A treatise of original sin ... proving that it is

Lastly, Therefore in this great business of the salvation of children dying in Infancy, it is election, and the Covenant of grease that maketh the difference, and not Baptism: This was Austin's mistake of old, and the Popish error in these latter days, to lay too much upon Baptism, as if that by its very work done, opere operato, (as they say) did take away original sin, and put us into a state of grace, from which men by actual impieties might afterwards fall away; so that the errors about Baptism are extreme, either such as think it only a temporary Ordinance for the initiation of the Church at first, as the Socinians, or else such as make it to be the efficacious instrument of grace, and that from the mere work done, though there be no good actual motion, or stirring of the heart at the time, though administered to an adult person: Hence it is that by some the Ordinance of Baptism is exalted too much, as if the outward washing would save a man, not at all looking to the inward grace represented thereby, and by others it is wholly rejected as not being commanded us now in these times, or if it be so, is only commemorative of our duty not seating and obsignative of any grace of God to us, for which cause the Remonstrants say, That the Doctrine of the Sacraments as it is now delivered by Protestant Authors, is vehemently suspected by them, but we are to sail between these two rocks, neither giving it too much or too little, for we may observe that the Scripture speaketh two ways of Sacraments. First when men do rest on them, never at all attending to that grace they signify, then the Scripture doth debase them, attributeth no glory at all to them, making Sacraments to be no Sacraments, if they be not received in a right manner; Thus the Apostle saith, Circumcision is become uncircumcision to him that keepeth not the Law: and 1 Cor. 11. This is not to eat the Lords Supper, yea unworthy receivers eat and drink their own salvation: Thus the Scripture when it attends to mens either resting upon them as if they could save, or the sinful abuse of them, by not attending to the grace signified doth speak in an undervaluing way of them; But then at other times, when it doth respect the institution of Christ, and the effects thereof, then glorious and great things are spoken of them;

Lastly, Therefore in this great business of the salvation of children dying in Infancy, it is election, and the Covenant of greace that maketh the difference, and not Baptisme: This was Austin's mistake of old, and the Popish errour in these latter dayes, to lay too much upon Baptisme, as if that by its very work done, opere operato, (as they say) did take away original sinne, and put us into a state of grace, from which men by actual impietis might afterwards fall away; so that the errours about Baptisme are extream, either such as think it only a temporary Ordinance for the initiation of the Church at first, as the Socinians, or else such as make it to be the efficacious instrument of grace, and that from the meer work done, though there be no good actual motion, or stirring of the heart at the time, though administred to an adult person: Hence it is that by some the Ordinance of Baptisme is exalted too much, as if the outward washing would save a man, not at all looking to the inward grace represented thereby, and by others it is wholly rejected as not being commanded us now in these times, or if it be so, is only commemorative of our duty not seating and obsignative of any grace of God to us, for which cause the Remonstrants say, That the Doctrine of the Sacraments as it is now delivered by Protestant Authors, is vehemently suspected by them, but we are to sail between these two rocks, neither giving it too much or too little, for we may observe that the Scripture speaketh two wayes of Sacraments. First when men do rest on them, never at all attending to that grace they signifie, then the Scripture doth debase them, attributeth no glory at all to them, making Sacraments to be no Sacraments, if they be not received in a right manner; Thus the Apostle saith, Circumcision is become uncircumcision to him that keepeth not the Law: and