The buckler of the faith: or, A defence of the confession of faith of the reformed churches in France, against the obiections of M. Arnoux the Iesuite Wherein all the principall controuersies betweene the reformed churches and the Church of Rome are decided. Written in French by Peter du Moulin minister of the word of God in Paris: and now translated into English.

An examination of that which our Aduersaries produce out of the Scriptures for the ab∣solute necessitie of Baptisme.

[Sect. 21] M. Arnoux, to proue that no man can be saued without baptisme with water, alledgeth the third and fift verses of the third chapter of S. Iohn, where Iesus Christ saith to Nicode∣mus, Ʋerily verily I say vnto thee, except a man be borne againe, he cannot see the kingdome of heauen. And, Except a man be borne of Water and of the Spirit, he cannot enter into the kingdome of God. And verse 7. You must be borne againe. But our Aduersa∣ries seruing their turnes with these places, ouerthrow that which they haue set vp. For the Church of Rome is of opini∣on, that this place doth not proue the absolute necessitie of baptisme with water to all persons: seeing it saith, that Mar∣tyrs may be saued without baptisme with water; that those which haue vowed to be baptized, and haue not had conue∣nient time and commodious thereunto, may be saued with∣out it; and those also that are sanctified by the holy Ghost, as we haue already declared. All those may be saued (as they say) without baptisme with water. And which is more, al∣though our Lord Iesus Christ spake vnto Nicodemus, yet our Aduersaries say, that baptisme with water was not ne∣cessarie for Nicodemus, because he was circumcised; and that the baptisme of Christ was not necessarie to saluation (by their iudgement) but after his resurrection, as we shewed before. Aboue all things, it is to be considered, that Christ did not onely speake to Nicodemus, but also for Nicodemus, which spake of himselfe, and in respect of himselfe, when he said, How can a man be borne againe when he is old? By this is discouered the nature of errour, which is, to interrupt it selfe, and to vndo that which it hath done. For it is euident, that the Lord spake of a new birth, without which Nicodemus could not be saued. But our aduersaries say that Nicodemus

might be saued without baptisme, because he was circum∣cised. How should a man beleeue these Doctors, seeing they beleeue not themselues? and hauing set downe a generall rule to proue, that no man can be saued without baptisme with water, presently after they breake that rule by a multitude of exceptions? The sence of this place is cleare, Iesus Christ spake to Nicodemus, and in him to all those persons that are capable of instruction, and sheweth them that they cannot enter into the kingdome of heauen, if they be not borne a∣gaine in newnesse of life, and regenerated by the holy Ghost: whose grace being infused into our hearts, is a baptisme without the which no man can be saued. And it is most cer∣taine that this rule can beare no exception. For as in Matth. 3.11. it is said, that Iesus Christ baptizeth vs with the holy Ghost and with fire, vnderstanding thereby the Spirit mouing and purifying our hearts: so in this place Iesus Christ saith, that to enter into the kingdome of heauen, We must be borne againe of water and of the spirit; vnderstanding thereby, a spiri∣tuall washing, or the Spirit washing and purifying the heart. The words to be borne againe, can receiue no other exposition. For, to be borne againe, doth not signifie to be baptized with water, but to be renewed and regenerated in a new life by the Spirit of God. And Iesus Christ plainely sheweth, that he speaketh onely of the efficacie of the Spirit secretly working in our hearts, when (verse the eight) he addeth and saith, The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is e∣uery man that is borne of the Spirit. Then to be borne of water and of the Spirit, by our Sauiour Iesus Christs owne exposi∣tion, is to be simply borne of the Spirit: and this comparison of the winde blowing inuisibly cannot agree with any thing but onely with the Spirit of God.

Yet to gratifie our aduersaries, let vs grant them that Iesus Christ in this place would say, that without the Sacrament of Baptisme with water, we cannot enter into the kingdome of heauen; why should they not herein vse the same equitie of iudgement, and the same discretion which they vse in the

exposition of those places whereby they say that Iesus Christ speaketh of the necessitie of the Eucharist? In Ioh. 6.53. Iesus Christ saith, Except you eate the flesh of the Son of man, and drinke his bloud, ye haue no life in you. There our aduersaries restraine Christs words to persons that are of the age of discretion, and that are capable of instruction, and that haue meanes to par∣ticipate the Eucharist. Then let vs say the same in this place, that is, that Iesus Christ speaketh to men that haue attained to yeares of instruction, and to those that haue meanes to be baptized, which cannot be saued if they despise baptisme. By this meanes our disputation would be at an end, and we should be at agreement with our aduersaries touching the ne∣cessitie of baptisme. And that is it which the Maister of Sen∣tences acknowledgeth, saying, That the same place ought to be vnderstood of those that may be baptized, and despise bap∣tisme.

The marriage of pride with superstition hath begotten this errour. For pride seekerh to exalt the necessitie of the mi∣nisterie of men, and to perswade that the grace of God ne∣cessarily passeth through their handes. And superstition layeth hold vpon the exteriour action, as if God did nothing with∣out it.

But in the meane time, while the Church of Rome exal∣teth the necessitie of baptisme, it imbaseth the worthinesse thereof, perswading those that beleeue her, that the benefit of Iesus Christ is in such sort applied vnto them thereby, that by the same they are not exempted from satisfying Gods iustice for the punishments and paines of sins by them committed after baptisme. They haue abridged the benefit of Iesus Christ, to make way for their trade. They say that it is no reason that the benefit of the redeemer should as equally exempt those from punishment which haue wittingly sinned after baptisme, as those that sinned by ignorance before bap∣tisme. But may it not fall out, that a man may sinne willingly before baptisme, and ignorantly after baptisme? Then why shall sinne which is wittingly committed before baptisme be remitted without any satisfaction: and rhat which is com∣mitted

by ignorance after baptisme, not be remitted without satisfactorie punishments imposed vpon it by God?

The Church of Rome also hath embased baptisme, by per∣mitting women and Pagans to administer the same, whereas Confirmation is onely conferred by the Bishop: as also by ad∣ding thereunto spittle, salt, and blowing into the eares of those that are baptized: and by baptizing bells and gallies, as if they condemned baptisme to the gallies.

And in like manner the booke of Sacred ceremonies, lib. 1. cap. 8. in the seuenth Section saith, that the Pope baptizeth Lambes made of waxe.

Notes

• Lomb. lib. 4. Sententiarū. Dist. 4. litt. & illud intel∣ligendum est de illis qui possunt & contemnunt baptizari.
• Omnibus baptizatis per Pontificem &c.