The Buckler of the Faith, Part · Article 11 – Article 16
THE ELEVENTH ARTICLE. VponUpon which M. Arnoux moueth the question, touching originall sinne after Baptisme.
We beleeue that this vice is certainly sinne, which is sufficient to condemne all mankind, euen little children, as soone as they come out of their mothers wombe; and that it is so reputed before God, namely, that after Baptisme it is alwayes sinne, as touching the fault, although the condemnation is abolished in the children of God, not imputing the same vntounto them by his free mercy, as also that it is a peruersitie alwayes producing fruits of malice and rebellion, such as that the most holiest (although they striue against it) are not without spots of infirmities and faults, while they are here on earth.
ARNOVX.
Section. 29 Can there be any thing said, more contrarie to the mysterie of our redemption, and the greatnesse of the Sacraments of the new Law, for that both the one and the other are made of no effect? If the Sonne of God by his death, which by Baptisme is applied vntounto vsus, was not of force to withdraw vsus from the death of sinne, but hath left vsus buried in the filthinesse of the old man, and hath not truly regenerated vsus, nor made vsus acceptable to his Father, before whom, we are still abhominable, while the fault, for the which his Sonne died, remaineth in vsus, and defileth vsus.
MOVLIN.
All these words tend to shew, that all those that are baptized, hauehave no more originall sinne, and by consequence hauehave no more actuall sinne, for all our wicked actions proceed from our corrupt nature.
This matter is of great importance. For the knowledge of the co…ruption of our nature, maketh vsus know the necessitie of the grace of God. If we did not know what euill it is to be borne in Adam, we should not know what good it is to be borne againe in Iesus Christ. We must necessarily know the miserie of our naturall generation, before we proceed to our spirituall regeneration.
This naturall corruption is called originall sinne, because we hauehave it from our birth. This sinne is an hereditary euill, which consisteth in the depriuation of originall righteousnesse, and in an inclination to euill. This corruption is fallen vponupon man by propagation, and is come vponupon vsus from our first father, whose transgression is imputed to all mankinde, because Adam did not sinne as a particular man, but as representing all humane kind, both in his beginning and originall. The benefits which he had receiued for himselfe and his posteritie, he lost for himselfe and his posterity. The crime of treason commited by the father, disparageth also his posteritie. And by all humane lawes, children are charged with their fathers debts. But herein there is a difference, that for debts children may renounce their patrimonie but men can not renounce this hereditary corruption, because originall sin is not onelyonly a debt, but also an hereditarie contagion & disease: as when a leprosie seizeth vponupon a whole generation.
Circumcision in the old Testament, and Baptisme in the new Testament, are silent confessions of originall sinne: for by these sacraments conferred to little children, the Church confesseth, that there is some superfluous thing in them to cut off, and that they are come into the world with spots and filthinesse, the which they desire to hauehave washed away by the grace of God in Iesus Christ.
Because of this originall sinne, children are subiect to die, although they hauehave not actually sinned: euen as we breake the egges of Aspes, although they neuer bit nor infected any man, because that out of them there would come venimous serpents; so a child dieth iustly, although it hath not actually sinned: but it is sufficient that his nature is vicious, and will one day disclose and bring forth sinne, which is there alreadie in power, and in his originall. For originall sinne is the ground of all actuall sinnes: that is it which maketh man by nature incapable to obey the law of God. Dauid confesseth that he was conceiued in that sinne, Psalme 51. And our aduersaries confesse, that Saint Paul the Apostle acknowledgeth, that that sinne remained in him, Rom. 7.17. With this corruption not onelyonly the children of pagans and infidels, but also the children of the faithfull and true Christians are borne: because they beget children not as they are faithfull, but in that they are men. Pietie is not hereditarie, it comes not by nature but by grace: it is not generation but regeneration that makes the faithfull. So vnderunder the law, a circumcised man begat a child with the foreskin: in the same maner that a graine of corne which is cleane, bringeth forth other corne with the huske and straw. If any man hath vicious children, he ought in them to acknowledge his owne nature; if he hath wise and vertuous children, he ought in them to acknowledge the workes of God. That is it which Saint Iohn teacheth vsus, 1. cha. 13. where he saith, That those that beleeue in Iesus Christ, are not borne of bloud, nor of the will of the flesh, nor of the will of man, but of God.
God furnisheth his elect with a double remedy or helpe against this originall sinne; The one, the remission of all our sins by Iesus Christ; the other the regeneration & interior renewing by the holy Ghost: which changing is another birth, and a conformation of a new man, made according to the image of the Sonne of God. Of these two benefits Baptisme is a seale, by the which the benefit of Iesus Christ is applied vntounto vsus: as Saint Marke in the beginning of his Gospel teacheth vsus, where he saith, Saint Iohn preached the baptisme of repentance, by remission of sinnes. Ioyning these two benefits to baptisme, that is, repentance, which is regeneration, with the remission of sinnes.
Whereupon we are at difference with the church of Rome: In this, that she saith, that children that are baptized hauehave no more original sinne, and that Baptisme wholly abolisheth that sinne. We on the contrary say, that children that are baptized, are yet spotted with that sinne, but that God imputeth it not, but pardoneth it for Iesus Christs sake; whereof the benefit is applied vntounto vsus by Baptisme.
Our doctrine is grounded vponupon the holy Scripture, vponupon the nature of God, vponupon experience, and vponupon the confession of the aduersaries.
1 In the fiftie one Psalme and fi…t verse, the Prophet Dauid confessing his sinnes, acknowledgeth from whence this euill hapned vntounto him, that is, from his originall corruption, saying, Behold, I was shaped in iniquitie, and in sinne did my mother conceiue me. Now Dauid was circumcised, and then circumcision was in place of Baptisme.
2 The Apostle Saint Paul was baptized and regenerated. Now our Aduersaries confesse, that in the seuenth chapter to the Romanes he speaketh of himselfe; and that in the seuenteenth verse he acknowledgeth, that Sinne dwelleth in him. And in the foureteenth verse, I am carnall, sold vnderunder sinne. The Councell of Trent in the fift Session, holdeth that Saint Paul speaketh of the regenerate man. Behold then a man baptized and regenerate, in whom (by the confession of our Aduersaries) sinne dwelt, and that yet hath naturall corruption in him; which did in such manner torm…nt the Fathers in the Councell of Trent, that they found no other meanes to saue themselues, then by giuing the lie to Saint Paul, saying, that that which Saint Paul calleth sinne, to speake truly and properly, is no sinne, in men borne againe, that is to say, baptized. It is to no purpose to produce examples, wherby to proue that this word Sinne is taken figuratiuely, either for sacrifice, or for occasion of sinne; for to this sinne whereof the Apostle speaketh in the seauenth chapter, things are attributed which properly belong vntounto sinne, that is, to be condemned in the Law, to do euill, to dwell in man, and to fight and striue against the Lawe of God which is in the minde.
3 In the third chapter of the same Epistle, verses 9. and 10. the same Apostle maintaineth, that all, both Iewes and Gentiles are vnderunder sinne, as it is written, There is none righteous, no not one. Now the Iewes were circumcised, and many among the Gentiles were baptized.
4 Therefore the same Apostle, Colossians chapter 2. verse 13. saith well, that God freely pardoneth all our offences: but saith not, that in this life God maketh vsus perfectly righteous, and without sinne. And Saint Iohn chapter 1. verses 7. 8. of his first Epistle, after he had said, that The blood of Iesus Christ cleanseth vsus from all sinne: lest that any man thereby should presume to be without sinne, he addeth, If we say that we hauehave no sinne, we deceiue our selues, and truth is not in vsus.
5 The Apostle Saint Paul to the Romans, cha. 6. verse 23. saith, that The wages of sinne is death. Then the death of a man, is a certaine proofe that he is spotted and defiled with sinne. Now diuers little children die after they are baptized, before they hauehave committed any actuall sinne: then necessarily they are spotted with sinne; which sinne consequently, must be originall sinne, seeing they hauehave not yet done any actuall sinne.
6 In the twelfth verse of the same chapter he saith, Let not sin therefore reigne in your mortall bodies, that ye should obey it in the lusts thereof. These words are a silent confession that sinne dwelleth in vsus, and an exhortation to hinder it from hauing the vpper hand, and that dwelling in vsus, as it is said in the chapter following, it should not reigne in vsus,
7 Experience also proueth it. For if fathers and mothers that are baptized, hauehave no originall sinne, how comes it then that children are borne in originall sinne? How can fathers and mothers giuegive that to their children which they hauehave not?
8 Likewise, do we not ordinarily see little children, after they are baptized, to be peruerse and vncorrigible? They are all naturally inclined to lie. We see a peruerse humour in them. The louelove and the reuerence which they beare to their babies, are euident seeds of Idolatrie. From whence should this peruersity enter into them, but onelyonly by their corrupt nature, because they could not hauehave learned it by example?
9 Whosoeuer taketh away a cause which can onelyonly produce an effect, taketh away the effect also. Now, naturall corruption, which is originall ūnne, is the cause of all euill actions. Then that being taken away, by consequence also all euil actions are taken away. But seeing that after baptisme euill actions appeare, it is certaine, that originall sinne is not abolished.
10 If a man that is baptized becometh prophane and impious, hath he not originall sinne? hath he not that corruption and inclination to euill, that he brought into the world? If he hath it, how is it come againe, after he lost it in Baptisme? If he hath it not, how is he so much inclined to euill?
11 I leaue a great number of places in the holy Scriptures, which condemne all men, euen the most righteous, to be sinners, and summon the most perfect that are in the church of Rome, to the testimony of their owne consciences. For who is he among them, that is not oftentimes moued with pride and choler, and infected with euill desires? What is he that loueth his God with all his heart, and his neighbour as himselfe? What is he among them that doth not sometimes lie, seeing that the Scripture which lieth not, saith that all men are liers? Psal. 116. After they hauehave disputed against vsus, each of them are seuerally to dispute against themselues, and to gainsay the testimony of his owne conscience.
12 Do not they themselues, with the Councell of Trent,That concupiscence it selfe, without a stayed resolution to sinne, is sinne. confesse that concupiscence remaineth after baptisme? This concupiscence is sinne; for that Saint Paul, Romans chapter 7. and verse 7. calleth it sinne, hauing learned that of the law which saith, Thou shalt not couet. For Saint Iohn in his first epistle, third chapter, and fourth verse saith, Sinne is the transgression of the Law. To thinke to deceiue or mocke the commandement of God, & such expresse words of the Apostle by a distinction forged in Schooles, is to leaue nothing certaine in the word of God. Our Aduersaries say that concupiscence is sinne, when it hath a resolute desire or will to offend God, but if it be but motions without resolution, and without determination, that it is no sinne. Remembring not, that when they say so, they contradict themselues, and iniure Saint Paul the Apostle. For our aduersaries confesse, that Saint Paul acknowledgeth, that this concupiscence which he calleth Sin, remained in him. Now would they say, that Saint Paul had a determinate will to sinne, or that he tooke pleasure to offend God?
13 Moreouer God commandeth vsus to louelove and serue him with all our hearts, and by consequence forbiddeth the instigations and motions of euill desires, which cannot be when the heart is wholly possessed with the Spirit of God. Neither Iesus Christ, nor the blessed Saints in heauen hauehave those concupiscences.
14 Reason also is therin most manifest, for he is put to death that hath neuer so little spoken and conspired with the enemy to betray a towne, although he hath not proceeded to a resolute will to execute that treason. And a maide that giueth care vntounto vnchast temptations, maketh a breach in her credit, although she hath not proceeded to a full resolution to do euill. Yet these men affirme, that concupiscence which tempteth and soliciteth man to offend God, is no sinne, so that the will consent not thereunto, and that men proceed not to a full resolution. If the will did holily to resist concupiscence, concupiscence did wickedly to tempt and solicite the will.
15 Behold the Apostle, who (by our aduersaries confession) speaking of this concupiscence, saith, that by it he doth the euill that he would not. Rom. 7.19. and that it fighteth against the law of his minde, verse 23. that is, against the law of God printed in his minde. How then dare they say, that to do euill is no sinne? and that to resist against the Law of God and to striue against it, is no offence to God?
16 If concupiscence without resolute will is no sinne after baptisme, much lesse then is it sinne in children before baptisme, when man is wholly without actuall vse of his will.
17 To this euill, the question is to finde a remedie: which remedie ought not to be forged in our owne braines, but to be found in the word of God, wherein we finde these two remedies.Coloss. 2.13. Acts 10.43. 1. Ioh. 1.7. The one, that all our sinnes are pardoned by Iesus Christ, and by consequence originall sinne. The other, that God regenerateth vsus by his holy Spirit, to cause sinne to reigne no more in vsus, touching our hearts with repentance. Of these two benefits baptisme is a Sacrament. Thus, Iohn baptized the baptisme of repentance for remission of sinnes, Marke. 1.4: but that originall sinne should be abolished by baptisme, the word of God saith not so. It is an opinion contradicted by the word of God, and by experience.
18 By that M. Arnoux allegation is refuted, which imposeth vponupon vsus, that we say, that Iesus Christ by his death applied by baptisme, could not draw vsus from the death of sinne, and leaueth vsus buried in the corruption of the old man, and doth not truly regenerate vsus: which is to make vsus say the contrary vntounto that which we beleeue. By the full remission of sinnes applied in baptisme, God draweth vsus from death; and by the Spirit of regeneration he beginneth life in vsus: which is not perfected all at once, but goeth forward by degrees; which doth not hinder vsus from being acceptable vntounto God, nor that he should not acknowledge vsus for his adopted and redeemed children in Iesus Christ.
19 S. Augustine is very resolute in this matter,Dimitti concupiscentiam carnis in baptismo, non vt non sit, sed vt in peccatum non imputetur in the booke of Mariage and of Concupiscence, chap. 25. and 26. Concupiscence, saith he, is pardoned in baptisme, not to the end that it should be no more, but because it should not be imputed for sinne. A great part of the booke against Iulian is written to proue that Concupiscentia remittitur in reatu, & manet in actu: that cōcupiscence touching the guiltinesse in man is remitted, and yet remaineth touching the act or actually. He often repeateth that this originall corruption is remitted in baptisme, and that Lex peccati remissa est in regeneratione spirituali, & manet in carne mortali: The law of sinne is pardoned in spirituall regeneration, but remaineth in mortall flesh. And in the fifth booke against Iulian, cap. 3.*Concupiscentia carnis, aduersus quam bonus cōcupiscit spiritus & peccatum est, quia illi inest inobedientia contra dominatum mentis, & poena peccati est, quia reddita est meritis inobedientis, & causa peccati, &c. Concupiscence of the flesh, (against the which the good spirit fighteth) is sinne, because it is a disobedience against the law of the minde: and a paine for sinne, because it is returned backe againe for the merits of the disobedient; and a cause of sinne, by the fault of the consenter, or by the contagion of originall sinne. And in the 41. treatise vponupon Saint Iohn: **Non ait, non sit, sed non regnet. Quādiu viuis, peccatum necesse est esse in mēbris tuis. Saltem illi regnū auferatur.The Apostle saith not that there is no more sinne. As long as thou liuest, it is necessarie that sinne should be in thy members, but let vsus striue to keepe it from reigning in vsus. In all these places this holy man, acknowledgeth, that after baptisme, still concupiscence is sinne: seeing we hauehave neede that God should pardon it, and that after baptisme sinne remaineth yet in vsus.
Thomas the***Peccatum originale remitti dicitur quia transit reatus superueniente gratia, sed remanet actu, remanente fomite siue concupiscentia. father of schollers, vponupon the fourth chapter of the Epistle to the Romans, in his first lesson is resolute therin, saying, It is said that originall sinne is remitted, because the obligation of the paine is abolished, grace help ng, but it remaineth in effect.
ARNOVX.
Section. 30 Places quoted in the margent of the Confession, Rom. 7.7. What shall we say then: is the Law sinne? God forbid, nay I knew not sinne but by the Law: for I had not knowne lust, except the Law had said thou shalt not lust.
I am abashed, that they recite this place, wherin neither baptisme, condemnation, imputation, nor any distinction betwene poena & culpa is once spoken of. And yet they quote but this one text onelyonly: whereby the Apostle plainly sheweth the weakenesse of the Law, which sheweth sinne and cannot heale it, and the point of our rebellion, which is augmented by the onelyonly opposition of the Law: to the end that by these two points we might comprehend the necessitie of grace, which bridling concupiscence, giueth the Law the vpper hand, and maketh vsus obedient vntounto it.
MOVLIN.
M. Arnoux falsification.This place thus confounded, hath need of an interpreter. We hauehave alreadie aduertised M. Arnoux that there is a fault in the cypher of the place quoted. And that the seuenth verse is set for the seuenteenth verse, where S. Paul acknowledgeth, that sinne dwelleth in him. Now Saint Paul was baptized. Then this is an expresse example of a man that was baptized; In whom neuerthelesse sinne dwelt. Is there any thing cleerer or more certaine then this proofe, against the which, in steed of touching it, M. Arnoux lifts vp his spirit, and takes a wrong flight, in affected words farre from the question.
ARNOVX.
Section. 31 Contrarie text; 1. Cor. 6.11. Such were some of you: he meaneth fornicators, Idolaters, adulterers, wantons, filthy, theeues, couetous, drunckards, raylers, extortioners, and in a word, full of sinne: but you hauehave bene washed, but you hauehave bene sanctified, but you hauehave beene iustified. Could he more formally declare the effect of baptisme, and the annihilating of sinne?
MOVLIN.
This place is lopt, which is a kind of falsification.M. Arnoux falsification. M. Arnoux alledgeth this place to proue, that those that are baptised, hauehave no more originall sinne, and that it is abolished by baptisme. Therefore he clipt off and suppressed the last line of this verse, by the which it might be knowne, that in it Saint Paul spake not of baptisme; You hauehave bene (saith the Apostle washed, you hauehave bene sanctified, you hauehave bene iustified in the name of Iesus Christ, and by the Spirit of our God. He attributeth these effects of saluation, to the vertue of Iesus Christ, and to the efficacie of his Spirit, which we ought not to restraine to baptisme, whereof in all that chapter there is no mention made.
ARNOVX.
Section. 32 And Rom. 6.11. and in all places: Likewise thinke you also that you are dead to sinne, but are aliue to God in Iesus Christ our Lord. And a little before, verse 2: How shall we that are dead to sinne liue yet therein? for if we be planted with him to the similitude of his death, (by baptisme, whereof he cometh to speake) euen so shall we be to the similitude of his resurrection. Knowing this, that our old man is crucified with him, that the body of sinne might be destroyed (Note destroyed) that henceforth we should not serue sin, for he that is dead is freed from sinne.
MOVLIN.
These places serue to fill vp roome, and would be as well elsewhere. Where hauehave you one word therein touching that which he would vrge? that is, that those that are baptized hauehave no originall sinne? How absurd should I be, if I should argue in this manner: We are baptized to the end that we should attaine to eternall life: then we obtaine eternall life as soone as we are baptized? And yet this is M. Arnoux discourse, who produceth the graces which we receiue of Iesus Christ, to perswade vsus that we receiue the perfections of these graces at our baptisme: although we be baptized to the end to destroy sinne, it followeth not, that the entire destruction is perfected in baptisme, which is one of the meanes to attaine to perfection.
…HE TWELFTH ARTICLE.
We beleeue that God withdraweth from this corruption and generall condemnation whereinto all men are plonged, all those, whom in his eternall and vnmoueable counsell, he hath chosen of his onelyonly goodnesse and mercy in Iesus Christ our Lord, without consideration of their works; leauing the rest in the same corruption and condemnation, in them to shew his iustice, as in the first he maketh the riches of his merciemercy to shine: for one is not better then another, vntill it pleaseth God to discerne them, according to his vnmoueable counsell, which he hath determined in Iesus Christ before the beginning of the world: and no man also can thrust himselfe into such a good by his owne vertue, seeing that by nature we cannot hauehave one onelyonly good motion, affection, nor thought, vntill God hath preuented vsus, and hath disposed vsus thereunto.
THE THIRTEENTH ARTICLE.
We beleeue that in the same Iesus Christ, all that which was required to saluation, hath bene offered and communicated vntounto vsus: who being giuen vsus for saluation, hath thereby bene made vntounto vsus, wisedome, righteousnesse, sanctification, and redemption; in such manner, that declining from him, we renounce the mercy of God, whereunto we ought to hauehave our onelyonly refuge.
THE FOVRTEENTH ARTICLE.
We beleeue, that Iesus Christ, being the wisedome of God, and his eternall Sonne, tooke our flesh vponupon him, to be God and man in one person, yea man like vntounto vsus, suffering in body and soule, onelyonly that he was pure and without sinne: and that touching his humanity he was the true seed of Abraham and of Dauid, although he was conceiued by the secret vertue of the holy Spirit. Wherein we detest all the heresies which anciently hauehave troubled the Church, and specially the diabolicall imaginations of Seruetus, who attributeth to Iesus Christ a fantasticall diuinitie, saying, that he is the Idea and patterne of all things, and nameth him the personall, or figuratiue Sonne of God; and finally forgeth him a body of three vncreated elements, and so mixeth and destroyeth both the two natures.
THE FIFTEENTH ARTICLE.
We beleeue, that in one selfe same person, that is, Iesus Christ, the two natures are truly and vnseparably ioyned and vnited, each of the natures neuerthelesse remaining in their distinct propertie: In such sort, that as in this coniunction, the diuine nature retaining his propertie, continued vncreated, infinite, and filling all things, so the humane nature continued finite, hauing his forme, measure, and proprietie. And also, although Iesus Christ when he rose againe, gaue immortalitie to his body, yet he tooke not from it the truth of his nature. And so we consider him in such sort in his diuinitie, that we bereaue him not of his humanitie.
THE SIXTEENTH ARTICLE.
We beleeue that God sending his Sonne, shewed his louelove and inestimable goodnesse towards vsus, by deliuering him to death, and raising him againe, to fulfill all righteousnesse, and to obtaine eternall life for vsus.