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
but Christ inwardlie doth washe and cleanse the Soule CAP. 10. VVhether it may not laufullie be sayed that the Priest or that man by this Sacrament dothe washe and cleanse the Soule of the Infant from Originall Sinne. I Thinke no man Protestant or other can with reason denie but the Baptizer that is he that Baptiseth may lawfullie say after Baptisme that he hath by this Sacrament washed and cleansed the soule of the Infaâ—t from Originall sinne as the instrumentall cause and that God hath giuen this power vnto him to worke this effect that is to washe away sinne as the Instrument and Minister of God And therfore Christ sayed to his Apostles Goe yee Baptising washing and cleansing of sinne Mat. 28. The forme also of Baptisme which the Church prescribeth importes no lesse Ego Baptizo te I Baptize thee is as much to say I washe I cleanse thee from thy sinnes in the name of the Father and of the Sonne and of the Holy Ghost And that the Disciples nor anie other should thinke this no straunge nor vnlawfull matter Christ gaue the reason saying All power is giuen me in heauen and in earth And this power to this end I giue vnto you as my Ministers and inssrumentall causes Therfore goe yee teach yee all Nations Mat. 28. and Baptise them cleanse them and washe them In the name of the Father and of the Sonne and of the Holy Ghost Soe I thinke there ought to be no doubt but the Priest in the Sacrament of Confession by the power that Christ hath giuen and left in his Church may lawfullie and trulie say Ego te absoluo ab omnibus peccatis tuis In nomine Patris Filij Spiritus Sancti Amen I absolue thee from all thy sinnes In the name of the Father and of the Sonne and of the Holy Ghost Amen For as Christ instituted and gaue this power and Commission for the Sacrament of Baptisme so also did he institute and giue the like power in the Sacrament of Confession And thus much S. Iohn as playnly expresseth in his Gospel as S. Mathewe did for the Sacrament of Baptisme Reade S. Iohn he recordeth thus After the glorious Resurrection the same day Iesus came where the Disciples were gathered togeather Ioa. 20. and stoode in the middest and sayd vnto them Peace be vnto you as my Father sent me I also send you Loe the force of Commission And when he had thus sayed he breathed vpon them and saied to them Receaue yee the Holy Ghost whose sinnes yee shall forgiue they are forgiuen them and whose you shall retayne they are retayned Marke the Circumstances of the Commission for the one Sacrament and for the other First as Christ gaue his commission after his gloriours Resurrection for the Sacrament of Baptisme so also vpon the same day of his Resurrection did he institute and giue his commission for the Sacrament of ConfessioÌ„ Secondlie as in Baptisme that there should be no doubt of his power he made mention therof and told them All power was giuen him in heauen and in earth so also in the institution and commission for the Sacrament of Confession he sayed to his Disciples As my Father sent me so doe I send you If then Christ as he was man had power here on earth to remitte sinnes as no Christian man can denie no doubt but the same power he lefte and gaue his Apostles and all Priests their Successours to doe the like And for further Confirmation hereof that men should not misdeeme of those highe functions of his Apostles and Priestes he breathed vpon them and sayed Receaue you the Holy Ghost whose sinnes you forgiue are forgiuen c. to signifie that they should doe those things that is remette sinnes not of them selues but by the commission of Christ and by the vertue and power of the Holy Ghost Wherfore S Cyrill sayeth Cyr. lib. 12. ca. 56. in IoaÌ„ It is not absurd that Priests forgiue sinnes for when they remitte or retaine the holy Ghost remitteth or retaineth in them and this they doe both in Baptisme and Confession And no doubt as they are the Instruments of God in Baptisme to purge and cleanse Originall sinne so no doubt they are the Instruments of the Holy Ghost after Baptisme to remitte and retayne Actuall sinne S. Ambrose contending with the Nouatians old Heretikes S. Amb. li. 1. 6. 7. de PaniteÌ„ who denied this power in Priests to remitte and retayne sinne asked of them this question VVhy it should be more dishonour to God or more impossible or inconuenient for men to haue their sinnes forgiuen by Confession then cleansed by Baptisme seing it is the power of God and the Holy Ghost that doth worke it by the Priests office and ministerie in them both as well the one as the other I thinke the same demaund may be made to the ProtestaÌ„ts of this age and I suppose they will answere with as much shame as the old Hereticall Nouations did Who can say they forgiue sinnes but God only True it is that he is the only Principall cause of releasing all sinne Yet we may not denie but the Priest is Gods Instrument and vicar here on earth to minister his Sacraments Wherby first we are receyued to be of the houshold of God and made his Children and then after if we offend him we haue the meanes to be reconciled and vnited to him againe the one no doubt as beneficiall profitable and necessarie for man as the other CAP. 11. VVhether it be necessarie that all the words be spoken that are of the forme of Baptisme THe forme of Baptisme is as I sayed before Iohn or Francis I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost Amen which wordes I say it is necessarie distinctlie and trulie to be spoken or else there can be no Baptisme The reason is because first the Minister of this SacrameÌ„t must expresse the facte he intendeth secondly he must declare the person for whom he intendeth it thirdly he must manifest in whose name and by whose vertue and power he effecteth it The Minister and the fact intended are declared in these wordx I Baptise thee the person vnto whom this Sacrament is giuen by these words Iohn or Francis In whose name and by whose â—ower it is done is shewed in these worde In the name of the Father and of the Sonne and of the Holy Ghost All which three poynts I say â—re necessarie to be expressed For if one should â—ake or leaue out the first words I Baptise â—hee and only repeat the words following In the name of the Father and of the Sonne and of the Holy Ghost it were no Baptisme Also if one should say only these wordes I Baptise thee and leaue vnsayd the words that followe which are In the name of the Father and of the Sonne and of the Holy Ghost it were also no Baptisme This I say
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
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.
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
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.
1. decre tit 15. de sacravnctione can cuÌ„ venissent that by the gyfte of the holy ghost he may expell from his harte and cast of error and ignorance that he may receaue the trwe Fayth because the iust man doth liue by faith And he is annoynted betweene the shoulders that by the grace of the same heauenly spirit he maye shak of negligence and Idlenes and take vppon him the exercise of good workes because fayth without good workes is dead therfor by the misterie of fayth let cleanenes be in his breast and by the exercise of good worckes let fortitud of labour be vppon his shoulders Yf this ceremonie of annoyntinge the breast and shoulders haue this signification to make vs champions of Christ to encrease our fayth to geue corage for the exercise of good workes Why doe the protestants exile and banishe it out of their books In verie deed maruel not therat for of fayth they haue mad shipwrake and for good workes they account them as not necessarie to saluation And so they nether annoynt nor are annoynted as champions of Christ to fight agaynst deuil or enimie nor yet to make them selues nimble or fitt for the exercise of good worckes And of this vnction of holly oyle speaketh Homil. 6. c. 2. in Epist ad Collos approueth and alloweth S. Chrisostome And S. Cirile Cataches 2. mistagog And to proue it to haue discended by tradition from the Apostles we haue an Apostolicall constitutione recorded by S. Clement And for breuitie sake I remite thee to read the 3. lib. 7. const Apost c. 23. Homilie of S. Augustine to the Neophits oâ— newly baptised CAP. 17. VVether profession of faith be necessarie befoâ— baptisme COncerninge this ceremonie I haue spoken befor in the forth book and fith chapter That men of vnderstandinge beinge conuerted to the Christian fayth are to make profession of their fayth with their owne mouth at the interragotorie of the priest befor they be baptized But children and Infants because they are not able to make answere for them selues noâ— as yet haue not vnderstanding make profession of their faith by the mouth of the church oâ— by the mouth of the godfathers and godmothers or standers by therfor when the priest asketh them and maketh these interragotories Credis in deum patrem omnipotentem c. lib. 2. offic c. 24. Doesâ— thou beleeue in god the father almightie and doesâ— thou beleeue in Iesus Christ his only sonne our lorâ— who was borne and sufferd and doest thou beleeuâ— in the holy ghost the holly Catholick church the communion of saynctes the remission of synnes the resurrection of the flesh and the lyfe eternal after death Vnto which answere is made by the mought of the godfather Credo I doe beleeue Therfore Isidorus sayeth paruuli alio profitente baptizati sunt quia adhuc loqui vel credere nesciunt children therfor are baptized a nother makinge profession of faith for them because they knowe not as yet nether can they speak or beleeue Wherfor we conclud that this ceremonie of profession of fayth is necessarie not only in meÌ„ of vnderstadinge who are conuerted to Christeanitie and are able in their owne parsons with harte and mouth to professe the same but also it is required in Infants and children and because they can not performe it with their owne mouth and hart the church their mother lendeth them her mouth and tounge to speak and professe the fayth for them For the Antiquitie of it and that it was an Apostolicall tradition I will only note tow authers who were in the Apostles tyme as S. Clement lib. 7. constit can 39. 40. 41. and S. Dionisius de eccl Theologia c. 2. CAP. 18. VVether Immersion or dippinge of the Infant be necessarie WE must distinguish between case of necessetie and solemne celebration of the Sacrament For baptisme beinge the only sole ordinarie means of saluation the Catholike church doth not stand vppon solemnities rites and ceremonies but in case of necessetie as in danger of death requireth only the substance and essence of baptisme to be performed that is the matter and forme to be dewly excuted wherfor seeinge water is the matter of this Sacrament and assumed to the ablution and washinge of the bodie wherby is signified the internal washinge of the soule ther is no doubt but incase of necessetie or for some other respect baptisme maye be ministred not only by Immersions or dippinges three or one but also by aspersion sprinklinge effusion or pooringe of water on the head or face of the child or partie to be baptized as for example when ther is little or smale quantitie of water or vrgent necessetie of baptisme or the priest be sickly or weake not able to beare the child or on the other syd the Infant be so feable that it might be daÌ„ger to dippe it In these cases immersions or dippings are not necessarie but it shal be sufficient to poore or laye water vppon the head or face of the baptised So that we may conclud that immersions are not absolutly necessarie yet without case of necessetie in solemne ordinarie or publick baptization vppoÌ„ wilfulnes negligence or contempt to omitt or neglect immersions were a grieuous mortall synne because it is an auncieÌ„t rite and ceremonie coÌ„maunded by the church and also because it is so significant a ceremonie and so coÌ„figurat to the passion of Christ as is pregnant and proued by Scriptur and fathers S. Paule compareth the baptised to those who are layed in the sepulcher with Christ and rise with him to glorie All we sayeth he who are baptized in Christ Iesus in his death we are baptised for we are buried together with him by baptisme vnto death that as Christ is risen from the dead by the glorie of his father so we also may walke in newnes of lyfe And therfor sayeth S. Chrisostome Homil. 24. in Ioan. we are as it were layed in a sepulcher when we are submersed and dipped in the font vetus homo sepelitur and the old man is buried submersed and hidden then after ariseth and ascendeth the new man most liuely then doth immersion represent the figure of the sepulcher of our lord wherfor a ceremonie not â—o be contemned Also by immersion the whoâ—e bodie is washed and dipped who feeleth not but by the effects originall syne doth work the whole bodie is infected What inconuenience then were it yf the whole bodie be dipped and washed with the water of baptisme You will saye the head is the principal part of mans bodie because therin are most vigent and liuely the internal and external senses oâ— man as vnderstandinge witte memorie sight hearinge and smellinge wherfor it is sufficient that water be layed vppon the head or face of the child Trwe it is indeed in case of necessitie or when conueniently immersion can not be but you must learne to distinguish as I sayed befor between vrgent cause and solemne ordinarie