A defence of the Apologie of the Churche of Englande conteininge an answeare to a certaine booke lately set foorthe by M. Hardinge, and entituled, A confutation of &c. By Iohn Iewel Bishop of Sarisburie.

The Apologie, Cap. 11. Diuision. 3.

Wee saie, that Baptisme is a Sacramente of the Remission of Sinnes, & of that wasshing, which we haue in the Bloud of Christe: and that no person, whiche wil professe Christes name, ought to be restreined, or keapte backe therfrom: no not the very Babes of Chri∣stians: forsomutche as they be borne in sinne, and doo perteine vnto the people of God.* 1.1

M. Hardinge.

As ye acknowldege fewe Sacramentes, so ye speake of them very slenderly. Baptisme (ye saie) is a Sacramente of the remission of sinnes, and of that wasshinge whiche wee haue in the Bloude of Christe. Now whereas ye meane, as within fewe lines ye declare, by the name of a Sacramente, * 1.2 no more but a Token or Signe, specially sith ye teache in your articles that Baptisme at the best, is but a Signe, and Seale of our newe birthe: ye seme not to attribute to Baptisme so mutche, as the Scrip∣ture dothe. Neither is Baptisme onely a Signe or Tokē, that sinnes be remitted, but, wee beleeue, as the Catholique Churche, according to the Scriptures teacheth, that in, and by Baptisme sinnes be fully, and

truely remitted,* 1.3 and put awaie: and that not through the Faithe* 1.4 onely of the geuer, or receiuer, or of any other, though hereunto it be necessarie in th••se, that be come to age of discretion: but through the power, and vertue of the Sacrament, and Gods promise. And therefore to whom it is geuen, of them it is rightly saide, that, they be Baptized for remission of their sinnes. The scriptures be plaine. Firste Ezechiel speakinge of this Holy Sacrament, saithe in the person of God: I wilshed vpon you cleane water, and ye shal be made cleane from al your defilinges, and from your Idols wil I clense you. Nexte S. Paule saithe, That God hath saued vs by the wasshinge of Regeneration, and of the renewing of the Holy Ghoste, whom he hath powred vpon vs aboundantly by Iesus Christe our Sauiour. That I maie adde to these manifest Scriptures the Auctoritie of a Learned Father, not whereby to strengthen the truthe of them, but to witnesse our right vnderstandinge of them: S. Au∣gustine, Lib. 3. contra duas epist. Pelagian. Cap. 3. shewinge the sclaunder of the Pelagians againste the Catholikes, saithe thus in theire Persone: Againe they (that is, after theire meaninge, the Catholikes) auouche, that Baptisme maketh not in deede newe menne againe, that is to witte, that it geueth not ful remission of sinnes, &c. Thereto eftsones answearinge S. Augustine saithe, * 1.5 Mentiuntur,* 1.6 iusidiantur, tergiuersantur. They lye, they studye howe to deceiue, they seeke shiftes: wee saie not this. And after certaine sentences retourninge to Baptisme, he concludeth thus: VVherefore Baptisme wassheth awaie al sinnes, vtterly al, of dedes, wordes, thoughtes, be they Original, or Actual: be they done ignorantly, or wittingly. But it taketh not awaie the infir∣mitie, whiche the regenerate resisteth, &c. VVhiche place doth not onely set foorthe the vertue of Baptisme, but also* 1.7 destroieth the Doctrine of our New Gospellers, that affirme concupiscence, whiche remaineth after Baptisme, to be verily sinne▪* 1.8 VVherein they erre manifestly againste the Scripture, and sense of the Fathers.

The B. of Sarisburie.

Il wil is euer plenetiful of ili wordes. M. Hardinge here maketh him selfe mutche mater without cause. He teacheth our Newe Cleregie, that Baptisme is not onely a Signe, or a Token of Remission of sinnes: He telleth vs of the Faithe of the Geeuer: of the Faithe of the Receiuer: Of the Povver of the Sacra∣mente: Of Concupiscence, that it is no sinne. And more, I trowe, he would haue saide, if more had presently comme to minde. Verily the poore Newe Cleregie speaketh not one woorde in al this whole place, neither of Signe, nor of Token, nor of the Receiuer, nor of the Geeuer, nor of the Povver of the Sacrament, nor of Concupiscence, whether it be Sinne, or not Sinne, nor of any other like thinge. Yet in y^• ende he taketh S. Augustines vvoordes, vvithout his meaninge, and crieth againste vs, They lie, they studie to deceiue, they seke shiftes. And why so? Certainely bicause wée saie, Baptisme is a Sacrament of Remission of Sinnes: And that the Children of the Faitheful, for that they be borne in Sinne, and perteine to the people of God, ought therefore to be Baptized. Other causes then these in any Our Woordes he can finde none.

True it is, that the Sacramente dependeth not, neither of the Minister, nor of the Receiuer,* 1.9 nor of any other. For though they be al the Children of sinne, yet is Baptisme the Sacramente of Remission of Sinne. S. Augustine saithe, Securum me fecit Magister meus, de quo spiritus eius dicit, Hic est, qui Baptizat: Christe my Maister hath assured me, of whom his owne Sprite saithe, this is he, that Baptizeth.

Neuerthelesse concerninge the Faithe of the Parentes,* 1.10 and others, the Ho∣ly Doctours haue sommetimes written otherwise. S. Augustine saithe, Satis piè, recte{que} creditur, Prodesse paruulo eorum Fidem, à quibus Consecrandus offertur: It is good and Godly to beleue, that the Child is holpen by the Faithe of them, by whom he is offered, or brought vnto Baptisme. Againe he saithe, Accommodat illis Mater Ecclesia aliorum pedes, vt veniant: aliorum Cor, vt credant: Our Mother the Churche lendeth them other mennes fecte, that they maie comme▪ and other mennes

hartes,* 1.11 that they maie beleeue. The like saieings might be alleged out of Iustinus Martyr, S. Cyprian, S. Hierome, and others. For thus they write. Howe truely, I wil not saie. But theire woordes be plaine. The Prophets Abacuc saithe, Iustus ex Fide sua viuet: The Juste man shal liue, (not by the Faithe of his Parentes, but) by his ovvne Faithe.

Of this Faith S. Hierome saith,* 1.12 Qui plena Fide non suscipiunt Salutare Baptisma, accipiunt quidem Aquam, sed non accipiunt Spiritum: They that receiue not Baptisme with perfite Faithe, receiue the VVater: But the Holy Ghoste they receiue not. S. Au∣gustine saithe, Verus Baptismus constat, non tam ablutione Corporis, quàm Fide Cor∣dis: Sicut Apostolica Doctrina tradidit, dicens, Fide mundans Corda eorum: Et alibi, Saluos facit Baptisma, non Carnis depositio sordiū, sed conscientiae bonae interrogatio in Deum, per Resurrectionem Iesu Christi: True Baptisme standeth, not so mutche in was∣shinge of the Body, as in the Faithe of the harte: As the Doctrine of the Apostles hathe tought vs, saieinge, By Faithe purifieinge theire hartes. And in an other place, Baptisme maketh vs safe: not y^• putting awaie of the filth of the Fleash, but the examining of a good conscience before God, by the Resurrection of Jesus Christe. Likewise againe he saith, Vnde ista tanta Virtus Aquae,* 1.13 vt corpus tangat, & Cor abluat, nisi faciente Verbo? Non quia dicitur, sed quia creditur: VVhence is al this so greate Vertue, or Power of the VVater, that it toucheth the Body, and wassheth the Harte, but by the woorkinge of the VVoord? Not for that it is spoken (by the Minister) but for that it is beleeued (of the Faitheful).

Somme man wil saie, Children, or Infantes beléeue nothinge, but are vtter∣ly voide of Faithe. S. Augustine answeareth,* 1.14 Qui non crediderit, condemnabitur. Sicut eos renasci per Ministerium Baptizantium, ita etiam eos credere per corda, & ora confitentium confitemur: He that beleeueth not, shalbe damned. VVee confesse, that as they be borne againe by the Ministerie of the Baptizers, so they beleue by the hartes, and mouthes of the Confessours.* 1.15 Againe he saithe, Habent Fidem, propter Fidei Sacra∣mentum: Theie haue Faithe, bicause they haue (Baptisme, whiche is) the Sacrament of Faithe. For he saithe, Quemadmodum Sacramentum Corporis Christi secundum quendam modum Corpus Christi est, ita Sacramentum Fidei Fides est: As the Sa∣cramente of Christes Body, (not verily, and in deede, but) after a certaine manner of speeche is Christes Body: So Baptisme is Faithe, bicause it is the Sacrament of Faithe. Therfore Cardinal Caietane is woorthily blamed by Catharinus,* 1.16 in that he saith, An Infante for that he wanteth instruction in Faithe, therefore hathe not perfite Baptisme.

Touchinge the Vertue, or Power of this Sacramente, if M. Hardinge mean•• thereby the outwarde Elemente of the Water, he knoweth, or maye easily know, It is a common resolution emongest al his owne Schole Doctours, Gratia Dei non est alligata Sacramentis: The Grace of God is not tied to any Sacramentes. The meaning thereof is, that God is hable to woorke Saluation, bothe with them, and without them.* 1.17 S. Augustine saithe, as it is before alleged: Iam vos mundi estis propter sermonem, quem locutus sum vobis. Quare non ait, Mundi estis propter Bap∣tismum, quo loti estis: Nisi, quia etiam in Aqua Verbum mundat? Detrahe Verbum: & quid est Aqua,* 1.18 nisi, Aqua? Nowe are ye cleane bicause of the VVoorde, that I haue spoken to you. But why saithe he not, Nowe Ye are cleane bicause of the Baptisme, wherwith ye are wasshed: sauing y^•, bicause in the VVater it is the VVoord, that maketh cleane▪ Take awaie the VVoorde, and vvhat is the VVater, more then VVater? Therefore he saithe,* 1.19 Aqua exhibet forinsecùs Sacramentum Gratiae: The VVater geueeth vs outvvardly the Sacramente of Grace.

Notwithstandinge wee muste consider, that the Learned, Fathers in theire treaties of the Sacramentes, sommetime vse the outwarde Signe in stéede of the thinge it selfe, that is signified: sommetime they vse the thinge Signified, in stéede

of the Signe. As for example,* 1.20 Sommetimes they name Christes Bloude in stéede of the VVater: Sommetime they name the VVater in steede of Christes Bloude. This Figure is called Metonymia, that is to saie, an exchange of names: and is mutche vsed emongst the Learned, specially speakinge of the Sacramentes.

S. Augustine vsinge the VVater in place of the Bloude of Christe, that is Signified by the Water, saithe thus:* 1.21 Soluit vinculum culpae: reconciliat bonum naturae: regenerat hominem in Vno Christo: It breaketh the bande of Sinne: It reconcileth the goodnesse of Nature: It dooth renewe a man in One Christe.

Notwithstanding, in déede, and in precise manner of speache. Saluation muste be sought in Christe alone, and not in any outwarde Signes. Christe is that Lambe of God,* 1.22 that taketh awaie the Sinnes of the Worlde: The Bloude of Christe maketh vs cleane from al our Sinnes. S. Cyprian saithe, Remi••io pec∣catorum, ••iue per Baptismum, siue per alia Sacramenta donetur, Propriè Spi∣ritus Sancti est: & ipsi soli huius efficientiae Priuilegium mane••. Verborum solennitas, & Sacri inuocatio Nominis, & Signa Apostolicis Institutionibus attribura, Visibile celebrāt Sacramentum. Rem verò ipsam Spiritius Sanctus format, & efficit: The Remission of Sinne, whether it be geeuen by Baptisme, or by any other Sacramente, is in deede of the Holy Ghoste: and to the same Holy Ghoste onely the Priuilege of this woorke dooth appertaine. The solemnitie of the Woordes, and the inuocation of Goddes Holy Name, and the outwarde Signes appointed to the Ministerie of the Priestes, by the Institution of the Apostles, wooorke the Visible outwarde Sacramente: But touchinge the substance thereof (whiche is the Remission of Sinnes) it is the Holy Ghoste, that woorketh it. Li∣kewise saithe S. Hierome,* 1.23 Homo Aquam tantùm tribuit: Deus autem dat Spiritum Sanctum, quo sordes abluuntur: The Minister, being a man, geeueth onely the VVater: but God geeueth the Holy Ghoste, whereby the Sinnes be washte awaie. And againe,* 1.24 Si quis Corporeum, &, quod oculis Carnis aspicitur. Aquae tantùm accipit lauacrum, non est indutus Dominum Iesum Christum: If any man haue re∣ceiued onely the Bodily vvasshinge of VVater, that is outwardly seene with the eie, he hath not put on our Lorde Jesus Christe.

Concerninge Concupiscence, remaininge in the faitheful after Baptisme, whether it be Sinne, or no Sinne, there was no greate cause, why M. Hardinge shoulde in this place moue question: sauinge that, as he hath hitherto denied, that Falshedde is Falshedde, so he woulde nowe denie, that Sinne is Sinne. Vn∣doubtedly S. Paule féelinge the same Concupiscence in him selfe, is forced to moorne,* 1.25 and to crie out, I see an other Lawe in my members, fightinge againste the Lawe of my minde, and leadinge me Prisoner to the Lavve of sinne. And againe, O Wretched man, that I am: who shal deliuer me from this Body of Deathe? Therefore S. Ambrose saithe,* 1.26 Non iuuenitur in vllo hominum tanta concordia, vt Legi Mentis Lex, quae Membris est insita, non repugnet. Propter quod ex omnium Sancto∣rum Persona accipitur, quod Iohannes Apostolus ait, Si dixerimus, quòd pecca••um non habemus, nos ipsos seducimus, & Veritas in nobis non est: There is not found in any man sutche concorde (bitweene the Fleashe, and the Sprite) but that the Lawe (of Concu∣piscence) whiche is planted in the Members. fighteth against the Lawe of the Minde. And for that cause the woordes of S. John the Apostle are taken, as spoken in the Persone of al Sainctes,* 1.27 If wee saie, wee haue no Sinne, wee deceiue our selues, and there is no Truthe in vs. And to leaue al others, S. Augustine saithe in moste plaine wise, Con∣cupiscentia Carnis,* 1.28 aduersus quam bonus Concupiscit Spiritus, & Peccatum est, & Poena Peccati, & Causa Peccati: The Concupiscence of the Fleashe, against whiche the good Sprite lusteth, is bothe Sinne, and the Paine of sinne, and the Cause of sinne.* 1.29 And againe he saithe, Quàmdiu viuis, necesse est Peccatum esse in membris

ruis:* 1.30 As longe, as thou liuest, there muste needes be Sinne in thy members.

If M. Hardinge saie, wee wreaste, and racke S. Augustine, and take his woordes otherwise, then he meante, Albertus Pighius his owne Principal Do∣ctour wil control him.* 1.31 Thus he writeth: Augustinus tradit, hanc ipsam Concupis∣centiam Corpori nostro inspersam, at{que} innatam in nondum renatis verè, & propriè Peccatum esse: quae ignoscatur quidem, sed non tollatur in Baptismo: S. Augu∣stine teacheth vs, that this same Concupiscence planted in our Body, in them, that be not regenerate by Baptisme, Verily, and in plaine manner of speache is Sinne: and that the same Concupiscence is foregeeuen in Baptisme, but is not vtterly ta∣ken avvaie.

Yet the late blessed Chapter of Tridente, in spite of S. Augustine, hathe pu∣blished the Contrarie:* 1.32 Hanc Concupiscentiam, quam Apostolus aliquando appellat Peccatum, Sancta Synodus declarat, Ecclesiam Catholicam nunquam intellexisse, quòd verè, & propriè in renatis Peccatum sit: sed quia ex Peccato est, & ad Peccatum inclinat. Si quis autem contrarium senserit, Anathema sit: The Concupiscence, whiche the Apostle S. Paule sommetime calleth Sinne, this Holy Councel declareth, that the Catho∣sique Churche neuer vnderstoode it to be called sinne, for that it is so in deede, and in Proper manner of Speache, in them that be Baptized: but bicause it is of Sinne, and en∣clineth vs vnto Sinne. And if any man thinke the Contrarie, accused be he. Thus wée see, that by the Decrée of this woorthy Couente, S. Ambrose, and S. Augustine, & other Holy Fathers, that haue written the same, are al accursed.

As for that M. Hardinge here toucheth, as an errour defended by certaine, I knowe not, by whom, that Baptisme géeueth not ful Remission of Sinne, he mai•• commaunde it home againe to L••uaine emongest his felowes, and ieine it with other of his, and their•• Vanities. For it is no parte, nor portion of our Do∣ctrine. Wée Confesse, and haue euermore taught, that in the Sacramente of Baptisme by the Deathe, and Bloude of Christe, is géeuen Remission of al man∣ner Sinnes: and that not in halfe, or in parte, or by waie of Imagination, or by fansie: but ful, whole, and Perfite, of al togeather: so that nowe, as S. Paule saithe,* 1.33 There is no damnation vnto them, that be in Christe Jesu.

Nowe iudge thou indifferently, gentle Reader, what Sprite forced M. Har∣dinge thus terribly to crie oute, They Lie: they studie to deceiue: they seeke shiftes, &c.

Notes

• * 1.1

  Baptisme very sclen∣derly spokē of by the Defenders. Baptisme taught by our Nevve cleregie to be but a Signe and seale of our nevve birth.
• * 1.2

  Vntruthe. For vve saie no•• so.
• * 1.3

  That in Baptisme sinnes be fully and truly for∣geuen. Cap. 36. Timot. 3.
• * 1.4

  This talke is needelesse, and out of season.
• * 1.5

  These vvoordes maie vvel per∣teine to M. Har. him selfe. For vve sai not thus.
• * 1.6

  Pelagians belied the Catholikes as the Sa∣cramenta∣ries do also novve.
• * 1.7

  Vntruthe, ioined vvith grosse igno∣rance. M. Har. fouly mistaketh S. Augustines minde.
• * 1.8

  Vntruthe fond and vaine. Reade the Ansvveare.
• * 1.9

  Augustin. in Io∣han. tracta. 5. De Conse. dist. 4. Baptismus talis. Iohan. 1.
• * 1.10

  Augustin. De Libero Arbitrio Li. 3. Ca. 22. Augustin. De Verbis Apostol•• Sermo▪ 10.
• * 1.11

  The Faith of the In∣fantes.
• * 1.12

  Hieronym. in Ezechiel. ca. 16. De Consecra. Dist. 4. Verus. Actor. 15. 1 petri. 3.
• * 1.13

  Augustin. in Iohan. tracta. ••0.
• * 1.14

  Augustin. Epist. 205.
• * 1.15

  Augustin. Epist. 23. In eadem Episto.
• * 1.16

  Catharinus contra Caieta∣num, errore. 87. &, 88.
• * 1.17

  Augustin. in Iohan. tracta. 80.
• * 1.18

  De Con. dis. 4. Aliud est.
• * 1.19

  Augusti epist. 23.
• * 1.20

  The Po∣vver of Baptisme.
• * 1.21

  August. Epist. 23.
• * 1.22

  Iohan. 1. 1. Iohan. 1. Cyprian. De Ba∣ptismo Christi.
• * 1.23

  Hieronym. in Esa••am, Cap. 4.
• * 1.24

  Hierony. ad Ga∣lat. Cap. 3.
• * 1.25

  Roman. 7.
• * 1.26

  Ambros. Lib. 10. Epist. 84.
• * 1.27

  1. Iohan. 1.
• * 1.28

  August. contra Iulian. li. 5. ca. 3.
• * 1.29

  Augu in Iohan. Tracta. 41.
• * 1.30

  Concupis∣cence is Sinne.
• * 1.31

  Albertus Pighi∣in Controuer. de Peccato Origi∣nis.
• * 1.32

  Concil. Trident. Session. 5.
• * 1.33

  Roman. 8.