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
Christeninge CAP. XIX Wether one or trinall immersions are to be vsed in baptisme THe church of god ordinarely doth vse and cōmaund three immersions or dippings of the child Wherfor although one myght suffice yet it were a great synne to infringe and break the rite and ordinarie custome of the church By three immersions is signified the trinitie of persons in God that is the Father the sonne and the hollie ghost and as the forme doth geue so the immersions followe Rom. 6. Also because S. Paule sayeth that by baptisme we are sayed to be buried with Christ therfor the three immersions are done to signifie the three dayes Christ was in the sepulcher serm 3. 4. ad Neophitas wherfor S. Augustine in a sermon he made to the new baptised hath these wordes recte tertio mersi estis c. You who haue receaued baptisme in the name of the trinitie rightfully you are three tymes dipped and with reason also bee thrice dipped who haue bine baptised in the name of Iesus Christ who the thyrd daye rose from death for that thyrd immersion doth expresse the type and figure of our lordes buriall by which you are consepulted and buried together with Christ in baptisme thus much S. Augustine And to the same effect speaketh S. Hierome ter mergimur c. We are three tymes diped that the mysterie of the trinitie may be shewed and appeare And we are not baptized in the names in the plurall number but in the name in the singular number wherby is signified on God wherfor although we are thrice dipped to declare the misterie of the trinitie yet it is but one god on baptisme lib. Epist. 41. vnus Deus vnum Baptisma one god on baptisme Also S. Gregorie wrytinge vnto Leander bisshope in Spayne doth approue three immersions and also not disallowe yf there be but one So that for this ceremonie of three immersions we haue three Doctors of the church S. Hierome S. Augustine and S. Gregorie besides these there is an Apostolicall constitution Can. 49. as recordeth S. Clement which doth depose that priest who shall baptize without trinall immersion by reason of some heretick in the verie begeninge and infancie of the church who baptized not in the name of the trinitie but only in the death of Christ and because Christ dyed but once he would vse but one immersion You maye obiect that in the forth Counsell of Toledo baptisme was commaunded to be effected with one immersion I aunswere it is trwe it was so commaunded and this was to avoyed the scandall of schisme and the vse of hereticall doctrine wherfor S. Gregorius sayeth baptisme may be effected with one immersion to signifie one deitie in three parsons And this was at that tyme done because some Arrians began to baptise with three immersions not to signifie as the Catholikes did the three parsons in one deitie but to signifie three naturs which was to make the sonne and the holly ghost not to be of one substance with the father wherfor one immersion was permitted in Spayne by S. Gregorius and also commaunded by the counsel of Toledo because these hereticks should not thinck that Catholicks did vse the trinall immersion to cōfirme their doctrine And therfor all Catholicks of that countrie at that tyme agreed to vse but one immersion but now that occasion of one immersion being taken awaye all Catholick coūtries ordinarely doe returne to the auncient costome of the primatiue church and doe practise and commaund three immersions an◠this power and right the Catholick church hath and euer had concerning ceremonies rites t◠alter as occasion by heretickes was geuen to edification But for any essentiall parte of any sacrament she newer hath nor can alter or permitt to be altered vppon any occasion whatsoeuer for the essentiall part Christ himselfe instituted and leafte the rites and ceremonies to his church CAP. 20. Wether the vnction with holie chrisme on the crowne of the head after baptisme be allowable NOw being come to our thyrd diuision of ceremonies which are to be done and acted after baptisme you shall vnderstand that they are three in number which the Catholick church doth specially practise The fyrst is vnction with holy chrisme vppon the topp or crowne of the head The second is the chrisome or white garment which is put vppon the baptised The third is the taper or waxe candle light and burning beinge geuen and putt in the right hand of the baptized All which three the Protestants neglect or contemne as vnprofitable not honorable nor significant and haue quiet blotted them out of theire bookes Concerninge the fyrst Soe soone as the child is taken out of the font the priest doth annoynt him not with holy oyle as before on the breast and shoulders but with holy Chrisme and that on the crowne of the head to signifie that now he is become a Christeā and so called of Christ which is as much as vnctus annoynted and therfor an annoynted Christean and then he vseth this orison or prayer God omnipotent father of our lord Iesus Christ who hath regenerated thee of water and the holy ghost and also who hath geuen thee remission of all thy synnes he doth annoynt the With the crisme of oyle of health into life everlastinge lib. 30. de Sacramentis c. 1. S. Ambrose after this ceremonie is perfected sayeth to euerie Christean man vnctus es quasi Athleta Christi Now thou art annoynted as the champion of Christ vnto life eternall And Rabanus wryteth to this effect after sayeth he the child is taken out of the font presently he is signed in cerebro in the crowne of the head with sacred Chrisme together with the prayer of the priest that he may be made partaker of the kingdome of Christ and of Christ be called a Christean S. Ambrose goeth farther and asketh the question Quare Caput lib. 3. de sacra c. 1. 2. Eccles 2. why hast thou receaued oyntment and holy Chrisme vppon thy head he maketh the answere and geueth the reason quia sensus sapientis in capite eius because the sense and vnderstandinge the eyes of the wise are in his head And thus much to shewe how significant this ceremonie is Now for the antiquitie therof that it was vsed in the primatiue church we haue amonge the decrees and rites of the church which were published and instituted by S. Syluester the fyrst pope of that name who baptised Constantine the great and fyrst christean Emperor vt praesbiter baptizati Chrismate summum liniret verticem That the priest should annoynt the crowne of the head of the baptized with chrisme Also S. Hierome reporteth that in his tyme in dialogo contra luciferanos it waz not lawfull for the priests to baptise without chrisme What reason then haue the protestants of this age not to allowe but to neglect and contemne so significant a ceremonie I knowe no reason but one because they
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
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
the day of Pentecost visible in the forme of fierie tongues Where vpon the Apostles Disciples might be sayed to be Baptised in the Holie Ghost and fire But this was but once effected and done and that vpon the Apostles onlie and neuer proposed by Christ as an ordinarie meanes for all men and therefore as much difference in these two places of Scripture as betweene fire and water two contrarie elements Secondly Caluin might haue marked if he would and so may his Complices that this word fire is put after the word Holy Ghost as expressing the effects that the Holie Ghost may worke as to illuminate enflame and heate the hart and soule with faith and Charitie as fire doeth the bodie externallie But the word water is put before the Holie Ghost by Christ as in his proper signification and concurring togeather with the Holie Ghost to the spirituall generation and new birth of man to life in Christ therefore â—here is not like reason in the one as in the other Thirdlie S. Iohn Baptist spake those words comparatiulie that Christ who was to be after him should Baptise in the Holy Ghost and fire and that he was not worthie to carrie his shooes after him to signifie that his Baptisme was but weake did not remitte sinne but moue to Penance had not so absolutlie conioyned with it the operation power of the Holie Ghost and therefore no way comparable with that of Christs How then can that saying of Caluin and his partakers be approuable and allowed That Iohns Baptisme and Christs is all one Ob. and that Iohns was as forceible as Christs I answere the proposition and saying is most vntrue and it was spoken by Caluin not so much to extoll Iohns Baptisme Sol. as to derogate from Christs And therefore he would that Christs Baptisme should not haue efficacie and force to remitte sinne to giue grace to cause Iustification and so Consequentlie not necessarie to saluationâ— but onlie an externall signe of admittance to the Congregation And thus shall Christs Sacraments be disgraced to maintaine Caluini conceit and idle dreame against all antiquitie CAP. 11. VVhen and at what tyme Christ institute Baptisme Math. 3. Mat. 1. Luc. 3. THere are three diuers opinions concerning the institution of this Sacrament by reasoâ— that three seuerall times in holie Scripturâ— Christ hath in acte or word made speciall mention of this Sacrament The first opinion is that Christ instituted this Sacrament when hâ— came himself in person to Iohn Baptist to bâ— Baptised of him The second opinion is theâ— Christ to haue instituted Baptisme when hâ— instructed Nicodemus and shewed the necessitie thereof saying Io. 3. Nisi quis renatus c. vnlesse eueriâ— one be borne againe of water and the Holy Ghost hâ— can not enter into the kingdome of heauen The third opinion is that this Sacrament was instituted after Christs Resurrection when he gaue Commission to his Apostles to Baptise all nations and people and withall prescribed vnto them the forme thereof saying Omnis potestaâ— data c. All power is giuen me in heauen and in earth Going therefore teach ye all nations Baptising them In the name of the Father and of the Sonne and of the Holie Ghost To make as it were a reconciliation of these three opinions I will put downe what I thinke submitting not withstanding my self to better iudgment In the first action I suppose that Christ decreed the institution of this Sacrament when personallie himself was Baptised In the second action when he instructed Nicodemus he gaue as is were the precept shewing the necessitie thereof Finallie in the third action after his Resurrection Tho. 3. par q. 66. a. 2. Tertul. li. con Iudaeos cap. de passione Hilla c. 2. in Math. Amb. li 2. in Luc. Iero in dialogo con Lucifera Greg. Nazi in orat in Sancta Lumina when he gaue Commission to Baptise all nations and people and withall expressed the forme he declared the obligation thereof that then it was obligatorie and began to bind all men to receaue it For proofe of the first that â—t was decreed and instituted in Christs Baptisme is the opinion of S. Thomas and by common consent the auncient Fathers doe teach that Christ when he was Baptised in Iordan did giue force and vertue of Sanctification to the waters Read Tertullian S. Hillarie S. Ambrose S. Ierome and S. Gregorie Nazianzen And no doubt he determined water to be the matter of Baptisme when he would vouchsafe to consecrate illustrate and make famous the water by the touch of his most holie and pure flesh The forme also was sufficientlie declared although not in words expressed as it was in the last action after the Resurrection for the voyce of God the Father was heard from heauen the Holy Ghost appeared in forme of a doue and Christ IESVS the Sonne of God was there present in humayne flesh So that here was the forme and matter declared For the second that Christ gaue as it were a precept and declared it necessarie to saluation it is playne by the words of Christ to Nicodemus Yet that men were not bound to receaue Baptisme nor this precept obligatorie before the Passion of Christ and promulgation of the newe Lawe and abrogation of the old S. Thomas proueth in the place before cited For the third that the obligation and necessitie to vse Baptisme was declared and proclaimed vnto all men after the Passion and Resurrection of Christ it is manifest Because at that tyme and after the Passion of Christ all the Ceremonies and figures of the old lawe ceased and in place of them succeeded Baptisme and other Sacraments of the Ghospell and newe lawe And also because man by Baptisme is configurated and fashioned alike to the Passion and Resurrection of Christ For as Christ died for sinne so also man should die to sinne And as he rose to life and glorie so also he should begin the newe life of Iustice Therefore Christ must first suffer his Passion and rise againe to life before man could of necessitie configurate and conforme himsâ—lf Wherefore I conclude that Baptisme might be instituted and commaunded by Christ in his life tyme but not obligatorie nor of bond necessarilie to be obserued before the death and Passion of Christ. It were no improbable opinion to thinke that Christ might haue instituted this Sacrament of Baptisme when he in person Baptised his Apostles CAP. 12. Whether the Sacrament of Baptisme by Martirdome or Contrition of harte may be supplied And whether the definition of three Baptismes that is Of Bloud of Charitie and water be in holie Scripture THere is no doubt but from the begining in the Primitiue Church and all aâ—es vnto this day the threefold distinction of Baptisme that is SaÌ„guinis flaminis fluminis Of Bloud charitie and water hath bene approued and allowed of all and that the Sacrament of Baptisme might be supplied by the other two
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.
erroneous must needs be the opiniō of Caluin And not onlie are the Sectaries of this age content to approue allow with Caluin that parents rather should permitte their Children to dye without Baptisme then in any case whatsoeuer to seeke or suffer ther Sacrament to be giuen or ministred by any Lay person Not onlie I say doe they mayntaine this wicked position and dangerous doctrine concerning children and Infants but also would counsell and aduise men of age and vnderstanding newlie conuerted if they should be in danger of death not hauing any Priest or minister readie rather to relie vpon their faith then to demaund Baptisme at a Lay-mans hand This is manifest for at the Conference the Sectaries had at mount Peglier as reporteth Florimond de Roemond in his Historie of the heresies of this age where Beza being present Flor. Roem li. 8. ca. 11. asked this question of Smedeline Brentius Disciple what he would doe or what Counsell he would giue if a Iewe or Pagan in case of necessitie should demaund Baptisme at the hands of a Lay-man not hauing a minister readie I would aduise him sayeth he to repose himself vpon his faith and not to require Baptisme at the hands of any lay person But put the case sayed Beza that the Iewe or Pagan thought with himself and were fullie persuaded that his fayth were not sufficient to saluation without Baptisme Then answered Smedetine I would say vnto him Goe then to the Diuells and dwell with them Wherupon Beza iesting replied what M. Doctor I perceaue you will be a miserable Conforter in this miserable case of necessitie CAP. 5. VVhether Baptisme may lawfullie be ministred priuatly in priuate houses by priuate Persons IT is manifest and doubted of few or none that in the Primitiue Church in the begining of Christianitie this Sacrament was ministred in priuate houses not in publike places by reason at that tyme there were no publike Churches or Chappell 's builded neither were the Christians suffered anie publike vse or exercise of their Religion but continually pursued by Purseuants and other such like officers extreamly persecuted by the Pagan Empeperours I may well compare this tyme and state now of England with that of the Primitiue Church For it is euident to the whole world that Christian Catholike people of England are forced to Baptize priuatlie in their houses and that with hazarde of great penaltie they are allowed no publike Church nor Chappell no publike vse or exercise of their Religion but their Priests the true Ministers of this Sacrament are continuallie pursued by Purseuants and other Officers and extreamlie persecuted by Protestans euen to death But after the Church began to be setled persecution to cease Christianitie to florish the vse and exercise of Religion permitted then were Churches builded fonts and Baptisteries publiklie erected as is euident and at this day extant in the Mother-Church of the world in the Cittie of Rome There is now standing Baptisterium Constantin◠The Baptisterie of Constantine the first Christian Emperour And the like you shall find by the generall vse and practise of the whole Church throughout all Catholike countreys publikes fonts and Baptisteries erected in their Churches for the publike vse of this Sacrament And in processe of tyme because some began rather to Baptize in their priuate houses then publiklie at the fonts and Baptisteries of the Church in the Councell of Vienna priuate Baptisme was forbidden in houses and publike communded as may appeare by the Constitution of Clement the Fifth Clem. tit de Baptis except alwayes in case of necessitie in danger of death or as a prerogatiue for Princes Children Wherfore I may conclude that in England notwithstanding this Constitution we may lawfullie Baptize in priuate houses because we are in case of necessitie as in the Primitiue Church no Churches fonts nor Baptisteries allowed no publike exercise of Religion our Priests pursued and persecuted to death So that our necessitie compelleth vs not to be subiect to this Constitution but exempteth vs as the Glosse doth expresse Necessitas legi non subiacet Ibid. lor. cit Necessitie hath no lawe And thus much for the place Now concerning the Persons whether a priuate Person may lawfullie Baptize First we must not what we vnderstand by a priuate person A priuate person is he who hath no publike authoritie by imposition of hands or holi Orders solemnlie to Baptize that is we call a priuate person a meere Lay-man And priuate Baptisme we call that which is performed in case of necessitie by a Lay-man or woman priuatlie without solemnitie or Ceremonies not in Church nor Cappell but in priuate houses I suppose in the precedent chapter I haue sufficientlie proued that it may lawfullie be done and being so done to be sufficient and auaylable This controuersie was particularlie handled betweene the Proetstant Bishops and the Puritans in the presence of Kinh Iames at the Conference at Hampton Court 1603. The Bishop of Worcester to proue that other besides Bishops or Priests Bils of worces meere Lay-mē might also lawfullie Baptise and that their Baptisme might be sufficient brought vrget the facte of the Apostles that vpon one day three thousand were Baptised VVhich was sayeth the Bisoppe impossible or at least improbable for the Apostles to performe in their owne Persons Wherfore in case of necessitie in this multitude of people they permitted Lay-men for there were no other at that tyme to assist them and Baptize and approued their Baptisme as sufficient and auaylable Bish. of winch Also D. Bilson Bishop of Winchester earnestlie vrged that to denie priuate persons in case of necessitie to Baptise were to crosse all antiquitie seing it had bene the auncient common practise of the Church when the Priest or minister can not be had that Lay-men performe it Also that it was a rule agreed vpon amongst Diuines That the Minister was not of the essence of this Sacrament Bils fo 18. therfore in case of necessitie it might lawfullie be executed by any other then Priest or Minister Not withstanding the Kings maiestie being earnest against priuate Baptisme by Lay-persons answered the Bishop and replyed Although sayed the King the Ministers be not of the essence of the Sacrament yet is he of the essence and lawfull righ and ministerie of the Sacrament But if it be an essentiall point in the administration of Baptisme that the Baptizer be a lawfull Bishop Priest or Minister then it must needes followe if it be acted or administred by any other then a Bishop Priest or Minister that it wanteth an essentiall parte in administration and consequentlie not auaylable of no force nor perfect For nothing is perfect that wanteth his essentiall parte Why then doe they admitte for baptized those who haue had Lay-men for their Baptizers and not Rebaptize them againe For either they must needes say that Baptisme is not absolutlie necessarie to saluation and therfore
not necessarie to Rebaptise them againe or else they must needs confesse that they had the Sacrament sufficiētlie and auaylable being administred by Lay-men although there were mortall sinne committed in the administration because some essentiall parte was nor performed And thus they cast them selues into manie incumbrances and inconueniēces which might be auoyded by admitting priuate Baptisme by a Lay-man in case of necessitie conforme to the Traditions of the Apostles the practise of the Church and consent of Fathers CAP. 6. VVhethe the midwife or any other woman may in case of necessitie Baptize CAluin detesteth the midwife Caluin Cont. VVest pa. 157. 128. and contendeth that it were better that the Infant should die without Baptisme then to giue power or allow a woman to Baptize let the necessitie be neuer so great And our Puritans at home following M. Caluin are verie peeuish froward and obstinate in this poynt For they will by no meanes grant that the midwife or any other woman may lawfullie in case of necessitie what soeuer Baptize This hath bene a great Controuersie betweene the Puritans and the Protestants but the Protestants haue in some sorte yeelded for they haue reformed their Communion-booke Booke of Com. Pray Baptis and that libertie which was before for midwifes is blotted out taken away And by the way we may note that the Puritans in this poynt disagree and depart from their first Euangelist martin Luther and the Protestants in thus yeelding from them selues Also the Puritan partie in their letters to their friends at Oxford write that King Iames the first day of their Conference In the end of the booke of Cōfer was so earnest against Priuat Baptisme of women that he should say That he had as liefe liked as well that an Ape as a woman should Baptize But of my Conscience I thinke they misreport his maiestie Let vs but consider that the principall Agent in Baptisme is Christ and that he onlie as the principall cause doeth worke the effect therof and that man is but the Instrumentall cause and minister onlie of Christs If then in the absence of the Priest who was by Christ appoynted as the ordinarie minister of this Sacrament the Lay man in case of necessitie may lawfullie supplie his roome and Baptize as I haue proued before why may not also in the like case of necessitie the woman supplie the place of the man in his absence Cap. 3. The difference of the sexe in this case of necessitie whether it be male or female is nothing But because the man is the head of the woman 1. Cor. 11. and Christ the head of the man the woman ought not to Baptize in the presence of the man nor the Lay-man in presence of the Priest Christs minister And for that it is not conuenient nor decent that men should be present at the birth of Children the Church hath commaunded that the midwife vpon payne of sinne learne distinctlie the forme of Baptisme because she hath speciall licence and commission in danger of death to minister this Sacrament It is true that the fourth councell of Carthage doth forbid women to Baptize that is Concil Carth. cā 99. 200. publikelie or with solemnitie or in the presence of men or not in case of necessitie and so all Canonists vnderstand Also it is thus at this day obserued commaunded and onlie permitted that women priuatlie in case of necessitie and when it is not fitte men to be present to Baptize For Confirmation that women may Baptize we haue an example in Scripture of Sephora Moyses wife Exo. 4. she circumcised her sonne in case of necessitie and although Moyses was present yet he was sore sicke vexed with an angell threatned death that he could not performe it himself For no doubt although he had delayed it at that tyme if he could he would haue donne it himself and therfore signified to his wife that she should doe it which when it was done Moyses was deliuered from that sicknesse or vexation of the angell But Circumcisiō was a figure of Baptisme Therfore as in circumcision so also in Baptisme in case of necessitie as Sephora did the one why may not the midwife doe the other It is a world and wonder to consider that these kind of men can approue and allow a woman to be head of the Church and not permitte in case of necessitie a woman to Baptize Wheras otherwayes for want of this Sacrament the Infant were in danger to perish eternallie as hath bene proued Obiect But against this fact of women Baptizers they alleadge these places of S. Paule That women should hold their peace in the Church 1. Cor. 14. 1. Tim. cap. 12. And that he would not permitte them to teach but be Silent Therfore say they they ought not to Baptize nor to minister anie Sacrament True it is in deed and they may wnderstand if they will Sol. that S. Paule doth forbidd women publiklie to preach or teach in Churches or publike assemblies for that it is the proper function office committed by Christ onlie to Bishops and Priests yet I thinke they will not denie nor no man can mislike but women may lawfullie admonish instructe and teach priuatlie both women and men and children and olso deliuer their mind concerning matters of fayth doctrine good life and pietie And this is confirmed when Priscilla and Aquila tooke priuatlie Apollo the eloquent Iewe Act. 18. who preached and taught Iesus but not sufficientlie grounded and they women instructed him expounded vnto him diligentlie the way of our Lord. Wherfore we doubt not but that a woman may lawfullie in extreamitie in danger of eternall saluation of the poore Infant priuatlie Breden li. 1. c. 51. Coll. sacra Baptize and minister this Sacrament And for farther confirmation hereof you may read a miracle related by Bredenbacius In the yeare of our Lorde 1579. it happened in Amsterdame that a Catholike woman being married vnto a Caluinist and deliuered of a child she caused the Infant priuatlie to be Baptized by a Catholike woman of her own profession in Religion because she would be sure her child should be trulie Baptized So it fell out that the husband being hotte and earnest on the contrarie caused the child to be brought to a publike preachind where after the sermon the minister being readie in the assemblie of people to Baptize the Infant sodenly he became dumbe not able to speake one word Wherat the Father being astonished tooke his child in his armes came home to his wife charged her to tell him the truth whether she had not caused the child before to be Baptized Catholiklie according to her professiō She cōfessing the truth sayed that it was soe Whervpō he with the rest of his familie seing the worke of God were conuerted frō their heresie became Catholikes were reconciled vnto the Church so liued died This question was moued
in the Conference had at Poissi by a minister of Mets whether the Infant Baptized by the midwife ought againe to be Baptized by the Minister Beza cont Hessu pag. 533. Beza in the name of all present at that Conference answered That a great number of the Ministerie had alreadie iudged and that with his consent that this Baptisme of the Midwife was of no effect Yet forasmuch sayeth he that the Contrarie opinion is not without ground of reason it is fitte and verie conuenient that the matter be remitted to the Resolution and determination of the Congregation of Geneua and Zurike Whervpon worthelie sayeth Florimond the Catholikes of France iested at their Conclusion in this their Conference Florim li. 8. c. 11. ane could not but maruell at the madnesse of these kind of people who could not decide this difficultie by Scripture by the written word wherevpon they would seeme wholie to relie in decideing matters of Controuersie but were now forced to referre themselues and the subiect to the Censure and Iudgment of men that is a fewe Ministers of Geneua and Zurike gathered togeather in a corner of the world And in this and the like cases stike not to skorne and cotemne the decisions resolutions and indgments of generall Councells lawfully gathered of the most vertuous Concil Later Floren. Trid. the wisest and best learned throughout the ChristiaÌ„ world and no doubt but according to the promise of Christ they were guided by the Holy Ghost As for example 1. That Children ought to be Baptized in their infancie 2. That the Baptisme of Lay-men is allowable and auaylable in case of necessitie in absence of the Priest 3. That the midwife in extreamities in danger of death may Baptize The resolution and determination of these cases haue bene decided by generall Councells and haue bene deliuered vnto vs as a Tradition from the Apostles as a practise of the primitiue Church as the sentence of antiquitie descending in the Church throughout all ages vntill this day And nowe to be condemned and censured by a fewe vnlearned ministers of Zurike and Geneua I say no more but leaue this Gentle Reader to thy best thoughts and considerations CAP. 7. VVhether an Heretike an Infidell or a Iewe may Baptize and if they doe VVhether it be auailable I Ioyne these three togeather and first I put an Heretike for that heresie is a kind of infidelitie or misbeleefe of Christ of his ministeries his Sacraments and his Church Or heresie is An obstinate resisting or striuing against the true faith of Christ his ministers his Sacraments or his Church S. Thomas sayeth More grieuous Tho. 2. 2. q. 10. art 6. or greater is the infidelitie of heretikes then of Pagan or Iewe. For the Heretike in that he is a Christian hath promised true faith and fidelitie to Christ to his Sacraments and Church which neither Iewes nor Pagan did It was the opinion of Saint Cyprian or rather his errour That Baptisme giuen out of the Church by Heretikes was no Baptisme nor auaylable Concerning which point S. Stephen Pope and Martyr writte to S. Cyprian That there should be no Innouation in the Church but that the auncient Tradition should be obserued forbidding those who were Baptized of Heretikes to be Baptized againe Whervpon this question was much agitated handled and disputed in his tyme and by the Church concluded That if the Heretikes did Baptize in the name of the most Blessed Trinitie the Father the Sonne and the Holy Ghost with intention to doe and effect that which Christ instituted that their Baptisme was auailable and those by them Baptized were not to be Baptized againe Aug. li. 10. de Baptis con Donat c. 1. Idem ep 48. ad Don. Aug. li. 5. de Baptis con Donat. ca. 20. Aug. li. 1. cont Cresco And S. Augustine confuted this errour in many bookes his reasons were for that Baptisme was Vnitas orbis One through out the whole world And that Heretikes agreed generallie with Catholikes in this poynt And that it was not the goodnes of the Ministres that caused this Sacrament but Christ the principall cause therfore in necessitie auaylable of whom soeuer it was giuen And in his fifth booke of Baptisme against the Donatists he proueth that God doth giue this Sacrament by euill persons because they doe not minister this Sacrament Sua potestate sed virtute Dei By their owne power but by the vertue of Christ And therfore he concludeth Although there be no certaine example brought forth out of Scripture to proue that Baptisme of Heretikes is true Baptisme yet because the whole Church hath decreed it we obserue sayeth he the truth of Scripture for that the Scripture commendeth her authoritie and telleth vs that the Church being guided by the Holy Ghost can not erre in her decrees and deciding of doubtfull questions Therfore we doubt not of the Baptisme of heretikes so long as they obserue the true forme instituted by Christ and commended by his Church Some difficultie there was in the tyme of the Arrian heresie for that they held Christ not to be equall with his Father and consequentlie not God but man Yet it was concluded that their Baptisme was auaylable so long as they kepte the forme of Baptisme instituted by Christ and commaunded by his Church Niceph. lib. 16. ca. 15. Nicephorus Caâ—ixtus recordeth in his historie of one Deutrius â—n Arrian Bishop Baptizing at Constantinople one who was called Barbas and not obseruing â—he auncient forme of the Church but altered and changed it according to his hereticall humour saying Baptizetur Barbas in nomine Patris per Filium in Spiritu sancto Barbas be he Baptized In the name of the Fater through the Sonne in the holy Ghost the water presentlie dried vp and vanished a way out of the font At which miracle Barbas being moued ranne forth and published the facte where you may see how God by miracle condemned the Arrian heretike wen he did not obserue the forme of the Church Concil Nicen. can 19. GratiaÌ„ 1. q. 1. can Si quis coÌ„nfugerit Grego li. 9. epistol epis 61. IdeÌ„ de cons dist 4. cap hi. vero Wherfore those Heretikes who keepe not the forme of Baptisme by Christ instituted as the Paulianists Cataphrigians not beleeuing aright of Christ nor the Holy Ghost the Councell of Nice appoynted that those should be Baptized againe Statutum est eos omnino rebaptizari we decree and appoint in any case those to Baptized againe Yf any of the fore named heretikes flie for helpe vnto the Catholike Church Read Gratian. And the same hath S. Gregorie of the Cataphriges and Bonosians who did not Baptise in the name of the Trinitie because they thought the Father only to be God and the Sonne and the Holy Ghost to be but men I will conclude with this Corrolarium or addition Although in case of necessitie an Heretike may Baptise and that the Baptisme of
the Father secretlie his wife being a sleepe tooke away and brought him vnto a preaching minister to be Baptized who being readie to Baptise in the presence of the assemblie perceyued the child to be dead Whervpō presentlie he did expostulate and reason with the Father what he meant to delude and mocke him and to bring a dead child to be Baptized The father being stroken in a maze with this vnlooked for mischance returned home and layd againe the dead Infant by the mothers side And so secreetlie departing from the chamber a litle after returning called vpon his wife and asked how she and the Infant did She being ignorant what was done answered all was well and turning her self with pleasing countenance offered the child aliue and in good liking to the Father He being astonished with this miracle reiected his Caluinian errours and heresies embraced the Catholike faith became one of his wifes profession and caused the Infant to be Baptised Catholiquelie And for the Minister that he be not too hastie to Rebaptize the Child alreadie Baptized by a Catholike midwife let him read what happened at Amsterdame in the yeare of our Lord 1579. as testifieth Bredenbacius Bredē li. 7. coll Sacra c. 51. So it was a Catholike woman being married vnto a Caluinist and deliuered of a Child she caused the Infant priuatly to be Baptized by a Lay Catholike woman because she would be sure of Baptisme The Father tooke the Child according to Caluins rule brought it to the preaching to be Baptized by the Minister So it fell out that the minister being readie to baptise in the assemblie of all the people suddenlie he became dumbe not able to speake one word Wherat the Father being astonished tooke his child in his armes and came home vnto his wife charging her to tell him the truth whether the Infant had not bene Baptized before according to the Catholike order Which shee confessed to be true Wherupon he with the rest of his familie were cōuerted reconciled to the Church and became Catholikes CAP. 9. VVhether one may Baptise many at one tyme. I Say one may vnder this forme saying Ego Baptizo vos I Baptize yee which is as much to say I Baptize thee and thee determining euerie person But you must vnderstand that this must be onlie in case of necessitie as in danger of death or some extraordinarie cause otherwayes it is not to be done For this Sacrament bing of such necessitie that without it no saluation it must and ought carefullie and respectiuelie to be ministred Therfore it is more secure and better that it be seuerallie done and acted that the water and the word may goe togeater and the intention of the Baptizer may particulerly be applied to euerie partie who is to be Baptized Act. 2. There were three thousand Baptized vpon one day by the Apostles but the Scriptures doe not expresse in what manner they were Baptized It may be they had helpe of others of the Disciples but verie probable they Baptized many at once Wherfore I may conclude that in case of necessitie or vppon some extraordinarie cause one may Baptize many at once otherwise it must and ought to be done seuerally and distinctlie that is one by one CAP. 10. VVhether many at one tyme may togeather Baptize one Child Tho. 3. p. q. 67. art 6. SAint Thomas is of opinion that manie can not well concurre togeather to the Baptizing of one For when there are multiplicite of Ministers there may be many Baptismes which were dangerous For if the one should be before the other then the first did Baptize and the other Rebaptize which were a great fault Also S. Paule sayeth Eph. 4. There is one God one faith one Christ and one Baptisme So it were fitte there should be but one Minister to Baptize one partie CAP. 11. VVhether one may Baptise himself THe generall opinion is that one can not Baptize himself no not in danger of death or what other necessitie soeuer For better vnderstanding I will propose the case For example A Iew or a Pagan hauing heard or read of Baptisme or liued sometyme amongst the Christians and being desirous of Christianitie lying at the poynt of death amongst his owne neere no Christian and so consequentlie haueing no meanes to get any other man to Baptize him taketh water putting himself therin saying I Baptize thee in the name of the Father and of the Sonne and of the Holy Ghost The question is whether in this case he be Baptized and receaue the Sacrament of Baptisme The resolution is that he is not Baptised nor can of himself receaue the Sacrement of Baptisme The reason is for that Baptisme is a spirituall birth or regeneration but no man can be generated or borne of himself but necessarilie of an other so no man can be Baptized of himself but of necessitie must be Baptized of an other Also it is gathered out of Christs owne words that the Baptizer must be a different person from the Baptized For he sayed to his Apostles Goe yee and Baptize all nations And to signifie thus much we may also thinke that Christ would not Baptize himself but be Baptized of Iohn If you doe aske me what I thinke of this Iewe or Pagan in this case whether he should be saued or not I answere with Pope Innocentius the Third that he could not be saued by the Sacrament of Baptisme for that he had it not but no doubt he might be saued by the fayth vowe and desire of baptisme and the zeale feruour and loue to Christ and so he might haue it supplied by Christ in will and affection Read Innocentius libro 4. decretalium tit 42. de Baptismo eius effectu CAP. 12. VVhether the intention of the Minister be necessarie that the Sacrament take effecte ALL Diuines agree it is decreed in two generall Councells of Florēce and Trent and deduced expresslie out of Scripture that to the substance of Baptisme as necessarie are three thinges that is water as the matter the words as the forme and a minister to doe it and effect it For the two first I haue sufficiently proued before in my second booke that they are the two essentiall partes of Baptizme now that the minister must of necessitie haue intention to doe this acte I will briefly shewe When Christ instituted this Sacrament and gaue the forme he sayed to his Apostles Goe yee Baptizing no man can thinke Mat. 28. but that Christ meant that they should intend what he had instituted Secondlie if a man should take water say the words and cast it and powre it vpon an other and haue no intention to Baptize it were no Sacrament no Baptisme because there was no intention to doe the acte of Baptisme As also if a player vpon a stage should but shew the acte of Baptisme no man would say he Baptized And why There was water the word the minister and all other things
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
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
the Protestants exile banish and reiect this Ceremonie Read the fourth epistle of Pope Leo written to all the Bishops of Sicilie Leo ep 4. ca. 3. where he exhorteth to this Ceremonie and proueth it by Apostolicall authoritie And in the sixth Chapter of the same epistle he giueth the reason why the Romain Catholike Church doth not vse anie solemne Baptization on the Epiphanie day commonlie called the twelth day although in the opinion of some vpon that day Christ himself was Baptized in Iordan by Iohn Baptist Because Iohns Baptisme was instituted to an other end and purpose then Christs Baptisme De Cōsecra dist 4. can Si quis Epiph. neither had it that effect as remission of sinnes or especiall operation of the Holie Ghost And therefore no such reason for solemne Baptization vpon the Epiphanie day as vpon the day of Pascha and Pentecoste The puritan or preciser sort of Ministers would seeme to ayme at this laudable ceremonie and custome of the Catholike Church for willinglie they would if anie Child be borne in the weeke day differre and put of his Baptization vntill the Sunday Which if they doe because euerie sunday is and so we account it as the Octaue day of Pascha or Pentecoste then I thinke if the Child be strong and no way in danger of death this ceremonie of differing Baptisme vntill the sunday may be approuable But if they doe differre Baptization for an other end and purpose which rather is to be feared and that is to broach approue and allow the opinion of M. Caluin that Children may be saued without this Sacrament and soe to induce breed in the mind of the Parēts a carelessnes and negligence to see this Sacrament duelie performed and so consequentlie to endanger the saluation of the child then this Ceremonie is not to be sufferred but dangerous and intolerable For in doubtfull and dangerous cases the securer safer way is euer to be followed And for cōfirmation of this I will recite the historie of Samuel Hubert the minister Rescius in Athism who baptized a chyld on the weake daye beinge called vp at middinght by the Parents and vrged ther vnto in respect the Infant was in danger of death Musculus the superintendent hearinge of it complayned to the counsell of the citie because he did baptise before the soundaye Hubert beinge cited to appeare was accused for this fact of heresie and rebellion but he pleadinge for himselfe sayed that he did baptise before the soundaye in case of necessitie which he thought lawfull in respect of the danger of the chyld who dyinge without baptisme myght be in danger not only of death of bodie but also of soule But Musculus with other ministers replied yet the wante of baptisme did not hynder the Infant from the sight of God and saluation But Hubert constantly auerred befor the counsel and senat that this proposition was hereticall because it mayintaned yet children could be saued without baptisme Vppon this contention Beza in his oldage for this was in the yeare of our lord 1595. was called and consulted with all also other ministers of basill and Zurike were present the matter being debated among them Hubert was by them for this fact condemned and depriued of his ministerie so that we may conclud that this delayinge of baptisme vntill soundaye is but to pach vp this heresie and make parents carelesse of Christianitie in their posteritie CAP. 7. Whether the Imposition of the Priests hands with his benediction and prayer be a Ceremonie allowable AFter the Priest hath signed the Infant with the signe of the Crosse as hath bene sayed he layeth his right hand vpon the head of the Child vsing this Benediction or Ceremonie Omnipotens c. Omnipotent sempiternall God the Father of our Lord IESVS-CHRIST vouchsafe to looke backe vpon this thy seruant whom thou vouchsafed to call vnto the first Documents or instruction of faith expell from him all cecitie and blindnes of harte breake a sunder all the bands of Satan with which he hath bene tyed and bound open O Lord vnto him the gate of thy pietie c. This is the benediction or prayer And for the lawfull vse of this Ceremonie we haue the example of Christ himself In the Ghospell of S. Mathewe we read Mat. 19 Mark 10. Luc. 18 that the people brought offered and presented vnto Christ Children that he might and should touch them impose his handes vpon them and pray ouer them And this no doubt Christ did to leaue an example for his Apostles and Disciples to doe the like And this the Church doeth especiallie before Baptisme Dionis Areop de eccles hier ca. 7. that the enemie of man may not hinder the effects of this Sacrament For the antiquitie of it and that it was practised in the Primitiue Church we haue the testimonie of Dionisius Areopagita S. Paules scholler CAP. 8. Whether Exorcismes adiurations and exvfflations are conuenient to be vsed before Baptisme NO man can denie but Christ gaue to his Disciples commission and power ouer diuells to exorcise them to suppresse them Mar. 9. Luc. 10. Act. 10. to cast them out of the possessed persons for all which the Scripture is plaine No man also can denie vnles impudent and ignorant of Ecclesiasticall histories but that the same power authoritie and practise ouer diuells to exorcise them to suppresse them to weaken their power by Exorcismes Adiurations Exufflations prayer and fasting hath bene continued and practised in the Catholike Church of God euen from her cradle and infancie euer to this age 1614. Further also no man can denie but that among the holy Orders giuen in the Church the third of the Minores Ordines is Exorcist◠the Exorcist and so called for the power and authoritie he hath giuen him ouer diuells in so much as his function and office is by Exorcismes holie prayers adiurations insufflations imposition of hands to expell diuells to weaken his power in Infants and Cathecumines that the enimie hinder not in them the effects of Baptisme and for full proofe of this Pet. Greg. lib. 16. cap. 5. Mar. 9. read Syntagmata Iuris Petri Gregorij And that you may not thinke that this ceremonie is onlie for the elder sort and not for Children it is manifest in S. Markes Ghospell that not onlie aged people but also Children and Infants haue bene and may be molested with euill spirits euen from their Infancie with all considering as S. Paule sayeth we are all borne and by nature are filij irae Ephes 3 The Children of wrath and begotten in originall sinne and so consequentlie subiect to Satan Therefore worthilie the Church of God hath ordayned this precedent Ceremonie of Exorcismes before Baptisme to debilitate the power of the enemie that he may no way hinder the effects of this Sacrament In the first generall Councell of Constantinople held vnder Damasus Pope in S. Ieromes tyme the vse of Exorcismes before Baptisme
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
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
for a Caueat and warning to all middwifes and other Laye Persons that if in necessitie or daunger of death they be vrged to Baptise that they haue a speciall care to speake and pronounce trulie and distinctlie the whole forme of Baptisme not leaning anie parte or word out for yf they doe nothing is performed Also I would aduise them to be carefull not to inuerte or chaunge the forme of Baptisme that is when one sayeth that last which is to be spoken first As for example to say In the name of the Father of the Sonne and of the Holy Ghost Amen I Baptise thee Francis wheras they should say as before is expressed Francis I Baptise the In the name of the Father and of the Sonne and of the Holy Ghost Amen If you aske me to auoyd scruple whether if the words should be thus inuerted altered or chaunged the Child wert trulie Baptised I dare not say that the words thus altered did take away the forme of Baptisme and so consequentlie that the child were not Baptised For although wordes be altered yet if the sense remaine Baptisme is effected yet I must needes confesse that he or shee who shall willinglie and wittingly inuert alter or change the words from the forme prescribed and ordained by Christ and his Church should sinne greatlie Wherfore let them be carefull who vndertake a matter of such importance that they know the forme of Baptisme prescribed and truly and distinctlie pronounce it accordinglie CAP. 12. VVhether if one should leaue out to expresse the partie who were to be Baptised it were Baptisme THe difficultie of this question consisteth in the word thee which expresseth and designeth the person who is to be Baptised I sayed in the precedent Chapter that the denomination and designation of the partie present to be Baptised was necessarie in the forme of Baptisme particullarlie to be expressed and declared Wherfore if anie one should leaue out to expresse the partie who is to be Baptised it were no Baptisme As for example yf one should say I Baptise In the name of the Father and of the Sonne and of the Holie Ghost and leaue out this word thee which doth expresse the person to be Baptised it were of no valewe Mat. 28. For Christ insinuated as much when he sayed not onlie Goe yee Baptising but also added Baptising them which word them was particularlie added by Christ to â—ignifie that the person or partie to be Baptiâ—ed were necessarie to be expressed So also if â—he Priest should say when he absolueth his Penitent I absolue In the name of the Father â—nd of the Sonne and of the Holy Ghost leaâ—ing out this word thee and so should not â—ay I obsolue the designing and denoting the Penitent and partie present it were no Absolution Wherfore I conclude it is necessarie to expresse the partie who is to be Baptised in â—aying Iohn or Francis I Baptise thee CAP. 13. VVether the forme which the Greeke Church vseth be sufficient for Baptisme THe reason of this question is because the Greeke Church doeth differ somewhat from the forme of the Latine Church Their forme is Baptizetur seruus Christi N. talis In In nomine Patris Filij Spiritus Sancti Amen The seruant of Christ Iohn or Thomas be he or let him be Baptised In the name of the Father and of the Sonne and of the Holy Ghost Amen The Latine Church that is the Roman hath alwayes vsed this forme Iohn or Thomas I Baptise thee In the name of the Father and of the Sonne and of the Holy Ghost The difference of and in these two formes of Baptisme is that the Greekes in their Baptisme doe not attribute the acte of Baptisme vnto the Priest or Minister who Baptizeth as the Roman Church doth For they say coÌ„maunding or in the Imperatiue Moode Be he or let him be Baptised but the Priest in the Roman institution doeth absoutlie saye in the present Tense I Baptise thee The reason of this difference and alteration in the Greeke Church and amongst the Grecians was because at the first in the verie begining of Christianitie amongst them there grewe a Schisme and errour in that they did attribute too much vnto the partie who Baptised them As appeareth by S. Paule who dehorteth the Corinthians from their Schifmaticall boasting against one an other in their Baptisers 1. Cor. cap. 1. telling them that they must boast only in Christ for their Baptisme Some contentiously say I certes am Paules and I Apolloes But I take Baptisme of Cephas I of Apollo I of Paule So that to auoyd this errour and Schisme this alteration of the forme of Baptisme grewe Yet not with standing there is no doubt but this their forme is sufficient and auailable For although the person Baptising or the Baptizer be not particularlie declared Yet the acte which is performed by the Sacrament is expressed which is sufficient And the forme in substance really doth not differ from the Latine Church neither is there anie essentiall parte left out nor reall alteration in the forme And this was defined and decreed in the Councell of Florence CoÌ„ Floren sess vlt. de Bap. Wherby it may be gathered that by the generall consent of the Church for the auoyding of Contention Schisme or Heresie there may be alteration in the verie forme of Sacraments so that they doe not take away or touch anie essentiall part thereof So teacheth S. Thomas Tho. 3. p. q. 60. ar 8. and practise confirmeth CAP. 14. VVhether the Arrian Heretikes in their forme did trulie Baptise THe Church of God alwayes acknowledged the Baptisme of Heretikes to be sufficient when they haue not altered anie essentiall parte of the forme Only the Arrian Heretikes and some of their followers haue bene condemned for that some of them would alter the forme of Baptisme according to their erroneous and Hereticall conceit and opinion of Christ in that they would haue Christ not equall but inferiour to his Father So that some did Baptise as reporteth Nicephorus Calixtus in this forme Niceph. hist lib. 16. c. 15. In nomine Patris per Filium in Spiritu Sancto In the name of the Fhather through the Sonne in the Holy Ghost And some otheres In nomine Patris maioris Filij minoris In the name of the Father the greater and the Sonne the lesser as recordeth S. Thomas Tho. 3. p. q. 60. art 8. Which formes of Baptisme doe peruert the essentiall partes of the true forme and consequentlie take awaye the effects of Baptisme Therefore there was greate care taken in the first Arelatense Councell Conc. Aret. de Conse dist 4. cap. de Arria and commaundement giuen to examine those of the Arrian heresie when they returned to the Catholike Church how and in what forme they were Baptised if they were not found to be Baptized in the right forme then to be Baptised againe Not that they allowed Rebaptization but because