A General View of Papistry, Book 2 · Controversy 12 – Controversy 13

A General View of Papistry · Book 2 · Controversy 12 – Controversy 13

p. 426THE TWELFTH GENERALL CONTROVERSY, OF THE SACRAMENT OF BAPTISME.

THis controuersie standeth vponupon diuers questions: 1. Of the name and definition of Baptisme. Secondly, of the partes of Baptisme. Thirdly, of the necessitie of Baptisme. Fourthly, of the Minister of Baptisme. Fiftly, of the parties which are to be baptized. Sixtly, of the effects of Baptisme. Seuenthly, of the difference of Christs Baptisme and Iohns. Eightly, of the ceremonies of Baptisme.

THE FIRST QVESTION OF THE NAME and definition of Baptisme.

COncerning the name, there is no question betweene vsus, for the name of Baptisme hath the originall and beginning from the scripture: Saint Paul vseth this word, Coloss. 2.12. We are buryed with him through Baptisme. And againe, Heb. 6.2. All the question is about the definition of Baptisme.

The Papists.

error 98 THey define Baptisme to bee a sacrament of regeneration by water in the worde: that is not which signifieth and sealeth vntounto vsus our regeneration, and assureth vsus of remission of sinnes: but actually iustifieth and regenerateth vsus, Bellarm. lib. 1. de Baptism. cap. 1.

The Protestants.

WE rather, according to the scriptures, define baptisme, to be a signe or seale of our regeneration and new birth, whereby wee are assured, that as verily by fayth in the blood of Christ we are cleansed from our sinnes, as our bodies are washed with water, in the name of the Father, Sonne, and holy Ghost: So that Baptisme doth not actually bestow remission of sinnes by the work wrought, but is a pledge and seale of the righteousnesse of fayth, as Saint Paul sayth of Circumcision: Rom. 4.11. for it is not the washing of the flesh by water, but the establishing of the heart with fayth and grace, that saueth vsus, 1. Pet. 3.21. See this poynt handled more at large, Controuers. 11. next before, quest. 2. part. 1.

Augustine saith, Per fidem renascimur in baptismate: by fayth wee are borne agayne in Baptisme, De tempor. serm. 53. It is then the proper act of fayth, to regenerate vsus, not of Baptisme, the vse and end whereof, is to strengthen and increase our fayth.

p. 427THE SECOND QVESTION OF THE PARTES, which are the matter and forme of Baptisme.

AS touching the matter, that is, the externall element vsed in Baptisme, there is no question betweene vsus, but that it ought to bee plaine and common water, Act. 10.47. Saint Peter saith, Can any man forbid water, that these should not bee baptized? Wherefore wee condemne the foolish and vngodly practises and inuentions of heretikes, that either exclude water altogether, as the Manichees, with others; or doe vse any other element, as the Iacobites, that in stead of water, burned them, that were to be baptized, with a whot yron: or as the Aethiopians, which are called Abissines, Bez. Matth. 3. vers. 11.Matt 3:11that vsed fire in stead of water: misconstruing the words of the Gospell, Matth. 2.11. That Christ should baptize with the holy Ghost and with fire: which is not literally to bee vnderstoode, but thereby is signified the internall and forceable working of the spirite, which kindleth zeale and louelove in our hearts as fire.

Concerning the forme of Baptisme: we all agree, that no other is to be vsed, then that prescribed by our Sauiour Christ: to baptize in the name of the Father, the Sonne, and holy Ghost: that it is neither lawfull to change this forme in sense, as many heretikes hauehave done, nor yet in words, as to leaue out any of the three persons in Trinitie, and inclusiuely to vnderstand them by naming of one: for whereas some alleadge that place, Act. 2.38. Bee yee baptized in the name of Iesus Christ, for remission of sinnes; to proue, that it is lawfull onelyonly in the name of Christ to baptize, wee are to vnderstand, that the forme of Baptisme is not in that place expresly set downe, but the scope onelyonly and end of Baptisme, which is to assure vsus of remission of sinnes in the name of Christ, as Beza very well noteth vponupon that place. The point of difference betweene vsus, concerning the forme of Baptisme is this.

The Papists.

THey are bold to affirme, that this forme of Baptisme, to baptize in the name error 99 of the Father, Sonne, and holy Ghost, is not fully concluded out of Scripture, but deliuered by tradition: for (say they) the commandement of Christ, to baptize in the name of the Trinitie, Matth. 28. may bee vnderstoode thus: to baptize them into the faith of the Trinitie, or by the authoritie of the Trinitie. And it were sufficient, by those words, to doe and performe it in act, without saying the wordes; were it not, that wee hauehave otherwise learned by tradition, that this very forme of wordes is to bee kept, Bellarmine de baptism. lib. 1. cap. 3.

The Protestants.

WE neede no tradition for this matter; the very forme which is to bee vsed in Baptisme, is plainely proued out of the Scriptures: for that commandement p. 428of Christ, Goe and baptize, &c. doth necessarily imply a forme of speech to be vsed. Wee grant, that in the Scriptures, this word (name,) is taken for power, vertue, authoritie, as Act. 3.6. In the name of Iesus arise and walke. So also, as there is a Baptisme with water, there may be a baptizing with fire, Matth. 3.11. Wherefore if part of the commandement bee to bee taken properlie and literally, as this, Goe and baptize, why not the rest also, In the name of the Father, Sonne, and holy Ghost? If then the whole commaundement bee properly and plainely vnderstoode: how can they baptize in the name of the Trinitie, vnlesse the Trinitie bee spoken and named?

Secondly, it appeareth also out of other places of Scripture, that this forme was vsed in the Apostles time: As Act. 10.47. Can any man forbid water, why these should not be baptized, which hauehave receiued the holy Ghost, as well as wee? As if Saint Peter should hauehave reasoned thus: these hauehave receiued the giftes of the holy Ghost: Ergo, they may be also baptized in the name of the holy Ghost. Likewise, Act. 19.2. When the brethren at Ephesus had answered Paul, that they had not heard, whether there were a holy Ghost: he saith vntounto them, VntoUnto what then were you baptized? By this interrogatorie it appeareth, it was their manner to baptize in the name of the holy Ghost, and so consequently of the whole Trinitie. Wee hauehave no cause then to flie vntounto tradition, this matter being so plainely decided by the Scripture.

Augustin. tract. in Iohann 80. VponUpon those wordes of our Sauiour, Iohn 15.3. You are cleane thorough the word, which I hauehave spoken vntounto you. Detrahe verbum, & quid est aqua, nisi aqua? Accedit verbum ad elementum, & fit sacramentum. Take away the word, and what remaineth in Baptisme but bare water? let the word be ioyned to the element, and it maketh a Sacrament. The forme then of Baptisme, is the word, which Christ spake: and where else speaketh Christ, but in the scriptures? Ergo the forme of Baptisme, is the word of Christ, prescribed and commanded in the scriptures. Away therefore with your vncertaine and deceitfull traditions. Our Baptisme is builded vponupon a surer foundation: namely, the word of God.

THE THIRD QVESTION, OF THE necessitie of Baptisme.

The Papists.

THey affirme, that Baptisme is simply necessarie to saluation by Gods appointment: error 100 so that all which die vnbaptized, vnlesse the want of Baptisme be recompensed either by Martyrdome, or penance, must needes perish, and be depriued of eternall life, Concil. Trident. sess. 7. can. 7. Bellarm. lib. 1. de baptism. cap. 4.

p. 429Argum. Iohn 3.5. Our sauiour Christ saith, Vnlesse a man bee borne of water and the spirite, he cannot enter into the Kingdome of GOD: Ergo it is necessarie to saluation to bee baptized. Bellarm. ibid. Rhemist. in hunc locum.

Ans. First, it is not necessarie by water here to vnderstand materiall water, but the purifying grace of Christ, which is called the water of life, Iohn. 4.11. Water then is here added as an Epithete of the spirite, because it clenseth and purgeth as water: as Iohn 7.38. He that beleeueth, out of his bellie shall flowe riuers of waters of life. Quid aqua sit, saith Augustine, euangelium interroga . Inquire of the Gospell, what this water is. Then it followeth,Tract. in Epistol. Iohann. 6. vers. 39. This spake hee of the spirite, which they that beleeued in him, should receiue. By water then it is no rare thing, to vnderstand the spirite. Secondly, Why may not water bee here figuratiuely taken, to expresse the working of the spirite, as fire is added to the spirite, Matth. 3.11. He shall baptize with the holy Ghost and with fire. What greater necessitie is there in this place, to vnderstand water literally, then fire in the other?

Thirdly, as you expound these wordes of Baptisme, so yee doe applie another place, Iohn 6.53. to the other Sacrament: Vnlesse you doe eate the flesh of the Sonne of man, and drinke his blood, you shall not hauehave life in you. If this bee spoken of the Sacramentall eating and drinking of Christ, as the Rhemists take it: then belike there is as great necessitie of the Eucharist, as of Baptisme: and so indeede Augustine sometime thought,Cont. 1. Epistol. Pelag. lib. 4. cap 4. that the one was as necessarie to saluation as the other. Sine Christi carne & sanguine, nec paruuli vitam habere possunt in semetipsis. Without the flesh and blood of Christ, neither can infants hauehave life in themselues. And therefore it was the custome of those times, to giuegive of the Sacrament to children: Paruulis adhuc & infirmis, In Psalm. 64.Ps 64stillantur quaedam de sacramentis: some part of the Sacrament is instilled and powred into the mouthes of young and tender children.

But our aduersaries in no wise will admit that the Eucharist is as necessarie as Baptisme: wherefore they doe thus comment vponupon our Sauiours wordes: that they also doe eate the flesh of Christ and drinke his blood, which ioyne in heart and desire to be partakers of the Sacrament, and so mystically, and spiritually doe receiue it, Rhemist. Iohn 6. sect. 8. And why, I pray you, may there not be as well a mysticall and spirituall receiuing of Baptisme without the Sacrament, as of the Eucharist or Lords Supper, seeing this place, Iohn. 6.53. doth as necessarily enforce the receiuing of this Sacrament, as that place, Iohn 3.5. doth lay a necessitie of Baptisme?

The Protestants.

WEe acknowledge no greater necessitie in Baptisme, then in the other Sacrament: both which wee grant to be necessarie as helpes and proppes, and profitable meanes to increase our faith: but not so simplie necessarie, p. 430as that without them (there being no neglect, or contempt had of them) it were impossible to be saued.

Argum. 1. The children of the faithfull are holy already, euen before they are baptized: for they are within the couenant, and to them also belongeth the promise. The Lord saith, I will be thy God, and the God of thy seede, Genes. 17.7. And Saint Paul saith, that the children of the faithfull are holy, 1. Corinth. 7.14. If the Lord then be the God also of children, & if they be holy, being borne of the righteous seede, how can they possibly perish, although they die vnbaptized?

Argum. 2. Circumcision was as necessarie to the Israelites▪ as Baptisme is to vsus: but their children, which died before the eight day, when they were to bee circumcised, perished not: for Dauid doubteth not to say of his child that died the seuenth day, I shall goe to him, hee cannot returne to me, 1. Sam 12.18.23. He pronounceth that the child was saued. Ergo, neither children dying without Baptisme now are condemned.

Argum. 3. The holy Ghost may be giuen without Baptisme, so it bee not contemned and neglected, when it may be had: therefore life eternall may be had without Baptisme: for the holy Ghost is able without the sacrament, to regenerate vsus, and bring vsus to eternall life.

The first is proued, Act. 10.47. Who can forbid water, that these should not be baptized, which hauehave receiued the holy Ghost, as well as wee? They had the holy Ghost before and without Baptisme, as Augustine saith, Adhuc loquente Petro, Homil. 23.non dico nondum imponente manum, sed nondum baptizante, venit spiritus sanctus: While Peter yet spake, before he laid on his hand, or Baptized them, the holy Ghost came: Ergo Baptisme not necessarie.

Argum. 4. You your selues make two exceptions: of Martyres and them that doe penance, which may be saued without Baptisme: Ergo Baptisme is not simplie necessarie. And if our Sauiour speake of Baptisme, Iohn 3.5. as yee say he doth: there is no priuiledge for any, no not for Martyres, for all must bee borne of water and the spirite: that is, say you, baptized. Neither are your two exceptions generall enough: for the theefe vponupon the crosse was saued, and yet neither died a Martyr: for he himselfe confesseth, that he was righteously punished, Luk. 23.41. neither did he any such penance, or made any such satisfaction, as you require.

AN APPENDIX, WHETHER THE want of Baptisme may bee by any other meanes supplied.

The Papists.

OVr aduersaries make three kindes of Baptisme, Baptismum fluminis, baptismum error 101 sanguinis, baptismum flaminis: the Baptisme of water, the Baptisme of p. 431blood, which is Martyrdome, and the Baptisme of the spirite, which is contrition and penance: by these two, the first, say they, may be supplied.

They affirme, that Martyrdome, and penance or contrition, doe by the very act or worke wrought remit sinnes, and iustifie the workers, and not in respect of the faith onelyonly, which is in Martyrs or penitent persons. Bellar. cap. 6. lib. 1. de baptism.

Argum. The Innocents, which were slaine by Herod, were saued onelyonly by their Martyrdome, they had neither faith, nor workes. So the theefe vponupon the Crosse was not onelyonly iustified by his faith, but by the act and worke of contrition.

Ans. First, it is not necessarie to hold all those children to be Martyrs, and so to bee saued: for Macrobius writeth, that one of Herods sonnes, which was nursed in those parts, was slaine among the rest: the infants which were saued, were within the promise, and belonged to the couenant, and so could not bee lost: their saluation depended of their free election before God, it was not purchased by the very act of their dying.

Secondly, the theefe also vponupon the Crosse was iustified by his faith and beleefe in Christ. And therefore Augustine doth chiefely commend his faith: Tunc fides eius de ligno floruit, quando discipulorum emarcuit: Then his faith did as it were bud and flourish out of the tree of the crosse, when the faith of the Disciples withered.

The Protestants.

NEither the outward worke of Martyrdome nor contrition doe iustifie, or giuegive remission of sinnes: but the faith onelyonly of Martyrs and penitent persons, whereby they apprehend Christ.

Argum. 1. Saint Paul saith, 1. Corinth. 13.3. That if a man giuegive his bodie to be burned, and hauehave no louelove, it profiteth not. Ergo it is not the outward act of Martyrdome, but an effectuall and liuely faith working by louelove, which pleaseth God.

Argum. 2. Neither is the bare worke of sorrowe and contrition in it selfe acceptable to God: for there is a worldly repentance that causeth death, there is a godly repentance not to be repented of, which worketh in vsus care, zeale, feare, desire, which are the fruites of faith, 2. Corinth. 7.10.11. Ergo it is faith onelyonly that maketh all our workes to be accepted of before God: for without faith, it is vnpossible to please him, Hebr. 11.6.

The Papists.

2. MArtyrdome and contrition or conuersion of the heart vntounto GOD, error 102 though they bee no Sacraments, yet may supplie the lack of Baptisme, Bellarm. ibid.

p. 432Argum. Martyrdome in the scriptures is rightly called a Baptisme: as Christ speaking of his death, saith, I must bee baptized with a Baptisme, Luk. 12.50. And therefore it may fitly stand in stead of Baptisme.

Ans. If eueryevery thing, that hath the name of Baptisme, may bee vsed in place thereof; then adde vntounto your number of such deuised supplies, the Pharisaicall washing of cuppes, for they are called baptismata calicum, the Baptismes, or clensings of cuppes, Mark. 7.4.

The Protestants.

WE neede not any such supplies to make good the want of Baptisme, neither is it safe so to doe.

1. It is great presumption and boldnes, without warrant of Gods word, to giuegive the effect and blessing, which God hath annexed to the Sacraments, to any other externall worke: for what is this else, but to institute other Sacraments, then Christ left? And shall wee not thinke, that God by his spirite can better supplie the losse and the want of the Sacraments, then we by our owne inuentions can helpe our selues?

2. Concerning contrition of the heart, if you vnderstand by it true repentance, and withall a vowe and true desire to receiue the Sacrament of Baptisme, which cannot bee obtained because of some remedilesse necessitie: that in such a case it standeth as auailable, as if a man had been actually Baptized: for thus the Rhemists expounde themselues, annot. Iohn 3.2. I pray you what greater necessitie is there now of Baptisme, then of the other Sacrament? For this is true, and we willingly grant: that eueryevery man that shall be saued, must either receiue the Sacraments, or hauehave a desire vntounto them: for the neglect and contempt of the Sacraments without repentance is a sinne damnable. And thus you ouerthrow your selues, making Baptisme necessarie without necessitie.

De animae origin. lib 1 cap. 9.3. Augustine admitteth none of these supplies, but onelyonly Martyrdome: Nemo fit membrum Christi, nisi aut Baptismate Christi, aut morte pro Christo: No man is made the member of Christ, but either by the Baptisme of Christ, or in dying for Christ: here Augustine maketh but one supplie of Baptisme, they make two. When men followe their owne inuentions, there can be no agreement.

THE FOVRTH QVESTION, WHETHER women and Lay-men ought to baptize.

The Papists.

error 103 THey hold, that not onelyonly Lay men, but Pagans: that are not baptized themselues, yea and women also, may be ministers of Baptisme, in a case of necessitie, eBllarm. cap. 7.

p. 433Argum. Exod. 4. Zipporah circumcised her sonne, and the Lord was pleased therewith, and went away from Moses, whom hee came against to hauehave slaine him. Ergo women may as well now minister Baptisme.

Ans. First, there is not the like strict necessitie of Baptisme, as there was then of Circumcision: for if eueryevery man childe were not circumcised the eight day, the Lord threatned to cut him off from among the people, Genes. 17.14. But Baptisme is not tied or limited to any such time or number of dayes. Secondly, there was great necessitie, which enforced Zipporah to circumcise her childe: for they had neglected the time, and passed the stint of dayes: wherefore the Lord strooke Moses with sicknes: and being not able himselfe to performe that duetie, his wife in great haste taketh the childe and cutteth him, to saue her husbands life: but shee in great indignation cast away the fore-skin from her, knowing that shee was constrained to commit an vnwomanly act. There cannot bee any such necessitie of Baptisme, as there was then of Circumcision; which was to be done within a certaine compas of dayes. Thirdly, you may as well proue by this example, that a woman may baptize, the Bishop, Priest, or Deacon standing by (which notwithstanding you hold vtterly vnlawfull) as that it is lawfull for her to baptize: For Zipporah did it in the presence of Moses.

The Protestants.

NEither lay men, of what calling soeuer, nor yet Midwiues, or any other women, ought to bee suffered in a wel reformed Church to baptize infants: neither are they authorized so to doe amongst vsus.

Argum. 1. The commission and charge to baptize, was giuen onelyonly by our sauiour Christ to his Apostles, and all lawfull Ministers their successors, Matth. 28.19. Ergo, Lay men and women, in baptizing, goe beyond the commission of Christ.

Argum. 2. The preaching of the word, and administration of the Sacraments, are and ought alwaies to be ioyned together. And the care and charge of both is committed to Pastors and Ministers lawfully ordained: Goe, saith our Sauiour, and teach all nations, baptizing them, Matth. 28.19. But it is not lawfull for women to preach the word, 1. Corinth. 14. vers. 35. Ergo not to baptize.

Argum. 3 If it be lawfull for such to baptize, it is onelyonly in the time of necessitie: but there is no such necessitie, as we hauehave shewed of Baptisme. Ergo, it is not at all lawfull for them.

Augustines iudgement is this: if a Lay man doe giuegive Baptisme: Nescio an piè quis dixerit esse repetendum: I cannot tell, whether it may well bee iterated or repeated. Hee dooth not allowe Lay men to baptize: but is of opinion, that they are not to bee baptized againe, that receiue Baptisme at their handes. Yet hee speaketh vncertainelie, (I cannot tell p. 434saith he) and so we will conclude with Augustine, Lib. 2 cont. Parmen. cap. 13.Si Laicus baptismum dederit, nulla cogente necessitate, alieni muneris vsurpatio est. If a Lay man doe baptize, where there is no necessitie, it is an vsurping of another mans office. But there is no such necessitie to cause him so to doe: Ergo.

THE FIFT QVESTION, OF SVCH AS are to be admitted to baptisme. Of the Baptisme of Infants. part. 1.

THat infants are to bee baptized, it is fully agreed and concluded betweene vsus. Which point we doe strongly maintaine by the Scriptures against the Anabaptists of our age. But herein we dissent from our aduersaries.

The Papists.

error 104 1. THey affirme, that the Baptisme of children and infants is grounded vponupon tradition, and not vponupon Scripture, Bellarmine lib. 4. de verbo dei. cap. 9.

The Protestants.

IT were very hard, if we had no more certaine ground for the baptizing of infants, then tradition, which is but a feeble weapon to fight against heretikes withall: we hauehave manifest proofes out of Scripture for it.

First, they belong vntounto the couenant: Genes. 17. I will bee thy God, and the God of thy seede: Ergo they hauehave right to the signe of the couenant.

Secondly, they are called holy, which are borne of faithfull parents, 1. Cor. 7.14. Ergo, are not to be denied Baptisme.

Thirdly, they are redeemed by the blood of Christ, who died for all the children of God, Iohn 11.52. To them belongeth the kingdome of God: Ergo also Baptisme, which is a pledge of remission of sinnes and eternall life.

Fourthly, it is also proued by the practise of the Apostles, who baptized whole families, with all that thereunto belonged, Act 16.33.

Fiftly, Augustine also proueth it out of Scripture, by comparing our Baptisme with the circumcision of the Iewes:De baptis. cont. Donatist. lib. 4. cap. 24. Veraciter coni…cere possumus, quid valeat in paruulis baptismi sacramentum, ex circumcisione carnis, quam prior populus accepit. How auailable Baptisme is in little ones, we may gesse by the circumcision, which the former people in the lawe receiued. Ergo not onelyonly by tradition, but chiefely by Scripture the lawfulnes of childrens Baptisme is confirmed.

The Papists.

2. BAptisme, they say, giueth grace and faith to the infant that had none before, error 105 Rhemist. Galath. 3. sect. 6. This then is their opinion, that infants, though actually & fully they hauehave not faith, as other hauehave, yet there is a certaine habite of faith and hope infused into them in Baptisme, so that partly they doe p. 435beleeue of themselues, and partly by the faith of others, namely of them that bring them to Baptisme, Bellarm. lib. 1. de baptism. cap. 11.

Argum. Without faith it is impossible to please God, Heb. 11.6. Rom. 3.28. We hold that a man is iustified by faith. Ergo children, if they hauehave no faith, are neither iustified, neither yet doe please God, Bellarm.

Ans. First these places doe as wel proue that children hauehave an absolute, perfit, and actuall faith: (for it is a perfect faith that iustifieth vsus, and maketh vsus acceptable to God) which I am sure our aduersaries will not yeeld vntounto. Secondly, the iustification and saluation of children dependeth of the free election of God, Rom. 9.11. And that which faith worketh, in those that are of vnderstanding, the spirit of God is able to effect in infants, by some secret way, best knowne to himselfe.

The Protestants.

THat infants neither hauehave faith in themselues, nor yet are profited or furthered to their saluation by the faith of others, it is thus proued.

Argum. 1. Saint Paul saith, Faith commeth by hearing, and hearing by the word of God, Rom. 10.17. But infants can neither heare nor vnderstand the word of God: Ergo, no faith is wrought in them.

Argum. 2. There is no habituall or potentiall faith that pleaseth God: but the iustifying faith is alwaies actuall, working by louelove, Galath. 5.6. Ergo, children hauehave either no faith, or it must needes bee an actuall or working faith.

Argum. 3. Infants are not iustified, nor relieued or helped forward towards their saluation by the faith of their parents, or Godfathers, when they are baptized: for the Scripture saith, The iust shall liue by faith, Rom. 1.17. that is, by his owne faith, not the faith of another.

Augustine denieth that children are illuminate in their mindes, when they are baptized: Si illuminati essent, ipsum baptismum laeti susciperent, cui videmus eos cum magnis fletibus reluctari: If they were illuminate, they would ioyfullie receiue Baptisme, which we see them to striue against with great crying. And why should the Apostle say, Bee yee not children in vnderstanding,De pecca. merit & remiss. lib. 1. cap. 26. 1. Corinth. 14.20. if so be their mindes were illuminate? Wherefore that saying in the Gospell, saith hee, This is the light that lighteth euerie one that commeth into the world, Iohn 1.9. Whereby they would proue, that children doe receiue light at their verie first comming into the world, is thus to bee vnderstoode, Quia nullus hominum illuminatur, nisi lumine illo veritatis, because no man is lightened, but onelyonly by that light. What now is become of that lumen fidei, the light of faith, which you say is infused into children in Baptisme.

p. 436AN APPENDIX, OF THE POpish vse in baptizing of Bels.

The Papists.

error 106 THey begin now to be ashamed of the blinde practises of their superstitious and ignorant forefathers: for Bellarmine flatly denieth, that bels are baptized amongst them: but they are onelyonly consecrate and halowed for diuine vses, as other Church vessels are, lib. 4. de Roman pontific. cap. 12.

The Protestants.

IT is a great shame for them, to denie so manifest a thing. For in the halowing of bels, first, there were Godfathers chosen, secondly, they gaue names to the bels: thirdly, the bels had new garments put vponupon them, as is accustomed to bee done to Christians in their Baptisme. Fourthly, the baptizing of bels was onelyonly permitted to the Bishops suffragane, whereas their Priests and Deacons did vsually baptize infants: all this sheweth, that it was not onelyonly a Baptisme, which they bestowed vponupon bels, but in a more principall kinde, then common Baptisme was. This was one of the greeuances, which the Princes of Germanie complained of in the assembly at Noremberge, Fox Martyrol. p. 861. col. 1. edition. 4.that the suffraganes exacted of the people such great summes of money for the baptizing of bels: with what face then, can they denie this vngodlie custome of theirs, in Christening and baptizing of bels?

THE SIXT QVESTION, OF THE effects and fruites of Baptisme.

THe partes of this question are these: first, whether our sinnes are wholly remitted, and cleane taken away in Baptisme. Secondly, whether Baptisme serueth onelyonly for the remission of sinnes that are past. Thirdly, of the liberties and priuiledges, which are obtained by Baptisme: which partes are now seuerally to be handled.

THE FIRST PART, WHETHER IN BAPtisme our sinnes be cleane taken away.

The Papists.

THe sinnes which are past, they affirme, not onelyonly by the grace of Christ error 107 receiued in Baptisme, to be forgiuen and pardoned, and no more imputed, but euen wholly to be rased, and rooted out: Et tolli omne illud, quod veram p. 437habet & propriam rationem peccati: And all that wholly to be taken away, which hath the nature and qualitie of sinne, Concil. Trident sess. 5.Decret. de original. peccat. For the concupiscence or originall sinne, remaining after Baptisme, is now no more to bee called sinne. In infants then newly baptized, there is neither mortall nor veniall sinne, Rhemist. 1. Iohn. 1. sect. 5.

Argum. The Scripture saith, Beholde the lambe of God, that taketh away the sinnes of the world, Ioh 1.29. Christ doth sanctifie and cleanse his Church by the washing of water, through the word. Ergo, by remission, sinnes cleane taken away, Rhemist. Rom. 4. sect. 7.Ephes. 5.26.Eph 5:26

Ans. First, if sinne in baptisme were wholly remoued, not onelyonly the guilt, but the very staine and blot of sinne: how commeth it to passe, that many which are baptized, doe fall afterward into deadly sinnes, yea there is no man, that liueth without sinne? If sinne once hauehave been vtterly expelled and banished out of the flesh, how commeth it in againe? if their iustification hauehave once clearely rid them from sinne, how can they be subiect to it againe? for the grace of iustification, being once obtained, can neuer bee lost: the giftes of God are without repentance. Rom. 11.29.

2. The Scripture is true, that Christ by his blood, cleanseth, washeth, taketh away our sinnes: not by actually purging vsus from all corruption, but in freely acquiting and discharging of vsus before God, both of the guilt and punishment of sinne: so the Scripture saith, Blessed are they, whose iniquities are forgiuen, and to whom the Lord imputeth no sinne, Rom. 4.7.8. Our sinnes therefore may be truely forgiuen, though some corruption of sinne doe still remaine in vsus.

The Protestants.

THere are three things to bee considered in sinne. First, the staine or blot, corruption or remnant of sinne in vsus. Secondly, the guilt, fault, and offence of sinne. Thirdly, the punishment and stipend due vntounto it. By our spiritual washing in the blood of Christ, whereof Baptisme is a seale, both the guilt and punishment of our sinnes are not onelyonly hid and couered in Gods sight (as our aduersaries doe falsely charge vsus to say:) but they are truely forgiuen vsus for Christs sake, and shall neuer be remembred any more. But yet there is left in vsus some remnant of sinne so long as we liue in this flesh, which in the end together with the corruption and mortalitie of the bodie, shall bee cleane taken away.

Argum. 1. If wee say wee hauehave no sinne, wee deceiue our selues, and the truth is not in vsus, 1. Iohn. 1.8. Ergo, there are none liuing at any time voyde of sinne, no not in their Baptisme. Saint Paul also exhorteth to bee renewed in minde, and to put on the new man, and put off the old, Ephes. 4.23. Ergo, there remaineth some sinne and corruption after Baptisme: what neede else this renewing of the minde, and putting on the new man afterward?

p. 438Argum. 2. Originall sinne is not taken away in Baptisme, therefore some sinne remayneth still: And that this originall corruption is properly called sinne and is sin indeede, S. Paul sheweth euidently, Rom. 7. ver. 7, 8. where he nameth lust and concupiscence sinne.

Augustine thus writeth, Meminisse debemus peccatorum omnium plenam remissionem fieri in Baptismo, Cont. Pelag. lib. 2. cap. 2….hominis verò qualitatem non totam continuò mutari: We must remember, that all our sinnes are fully remitted in Baptisme: but the quality of man (that is the corruption, and staine or blot of sinne) is not wholly chaunged.

THE SECOND PART: WHETHER BAPtisme serue onelyonly for remission of sinnes past, & not for the sinnes also to come.

The Papists.

error 108 CHristes death applyed to man by Baptisme, wypeth away al sinnes past, for new sinnes other remedies be dayly requisite, Rhemist. Heb. 10. sect. 4. The councell of Trent holdeth them accursed, that thinke all sinnes to be forgiuen, fide Baptismi suscepti, by faith of Baptisme receiued, sess. 7. can. 10.

Heereupon their saying ariseth, that Baptismus est prima tabula post naufragium: that Baptisme is the first boord of refuge after shipwracke: & Poenitentia est secunda tabula post naufragium: penance is the second boord of refuge: So that if a man do fall after Baptisme, he must vse other helpes and meanes for the remission of sinnes: for Baptisme is not auaileable for sinnes afterward committed, Bellarm. cap. 18.

Argum. It is impossible, saith the Apostle, for them that hauehave beene once lightened, and tasted of the heauenly grace, if they fall away, to bee renewed by penance, Heb. 6.6. that is, they which fall away from faith and grace, after Baptisme, cannot be baptized againe, or be illuminated, or renouated, by so easie a cleansing of sinnes, as the Sacrament of Baptisme did yeeld: Ergo, Baptisme is not auaileable for remission of sinnes, which men fall into afterward, Bellarm. cap. 18.

Ans. The Apostle speaketh not of this or that kinde of Repentance, but generally of all, shewing, that there is no hope of remission nor grace to repent left for those which fall into the grieuous sinne of Apostasie, which hee heere describeth, for they crucifie againe the Sonne of God, and make a mock of him, ver. 6. And that the Apostle vnderstandeth the sinne of Apostasie, & the sinne against the holy Ghost, it appeareth by comparing that other place, Heb. 10.29. with this: for there they are said, to tread vnderunder foote the sonne of God, and to despite the spirit of grace. The Apostle then cutteth off such from all hope of grace, and repentaunce: not onelyonly barreth them from some speciall kinde of repentance.

p. 439The Protestants.

THe externall act of Baptisme neither wipeth away sinnes going before, or comming after: but it is the inward working of the spirite of God, which by the vertue of Christs death, testified and shewed forth in Baptisme, that washeth away our sinnes. And Baptisme is a seale of remission of sinnes, for the confirmation of our faith, euen of those which are committed after Baptisme, as well as of sinnes done before: and although the ceremonie of Baptisme be not repeated, yet the vertue of Gods spirit testified thereby, remaineth to our liues end.

Argum. 1. Mark. 16.16. He that shall beleeue and be baptized, shall bee saued. Wee reason thus, Baptisme is a seale of that faith, whereby men are saued, or to the which saluation is promised: but that faith beleeueth remission of all sinnes, both past and to come: therefore Baptisme also sealeth vntounto vsus the remission of all our sinnes, going before or following after.

Argum. 2. Baptisme is a signe and seale of our mysticall washing in the blood of Christ: But all our sinnes both before and after are washed away by the blood of Christ: Ergo, Baptisme doth assure vsus of a perfit remission of all our sinnes.

So saith Augustine: Eodem lauacro regenerationis, & verbo sanctificationis, omnia prorsus mala hominum regeneratorum sanantur, etiam quae posterius humana ignorantia aut infirmitate committuntur. By the same lauer of regeneration, and word of Sanctification, all the sinnes in men regenerate are healed, yea euen those, which by humane ignorance afterward are committed: Non vt baptisma, quoties peccatur, toties repetatur, sed quia ipso, quod semel datur, fit, vt non solum anteà, verùm etiam posteà quorumlibet peccatorum venia fidelibus impetretur. Not that Baptisme, so oft as a man sinneth, is to bee repeated: but by vertue of that which is once giuen, it commeth to passe, that the faithfull hauehave remission of their sinnes not onelyonly before, but also after. Ergo, Baptisme hath it force not onelyonly for the present, but it reacheth vntounto the time following.

THE THIRD PART OF THE LIBERTIE and priuiledges obtained by Baptisme.

The Papists.

1. THey hauehave defined, that a man, by Baptisme, is not onelyonly debitor fidei, error 109 sed etiam vniuersae legis Christi implendae, not onelyonly a debter of the faith, but is made a debter to performe the whole law of Christ, Concil. Trident. sess. 8. can. 7. that is, Baptisme is not onelyonly a signe of free iustification by faith, neither p. 440doth he which is baptized professe himselfe onelyonly by faith to bee iustified,Bellar. lib. 1 de baptis. cap. 15. but partly also by his workes, and the keeping of the commandements of Christ.

The Protestants.

Ans. IN Baptisme wee make profession of our obedience, to die vntounto sinne, and rise vp to newnes of life, Rom. 6.2. yet not thereby to bee iustified: but in being baptized wee shew our faith and hope, onelyonly to looke for remission of sinnes and saluation of our soules by the death of Christ.

Argum. 1. Circumcision, in place whereof Baptisme is giuen to vsus, is called by the Apostle a seale of the righteousnes of faith, Rom. 4 11. not of the righteousnes of workes: much more then is Baptisme, which is a Sacrament of the Gospell, a pledge vntounto vsus of the iustice of faith.

Argum. 2. By Baptisme we are freed from the curse of the lawe: for it is a Sacrament of the death of Christ, and of all the benefites thereof: and Christ by his death hath borne for vsus the curse of the lawe, Galath. 3.13. But if by Baptisme we binde our selues to the obseruance of the lawe, to bee iustified and finde life thereby, we must needes fall into the curse, because we are not able to keepe the commandements. Wherefore seeing Baptisme deliuereth vsus from the curse, it also exempteth vsus from the workes of the lawe.

The Papists.

error 110 2. ALthough Christians are bound by solemne vow in Baptisme to walke in obedience before God, and to keepe his commandements: yet are they not therefore freed and exempted from the obseruance of the lawes and ordinances of men, the which they are bound in conscience to keepe, and vnderunder paine of damnation, Bellarm. cap. 16.

The Protestants.

BAptisme onelyonly bindeth vsus to keepe the commandements of God: and so far forth also to obey men, as they commaund things lawfull: but wee must not be brought in bondage to mens traditions and obseruations, seeing we are the Lords free men, and by Baptisme consecrate to his seruice.

Argum. Math. 28.19. Goe and teach, baptizing them, &c. and teaching them to obserue all that I hauehave commanded you. Ergo, Baptisme bindeth vsus onelyonly to the obseruation of Gods precepts. 1. Corinth. 7.23. Yee are bought with a price, be not the seruants of men: Baptisme is a signe of the death of Christ, the price of our redemption. Ergo, wee are freed from all meere humane seruice, in receiuing of Baptisme. For this cause is it called the Baptisme of Christ:Cont. Petili. lib. 3.55. Augustine saith, Paulus dixisse legitur euangelium meum: baptismum autem Christi nemo Apostolorum ita vnquam ministrauit, vt auderet dicere p. 441suum. Paul is read to hauehave said, My Gospell: but neuer any of the Apostles durst call the Baptisme of Christ their Baptisme. Ergo, seeing it is the Baptisme of Christ, and we are onelyonly baptized in his name, not in our owne name, or the name of men: wee must onelyonly hope to bee saued by faith in him, and become his seruants wholly.

THE SEVENTH QVESTION, OF THE difference betweene the Baptisme of our Sauiour Christ, and the Baptisme of Iohn.

The Papists.

THe Baptisme of John (they say) was of another kinde then Christs Baptisme was, neither was it sufficient without Christs Baptisme, nor had the error 111 like force or efficacie, as his Baptisme had: and therefore such as had been baptized of Iohn, were afterward admitted to Christs Baptisme, Concil. Trident. sess. 8. canon. 1. Bellarm. lib. 1. de baptis. cap. 20.21.

Argum. 1. Matth. 3.11. Iohn himselfe saith, I baptize you with water: but hee shall baptize you with the holy Ghost: Ergo, Iohns Baptisme and Christes not all one: for Iohns Baptisme gaue not the holy Ghost. Bellarm. ibid.

Ans. Iohn speaketh not of diuerse Baptismes, but of diuerse operations, and ministeries, in one and the same Baptisme: for Iohn, as all other ministers doe, did but giuegive water: and Christ working together with them, giueth the holy Ghost. But it will be answered, that Iohn saith not, he dooth baptize, but hee shall baptize: Ergo, Christ did not baptize together with Iohn by his spirite.

Ans. The same Iohn in another place speaketh of Christ in the present tense. Iohn. 1.33. This is hee which baptizeth with the holy Ghost: Ergo, Christ did both then baptize with his spirite, and afterwards also more manifestly, when the giftes of the spirite began to bee shed forth more plentifully vponupon men.

Argum. 2. Saint Paul baptized twelue men at Ephesus with Christs Baptisme, that had receiued Iohns before, Act. 19.4.5. Ergo, Iohns Baptisme was not the same that Christs was, Bellarm.

Ans. There can be no such thing gathered out of that place; for those words in the fifth verse: When they heard this, they were baptized in the name of the Lord Iesus, are part of the narration which Paul maketh of Iohns manner of Baptisme: so that the sense is this, they that heard Iohns doctrine, were baptized in the name of the Lord Iesus. It is not so to be read, as though they were baptized againe of Paul, but he laieth onelyonly his hands vponupon them, that had before receiued the Baptisme of Iohn.

p. 442The Protestants.

THat Iohns Baptisme was not diuerse from Christs Baptisme, but was all one with it in propertie and effect, and that they which were baptized by Iohn, were baptized into the name of Christ, and therefore needed not againe to bee baptized; thus it is made manifest out of Scripture.

Argum. 1. Iohns Baptisme differed not in the matter of the Sacrament, for he baptized with water as Christs Apostles did. There was also the same forme of both, the word of God: for Iohn also taught the people to beleeue in Iesus Christ that was to come, Act. 19.4. There was also the same scope and ende of Iohns Baptisme: For hee preached the Baptisme of repentance, for remission of sinnes, Mark. 1.4. Ergo, it was the same with the Baptisme of Christ.

Argum. 2. If the Baptisme instituted by Christ were another Baptisme, then Iohns was, and yet hee himselfe was baptized of Iohn: then it would followe, that wee are baptized now with another Baptisme, then Christ himselfe was, for hee receiued Iohns Baptisme: but this were very absurd, to say, that there is not the same Baptisme of the head and the members, of Christ and his Church: Ergo, Iohns Baptisme all one with Christs.

Bellarmine denieth, that the proper end and scope of Iohns Baptisme was for remission of sinnes: yet Augustine granteth it, who notwithstanding being carried away with the error of that time, doth else where put some difference betweene the Baptisme of Iohn and Christ: Si quis contendat in baptismo Iohannis dimissa esse peccata, De Baptis. cont. Donatist. lib. 5. cap. 14.non ago pugnanter: If any man will contend, that remission of sinnes also was giuen in Iohns Baptisme, I will not bee against it. There being then the same proper end and scope of both these Baptismes, how can they choose but be all one?

THE EIGHT QVESTION, OF the ceremonies and rites of Baptisme.

The Papists.

error 112 THey hauehave brought into the Sacrament of Baptisme a multitude of superstitious ceremonies, whereby they hauehave greatly polluted the holy Sacrament of Baptisme, mixing therewith their owne inuentions.

First before Baptisme, they hauehave deuised these toyes to bee vsed. First, they doe exorcise, coniure, and exufflate the euill spirite from the partie to bee baptized. Secondly, they touch the eares and nostrels with spittle, that his eares may bee opened to heare the worde, and his nostrels, to discerne betweene the smell of good and euil. Thirdly, the Priest signeth his eyes, eares, mouth, breast, p. 443forehead, nostrels, with the signe of the crosse, that all his sences thereby may be defended. 4. Then halowed salt is put into his mouth, that he may be seasoned with wisdome, and be kept from putrifiyng in sinne. 5. The partie is anoynted then with oyle in his breast, that he may be safe from euill suggestions, & between the shoulders, which signifieth the receiuing of spiritual strength.

Secondly, these ceremonies doe accompany Baptisme it selfe. 1. The Font and water therein is consecrated and halowed, in the name of the Father, the Sonne, and holy Ghost. 2. Hee is thrise dipped in the water, to signifie the being of Christ 3. dayes in the graue.

Thirdly, after Baptisme, they hauehave this vse, 1. He is anoynted with holie Chrisme in the top of the head, & thereby is become a Christian. 2. A white garment is put vponupon him, to betoken his regeneration. 3. A vaile is put vponupon his head, in token that he is now crowned with a royal Diademe. 4. A burning taper is put into his hand, to fulfil that saying in the Gospel, Let your light so shine before men, &c. Bellarm. lib. 1. de Baptism. 25.26.27. Catechism. Rom. p. 310. Gabr. Biel. lib. 4. distinct. 6. qu. 3.

The Protestants.

AGainst these Popish ceremonies, which they vse in baptisme, we doe reason thus.

1 It is contrary to the rule of the Gospell, that there should bee such types, shadowes, significations, brought into the seruice of God, as they make in Baptisme: for seeing we hauehave the body which is Christ, all such shadowes ought to be abolished, Coloss. 2.17.

2 In one sacrament they hauehave forged and found out many, as their chrisme, oyle, salte, spittle: which they make not onelyonly seales of holy things, but giuers and conferrers of grace, which is more then any sacrament can hauehave: and it is contrary to the scripture: for the spirit of GOD is as the winde that bloweth, where it listeth, Iohn. 3. It is not tyed to creatures, elements, externall signes, as they include the spirite (as it were) in these outward things, which hauehave power (as they affirme) to giuegive wisedome, strength, power against the diuell, and such like. But Saynt Paul sayth, that the weapons of our warfare are not carnall, 2. Corinthian. 10.4. The meanes whereby Christans both obtayne spirituall graces, and shend them from euill, are spirituall: For if in Christ Circumcision auayle not any thing, which was notwithstanding instituted of God: but fayth is all in all, Galath. 5.6. Much more vaine and vnauaileable are the deuises and inuentions of men.

3 This beggerly company of ceremonies doth also deface and impugne the sincere and pure institution of Christ: None of all those ceremonies were vsed when Christ himselfe was baptized, Math. 3. which notwithstanding had beene most fitte, considering the worthynes of his person that was baptized. Neither did Christ giuegive any such thing in charge to his Apostles, but p. 444biddeth them onelyonly preach, and baptize in the name of the Father, Sonne, and holy Ghost, Math. 28.19. nor yet were any such ceremonies in vse in the Apostles time. Saynt Peter sayth, Act. 10.47. Can any man forbid water, that these should not be baptized? He calleth not for oyle, salt, spittle, or any such thing, but onelyonly for water.

Augustine vtterly misliketh this combersome rabble of needlesse ceremonies,Epist. 119 cap. 19. Ipsam religionem, quam Deus paucissimis sacramentis liberam esse voluit, onerib. premunt, vt tolerabilior sit conditio Iudaeorum, qui etiamsi tempus libertatis non agnouerint, legalibus tamen sarcinis, non humanis praesumptionibus subijciuntur: They doe cumber religion with their burdensome inuentions, which Christ made free with a very few sacraments: so that the Iewes case was more tolerable, who though they knew not the libertie of the Gospell, yet were subiect to the legall ceremonies, not to the inuentions of men.

And is it not euen thus (I pray you) in the Popish Church? for neuer was Iewish circumcisiō stuffed with the third part of ceremonies, which their Baptisme is defiled withall.

THE THIRTEENTH GENERALL CONTROVERSIE, OF THE SACRAMENT OF THE LORDS SVPPER OR EVCHARIST.

THis Controuersie hath two parts: First, of the sacrament it self. Secondly, of the sacrifice, which they say, is offered vp in the sacrament: which they call the sacrifice of the Masse.