vtterlie abolished in this life and in the next but part of the temporall punishment which was inflicted for Originall sinne onlie doth remaine in this life As for example death was a punishment imposed for sinne yet notwithstanding all must die Also hunger cold nakednesse sicknesse and other such like molestations and penalties of this life we sustaine after Baptisme and are not thereby taken away but remaine in this life as the miseries of mortalitie But in the next life they shall be vtterlie extinguished according to that of S. Iohn Absterget Deus c. God shall wipe away all teares from their eyes and death shall be no more nor mourning nor crying neither shall there be sorrowe anie more Also the reason whie Concupiscence raigneth in our flesh not vterlie extinguished by Baptisme may be that man may by striuing to suppresse cōquere it merit the more But if by Baptisme our bodies should be made impassible in this life that is not subiect to death hunger nakednes and other calamities we should flie vnto Baptisme rather for this present life then hope for the life to come which were a great inconuenience in Christian profession Thom. 3. p. q. 69. ar 3. Therefore I say with S. Thomas the great Diuine that the Sacrament of Baptisme hath power vertue to take away all the penalties and punishments due for sinne yet notwithstanding it doth not De facto take them away in this present life but by the vertue thereof in the death and Passton of Christ they shall be extinguished and vtterlie taken away in the generall resurrection when these our mortall bodies shal be endued with immortalitie as it is sayed 1. Cor. 15. And this not without reason by God ordained First because by Baptisme man is incorporate to Christ and made his member And therefore it is conuenient that the same should be performed in the member incorporate which was acted in the head But Chrict from the begining of his Conception being full of grace and veritie notwithstanding had a passible bodie which after his death and Passion was raised to a glorious life Wherefore although euerie Christian in Baptisme doth obtaine grace for the beautifying of his soule yet not withstāding because he hath a passible bodie to suffer for Christ and with Christ he must for the tyme present sustaine the penalties thereof yet shall he be raysed at the generall resurection to an impassible life Rom. 8. which S. Paul declareth Qui suscitauit Iesum c. He that raysed vp Iesus from the dead shall quicken also your mortall bodies because of his spirite dwelling in you Wherefore although Baptisme hath power and vertue to take awaye all the penalties of this life and punishment due for sinne yet it is conuenient they remaine temporallie and for a tyme in this life and be accomplished and fulfilled in the generall resurrection in the next life when we all shall receaue our bodies againe CAP. 5. VVhether Baptisme doth remit sinne and giue grace Ex opere operato that is By force of the word and worke done and sayed in the Sacrament It is a generall cōclusion amongst all Catholike Diuines that the Sacraments are causes of our Iustification and that God doth applie the merits of Christs Passion vnto our soules Wherefore we conclude that in Baptisme by force and vertue of the word and worke done and sayed sinne is remitted grace giuen and Iustification wrought Therefore we do not attribute the obtaining of grace and Iustification to the merits of the minister ministering it nor to the partie receyuinge but as Christ hath taught vs to the water and the holy Ghost working it And for better vnderstanding of Iustification and grace wrought in Baptisme let vs consider how manie things concurre thereunto First doth concurre Almightie God who is the principall and chiefe agent worker and first cause of Iustification Then Christs death and Passion by which we are redeemed and he hath meritted this grace for vs. Then the sacramentall action that is the concurring and applieing togeather the water and the word in due forme according to the Institution and ordinance of God This externall action is this Sacrament which God doth vse as his instrument for the iustification washing and cleansing of the soule of man Then is the Priest ordained the ordinarie minister of God to execute this sacrament or externall action in whome there is required that he haue power authoritie and cōmission to doe it and intention to effect it Finalie in the receyuer that is in him who is to be Baptised if he be of age and vnderstanding there is required a will and desire to receaue it also faith and beleefe in Christ with a penitent harte These are not causes of Iustification but dispositions in the soule onelie to make the soule apte to receaue the Sacrament and to remoue obstacles and letts that the Sacrament may worke his effect And this S. Peter after his first sermon in the day of Pentecost insinuated told the people when they asked him after the preaching was donne what they shoud doe Act. 2. Dispose your selues sayeth he doe Penance and be euerie one of you Baptised But for Infants what is required in them we will entreate afterwards Wherefore we will conclude Baptisme to be the instrument of God and by Diuine ordinance to haue as an instrumentall cause efficacie and efficiencie to remit sinne and worke saluation and iustification in the soule of man CAP. 6. VVhether Baptisme be reallie and in deed an instrumentall cause of iustification or onlie a meanes to excite stirre vp or moue to faith IT is an absurd and vnconscionable dealing yea a great slaunder and calumnie of Caluin and his complices to say that Catholikes in their Doctrine doe resigne and tye the vertue and power of God to externall simboles and signes As though they taught that in Baptisme the water the word without God did remitte sinne It were a vaine thinge to thinke that when the carpenter doeth vse his sawe as an instrumentall cause to breake cut or deuide timber to say that the sawe doth cut worke or breake timber of it self without the carpenter So Almightie God although he vse the externall signes that is the word and water in Baptisme to cleanse the soule and remit sinne as secondarie and instrumentall causes yet not so that they should worke of themselues without God but God by them doth effect iustification and remission of sinne Neither doth he resigne his power so to these externall signes that they worke these effects in them selues and not he in them and with them but as in the precedent chapter I sayed God doth vse in Baptisme water and the word as his instrument and by force of the word and worke done grace is giuen and sinne remitted Therfore they are not vsed as some heretikes of this tyme auerre as bare signes and simboles or onlie meanes to excite stirre vp or moue to
that is a man by Martirdome may be sayed to be Baptised and bathed in his owne bloud cleansed and washed from sinne Also by the flames of Charitie and loue towards God the Holy Ghost working with the teares of Contrition and compunction of harte may be sayed to haue his soule purged from sinne and the rust and canker thereof consumed It is manifest that Martirdome in Scripture is called Baptisme Mar. 10. For Christ sayed to Iohn and Iames the sonnes of Zebede Potestis bibere calicem c Can you drinke the Cuppe I drinke or be Baptized with the Baptisme where with I am to be Baptised And he sayed they should signifiyng that Martirdome is Baptisme Also it is sayed in the Apocalyps Hi sunt qui venerunt ex magna Apoc. 7. c. These are they who are came out of greate tribulation and haue washed their stoles and haue made them white in the bloud of the lambe And for flammis no doubt but when the soule shall be enflammed with perfect Charitie and the hart by the worke of the Holy Ghost be moued to beleeue in God to loue him to be penitent for his sinnes it is a kind of Baptisme and will supplie the want of the Sacrament in case of necessitie And it is plaine in Scripture that Penitencie is called Baptisme for it is sayed Luc. 3. Mar. 1. Ezech. 18. Iohn was preaching the Baptisme of Penance vnto remission of sinnes And thus much Ezechiel the Prophet confirmeth If the impious man shall doe Penance fore his sinnes I will remember no more his iniquitie Wherefore I conclude that by Martirdome and Penance in necessity the Sacrament of Baptisme may be supplied CAP. 13. How there can be vnitie of Baptisme if there be three in distinction Ephes 4 WE make no doubt but S. Paule sayeth Vna fides vnum Baptisma vnus Christus Thereis one faith one Baptisme one Christ Also the Nicene Creed maketh professioÌ„ of one Baptisme Credo vnum Baptisma in remissionem peccatorum I beleeue one Baptisme vnto remission of sinnes Howe then can there be a distinction of Baptismes Or how can these three keepe vnitie of one Baptisme S. Thomas answereth That the vnitie of Baptisme is not taken away by this distinction Th. 3. p. q 66. a. 11 ad 1. because the two first of Bloud and Charitie Sanguinis flamminis are included in the third of vvater which hath his efficacie and force from one â—untaine the Passion of Christ and the Holy Ghost â—lso they worke all one effect and by one princiâ—all cause the effect is Remission of sinnes confeâ—ng of grace washing and cleansing of the soule â—he principall cause is the Holie Ghost For â—lthough the meanes be different that is By â—loud by fire by water yet the effect and prinâ—ipall Agent being all one the difference of â—eanes doth not take away vnitie Moreouer the two first are included in the Saâ—rament of Baptisme and onlie take place in case of necessitie when Baptisme can not be had As â—or example If a man should be iustified and haâ—e Originall sinne blotted out by Penance by â—oue towards God by Contrition and vowe of Baptisme yet afterwards although his sinne â—hould be thus remitted and he made Iust if â—he should contemne the Sacrament that is Baâ—tisme of water he should for this his conâ—empt be damned and neuer enter into heauen And this is proued by the example of Nicodemus for although when he came to Christ he had faith and Charitie and beleeued in him yet Christ sayed vnto him Vnlesse one be borne of water and the Holy Ghost Ioa. 3. Aug. li. 4. de Bap. ca. 21. Act. 10. he can not enter into the Kingdome of heauen And S. Augustine writing against the Donatists sayeth Although Cornelius the Italian Centurion of whom it is written in the Acts of the Apostles were a Iust man and had receaued the Holy Ghost yet if he should haue neglected the SacrameÌ„t of Baptisme ConteÌ„ptus taÌ„ti Sacramenti reus fieret He should haue bene guiltie of the contempte of so greate a Sacrament which is the gate to saluation CAP. 14. Whether if one Baptised in his owne bloud should ouerliue were after of necessitie to be Baptised with water THe case is if one sholud be leaft by his Persecutour as dead but yet after reuiue againe as it happened to S. Sebastian although he were readie to shed his bloud and yeald his life for Christian faith yet I make no doubt if he should thus ouerliue but that he ought to be baptised with water And in no respect nor for anie reason of being ready to suffer martirdom or other wayes to coÌ„temne or neglect the Sacrament My reason is because this Sacrament being ordained and commaunded by Christ as a necessarie remedie for the soule of man is of necessitie to saluation In re or In voto that is In deed or In vowe Wherefore he that should neglect it or contemne it although other wayes iustified should doe against the ordinance and commaundement of Christ For Christ sayed vnto Nicodemus a beleeuing man a faithfull man but not fullie instructed in Baptisme Ioa. 3. vnlesse a man be borne of water and the Holy Ghost he can not enter into the kingdome of heauen Also the example of Cornelius is more apparent Act. 10. and conuinceth that Baptisme is necessarie because the Scripture doth say That he was a Iust man in respect of his morall vertues one that feared God who also had receaued the Holie Ghost at the preaching of S. Peter yet was he Baptised by S. Peter Although such may be the grace of God to some that they may haue remission of sinnes and sanctitie also receaue the Holie Ghost before anie Sacrament be ministred yet not withstanding they must of necessitie be Baptised with water Wherefore I conclude that although martyrdome and Contrition may in necessitie supplie the want of this Sacrament yet they are not sufficient to saluation but in case of necessitie when the other can not be had but if euer it come so to passe that they may receaue it they are bound vnto it And I am of opinion that if one should be a Martyr and die and after be raysed miraculouslie againe to life and ouerliue that he ought to seeke and receaue the Sacrament of Baptisme that he may thereby receaue the indeleble Character of a Christian CAP. 15. Whether Baptisme of Bloud be more worthie then Baptisme Flaminis of Charitie or then the Sacrament TO suffer death for confessing of Christ to be true God and man to shed his bloud for testimonie of the true Church of God to suffer persecution for Gods cause to yeeld his life for Religion and Iustice sake finallie to be a Martyr hath euer beene accounted the perfectest acte and greatest signe of the loue of God that could proceed from man in this mortall life And this Christ hath confirmed Maiorem charitatem c. Ioa.
Countrey hauing continued so many ages and hundred of yeares both in the vniuersall Church and our Church of England Is it not conuenient that water being common and triuiall to all prophane vses being assumed and taken to the vse of a holy Sacrament should be consecrated and blessed Considering that water by Christ was constituted for the matter of regeneratiō of mankind for the washing and Cleansing of sinne to make vs readie for heauen and fitte Companions whit Angells I say to so high and holie a vse What inconuenience were it to haue the water consecrated and blessed before Baptisme that we may learne to discerne and distinguish sacred and holie thinge from prophane and Common thinge By this hallowing and Consecration of the water sayeth S. Thomas Tho. 3. p. q. 66. a. 3. ad 5. Excitatur deuotio fidelium impeditur astutia Daemonis ne impediat Baptismi effectum The Deuotion of the faithfull is stirred vp and the craste subtiltie of the Deuill hindered that he may not with stand the effects of Baptisme And S. Paule his rule was Let all things be done honestly Bonauen in Quarto Siluest ver Bap. §. 2. num 10. Dionis Are op Eccles Hier. p. 2. c. 2. Basil lib. de Spir. S. ca. 27. Amb. li. 2. de Sacramentis ca. 25. Cyp. Aug. li. 6. de Baptis cō Donat tract 8. in Ioā epist 118. ad Ianuarium comely and according to order among you Altough sayeth S. Bonauenture it be not of necessitie that before Baptisme the water be consecrated Yet it is Congruum It is conuenient and comely that the water be consecrated and Sanctified by the prayer of the Priest And Therefore sayeth Siluester that the Priest sinneth mortallie if he Baptise Extra necessitatem Except in case of necessitie If the Water before be not consecrated and sanctified Dionisius S. Paule his Scholler aduised that before Baptisme the waters be consecrated and sanctified Regenerationis aqua sacris inuocationibus prius consecretur Let the Water of Regeneration whit Sacred holy inuocations and prayers before hand be sanctified and Consecrated S. Basill maketh no doubt constantlie to affirme That the Benediction of the font descended to them in his tyme from the Apostles and was vsed by Apostolicall Tradition S. Ambrose one of the fower principall Doctors of the Church sayeth That the Priest before Baptisme cometh to the font and maketh his prayers and inuocateth the name of God ouer the water c. And S. Cyprian warneth that before Baptisme there must be Consecration of the font Oportet mundari consecrari aquam prius a sacerdote The water must first sayeth he be cleansed and Sanctified by the Priest And finallie S. Augustine in manie places speaketh of hallowing the font and santifiyng the water CAP. 9. VVhat is the forme of Baptisme HAuing sufficientlie entreated and spoken concerning the matter of Baptisme now followeth to speake of the forme for these two are essentiall partes of the Sacrament yf either should be wanting there could be no Baptisme There is no doubt but the forme of this Sacrament was instituted and determined by Christ our Sauiour himselfe after his glorious Resurrection when he appeared to his eleauen Apostles vpon the mount in Galilie saying Mat. 28. All power is giuen me in heauen and in earth Going therfore teach yee all nations Baptizing them In the name of the Father and of the Sonne and of the Holy Ghost This recordeth S. Mathew in his Gospell The forme then the Church giueth and commaundeth according to the institution of Christ is N. Ego Baptizo te In nomine Patris Filij Spiritus Sancti Amen Iohn or Thomas I Baptise thee in the name of the Father and of the Sonne and of the Holie Ghost Amen I say these two are essentiall partes of Batisme for neither the water without the word nor the word without the water can worke anie effect but it is necessarie that the matter the forme goe ioyntlie togeather For if I should say these wordes ouer the child I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost and haue no water it were no Baptisme Also if I had water and powred it vpon the child and did not say the words it were nothing The word then and the water must goe togeather ioyntlie that Baptisme may haue his effecte Ephes 5. And this S. Paule expressed when he sayed Mundans eam lauacro aquae in verbo vitae Cleansing her that is his Church with the lauer of water in the word of life In this forme sayeth S. Thomas are expressed the two causes of Baptisme that is Tho. 3. p. q. 66. a. 5. the Principall cause and the instrumentall the Principall cause in these words In the name of the Father and of the Sonne and of the Holie Ghost Wherby is singnified that this Sacrament hath his efficacie vertue power and effect from Almightie God and that the Blessed Trinitie is the principall Agent and worker of remission of sinnes and cleansing the soule of man by this Sacrament And here note that we are taught in this forme of Baptisme by Christ and his Church to say In the name and not In the names to signifie that there is but one God in essence and substance Yet also we must say the Father the Sonne the Holie Ghost to vnderstand and knowe that there are three persons and one God all three concurring to the sanctifieing of the soule of man The Instrumentall cause is declared in these words Ego Baptizo te I Baptise the Wherby it is declared that necassarilie the Minister must concurre as the instrumentall cause externally to deliuer and giue this Sacrament to the people and God internallie to worke the effect of it Therfore Christ sayed to Nicodemus Ioan. 3. Vnlesse one be borne againe of water and the Holie Ghost he can not enter into the kingdome of heauen Wherby Christ would haue vs to vnderstand that the Sacrament that is the water and the word externallie must be ministred deliuered and giuen vs by the Priest and the Holy Ghost working internallie and both concurring ioyntlie the one as the Principall cause the other as the Instrumentall or else no entrance into the kingdome of heauen Mat. 28. In the last of S. Mathew as I cited before Christ sayeth to his Apostles Goe yee Baptising in the name of the Father and of the the Sonne and of the Holie Ghost Where he appoynted his Apostles as the Instrumentall cause to minister and deliuer this Sacrament to all nations but in the name of the Father and of the Sonne and of the Holy Ghost to signifie that the Blessed Trinitie was the principall cause Whevpon sayeth S. Augustine Sacerdos tangit corpus Christus interius abluit Aug. cō Petil. li. 3. c. 49. The priest doth externallie touch the bodie powre Water on it or dippe it saying the words
Baptize publikely at their Church or Chappell by their Ministers I will briefly put downe the motiues that moued me to write this small ensuing treatise The motiues to write this treatise And first Good Reader I tooke this matter in hand to let thee vnderstand what Baptisme is and the necessitie therof to saluation It is here on earth the first begining of Christianitie the entrance into the Catholike Church the house of God The reason of the title of the booke the high-way to all other Sacraments in so much that without this no other Sacrament is auaylable a washing and cleansing our soules from all sinne Originall and others a Satisfaction for all paines due for sinne eternall or temporall a deliuerie from the bondage and power of the Diuell a restorer of Innocencie an incorporation to Christ as members of his bodie mysticall and finallie a reconciliation vnto the grace fauour of God Almightie wherby we are made the adopted Sonnes of God Coheyres and inheritors with Christ of the kingdome of heauen Hath it all these effects Take heed then that thou lay the foundation sure of thy Christianitie that is that thou be truely Baptised and Christened The second motiue was to lay open and make plaine vnto thee by way of questions and doubts which I suppose to be the easiest and plainest Course for thy better vnderstanding the effects the matter the forme the minister as well in necessitie as in publike Celebration with the solemnitie and Ceremonies of this Sacrament For that thou being more fullie herein instructed thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie For assuredly this is the gate that openeth to heauen which if it should be shutte and not duely ministred there were no hope of saluation but all open to hell and damnation Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions The daungerous points of Doctrine concerning Baptisme which are taught and spread abroad of this Sacrament by the Sectaries of this age The first daungerous poynt of doctrine is that the Sacrament of Baptisme was institued by S. Iohn Baptist and that the Baptisme of Christ and S. Iohns is all one and the selfe same which is against Scripture and reason For then we must needs say that the first and chiefe Sacramēt of the new Testament and Ghospell of Christ should be instituted by a precedent prophet and not by Christ him self which were absurde seing all Sacraments of the New Testament haue their institution by Christ and their force and vertue from his death and Passion Secondly that this Sacrament doth not conferre grace cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu which were to destroy Baptisme Thirdlie that it doth not impresse in the soule a seale signe and Character of Christianitie indelible for euer which is to make no distinction betweene Iewe Gentill Pagan and Christian Fourthly that he who is once Baptised can not be damned which were to set all at libertie and make men carelesse of all other Christian life Fifthly that the only memorie of Baptisme doth iustifie from our sinnes which we shall commit after Baptisme which were to take away all satisfaction repentance and penance and other such like absurdities and daungerous poynts of Doctrine against Scripture Councells Fathers and all antiquitie Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes The fourth motiue to disgrace the beautie of Christs Spouse the Church to depopulate roote vp and destroy like wild boares the vineyard of our Lord. And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise which the Heretikes of this age some of them haue hacked and hewed at the verie chiefe boughes and branches therof some others haue pilled the barke and pulled of all the leaues the beautie therof and some others haue destroyed all the fruite and vertu therof and put the axe euen to the verie roote to destroy all Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life that is the forme and mater of Baptisme Luther in Symposiaticis collo ca. 17. For sayeth he no forme of words is necessarie It is sufficient with him To Baptise in the name of the Lord. And as for the matter anie liquor that is apte to washe as Ale beere or milke is sufficient Thus this Impe and instrument of Sathan maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter and no forme of words Although this errour of Luthers be against Christs institution and expresse Commaundement who hath ordayned water to be the matter and the forme to be In the name of the Father Ioan. 3. Matth. 28. and of the Sonne and of the Holy Ghost M. Brentius will make himself so bould with Christ and his Church as to set downe an order of his owne neuer heard of before Let the Minister sayeth he recite the Creed and say Brentius de Baptis In this faith I Baptise thee and this shall passe for currant without anie other forme of words But M. Iohn Caluin goeth farther almost impudēt and blusheth not to say That the forme of words in Sacraments are meere Magicall charmes and enchauntments Caluin li. 4. institu cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme and doe cutte of the principall boughes of this tree of life Protestants Read S. Aug. li. 2. de nup. Concupisc ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians and pull of the leaues and pill of the barke of this tree of life that is they deride neglect and contēne the auncient Ceremonies of this Sacrament of Baptisme as well the precedent Ceremonies such as goe before the acte of Baptisme as exorcismes exsufflations hallowing of the fonte c as the Subsequent such as are after Baptisme videlicet holy vnction with holy Chrisme the vse of the waxe-candle or taper light the cloathing with the white garment commonlie called the Chrisome All which Ceremonies although they be auncient profitable significant and deliuered by Tradition as from the Apostles as shall appeare in the sequell yet are these derided neglected and contemned by the Protestants Last of all come the Puritans Puritans withe the axe of M. Caluin laying load at the very roote of this tree of life to ouerthrow all to beat downe this gate and entrance to saluation This Sacrament say they is not necessarie to Saluation for all men because Children borne of faithfull Parents may be saued without Baptisme either by Predestination or by the fayth of their Parents the elder sort being of vnderstanding
quem vult indurat vnto whom God will he sheweth mercie and doth indurate whom he will Those who come of their owne accord Christ accepteth and not those who are forced Therfore sayeth the Councell Non vi Con. 4. Toleta can 56. sed liberi arbitrij voluntate vt conuertantur suadendi sunt They are not by force to be compelled but they are to be perswaded that freelie willinglie they may be conuerted For it is necessitie that the partie who is to be Baptized giue his Consent and good will to Baptisme For if by force without his consent not hauing faith he be vrged he hath no Sacrament no Baptisme In thise case of Sisebutius the Iewes being compelled either to make their choyce to be banished depart the realme or els to be baptized they consenting by this coaction or compulsion rather to be Baptized then to be banished because it is a consent although coacte by compulsion they receiue Baptisme that is the Character and signe of a Christian but not grace saluation or Iustification as shall be proued in the sequent chapter Read C. maiores de Baptismo eius effectu lib. 3. docretalium titulo 42. CAP. 18. VVhether he who cometh to this Sacrament fainedly not hauing in deed faith in Christ be Baptized TRue it is and we can not denie that he who fainedlie cometh to be Baptized doth and may receaue the Sacrament of Baptime that is the character signe and seale of a Christian and therfore not to be rebaptized when he cometh after to beleeue aright But he that thus fainedlie and without faith doth approche shall neuer be saued for as S. Paule sayeth Rom. 3. The Iustice of God is by faith of Iesus Christ. He that will come to God must beleeue Hâ—b 11. And it is impossible to please God without faith Therfor Christ sayed Quicre diderit c. He that beleeueth is Baptized Mar. 16. shall be saued and he that beleeueth not shall be daÌ„ned Wherfore seeing and considering that faith is so necessarie to the obtaining of Baptisme we conclud that euen in children and naturall fooles there must be faith And because neither of them children nor fooles are capable of actuall faith as those at mans estate and vnderstanding are therfore we Catholikes say that Aliena fides The fait of an other that is of the Church is sufficient for them But for those of the elder sorte and of vnderstanding we defend that it is necessarie they haue actuall faith or els it will be with them as it was with Iudas who receaued the Sacrament of the Bodie of our Lord at the hands of Christ in his last supper but not the effect of the Sacrament because he receaued vnworthelie to his owne damnation So also he that approcheth to Baptisme fainedly without faith may doth receaue the Sacrament and hath the character and signe of a Christian but he shall neuer haue the effect and end of the Sacrament that is grace Iustification or saluation For example some Iewes desire Baptisme not for the faith they haue in Iesus Christ but because their flesh and skinne doth sauour and stinke therfore they are called Iudai foetentes stinking Iewes But as soone as they are Baptized this filthie sauour of their bodies is gone and they smell as sweet as anie other Christians doe so that some of them may for this cause onlie require Baptisme I say they may haue the Sacrament although they come with this corrupt intention but neuer shall they haue the effect and end of this Sacrament In like manner we read of some Sarracens Turkes who desire baptisme not with true faith in Christ but being sore sicke or troubled and vexed with an euill spirit hauing experience that by Baptisme they may be deliuered they seeke and desire Baptisme for this cause onlie that they may receaue their health and be deliuered from the vexation of the Deuill These kind of men also may receaue the Sacrament but they shall not haue saluation and iustification if they haue not true faith and beleefe in Christ Wherfore to conclud one may come to this Sacrament faineldlie and with a false harte without faith with a corrupt intention and be Baptized but he shall neuer haue saluation and iustification therby as hath beene proued CAP. 19. VVhether he that is Baptized may be compelled to liue according to Christian Catholike lawes NO man ought to be compelled to Christian faith nor forced to receaue Baptisme as hath bene proued but they must approch and come voluntarilie and willinglie and to be wonne by reason perswasion preaching And therfore the Church hath no authoritie iurisdiction nor power to force or compell those who neuer receaued Baptisme to the obseruation of Christian lawes or Ecclesiasticall Constitutions And this S. Paule hath taught and practised and would not iuge them 1. Cor. 5. who were not Baptized Quid mihi de ijs qui foris sunt iudicare what is it to me to iuge of them that are without But if once they submitted themselues vnder the yoake of Iesus Christ receaued the Sacrament of Baptisme and were incorporate as members of the bodie of Christ misticall then no doubt but they are vnder the iurisdiction and power of the Church And therfore S. Paule although he would not iudge the Infidell or vnbaptized yet it is plaine he excommunicated the publike incestious Corinthian 1. Cor. 5. and coÌ„maunded not to keepe companie or so much as to eate with him Therfore in so much as one by Baptisme is incorporate and made a member of the Church he is subordinate to the Iurisdiction of the Church and so consequentlie subiecte to the Censures lawes and Constitutions of the same and therfore may be compelled to obserue Christian rites and Constitutions and be forced to liue accordinglie THE FIFTH BOOKE of the Ceremonies CAP. 1. VVhat a Ceremonie is A Ceremonie is an externall actâ— of Religion which is exhibited acted and done to the honour and worshippe of God Considering that man doth coÌ„sist of soule and body not of body only nor of soule onlie but of both ioyntlie therfore there is internall worship and honour proceeding from the soule and there is also externall exhibited acted and done by outward acts and signes The first honour or adoration which we call internall is the chiefe and principall and that which most pleaseth God and it is threefold that is exercised by three speciall vertues ffirst by faith true beleefe in God secoÌ„dly by a firme hope of Gods mercie grace towards vs a coÌ„fidence of life eternall a trust that God will performe his promises made to his Church thirdlie by a feruent loue of God Aboue all creatures These are the three Theologicall Diuine vertues fayth hope and charitie proceeding from the operation of the soule working internally by the assistance of the Holy Ghost Therfore Christ sayed Ioâ— 4. God is a Spirite and
This ceremonie is most obserued in Italie Spaine and the Indians east and weste in which countreyes daylie are conuerted vnto the Christian faith Ieues Turkes and Pagans but in England there is no vse of this Cheremonie and that for two causes First because there are neither Iewes nor Turkes nor Pagans who publikely inhabite or are permitted in the land and therfore no dealing for their conuersion I will not say there are no Infidells for that Atheisme and heresie as hath bene sayed is a kind of Infidelitie or misbeleefe but how that countrey swarmeth with such kind of people Notum est omnibus It is knowen to all the world The second cause why this ceremonie is not in vse in England is because it was neuer heard of as yet that euer any Protestant conuerted to Christianitie anie Iewe Turke or Pagan although it be most manifest they haue had dealing and traffike with all three and haue of late sought to plant them selues in some Pagan partes of the world as Guiana and Virginea yet did we not heare of anie Conuersion to Christianitie in anie parte or place of the world And will you haue the reason why they can not effect this Conuersion of Infidells Surely Schismatikes and Heretikes diuided from Gods Church haue alwayes bene peruerters no Conuerters destroyers no builders of Christianitie and therefore we must not looke nor expecte that Protestants should conuerte Countries or bring Iewes or Pagans to Christianitie Tertul. li de Praes ad Haer. And this obserued Tertullian in his tyme that Heretikes scarse euer endeauoured to conuert Heathens and Pagans but alwaye were readie to peruert Catholikes Nostra suffodiunt sayeth he vt sua aedificent They vndermine and digge vp our foundations that they may build their owne Niceph. de Eccl. histo And for confirmation oâ— this read the historie of Alamundarus a most mightie Prince and potent King of the Saracens being conuerted to the Christian faith by the Catholikes and coming to be Baptized the Eutychean Heretikes laboured all they could that he would be Baptized by their Bishops and professe their hereticall doctrine D. Antoninus Chron. p. 2. tit 11. ca. 2. ss 5. And the rather they presumed to preuaile with him because at that tyme the Emperour Anastasius was also an heretike But so it fell out by the prouidence of God and that the world may vnderstand and take notice that heretickes can not preuaile with Infidells that this great King vtterlie refused to communicate with Heretikes in the Sacrament of Baptisme and with alâ— so confounded their hereticall doctrine that their Bishops with shame confusion departed It was my Chance being in Spaine to haue some Conference with one Mustafan à Mauritanian by birth a Turke by profession to become a Christian His answere was that in deed the new Christians in England for soe he tearmed them in respect of their new opinions and reuolt from the old came nearer to his Religion then the old Christians in Spayne did For that they of England had no Images nor pictures of Christ nor his Saintes Also they of England loued them better then they of Spayne did yet sayed he if I should turne Christian I had rather turne to the old of Spayne then the newe of England for the elder the nearer to Christ and so the more likelier to be true Thus this Mauritanian Turke could distinguish make his choyse between new and old Christians and new and old Christianitie Therefore I may conclude that the Protestants neither haue nor can haue ordinarilie the vse of this Ceremonie of the Cathecumines in their Church nor be Baptizers of Turkes or Pagans nor Conuerters of Countreyes CAP. 6. Whether the solemnitie of Baptization were especiallie to be reserued for the feasts of Easter Pascha and Pentecoste ALthough in case of necessitie as hath bene sayed we are not to expect tyme nor stand vpoÌ„ the performaÌ„ce of ceremonies of Baptisme yet it hath bene a laudable custome and solemne ceremonie in the Catholike Church euen from the tyme of the Apostles vnto this day vsed and obserued at the feasts of Pascha and Pentecoste that is Easter and Whitsontyde to haue honorable Baptization and solemne celebration of this Sacrament And the reason is first for the feast of Pascha or Easter because in the death and Passion of Christ was giuen the full power to the effects of Baptisme Quicunque Baptizati sumus c. Rom. 6. All men sayeth S. Paule who are Baptized in Christ Iesus in his death we are Baptized But at Easter is a speciall memorie and recordation of the death and Passion of Christ therefore worthelie doeth the Church reserue a solemne Baptization at the feast of Easter Secondly becauâ—â— in our Baptisme is represented the death of Christ and his glorious resurrection For as the same Apostle sayeth Heb. 6. we are buried togeather with Christ in Baptisme vnto death that 〈◊〉 Christ is risen from the dead by the glorie of the Father so we may also walke in newnesse of life Therfore true it is that remission of sinne new life and sanctification are giuen by Baptisme because it resembleth in vs and applieth vnto vs Christs death resurrection And Baptisme doeth represent both For as Christ once being dead doth alwayes liue so we being dead to sinne by Baptisme doe liue againe And as the death of Christ was cause of our Purification and his Resurrection first opened vs the gate of heauen so Baptiâ—me is the Sacrament that cleanseth and washeth our soules and maketh the first entrance to ChristiaÌ„itie Thirdly Christ after his death vpon the day of his Rasurrection gaue commission to his Apostles to Baptize all nations set downe and appoynted in what forme they should doe it that is In the name of the Father Mat. 18 and of the Sonne and of the Holy Ghost Not without cause then doth the Catholike Church at the feast of Pascha vse a solemne hallowing of the fonte and reserue a publike Baptization and celebration of this Sacrament in memorie of gratitude of this great benefit Christ leste in his Church And for the feast of Pentecoste or whit suntyde there is as great reason as for the other that on that day there should be vsed a publike solemnization of this Sacrament because on that day the holie Ghost visiblie fell vpon the Apostles and Disciples of Christ Act. 2. in so much that they may be sayed to haue bene Baptized with the Holy Ghost Also on the same day was performed by the Apostles a most solemne publike Baptization after S. Peter had spoken and preached vnto the people there were Baptized three thousand Finally Christ hath sayed That our regeneration and new birth must be by the Holy Ghost Ioa. 3. Worthelie then doth the Catholike Church at this feast also of Pentecoste reserue and appoynt a solemne and publike Baptization and celebration of this Sacrament and Consequentlie with ignominie and shame doe
Iohn or Thomas I deliuer and geue vnto thee the signet seale or signe of our lord Iesus Christ in thy right hand that thou mayest signe thy selfe and repell thy enimies defend thee from the aduerse parte and that thou mayest remayne steedfast in the Catholick faythe haue life eternal liue for euer amen and withall vseth this benediction Benedictio dei c. The blessing of god the Father omnipotent and of the sonne and of the holy ghost let it descēd vpō thee and continewe with thee for euer By this Ceremonie the Catholicke Church would enstruct the Baptised in two poynts Fyrst that he learne to blesse him selfe with the signe of our lord that is the crosse which is geuen him in his right hand Secondly that this signe may be a means to protect and defend him agaynst the diuel all his worckes heresie or any other misfortune For the vse of this ceremonie we haue the practise of the Apostles and sayncts of the primatiue church who not only blessed thē selues with the signe of the crosse as an armor and weapon agaynst any euil that might happen but also exhorted and counseled all other Christian people to doe the lyke Abdias who did see Christ in flesh liued with the Apostles and was a disciple of theirs recordeth and wryteth of S. Paule lib. 2. Apost Histo. that when he came to the place of execution turned himselfe towardes the East lyfted vp his handes and eyes to heauen Gentibus flexis Crucisque signo se muniens ceruicem praebuit percussori kneelinge on his knees fortifinge and blessinge himselfe with the signe of the crosse yelded and offered his necke to the executioner Loe the practise and example of the Apostle S. Paule for the vse of blessinge thy selfe with the signe of the crosse It is wrytten also of S. Andrewe who travelinge vp from Bizantium into Thracia Abdias lib. 3. Hist Apost nō log◠a principio ther mett him and his companie a multitud of men with drawen swordes and speares in their handes readie to rūne vppon them which when the Apostle perceaued Faciens signum crucis contra eos makinge the signe of the crosse agaynst thē sayed Oro domine nelaedā tur sperantes in te I praye thee o lord that they maye not be hurt who put their trust in thee By the synge of the crosse ād prayer of the Apostle the Angell of God appeared terrified the enimie and so the Apostle with his companie had free and safe passage In lyke manner the same Apostle S. Andrewe beinge at Patras a cittie in Achaia Ibidem prope finem in the palace of Aegeates the proconsul with his wyfe Maximilla and many other christeans ther gathered together in christean exercise Aegeates sodaynly vnlooked for and vnawars returned from Macedonia so that he had like to haue taken them all together which the Apostle perceauinge Singulis manus imponens Consignatis cruce eos abire permisit nouissime autem se signans discessit Layinge his handes vppon euerie on of them and withall signinge them with the signe of the crosse suffered them to depart and last of all also he blessinge himselfe and signinge himselfe with the signe of the crosse departed so that no man was apprehended It is reported of S. Iohn the Euangelist when he was at Ephesus Abdia lib. 5. Hist Apost and had distroyed the temple and Idoll of Diana beinge therfor persecuted by Aristodemus the chiefe minister of that Idoll the Apostle willinge to haue him satisfyed sayed vnto him Quid faciam vt tollam indignationem de animo tuo what shall I doe to take awaye this rancor and malice out of thy hart He answered take and drinke this poyson which I haue prepared which yf thou drinke and dye not it will appeare that thy God is the trwe God S. Iohn boldly without feare tooke the cuppe of poyson in his hand Et signaculum crucis faciens and makinge the signe of the crosse ouer it prayed and also blessed his mouth and armed all his bodie with the crosse and drunke vp all that was in the cuppe and so passed without any harme at all Thus you maye see in the practise and example of S. Iohn the power of prayer and vertue of the crosse And for this cause S. Iohn the Euangelist is commonly pictured with a chalice or cuppe in his hand It is wrytten by S. Hierome of S. Anthoine a holly saynt of the primatiue church goinge to visit S. Paule the fyrst Eremite sawe by the waye a monster In vita sancti Pauli Eremitae in the vpper parte lyke a man in the nether parte lyke a horse presently at the syght therof Salutaris impressione signi armat frontem Armed his forehead with the signe of the crosse beinge a signe of health and comfort And incontinently the monster rāne awaye and vanished out of syght Also S. Martine Bisshope a worthy Prelate of the primatiue church a man of great virtue and hollines se aduersus diabolum signo crucis orationis auxilio protegebat protected and defended himselfe against the deuill with the signe of the crosse and helpe of prayer S. Chrisostome setteth a rule for Fathers and mothers to teach their children to blesse themselues A primis annis Homil. 12. in primā Cor. c. Defend and arme your chyldren euen from the begininge in their tender age with spirituall armor and teach them to make the signe of the crosse in their forheades and before they be able to doe it themselues doe yee it for them In vita eius Thus S. Chrisostome of whom it is also wrytten that immediatly before his death after he had receaued the sacrament of the alter seque crucis signo muniens animam Deo reddidit and blessinge himselfe with the signe of the crosse yealded vp the Ghost And S. Hierome exhorteth Demetriades often to make the signe of the crosse Epist. ad Demetr Crebro signaculo crucis munias frontem tuam ne exterminator Aegipti in te locum reperiat thou must often and sundrie tymes fortifie and defend thy Forehead with the signe of the crosse least the exterminator of Aegipt finde place in thee de custodia virginitatis The lyke instruction he geeueth to the virgine Eustochium Ad omnem actum ad omnem incessum manus pingat crucem at euerie action whatsoeuer you doe at euerie tyme you goe forth lett your hand make the signe of the crosse Athenasi in vita eius And S. Anthonie exhortinge his monkes and followers to take courage to fight agaynst the deuil and shewinge with what weapons they myght ouercome him amonge the rest putteth the signe of the crosse mihi credite fratres vnico Sanctissmae crucis signo debilitatus aufugit beleeue me brethren with one only signe of the crosse the deuil beinge weakned is put to fligh◠Thus you maye see by the example of the Apostles by the practise