our sinnes are spiritually regenerated and borne againe a newe creature also we who were before the children of wrath nowe are made the Children and heyres of God and in deed the Coheyres of Christ our Redeemer Which description shall be particularlie discussed and proued hereafter The Prerogatiues of Baptisme Now the effects and prerogatiues of this Sacrament are great and manie First it is the begining of Christianitie the first entrance into the Catholike Church and house of God here on earth the verie high-way to all other Sacraments insomuch that no other are auailable without this It is the first gate that openeth to the Kingdome of heauen by this we receyue such singular grace that thereby we are cleansed from all maner of sinne as Originall Actuall be it mortall or veniall The Infants not hauing actuall are cleansed from Originall and the elder sorte or at mans estate young or old haue by this Sacrament their soules cleansed and washed of all manner of sinnes as Originall actuall mortall or veniall and the paines due for sinne either eternall or temporall fullie satisfied Yea we are deliuered from the bondage and power of the deuill restored to innoceÌ„cie incorporate to Christ as members of his bodie reconciled to the grace and fauour of Almigtie God made his adopted sonnes and coheyres and inheritours with Christ of the Kingdome of heauen The soule is beautified made beloued of God splendent and shining in the sight of Angells Heare what S. Basill called â—he Greate for his sanctitie holinesse and â—earninge in his exhortation to Baptisme sayeth It is Mors peccati animae regeneratio amiâ—tus spendens Character indelebilis Coeli iter Regni coelestis conciliatio adoptionis gratia The death of sinne the Regeneration of the Soule the splendent amise or glorious apparell the indelible Character or the marke badge printe of a Christian man the way or iourney to heauen a winning of the Caelestiall kingdome the grace of adoption And to this holie Father subscribeth almost in the same words S. Cyrill Bishop of Ierusalem saying Protocathesi Baptismus est Captiuitatis liberatio Peccatorum remissio mors Peccati c. Baptisme is the deliuerie out of captiuitie the remissioÌ„ of sinnes the death of sinne the regeneration of the soule the white garment wherwith they are clothed who follow the lambe immacuâ—ate the holy and indelible seale the chariote into heauen the delight of Paradise the winning of the heauenlie kingdome the Chrisme or vnction of the children of adoption These priuiledges graces prerogatiues efects I haue the rather expressed that in these daungerous â—ymes of heresie pareÌ„ts may take greater care to haue this sacrament duely executed and trulie ministred to their children considering it so much concerneth the life and eternall saluation of their soules CAP. 3. Whether if by errour or other wayes this Sacrament of baptisme be not dulie administred one be capable of the other Sacraments To this question it may be answered that it is a chief priuiledge and prerogatiue of this Sacrament that it onelie and by it self without anie other Sacrament may be receyued to saluation and all other Sacraments suppose this at the gate and entrance so that without this they can take no effect For howe can the bodie be strengthned or take armes and weapons to fight against his enemies that hath no life in it So 〈◊〉 say of Confirmation the next Sacrament after Baptisme ConfirmatioÌ„ which strengthneth and armeth the soule by the inuocation of the holie Ghost to fight against the enemies of mankind that is the world the flesh and the deuill and to stand constantlie in confession of fayth in tyme of persecution of Pagan Turke or Heretike to weare the cognizance of a Christian to receaue the standard of Christ that is his Crosse that he be not ashamed to professe Christ crucified But how can this be if the soule be dead in sinne haue not the life of grace and neuer entred the gate of Christianitie Sacrament of the Alt. As for the SacrameÌ„t of the Altar S. Paule saieth Qui manducat c. He that vnworthily receaueth doth eate and drinke his owne damnation And how can he worthilie eat Christs Bodie 1. Cor. 11. whom Gods grace hath not yet made worthie and who in deed as yet is no Christian Confes And for the Sacrament of Confession if it be as S. Ierome sayeth Secunda tabula post naufragium A second table or planke after shipwracke it must needes suppose a first entrance before a recouerie of the shippe And how can he haue helpe by the table or planke who neuer entred the shippe Also in Extreme vnction Extreme vnction how can the Priest by holie vnction and prayer purge the remainder before the soule hath euer bene cleansed Or obtaine pardon of veniall sinnes who hath not as yet Originall sinne remitâ—ed Or offer the soule to the hands of Angells to be presented before the throne of God who hath not as yet the character signe or seale of a Christiane And for Matrimonie Matrimonie how can it be a Sacrament where Christianitie is not professed Dico magnum Sacramentum in Christo Ecclesia Holy Orders I say sayeth S. Paule it is a great Sacrament in Christ and his Church And for holie Orders certainlie it is generally concluded that he can be no Priest or minister of Christ who is no member of his Church InnoceÌ„ de Presbit noâ— Bapti can ve niens Apost Read the decree of Innocentius the third written to the Bishops of Ferrara where he concludeth that he who is not Baptised can not be a Priest How can anie house be builded where no foundation is layd wherefore I conclude he that is not trulie Christened can not be capable of anie other Sament for that the effect of Baptisme is to giue life to open the gate and giue power to the receiuing of all the other Sacraments CAP. 4. VVhether all punishment due for Originall sinnâ— be remitted in baptisme THere is no doubt but he that shall die immediatlie after Baptisme shall be freed froâ— all manner of punishment temporall or eternalâ— due for sinne and his soule shall incontinentliâ— flie to heauen The difficultie of this question is for that we see and feele our selues after Baptisme to be subiect to hunger famine thirst cold and Concupicence to raigne in our flesh and we to tremble at death and other calamitieâ— which were inflicted vpon man as punishmenâ— of our first parent Adam How then are we free by Baptisme from all manner of punishment anâ— penalties of this life which were due for Originall sinne seing these infirmities were inflicteâ— for sinne and yet remaine in vs after Baptisme I answere First we must consider the state oâ— man as he is in this world and also as he shalâ— be in the next SecoÌ„dlie we must note that there is temporall paine and punishment and also eternall The eternall is by Baptisme
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
Baptize publikely at their Church or Chappell by their Ministers I will briefly put downe the motiues that moued me to write this small ensuing treatise The motiues to write this treatise And first Good Reader I tooke this matter in hand to let thee vnderstand what Baptisme is and the necessitie therof to saluation It is here on earth the first begining of Christianitie the entrance into the Catholike Church the house of God The reason of the title of the booke the high-way to all other Sacraments in so much that without this no other Sacrament is auaylable a washing and cleansing our soules from all sinne Originall and others a Satisfaction for all paines due for sinne eternall or temporall a deliuerie from the bondage and power of the Diuell a restorer of Innocencie an incorporation to Christ as members of his bodie mysticall and finallie a reconciliation vnto the grace fauour of God Almightie wherby we are made the adopted Sonnes of God Coheyres and inheritors with Christ of the kingdome of heauen Hath it all these effects Take heed then that thou lay the foundation sure of thy Christianitie that is that thou be truely Baptised and Christened The second motiue was to lay open and make plaine vnto thee by way of questions and doubts which I suppose to be the easiest and plainest Course for thy better vnderstanding the effects the matter the forme the minister as well in necessitie as in publike Celebration with the solemnitie and Ceremonies of this Sacrament For that thou being more fullie herein instructed thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie For assuredly this is the gate that openeth to heauen which if it should be shutte and not duely ministred there were no hope of saluation but all open to hell and damnation Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions The daungerous points of Doctrine concerning Baptisme which are taught and spread abroad of this Sacrament by the Sectaries of this age The first daungerous poynt of doctrine is that the Sacrament of Baptisme was institued by S. Iohn Baptist and that the Baptisme of Christ and S. Iohns is all one and the selfe same which is against Scripture and reason For then we must needs say that the first and chiefe Sacramēt of the new Testament and Ghospell of Christ should be instituted by a precedent prophet and not by Christ him self which were absurde seing all Sacraments of the New Testament haue their institution by Christ and their force and vertue from his death and Passion Secondly that this Sacrament doth not conferre grace cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu which were to destroy Baptisme Thirdlie that it doth not impresse in the soule a seale signe and Character of Christianitie indelible for euer which is to make no distinction betweene Iewe Gentill Pagan and Christian Fourthly that he who is once Baptised can not be damned which were to set all at libertie and make men carelesse of all other Christian life Fifthly that the only memorie of Baptisme doth iustifie from our sinnes which we shall commit after Baptisme which were to take away all satisfaction repentance and penance and other such like absurdities and daungerous poynts of Doctrine against Scripture Councells Fathers and all antiquitie Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes The fourth motiue to disgrace the beautie of Christs Spouse the Church to depopulate roote vp and destroy like wild boares the vineyard of our Lord. And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise which the Heretikes of this age some of them haue hacked and hewed at the verie chiefe boughes and branches therof some others haue pilled the barke and pulled of all the leaues the beautie therof and some others haue destroyed all the fruite and vertu therof and put the axe euen to the verie roote to destroy all Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life that is the forme and mater of Baptisme Luther in Symposiaticis collo ca. 17. For sayeth he no forme of words is necessarie It is sufficient with him To Baptise in the name of the Lord. And as for the matter anie liquor that is apte to washe as Ale beere or milke is sufficient Thus this Impe and instrument of Sathan maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter and no forme of words Although this errour of Luthers be against Christs institution and expresse Commaundement who hath ordayned water to be the matter and the forme to be In the name of the Father Ioan. 3. Matth. 28. and of the Sonne and of the Holy Ghost M. Brentius will make himself so bould with Christ and his Church as to set downe an order of his owne neuer heard of before Let the Minister sayeth he recite the Creed and say Brentius de Baptis In this faith I Baptise thee and this shall passe for currant without anie other forme of words But M. Iohn Caluin goeth farther almost impudēt and blusheth not to say That the forme of words in Sacraments are meere Magicall charmes and enchauntments Caluin li. 4. institu cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme and doe cutte of the principall boughes of this tree of life Protestants Read S. Aug. li. 2. de nup. Concupisc ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians and pull of the leaues and pill of the barke of this tree of life that is they deride neglect and contēne the auncient Ceremonies of this Sacrament of Baptisme as well the precedent Ceremonies such as goe before the acte of Baptisme as exorcismes exsufflations hallowing of the fonte c as the Subsequent such as are after Baptisme videlicet holy vnction with holy Chrisme the vse of the waxe-candle or taper light the cloathing with the white garment commonlie called the Chrisome All which Ceremonies although they be auncient profitable significant and deliuered by Tradition as from the Apostles as shall appeare in the sequell yet are these derided neglected and contemned by the Protestants Last of all come the Puritans Puritans withe the axe of M. Caluin laying load at the very roote of this tree of life to ouerthrow all to beat downe this gate and entrance to saluation This Sacrament say they is not necessarie to Saluation for all men because Children borne of faithfull Parents may be saued without Baptisme either by Predestination or by the fayth of their Parents the elder sort being of vnderstanding
pontifex therfore no angell by ordinary Commission can Baptize But if God hath or should send an Angell from heauen with extraordinarie commission and warrantise to Baptize I would make no doubt but his Baptisme were auaylable because it is ordinarie for Angells to be assistants and friends to Gods people here on earth Now hauing spoken of the minister Baptizing it followeth that we entreate of the parties who are to be Baptized that is of Infants and children those who are of riper yeares and of vnderstanding at mans estate young or old And first we will examine concerning Infants whether they contracte originall sinne and whether the onlie ordinarie remedie for that sinne be Baptisme And if they die without Baptisme what place punishement they shall possesse and haue after this life And so forth as followeth THE FOVRTH BOOKE Of the partie to be Baptized as Infants and others of vnderstanding and age CAP. 1. VVether Infants doe contracte Originall sinne IT is manifest both in the old and new testament that euerie man borne by man and of woman since Adam are subiect to Originall sinne and in and by them are conâ—eaued borne and constituted sinners Theâ—e â—s exception to be made of Christ who was not â—orne by man and also the blessed virgin is to be exempted by speciall priuiledge because Christ was borne of her That all others are subiect and borne in Originall sinne S. Paule proueth saying Rom. 5. ver 12. Per vnum hominem peccatum c. By one man sinne entered into this world and by sinne death and so vnto all men death did passe in which all sinned But this sinne wherwith we are infected by Adam can not be Actuall sinne because Infants are not capable to doe good or euill therfore it must needs be Originall sinne And holy Iob plainly telleth vs that no man is cleane from the filth of sinne no not the InfaÌ„t of one day old Iob. 14. Nemo mundus a sorde ne Infants cuius est vnius diei vita super terraÌ„ And ther vpoÌ„ asked this questioÌ„ of Almightie God Quis potest c. who caÌ„ make cleane him who is coÌ„ceaued of vncleane seed NoÌ„ne tui qui solus es Is it not thou Lord who onlie arte So that it is plaine by the testimonie of holy Iob that Infants are borne in sinne and by nature vncleane and that God onlie is to purge theis vncleannes contracted by Conception And kind Dauid in the Miserere Psalme confesseth of himself and consequently of others Ecce in iniquitatibus conceptus sum Psal 50. in peccatis concepit me mater mea Behold I was conceaued in iniquities and my mother conceaued me in sinne But no man can imagine anie other sinne that king Dauid should be conceaued in then Originall sinne therfore there is no doubt but Infants in conception contracte Originall sinne And S. Paule hath this generall proposition Rom. 3.23 Omnes peccauerunt egent gloria Dei All men haue sinned and doe stand in neede of the glorie of God If all men haue sinned why then no exception to be made of Infants Children But children haue no actuall sinne therefore it must needes be that they are infected with Originall sinne And the same Apostle coÌ„fesseth Eramus nos natura Filij irae sicut caeteri Ephes 2.3 And were by nature the children of wrath as also the rest But they could no way be the children of wrath but onlie by Originall sinne therfore euerie one was and is subiect vnto it And thus by Scripture it is manifest that all men are coÌ„ceaued in Originall sinne and borne sinners The like may be proued out of the auncieÌ„t Councells Fathers of the Primitiue Church especially after the tyme of Pelagius the Arch-heretike who maintaiâ—ed this heresie That Infants children did not contract Originall sinne and therfore were not of necessitie to be Baptized in remission of sinne Concerning which subiect and against this heresie S. Augustine wrote diuerse bookes As De Peccato Originali and foure bookes Contra duas epistolas Pelagiani three bookes De Peccatorum meritis and in diuerse other places of his workes Wherfore if anie man desire to be farther satisfied in this poynt let him read S. Augustine CAP. 2. VVhether it be of necessitie that Children be Baptized for remission of this originall sinne IT is necessarie and as hath bene proued by the sentence of Christ himselfe For he hath made this generall decree without exception of young or old Ioa. 3. That no man shall enter into the kingdome of heauen vnlesse he be regenerated and borne againe by water and the Holy Ghost But there is no cause to exclude Infants and children from the kingdome of heauen but Originall sinne therfore it is necessarie they be Bapâ—ized for remission therof Secondly the Church of Christ euen from her cradle and infancie hath euer had a Vigilant eye and carefull sollicitude grounded vpon the TraditioÌ„ of the Apostles continuallie to Baptize Infants and children especially if in that age they were in danger of death But this was principallie that they should not departe this life without the Sacrament of Baptisme which is the ordinarie meanes by Christ instituted for remission of Originall sinne because it is necessarie they be regenerated and borne againe by water and the Holy Ghost Also they who are Baptized are sayed by the Apostle To die to sinne that they may walke in newnesse of life RoÌ„ 6.4 Ephes 5.26 And to be cleansed by the lauer of regeneratioÌ„ So it is manifest they haue sinne froÌ„ which they are to be purified and washed wherfore it is of necessitie that children be Baptized for remission of this sinne Thirdlie the Apostle S. Paule writeth to the Romans that RoÌ„ 6.23 Stipendium peccati est mors The stipend of sinne is death Therfore where death is there is also sinne But death is as well amongst children as aged folkes Therfore ChildreÌ„ are also subiect to sinne Christ is sayed by the Apostle To die for all as well Infants as aged 2. Cor. 5.15 1. Pet. 3.18 Rom. 5.8 But S. Peter sayed That Christ died for the vniust wicked And this doth S. Paule also proue asking the questioÌ„ why Christ died for the impious He yeeldeth the reason and giueth answear for herin God coÌ„mendeth his Charitie in vs because when we were Sinners Christ died for vs. But Infants and children are no way vniust wicked by anie acte of their owne wherfore it must needes be they are vniust and wicked by Originall sinne The conclusioÌ„ theÌ„ follweth that they must be coÌ„sepulted buried againe with Christ in his death PassioÌ„ by Baptisme that they may rise with him to glorie necessarie theÌ„ it is that childreÌ„ be Baptized in remissioÌ„ of sinne S. Agustine to proue that Infants are infected with Originall sinne so coÌ„sequentlie vnder the power might of the Deuill vseth this
Catholikâ— Diuines that Children dying without Baptiâ—me being their ordinarie onely meanes of saâ—uation shall suffer the paines of damnatioâ— You must vnderstand there are two kinds anâ— manners of punishmentes or paines to be executed vpon sinners after this life that is Poena damni poena sensus The Paine of Damnation and the Paine of sense The first doth consist of the perpetuall want of the blessed vision and fruition of the sight of God The other which is Poena sensus The paine of sense doeth consist in the eternall torment of hell fier wherwith the soule for the present shall be tormeÌ„ted and after the generall resurrection both soule and bodie eternallie witthout intermission For the first as hath beene proued it is manifest that childreÌ„ dying without Baptisme are subiect vnto death eternall accounted as damned who shall neuer see God And the reason is plaine out of Scripture as hath beene sayed Io. 3. For by Originall sinne euen children are depriued of and exiled from the glorious cittie and kingdome of heauen they are become by nature the children of wrath Eph. 2. Also they haue the ire of God hanging ouer them continue as Captiues vnder the power of Satan Prince of darknesse but those who are in this estate are in state and way of damnation Therfore childreÌ„ dying without Baptisme are subiect to eternall death and are accounted as damned and so consequentlie neuer in possibilitie to â—nioy the fruition and sight of God but incurre Poenam damni The punishment of damnation So that now the question is whether Infants dying without Baptisme shall feele and suffer the torments of hell fire FulgeÌ„ de fide ad Pet. 3.27 There are some of opinion as Fulgentius an ancient writer who seemeth to make no doubt therfore but that they shall in some degree endure the verie torments of hell fire And to this inclineth Ariminensis a Scholeman Arimi 2. dist 33. q. 3. Dried de graÌ„ lib. arbit tract 3. c. 2. And Driedo writing of controuersies But the generall sentence of Fathers and Diuines is to the Contrarie that Infants dying without Baptisme shall not suffer the paines and torments of hell The reason is because Positiue actuall punishemeÌ„t is not inflicted but for actuall offence but Infants neuer did nor can offend actuallie for Originall sinne is in them but habituall wherfore it is sufficient for them to be reiected from the sight of God and banished the kingdome of heauen and not to be punished with the torment of hell fire Wherfore the want of the blessed vision and sight of God is attributed the ordinarie penaltie and paine for Originall and the torment of hell fier as the paine due for actuall sinne And Saint Iohn heard the voyce from heauen speaking of the sinnes of Babilon saying Quantum se glorificauit c. Apoc. 18.7 As much as she hath glorified her selfe and hath beene in delicacies soe much giue her torment and mourning As if he should haue sayed the measure of paines and damnation is according to the wicked pleasures and vnlawfull delights of this life but children and Infants could not any way be proud nor giue themselues to anie sensuall delight or pleasures of this world therfore no way sensiblie to be tormented And Esay the Prophet sayeth that God Reddet increpationem c. will shew his threatnings in the flame of fire Esai 66 45. because our Lord shall iudge betweene the good and the badde in fire And S. Marke the Euangelist describeth the punishment for them who committe scandall that is to goe into hell Into the fire vnquenchable where their worme dieth not Mar. 9.45 and the fire is not quenched But there is no action to be discerned good or badde in Infants neither can they committe anie scandall or haue remorse of conscience or worme gnawing for anie euill workes Therfore the paines of hell fire are not due or to be executed vpon them but vpon elder sorte who coÌ„mitte actuall sinne Wherfore we may coÌ„clude that Children dying without Baptisme shall haue Poénam damni the punishment of damnation that is to be damned for their Originall sinne but not haue Poenam sensus The paine of hell fire because the haue no actuall sinne CAP. 8. Vhether that Infants shall after this life be here on earth and enioy the pleasures as men doe now or be in hell or what place they shall possesse SOme there are of opinion that children dying without Baptisme after the generall resurection shall haue amiddle place neither in heauen nor in hell but shall liue here on earth Bellar. lib. 6. de statu peccati c. 2. and enioy a certaine kind of natuall felicitie and pleasure such as the earth can yeeld But this opinion or rather I may say this errour is worthelie confuted by that religious Cardinall Bellarmine I call it an errour because Saint Augustine doth record it as speciallie maintained by the Pelagian Heretikes Aug. li. de haer ca. 8 8. l. de Orig. animae ca. 9. And writing of the origine of the soule sayeth Nemo non Baptizatis paruulis promittit inter damnationem regnum coelorum locum quietis c. No man doth giue or promise to children dying without Baptisme as it were a middle place of quiet and felicitie betweene heauen and hell damnation and saluation And why Because sayeth S. Augustine Hoc enim haeresis Pelagiana eis promisit thus much the Pelagian heresie hath promised Aug. li. de orig animae ca. 14. And intreating of the same matter he sayeth further Nouellos Hereticos Pelagianos iustissime c. Most iustlie the late new-sprong vp Pelagian Heretikes hath the Catholike Councells and sea Apostolike by their authoritie worthely condemned because they presumed boldly to appoint and giue to children not Baptized an other place of quiete and felicitie besides heaueÌ„ Wherfore I doubt not but that it may lawfullie be called an errour to assigne to children not Baptized a middle and third place of quiete and felicite as shall be proued hereafter by Scripture and reason First S. Iohn in the Apocalyps sayeth Blessed and holy is he that hath parte in the first resurrection Apoc. 20.9 for in those the second death hath no power Also he sayeth He that is not found written in the booke of life shall be cast in stagnum ignis into the lake or poole of fier Ibid. 16. But Children dying without Baptisme are not partakers of the first resurrection that is the washing and cleansing the soule from Originall sinne that therby they may haue the grace of God to rise to saluation and consequentlie haue not their names written in the booke of life Whervpon it followeth that the second death that is damnation must raigne in them and their place of a bode must be the lake of fire which is hell And S. Paule doeth tell the Collossians Colos 1.13 That by Christ we are deliuered from
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