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
therby maye be fygured and signified that he beinge seasoned with the salt of wisedome maye be voyde of all fetor and stinke of synne and iniquitie and that heareafter he maye not be putrified and corrupted with the maggotes of synne but rather beinge vntouched maye be preserued to receaue greater grace S. Bede alludinge to that of the old lawe where god commanded that no sacrifice should be offered with out salt or not seasoned with salt And Christ also hath sayed that euerie victima shal be salted with salt where vppon I say S. Bede sayeth Sal calestis The salt of heauenly wisedome wherewith the Cathecumens or those who are to be baptised were first instructed and seasoned we are commaunded to offer in all the sacrifices of our workes And of this fyrst tast of salt speaketh Origen and the same hath the thyrd Counsel of Carthage Consideringe then that this ceremonie of salt hath his signification and instruction as you haue heard also of such antiquitie in the church what reason haue the ProtestaÌ„tes of this age to coÌ„teÌ„ne and neglecte it I will tell you the salt of their doctrine is infatuate vnsavorie without smacke of salt and therfor not fitt to be putt in the mouth of the baptised For salt that hath loste his saltnesse vertue is profitable nether for ground nor middinge nor dunghill Luc. 14 but it shal be cast forth sayeth Christ he that hath eares to heare lett him heare CAP. 10. Whether the vse of spittle before baptisme be a superfluous ceremonie THe order of this ceremonie is that the priest takinge spittle to the ears and nostrels not to the mouth as some mistake it for that salt is proper for that part and puttinge it fyrst on the right eare sayeth Epheta quod est adaperire that is be thou opened then to the nostrels sayinge in odorem suauitatis and be thou opened vnto the odor of sweetnes and at the leafte eare he concludeth Tu autem effugare diabole therfor o thou diuel be thou put to flight and driuen awaye for the iudgment of God will drawe nyghe and baptisme now is at hand We read in the ghospel that our sauiour twice vsed this ceremonie of spittle fyrst when he healed the deafe and dume man who was brought vnto him then he vsed spittle and put his fingers into his ears and lookinge to heauen sayed these wordes Ephata quod est adaperire mar 7. which is as much to saye as be thou opened Secondly in the Ghospel of S. Iohn when he cured the man who was borne blind Ioh. 9. he spitte on the ground and made claye of the â—pittle and layed it vppon his eyes and sayed Goe Washe in Siloe The church of God to the imitation of Christ doth vse these ceremonies of touchinge and spitâ—le And fyrst for the ears that the deafe deuil doe not hynder nor stopp those sences but that the ears may be open to heare the worde of God Rom. 10. for fayth is by hearinge as sayeth S. Paule This ceremonie defâ—ndeth that worthy Doctor S. Ambrose it hath no worse a piller to leane vnto Li 1. de sacra 6. 1. also this washinge of the blind borne man in the waters of Siloe was a figure of baptisme and therfor baptisme is called the sacrament of illuminatioÌ„ for which cause man beinge borne in synne blindnes is sent thether for illumination sight and light of fayth and beleife And as Christ before he sent the blind borne man to washe at the poole of Siloe made a plaster with spittle so the church doth vse this ceremonie of spittle befor baptisme To conclud therfor we maye lawfully and laudablie mayntayne with S. Ambrose this ceremonie and that it is no waye superstitious seeinge it hath his imitation from Christ is also significant and worketh his effect Then with out cause doe the Caluinists and Protestants make this ceremonie ridiculous or superstitious We knowe Christ could haue healed the dume man and blind borne without touchinge speach spittle claye washinge or any other ceremonie we affirme that baptisme maye haue his effecte without these ceremonies but dare any man saye that in Christ the vse of spittle was ridiculous or superstitious I knowe no man dare who beareth the face of a christian Beware therfor in tyme of such as M. Caluine who calleth this ceremonie ridiculous and M. Willet who tearmeth it an interpretatiue toye and all other who deride the ceremonies of the church which are done to the imitation of Christ for they may become scorners of Christs owne actions The ears and nostrels sayeth Rabanus are touched with spittle De instit cleri lib. 1 ca. 27. and those wordes of the ghospell which Christ vsed when he cured the dume man are spokeÌ„ that through the tipicall and shaddowed spittle of the priest and his touch the deuine wisdome and vertue may worke health to the Cathecumine that his nostrels maye be opened to the receauinge of the sweet smell of the knowledge of God and misteries of christian fayth and that his ears maye not be shutt to heare the commaundements of God and sound Catholike doctrine I haue heard that a parson of high estemee whom I honor for his parson and place and therfor of me not to be named should reporte that his parents commaunded that this ceremonie in his baptisme should be omitted because the priest should not spit in his mouth But he was certaynly misinformed for this ceremonie doth not concerne the mouth but the ears and nostrels only And the priest doth not spitt vppon any parte of the child but only out of his owne hand takinge spittle and with touch therof doth effect this ceremonie What was done God he best knoweth but it appeareth his ears were neuer trwly opened to the Catholike Roman doctrine nor he neuer tasted nor smelled of the Roman mother church nor greatly esteemed of the rites and ceremonies of that religion It is our parte to hope the best and to praye hartely vt Dominus daret scientiam intellectum that our lorde would vouchsafe to geue him knowledge and vnderstanding CHAPTER 11. VVhether it be a superstitious ceremonie to take the right hand of the child and deliuer vnto him the signet seale or signe of Christ wich iâ— the crosse that therby he may learne to blesse himselfe agaynst the deuil and heresie the greatest emmies of man and to remayne Constant in Catholick sayth THe priest taketh the Cathecumine Infant or partie who is to be Baptized by the right hand and doth signe him in the bale or palme of the hand with the signe of the crosse and so deliuer vnto him the signet or seale of Christ which is the crosse sayinge Trado tibi signaculuÌ„ domini nostri Iesu Christi in manu tua dextra vt te signes te de aduersa parte repellas in fide Catholica permaneas habeas vitam aternam viuas in saecula saeculorum Amen
of the sayncts of the primatiue church by the aduise and instructiō of the auncient fathers this ceremonie to blesse our selues with the signe of the crosse and to instruct others to doe the like is not superstitious Idle or vn profitable as protestants would haue it vnlesse they will accuse the three Apostles of superstition and condemne the saynctes Doctors of the primatiue church in their practise doctrine and instructiō thervnto wherfor to conclud this ceremonie of takinge the right hand of the Infant or partie to be Baptised to deliuer and geue vnto him the signet seale or signe of our lord Iesus Christ therby to protect and defend himselfe from the aduerse part the deuil and heresie and remaine in the Catholick fayth this ceremonie I saye is ancient profitable and conforme to antiquitie the practise of the the Apostles and primatiue church What reason then haue the protestants not only to condemne contemne and blot it out of their bookes but also to forbid both younge and old to blesse them selues with the signe of the crosse sure I knowe none but one and that is to take awaye from Christean people their armor of defence that they may lye open to Satan and heresie CAP. 15. VVhether the abrenunciation of sathan and his worckes and pompes be a Ceremonie approuable HAuinge spoken of the precedent ceremonies such as are acted befor the chyld be brought to the font Now we are to entreat of such as are done and performed at the font The priest takinge the chyld by the right hand bringeth him into the church sayinge Enter thou into the temple of god that thou mayest haue eternal life and liue for euer And so beinge brought to the font the priest extendeth his hand ouer him the god father or godmother holdinge the chyld then sayeth the priest Abrenuncias sathanae Doest thou renounce satan the godfather and godmother make answere Abrenuncio I do renounce him the priest proceedeth omnibus operibus eius and all his workes I renounce them all omnibus pompis eius and all his pompes and pride I renounce them For the proofe of this ceremonie we neede not much to stand for it is manifest that it hath discended vnto vs from the Apostles by tradition and so continued in the church vntill this daye and not contradicted by the Protestants S. Clement the fyrst of that name and the thyrd pope after S. Peter in his constitutions speaketh of this ceremonie of the renunciation of sathan his workes and pompe Lib. 4. Const can 41. 42. And S. Dionisius Areopagita conuerted by S. Paule in his ecclesiasticall Hierarchie in the chapter of baptisme Tertullian and others CAP. 13. Whether multiplicitie of God Fathers and God mothers are necessarie BY the generall and ordinarie constitution and custome of the church yf the Infant be a boye on God Father is sufficient without Godmother yf it be a wench or girle on Godmother without Godfather yet accordinge to the custome of the countrie we maye admitte both De Cōsecr dist 4. Cānon plures De refor ses 24. c. 2. De eccl Hiero. c. vlt. Lib. de baptis that is a God Father and a Godmother to on child but not aboue So pope Leo decreed lett no man sayeth he come to receaue or take the Infant from the fonte and baptisme but one and that a man or a woman Accordinge to this order hath the Tridentine Counsell made a reformation agaynst multiplicitie of God Fathers and God mothers and instituted that on was sufficient or two at the most S. Dionisius calleth them susceptores that is vndertakers for them whome they receaue out of the fonte in baptisme And Tertullian calleth them sponsores for that they doe promise on the behalfe of the baptized Aug. homil 3. ad Neophit And some other call them fideiussores that is suerties for that they make themselues pleadges for the baptized CAP. 14. VVhether the God Father is to geue-the name vnto the child I Make no doubt of the question but it hath allwayes bine a lawdable costome in the church that the God Father doth impose or geue the name of the child And the ancient christeans euer called them after some of the Apostles as Peter Andrewe Iames or some other of the saynctes as Frances Edward and so forth It is a prophane custome of late crept into our countrie to name their children after their surnames as Hatton Dudley Baggot Brase Winter Talbot c. Much more prophane is it to call them after hethenish names as some haue vsed contrarie to the custome of the ancient christeans Can. 30 and the constitution of the Counsell of Nice CAP. 15. VVhat God Fathers and God mothers are bound vnto who Christen Children SAyncte Augustine exhorteth God Fathers and God mothers to remember that they are Suerties and pleadges for their spirituall children Sermo post pasc hodier dies and sayeth that they are to instruct them in good workes and aboue all thinges that they learne the Apostles Creed the Pater noster and the tenne cōmandementes and that they hold constantly the Catholike fayth and beleeue the doctrine of the church 3. p. q. 68. a. 8. S. Thomas conclusion is that euerie on is bound to execut the office they take vppon them but the God Father at the font doth take vppon him to instruct and teach the baptized ergo he is bound to haue care of their instruction more particularly when there is iust cause as yf the baptised were to liue amonge Infidles or amonge heretikes as nowe at this tyme our countrie standinge as it doth euerie God Father is bound to haue a speciall care of his spirituall children But in christean catholike countries his charge is not so great because ther is no danger in education for the parents and pastors of their churches will see the children sufficiently instructed and for this cause now there is no exception taken of the God Fathers and God mothers concerninge their sufficiencie to instruct But in the primatiue church it was not so For as Dionisius sayeth Oportet doctū esse in diuinis the God Father ought to be able to instruct in the rudiments of Christean doctrine and beleife eccles Hiera c. 7. CAP. 16. VVhether the vnction or annoyntinge of the breast and shoulders be allowable THe priest doth exequut this ceremonie in this manner he taketh hollie oyle sayinge I doe annoynt the vppon thee breast with the oyle of health And between thy shoulders in Christ Iesu our lord that thou mayest haue life eternall The reason of this ceremonie as S. Ambrose sayeth is lib. 1. de Sacramēt c. 2. because he beinge annoynted vppon the breast and showelders he is made a champion of almightie god that he maye be able to wrastel in gods cause and take courage and force agaynst the enimie And Innocentius the 3. of that name sayeth that the child is annoynted in the breast lib.
faith and theÌ„ afterward by faith onelie to be iustified This were to destroy the efficiencie and force of the Sacraments and to make no more of them then we make of an Iuie garland which is onlie set forth to signifie that there is wine to be sold bought and drunke It is manifest that the Ghospell the word of God preached is a greate motiue and forceable meanes to moue vs to beleeue and to strengthen our faith and S. Paule sayeth it is Virtus Dei in salutem omni credenti Rom. 1. the power of God vnto saluation to euerie one that beleeueth much more then is the Sacrament of Baptisme the power of God not mouing onlie to faith but working in it self as his instrument to saluation And in deed faith because it cometh vnto those of age vnderstanding by hearing as S. Paule sayeth Rom. 10. Fides ex auditu Faith is by hearing therefore faith is in them as a necessarie dispositioÌ„ to Baptisme Where vpon Christ sayeth Qui crediderit Baptizatus fuerit Mar. 16. saluus erit He that beleeueth and is Baptized shall be saued So that faith going before Baptisme is a cause dispositiue and necessarie vnto Baptisme but not the onlie effecte of Baptisme as some would haue it For that the immediate effecte of Baptisme by applying the merits of Christ Passion is remission of sinnes to saluation is a newe regeneration and opening the gate to heauen And this plainlie Christ spake to Nicodemus Io. 3. Nisi quis c. Vnlesse a man be borne againe of water and the holy Ghost he can not enter into the kingdome of heauen Where we see our regeneration and second Birth attributed vnto Baptisme which consisteth in an externall element of water and an internall power of the holie Gost and that no man can enter into heauen without it Who seeth not then that it is the instrument of God working to saluation and not a bare signe or motiue onelie to faith That the effect of Baptisme is the remission of sinne the Scripture is plaine The people of Ierusalem and Iurie at the first sermon S. Peter made act 2. being as it were conuerted Et compuncti corde and compuncte of harte sayed VVhat shall we doe S. Peter answered Be euerie one of you Baptised in the name of Iesus for remission of your sinnes Note that he sayeth for remission of your sinnes shewing the effect of Baptisme to be remission of sinne Act. 22. And S. Paule as he reporteth himself being stroken blind and called of Christ to be the vessell of election for the conuersion of the Gentiles Ananias came vnto him restored him to his sight and then sayed vnto him Et nunc quid moraris Act. 22. v. 16. Surge Baptizare ablue peccata tua inuocato nomine eius And now what tarriest thou Rise vp be Baptised and wash away thy sinnes inuocating his name S. Paule beleeued before he was Baptised but his sinnes were washed away by Baptisme I will therefore conclud vpon these testimonies of Christ and his Apostles that the Scripture is plaine that Baptisme of it self as the instrument of God doeth wash away sinnes by the force vertue of the word and worke done and sayed and that faith going before Baptisme is but a disposition to remission of sinnes Auoyd then the doctrine of Heretikes whoe affirme and teach that this Sacrament of Baptisme doth not remit sinnes but signifie remission of sinnes and doth worke of it selfe nothing but is as a bare signe and simbole onlie to excite and moue to faith as the Iuie garland is onlie a bare signe to excite and moue men to buy wine and to signifie that in such a place it is to be sold Flie this Hereticall doctrine I say which killeth the life of the Sacrament contrarie to the Doctrine of S. Paule Christus dilexit Ecclesiam Ephes 5. tradidit seipsum pro ea mundans eam lauacro aquae Christ sayeth he loued his Church and deliuered him self for it cleansing it by the lauer of water Also in his epistle to Titus Saluos nos fecit per lauacrum regenerationis he sayeth Christ hath saued vs and made vs safe by the lauer of regeneration and renouation of the Holie Ghost Ad Titum 3. Can anie man more forceablie or plainlie expresse the working effecte and force of Baptisme then S. Paule in caling it the Lauer of regeneration and that we are to be cleansed made safe and saued by this lauer of water And withall let vs consider what Ezechiell the Prophet prophesied of the effects and force of Baptisme Ezech. ca. 27. Effundam super vos aquam mundam mundabimini ab omnibus inquinamentis vestris I will powre out sayeth the Prophet in the person of God cleane water vpon you and you shall bâ— cleansed from all your filthes and staines Baptisme therefore reallie and in deed is an instrumentall cause of our Iustification and not a bare signe and meanes onlie to excite stirre vp and moue vs to faith or a Single seale or signe as Caluiâ— would haue it of former Iustice. CAP. 7. Whether he who once is Baptised can not sinne but shal be saued Bellar. li. 1. de Bapt. ca. 14. This controuersie is excellentlie and compendiouslie handled by that most worthie learned Prelate Cardinall Bellarmine It was the errour of Iouinian the heretike against whom S. Ierome wrote That he who was trulie and in deed Baptised Ioro li. 2. con Iouin could not be damned or become a reprobate or sinne after Baptisme And for this his errour he brought Scripture as all other Heretikes doe Christs owne words and his Apostles S. Iohns Christ sayed Non potest arbor bona malos fructus facere A good tree can not bring forth euill fruite Therefore being made good by Baptisme can not sinne and consequentlie can not be damned But what if this tree be corrupt the roote be withered either it will bring forth no fruite or bad fruite which this Heretike considered not And for that he alleadgeth out of S. Iohn Io. ep i. ca. 3. 5. Euerie one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God By which words of the Apostle this Heretike would proue that the Baptised can not sinne But the sense of the Apostle is that no man continuing the sonne of God committeth mortall sinne because mortall sinne can not stand togeather with the grace of God therefore so long as we keep the Innocencie of Baptisme we can not sinne S. Iohn then would not say that the Baptised could not fall from their first estate of Innocencie For S. Paule doth reproue this as an errour Rom. 11. ver 19. 20. and proueth that he who now hath faith may fall and become incredulous as the Iewes were the faithful people of God but by incredulitie are become repâ—obate so also may
alwayes honoured for Martirs and they Confessed Christ Non loquendo sed moriendo Not by tongue and mouth but by bloud and death Therfore as the mother by constant confession and death was a Martyr so also the Infant in her wombe being slaine in contempt of the mother and the cause she died for must also be a Martir by bloud and death I may put for example that worthie woman mistris Cleathrow who was put to death at Yorke in Queene Elizabeths tyme for receauing a reuerent Religious Priest into her house and for constant confessing the Chatholike faith She was a worthie martyr and true Imitatrix follower of S. Alban the Protomartyr of England If she were withe child confessing as much but the Iudges not regarding it I make no doubt but the child dieyng in her wombe dyed also a Martyr CAP. 14. VVhether the Mother may be cut and opened if other wise the Child caÌ„ not be borne so takeÌ„ from her aliue that it may be Baptized Th. locis sup citatis I answere with S. Thomas and learned Siluester that the mother so long as there is life in her in no case is to be cut and opened For no man ought to kill the mother for the Baptizing of the child But if the mother die and the child be aliue in her wombe then fâ—â—e ought to be opened the child Baptized You may obiect that teÌ„porall death in the mother is lesse euill Obiect then the eternall death of the child which must needs follow if it die without Baptisme but of two euills the lesser is to be chosen Wherfore we should rather chuse the temporall death of the mother then the eternall damnation of the child Sol. RoÌ„ 3. To this obiection we answere with S. Paule That no man may doe euill that good may come of it Therfore we may not murther the mother that the child may liue spirituallie or corporallie If it be true as is reported of King Henrie the eight when his Queene Iane Seymer could not be brought a bed and deliuered of her Sonne Edward the sixth he yeelded and gaue consent that shee should be opened cut sayed I may haue an other wife but I doubt whether I shall haue an other child and so the mother dyed for the life of the child But what followed The child neuer liued to be a man and by reason of his noneage the whole realme was disturbed Religion contemned and heresie planted A plague no doubt for the Fathers iniquitie and sinne CAP. 15. VVhether the children of Iewes or other Infidells may lawfullie be Baptized against their Parents will IT is a hard and difficulte question especiallie were Iewes and Infidells are subiect vnto a Christian Prince as both Iewes and Indian Infidells are to the King of Spayne A man would thinke it were but Christian dutie and Charitie to take the children of these Iewes and Indian Infidells and Baptize them educate instruct and bring them vp in Christian faith and beleefe whether the Parents will or nill For if vpon malice or other displeasure the Father should endanger the corporall or temporall life of his child one might lawfullie by violence resist him Why not also may one for the eternall spirituall life of the soule against the parents will or contrarie to their consent baptize their children Notwithstanding it is the generall opinion of Diuines and practise of the Church not to Baptize Iewes Infidells children without the parents consent and freewill And the reason is as sayeth S. Thomas because it is against the law of nature Tho. 3. p. q. 68. For by the lawe of nature children are vnder the gouernment tuition and care of their parents vntill they come to the vse of reason and yeares of vnderstanding but the lawe of grace doth not destroy the law of nature therfore they cannot be Baptized without the parents consent CAP. 16. VVhether Iewes Turkes or Infidells being conuerted are presentlie to be Baptized HAuing spoken of the Baptisme of children now 〈◊〉 will entreate of those who are at mens estate adults elder sort what is required of them before they are Baptized First concerning Iewes Turkes and Infidells conuerted it was the practise of the Primitiue Church and is continued vntill this day in the Catholike Church that presentlie after their conuersion they are not Baptized but for a tyme instructed and trained vp in the beleefe and life of a Christian and therfore called Cathecumeni Men to be instructed and Cathechised True it is in deed that the Apostles in the begining did not vse this practise for in the Acts of the Apostles we read that on the first day of S. Peters preaching Act. 2. there were three thousand Baptized and afterward on an other day fiue hundred And S. Philippe the Deacon presentlie the same day after conference with the Eunuch the Queene Candaces Treasurer Act. 8. he Baptized him Also S. Peter at the first meeting Baptized Cornelius the ItaliaÌ„ with his kindred Friends Yet we must not thinke that the Church immediatlie after the Apostles so continueth vntill this day in making Cathecumins doth anie thing contrarie to the Apostles proceedings For we must vnderstand why the Apostles did immediatlie vpoÌ„ the conuersioÌ„ of the people Baptize Because at those tymes the Holie Ghost fell vpoÌ„ them and they were sufficientlie instructed by the Holy Ghost himself Yet caÌ„ we not say for the approuing of this practise of the Church but that they were also instructed and Catechised by the Apostles as partly by S. Peters preaching partlie by priuate conference as S. Philippe had with the treasurer and S. Peter with Cornelius But to conclud they were all taught to beleeue before they were Baptized The reasoÌ„ of this practise of the Church that they should not presentlie after theyr Conuersion be Baptized but for a tyme instructed Catechised and made Catecumins is because Baptisme is a certaine profession of Christian faith and therfore called the Sacrament of beleefe but faith cometh by instruction Rom. c. 10. Quomodo credent c. How shall they beleeue in him whom they haue not heard And how shall they heare without a preacher Therfore in these kind of men it is necessarie Mat. 18. Mar. 16. that instruction and Catechising goe before Baptisme Wherfore Christ in his coÌ„mission for Baptisme spake first of instruction then of Baptisme Going yee sayeth he to his Apostles teach and preach Baptizing CAP. 17. VVhether Iewes and Infidells may be compelled to Baptisme TRue it is that Sisebutius King of the Goaths when he entred into Spaine about the yeare of Christ 595. the Iewes who at that tyme dwelled in Spaine he compelled by force feare of punishement to receaue the Christian faith which facte of the Kings was not then approued but after in the Councell of Toledo decreed and commanded that none should be forced to the Christian faith For Cui vult Deus miseretar
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
they wil be lampes without oyle or light which is contrarie to Scriptur and reason lett them take heed the gate be not shut agaynst them and that in the latter daye they will not be knowen of Christ and to their confusion they heare not that voice Nescio vos I knowe you not I praye god lighteÌ„ their parts and geue them vnitie of fayht that we may once be all meÌ„bers of one Catholik and Apostolik church and therin to haue the trwe vse of the sacraments with the rits and ceremonies therof Amen EPILOGVS IN this treatise gentle reader hath binne briefly shewed and by questions declared vnto thee what baptisme is the effects therof the matter the forme the minister the partie baptized and finally the reasons of the rites and ceremonies and with all howe honorable significant profitable and comfortable they are to christian people The lyk may be declared of the other syxe sacraments but not to be expected at my hands For I will promise no more then I meane to performe The catholik church hath euer mayntayned seauen sacrameÌ„ts which christ himselfe and no other could institute And this was the bountie and goodnes of our sauiour christ therby to assist and comfort man to make this his passage in this vale of miserie So that christ would not leaue vs without a remedie all the tyme of our life euen from the houre of our birth vnto the daye of our death baptisme at our birth Confession the Euchariste with the other sacraments all the middle of our life and extreame vnction at our death It is wonderfull to consider what easie way the protestans haue found out they haue cutt of fiue of these seaven sacraments and would seeme to retayne only two But in verie deed they haue but bare one And that is baptisme which is allowed to be ministred by them and of them in case only of necessetie And this one which they retayne god knoweth they haue pilled and pouled and the puritans issuinge from them haue endouered to roote it quit vp as may appeare by this precedeÌ„t treatise As for the lords supper as they call it it is with them no Sacrament for they haue no coÌ„secration no change of bread into the bodie of Christ bread befor and bread after you maye make as good a Communion ar home in takinge bread at break fast in memorie that christ dyed for you And as concerninge the rites and ceremonies of the Catholick church dayly in their pulpits they baye and barke at them that they are combersome troblesome to manie in number superstitious what wil be the end of this what teÌ„deth this vnto surely to extinguish all externall honor of christ all communication of Sacraments de doctrina Cijristiana lib. 3. c. 9. and all assotiation of christean people in rits and ceremonies of religion But S. Augustine shall answere these kind of men and so I will end Some fewe sayeth he Sacraments and ceremonies we haue for many in the tyme of moyses law most easie to be done most honorable for signification and most cleane and pure to be obserued and kept and such as our lord him selfe hath instituted and Apostolicall discipline deliuered LAVS DEO VNI ET TRINO 23. Iunij 1614. A TABLE OF THE Chapters THE FYRST BOOK CAp. 1. What Saacrament is and why god would vse externall sensible things for the sanctification and iustification of man pag. 1. Cap. 2. What baptisme is how it is defined and what are the effectes pag. 2. Cap. 3. Whether yf by error or otherwise this Sacrament of baptisme be not dewly administred on be capable of any other Sacrament pag. 6. Cap. 4. Whether all punishment dewe for originall synne be remitted by baptisme pag. 8. Cap. 5. Whether baptisme doth remitt synne ex opero operato and geue grace by the force and virtue of the word and work done and sayed in the Sacrament pag. 10. Cap. 6. Whether baptisme be really and in deed an instrumentall cause of iustification or only a means to excite stirre vp or moue to fayth pag. 12. Cap. 7. Whether be that is once baptized can synne but shal be saued pag. 16. Cap. 8. Whether baptisme hath force to remitt synnes committed after baptisme pag. 19. Cap. 9. Whether baptisme be necessarie to saluation pag. 23. Cap. 10. Whether in the thyrd chapter of S. Iohn Christ did entreat of baptisme pag. 25 Cap. 11. When and at what tyme Christ instituted baptisme pag. 28. Cap. 12. Whether the sacrament of baptismâ— by martyrdome or contrition of hart may be supplied And whether the distinction of the three baptismes that is of blood Charitie and water be iâ— scripture pag. 31 Cap. 13. Howe there can be vnitie of baptismâ— yf there be three distinct baptismes pag. 32. Cap. 14. Whether yf one baptized in his blood should ouer liue were after to be baptized with water pag. 34. Cap. 15. Whether baptisme of blood be morâ— worthy then baptisme of Charitie or the SacrameÌ„â— pag. 35. Cap. 16. Whether by baptisme a character or indelible signe be imprinted in the soule of the bapzed pag. 36. The second book Cap. 1. Whether water be by Christs institution the matter of the Sacrament of baptisme pag. 38. Cap. 2. What are the reasons that water aboue all other thinges was chosen and taken for the matter of this Sacrament pag. 40. Cap. 3. What kynd of water was instituted the matter of this Sacrament pag. 44. Cap. 4. Whether on may be baptized with Ice Snowe or hayle pag. 45 Cap. 5. Whether on may baptise with the water of the Bath Brimstone water ot Allume water or wich water wherof salt is made pag. 46. Cap. 6. Whether on may baptise in rose water â—r any other Distilled water pag. 47. Cap. 7. Whether on may baptise in wine Alle Beer or mylk in necessetie when water can not be had pag. 48. Cap. 8. Whether it be conuenient the font should be hallowed and the water blessed before baptisme pag. 49. Cap. 9. What is the forme of Baptisme pag. 52. Cap. 10. Whether it maye not lawfully be sayed that the priest by this Sacrament doth Washe and cleanse the soule of the Infant from originall synne pag. 55. Cap. 11. Whether it be not necessarie that all the wordes be spoken that are of the forme of baptisme pag. 58. Cap. 12. Whether yf one should leaue out to expresse the partie who were to be baptised it were baptisme pag. 60. Cap. 13. Whether the forme which the greek church vseth be sufficient for Baptisme pag. 61. Cap. 14. Whether the Arian heretiques in their forme did trulie baptise pag. 63. Cap. 15. Whether baptisme geuen only in the name of Iesus Christ be a vayable pag. 64. The thyrd book Cap. 1. Whether Christ in his owne parson with his owne hands did baptise pag. 67. Cap. 2. Whether it doth belonge to the priests only ex officio by their office and function to baptise pag. 71. Cap. 3. Whether a deacon