again?" In
is afterwards known, when we are inaugurated by the outward Sacrament" (which is again Zuingli's notion, that Sacraments are a testimony to men of what God has previously done for us.) Add. 4. 8. 12., and ad 2 Reg. 13. f. 238 (ap. Gat) "Justification is not, then, first bestowed, when believers are baptized, but before; because Baptism is the sealing of a promise already acquired, and the seal of a regeneration already obtained." Whitaker de Sacr. q. 1. c. 3. part 2. (ap. Gat p. 108.) "We say, truly, that Sacraments do not justify, either in the first or second place, in themselves, and properly; for when our faith in the preaching of the Gospel embraces Christ, then are we just. The word then justifies; the Sacraments seal this justification; so that, unless any one comes to the Sacraments justified and holy, the Sacraments cannot justify him. The first, then, and second justification are conferred through the preaching of the word; but are nourished and increased through the Sacraments. These cannot confer justification on one who has it not, but can only increase and strengthen it in one who has it," and "Scripture teaches that faith justifies: he, then, who believes, is justified: and we can believe without Sacraments." Ames adv. Bellarm. (t. iii. disp. 14. q. 3. thes. 3. Ap. Gat 121.) "Scripture teaches, that justifying faith precedes Baptism." Chamier (Panstrat t iv. l. 2. c. 6. §. 2.) uses the same words as Whitaker: "The Sacrament does not justify," &c.
