ARTICLE XVI. OF THE NECESSITY OF BAPTISM. WHERE many things are doubted of without reason, it is neither easy, nor usually expedient, to answer all. Wisdom esteemeth it much fitter to pass by, without yielding satisfaction to some apparent truths called in question, rather than by answering, to let the simple understand that men have doubted of those points. For, the first calling in question of unfallible truths, gave strength to evil minds to find out all shews of reason for maintaining of those things which their own weakness, at first, made them simply to mistake. So that, whosoever maketh every doubt to be a contention; or, laboureth to confute errors of long continuance; in the first, kindleth but that spark which, without some breath, would easily die; and in the latter, must arm himself to encounter an obstinate resolution. The consideration of this, made me not willing, either to dispute the new born doubts of your own, in this Article; which being discussed, in time, might grow to be old errors; or, to bestow labour, for the assisting of that truth which, out of great judgment and learning, hath often been defended by other men's pains. But, seeing it is an usual false conclusion, as, to argue a lawfulness from what we do, so, a want of ability from what we do not; I thought it fitter, even following their steps that have gone before me, rather to resolve others what you have doubted of in this point, than that any should conclude, out of silence, an impossibility that you could be answered. For the willingness that some men have to do more than they are able, maketh others suspected to want ability, in whom there appeareth not the same willingness. If all men rightly considered, in those actions that concern man's Salvation, how far we are tied not only in obedience, but for use, to those things that are means to effect the same; few would have been so carelessly resolute, to contemn Good Works, through an opinion of an eternal election; or, so negligently have despised the only door of entrance into the Church (Baptism) through an opinion that God doth save, even where this is wanting. We do all confess, That Baptism is a Sacrament of regeneration, or new birth, by water in the Word of life; that it is a sign, nay, a means of initiation, whereby we are cooped into the society of the Church:* Thus, by this being ingrafted into Christ, we may be taken for the sons of God; and so receive new names to be called Christians:† And therefore learned men have thought it "to be the door of our actual entrance into God's house; the first apparent being of life," as St. Basil calleth it; "the first step of our sanctification," as Master * Roman Catechis. Cal. Inst. lib. iv. [cap. 15. sect. 6.] Hooker saith.* "For as we are not naturally men, without birth, so neither are we Christian men in the eye of the Church, without new birth;"† we say, in the eye of the Church, for we take not upon us, to see as God doth, who knoweth without all means, both to make, and, without visible tokens, is able to discern, who belong unto him: and yet, in our eye, Baptism is that "which both declareth and maketh us to be Christians." Therefore, it is a strange opinion of them, who say, that he which is not a Christian before Baptism, cannot be made a Christian by Baptism; which is only the seal of the grace of God, before received."§ These, as it seemeth you do, elevate too much the ordinary and immediate means of life; relying wholly upon the bare conceit of that eternal election, which notwithstanding, includeth a subordination of means; without which, we are not actually brought to enjoy what God secretly did intend. And therefore, to build upon God's election, if we keep not ourselves to the ways which he hath appointed for men to walk in, is but a selfdeceiving vanity: for all men, notwithstanding their preordination unto life (which none can know but God only) are in the Apostle's opinion, till they have embraced the truth, but "the children of wrath, as well as others."|| And, howsoever "the children of the Faithful, are born holy," as you allege out of that reverend Bishop,¶ and the Elect, are adopted to be the sons of God in their predestination, yet afterwards when they believe, then they are said more properly to be the sons of God indeed: for although it be true as St. Paul saith, that your sons are "holy, "** namely, when they are born, by reason of the promise; yet he saith, that we are sanctified by faith, meaning actually and indeed. For as kings (in those kingdoms that are by election) are first chosen, then designed, then crowned, which last action is that which maketh them full, and complete kings; so whatsoever we were, in that secret election to us unknown, yet then, when we are baptized, †† and not before, we are properly, publicly, solemnly joined unto God, and admitted into his Church.‡‡ Yet we exclude not (neither doth any that I know) these benefits thus bestowed, ordinarily, in and with Baptism; but that extraordinarily (sometimes before, as in Paul and Cornelius; sometimes after, as in many baptized by heretics; sometimes without, as in those who prevent their baptism by martyrdom, and some others;) these benefits may be bestowed. For, it were a "fearful doctrine, injurious to many thousand souls, and blasphemous against the bottomless mercy of a most loving Father," §§ to exclude all those from eternal life, whom not negligence or contempt, but some other occasion, hath hindered to be baptized. And, therefore, it is strange, that you would make Mr. Hooker to speak for so absolute a necessity (which indeed he doth not) but maketh it limited; or that yourself would dislike a necessity, whereas you confess, this to be the "condition of Baptism, if it cannot be had as it ought." The matter then principally called in question in this Article, is What kind of Necessity there is of baptism; a thing already fully handled by Mr. Hooker;† and therefore we will be more sparing in this point. All things, which either are known causes, or fit means, whereby any great good is usually procured, or men delivered from grievous evil, the same we must needs confess Necessary: now we know, there is a necessity absolute, and there is a necessity conditional, and even that conditional, for the end in ordinary estimation, is absolutely necessary. Thus, to a man in the sea to escape drowning, we account a ship a necessary means, even of absolute necessity in respect of our judgment, howsoever some few have escaped by other means; so our Saviour saith of Baptism, "unless a man be born again of water and of the Holy Ghost, he cannot enter into the kingdom of heaven."‡ Which place we understand, howsoever some deny it, of Baptism, by material water, according to the general consent of the ancient Fathers: For it is a rule in expounding the Scriptures, that where a literal construction will stand (as in this place), the farthest from the letter is commonly the worst. And therefore, water and the Spirit both concurring in that Sacrament, why should there not be, though not an equal, yet, a necessity of both? For, as the Spirit is necessary to regeneration, so regeneration is necessary to eternal life; which so far dependeth upon the outward Sacrament, that God will have it embraced not only as a sign or token what we receive, as you affirm, but also as an instrument, or mean, whereby we receive it; and this without any enthralling, as you seem to fear, of God's merciful grace. Neither, as Hugo saith, do these give (speaking of the Sacraments) that which is given by these, and yet ordinarily as necessary to receive these, as those graces are necessary which we receive by these. For, though Baptism be not a cause of Grace, yet the grace which is given by Baptism, doth so far depend upon the very outward Sacrament, as God will have it embraced as a necessary means whereby we receive the same: and howsoever we dare not judge those that in some cases do want it, yet we may boldly gather, that he whose mercy now vouchsafeth to bestow the means, hath also, long since, intended us that whereunto they lead. For to imagine, nothing Necessary, but Faith, is to come near the error of the old Valentinian heretics, who ascribed all to Knowledge ‡ John iii. 5. † Ibid. p. 210. [Vol. II. p. 215.] 66 only.* So saith Tertullian.† Some account the Sacraments, as, unprofitable, without Faith, so, needless, where Faith is; but no Faith can be profitable, saith St. Bernard, to him, who when he may, yet refuseth to receive the Sacraments. Therefore, if Christ himself which giveth salvation, require Baptism, it is not for us to dispute or examine, Whether those that are unbaptized, may be saved; but, seriously to do that which is required, and religiously to fear the danger which may grow by the want thereof. For doubtless, the Sacrament of Baptism, in respect of God the author of the institution, may admit dispensation; but in respect of us, who are tied to obey, there is an absolute necessity. For it is in the power of God without these to save; but it is not in the power of man, without these to come to salvation.§ And yet the Church holdeth constantly, as well touching other believers, as Martyrs, That Baptism taken away by necessity, taketh not away the necessity of Baptism; but is supplied by the desire thereof. For "what is there in us," saith St. Ambrose, more than to will and to seek for our own good? Thy servant Valentinian (who died before he was baptized) O Lord, did both."|| For as the visible sign, may be without true holiness, so the invisible sanctification, saith St. Austin, may sometimes be without the visible sign. And yet these are no just reasons, either to make us presume, or to take away the necessity of this holy sacrament:¶ for even those have it in their wish, as the Schoolmen say, who indeed do want the same. And howsoever, as they of Rhemes confess, "such may be the grace of God towards men, that they may have remission, justification and sanctification before the external sacrament of Baptism; as, in Peter's preaching they all received the Holy Ghost before the Sacrament; yet this is no ordinary thing now in Infants, and, whosoever therefore shall contemn them, cannot be saved."†† Yet "God, who hath not bound his grace, in respect of his own freedom, to any Sacrament, may and doth accept them as baptized which either are martyred before they could be baptized, or else depart this life with wish and desire to have that Sacrament, which by some remediless necessity they could not obtain." For "the just, by what death soever he be prevented, his soul shall be in rest." §§ And, whereas you demand, Whether our Sacraments be not the same in nature, virtue, and substance, that the Sacraments of the Jews were under the Law ;" and therefore, Baptism to be of no more necessity, than circumcision; we answer with St. Austin, "The Sacraments ** delivered by Christ, are for number, fewer (taking, as Master Zanchy noteth, Sacraments largely for all those ceremonies as he did); for performance, easier; for understanding, more excellent; for observation, more chaste. And therefore, though all Sacraments for their substance be one (that is Christ), and that more particularly Baptism succeedeth Circumcision: yet their difference is great, both in their rites which were divers, and in the manner of the object; the one Christ to come, the other already come; * the one a corporal benefit, to be of that Church which should have her certain seat until the coming of the Messias, in the land of Canaan; the other expecting a spiritual kingdom. The one, bound to an observation of the whole Law, Ceremonial, Judicial, Moral; the other, only to the Moral Law; and for want of true fulfilling of it, to faith and repentance. The one, to Israel only; the other, to the whole Church. The one, to continue till the coming of the Messias in humility; the other, until his coming in glory. The one belonged unto the males only, the other to all." So that as the differences were many, and not small: even so we doubt not to affirm, that the benefits are far more; and the necessity is much greater. And therefore, as Master Hooker saith, "We have for Baptism no day set, as the Jews had for Circumcision; neither have we by the Law of God, but only by the Church's discretion, a place thereunto appointed. Baptism therefore even in the meaning of the Law of Christ, belongeth unto infants capable thereof, from the very instant of their birth; which if they have not howsoever, rather than lose it by being put off, because some circumstances of solemnity do not concur, the Church, as much as in her lieth" (mark the words, for she cannot disappoint God's eternal election) but as far as in her power, by denying the means, "casteth away their souls:" and therefore there is a more absolute Necessity, in the Church to give Baptism, which she can never willingly refuse to do without cruelty, than there is in the Faithful to receive it, who, how willing soever, yet always cannot. ARTICLE XVII. OF TRANSUBSTANTIATION. SEEING the Church hath nothing left unto it, either more powerful or more reverently to be esteemed, than the holy Sacraments; it hath been the policy of Satan, from the beginning, to darken the clear light of these, with infinite clouds of unnecessary questions, wholly impertinent and unprofitable to that cause. So that out of due consideration of this great evil, wise men have thought it more fit, by application, "Petra erat Christus." 1 Cor. x. 4. Coloss. ii. 11-13. † De Doctrin. Christ. lib. iii. cap. 3. Vol. II. p. 221. |