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
Baptize publikely at their Church or Chappell by their Ministers I will briefly put downe the motiues that moued me to write this small ensuing treatise The motiues to write this treatise And first Good Reader I tooke this matter in hand to let thee vnderstand what Baptisme is and the necessitie therof to saluation It is here on earth the first begining of Christianitie the entrance into the Catholike Church the house of God The reason of the title of the booke the high-way to all other Sacraments in so much that without this no other Sacrament is auaylable a washing and cleansing our soules from all sinne Originall and others a Satisfaction for all paines due for sinne eternall or temporall a deliuerie from the bondage and power of the Diuell a restorer of Innocencie an incorporation to Christ as members of his bodie mysticall and finallie a reconciliation vnto the grace fauour of God Almightie wherby we are made the adopted Sonnes of God Coheyres and inheritors with Christ of the kingdome of heauen Hath it all these effects Take heed then that thou lay the foundation sure of thy Christianitie that is that thou be truely Baptised and Christened The second motiue was to lay open and make plaine vnto thee by way of questions and doubts which I suppose to be the easiest and plainest Course for thy better vnderstanding the effects the matter the forme the minister as well in necessitie as in publike Celebration with the solemnitie and Ceremonies of this Sacrament For that thou being more fullie herein instructed thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie For assuredly this is the gate that openeth to heauen which if it should be shutte and not duely ministred there were no hope of saluation but all open to hell and damnation Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions The daungerous points of Doctrine concerning Baptisme which are taught and spread abroad of this Sacrament by the Sectaries of this age The first daungerous poynt of doctrine is that the Sacrament of Baptisme was institued by S. Iohn Baptist and that the Baptisme of Christ and S. Iohns is all one and the selfe same which is against Scripture and reason For then we must needs say that the first and chiefe Sacramēt of the new Testament and Ghospell of Christ should be instituted by a precedent prophet and not by Christ him self which were absurde seing all Sacraments of the New Testament haue their institution by Christ and their force and vertue from his death and Passion Secondly that this Sacrament doth not conferre grace cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu which were to destroy Baptisme Thirdlie that it doth not impresse in the soule a seale signe and Character of Christianitie indelible for euer which is to make no distinction betweene Iewe Gentill Pagan and Christian Fourthly that he who is once Baptised can not be damned which were to set all at libertie and make men carelesse of all other Christian life Fifthly that the only memorie of Baptisme doth iustifie from our sinnes which we shall commit after Baptisme which were to take away all satisfaction repentance and penance and other such like absurdities and daungerous poynts of Doctrine against Scripture Councells Fathers and all antiquitie Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes The fourth motiue to disgrace the beautie of Christs Spouse the Church to depopulate roote vp and destroy like wild boares the vineyard of our Lord. And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise which the Heretikes of this age some of them haue hacked and hewed at the verie chiefe boughes and branches therof some others haue pilled the barke and pulled of all the leaues the beautie therof and some others haue destroyed all the fruite and vertu therof and put the axe euen to the verie roote to destroy all Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life that is the forme and mater of Baptisme Luther in Symposiaticis collo ca. 17. For sayeth he no forme of words is necessarie It is sufficient with him To Baptise in the name of the Lord. And as for the matter anie liquor that is apte to washe as Ale beere or milke is sufficient Thus this Impe and instrument of Sathan maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter and no forme of words Although this errour of Luthers be against Christs institution and expresse Commaundement who hath ordayned water to be the matter and the forme to be In the name of the Father Ioan. 3. Matth. 28. and of the Sonne and of the Holy Ghost M. Brentius will make himself so bould with Christ and his Church as to set downe an order of his owne neuer heard of before Let the Minister sayeth he recite the Creed and say Brentius de Baptis In this faith I Baptise thee and this shall passe for currant without anie other forme of words But M. Iohn Caluin goeth farther almost impudēt and blusheth not to say That the forme of words in Sacraments are meere Magicall charmes and enchauntments Caluin li. 4. institu cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme and doe cutte of the principall boughes of this tree of life Protestants Read S. Aug. li. 2. de nup. Concupisc ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians and pull of the leaues and pill of the barke of this tree of life that is they deride neglect and contēne the auncient Ceremonies of this Sacrament of Baptisme as well the precedent Ceremonies such as goe before the acte of Baptisme as exorcismes exsufflations hallowing of the fonte c as the Subsequent such as are after Baptisme videlicet holy vnction with holy Chrisme the vse of the waxe-candle or taper light the cloathing with the white garment commonlie called the Chrisome All which Ceremonies although they be auncient profitable significant and deliuered by Tradition as from the Apostles as shall appeare in the sequell yet are these derided neglected and contemned by the Protestants Last of all come the Puritans Puritans withe the axe of M. Caluin laying load at the very roote of this tree of life to ouerthrow all to beat downe this gate and entrance to saluation This Sacrament say they is not necessarie to Saluation for all men because Children borne of faithfull Parents may be saued without Baptisme either by Predestination or by the fayth of their Parents the elder sort being of vnderstanding
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 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
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