pontifex therfore no angell by ordinary Commission can Baptize But if God hath or should send an Angell from heauen with extraordinarie commission and warrantise to Baptize I would make no doubt but his Baptisme were auaylable because it is ordinarie for Angells to be assistants and friends to Gods people here on earth Now hauing spoken of the minister Baptizing it followeth that we entreate of the parties who are to be Baptized that is of Infants and children those who are of riper yeares and of vnderstanding at mans estate young or old And first we will examine concerning Infants whether they contracte originall sinne and whether the onlie ordinarie remedie for that sinne be Baptisme And if they die without Baptisme what place punishement they shall possesse and haue after this life And so forth as followeth THE FOVRTH BOOKE Of the partie to be Baptized as Infants and others of vnderstanding and age CAP. 1. VVether Infants doe contracte Originall sinne IT is manifest both in the old and new testament that euerie man borne by man and of woman since Adam are subiect to Originall sinne and in and by them are conâ—eaued borne and constituted sinners Theâ—e â—s exception to be made of Christ who was not â—orne by man and also the blessed virgin is to be exempted by speciall priuiledge because Christ was borne of her That all others are subiect and borne in Originall sinne S. Paule proueth saying Rom. 5. ver 12. Per vnum hominem peccatum c. By one man sinne entered into this world and by sinne death and so vnto all men death did passe in which all sinned But this sinne wherwith we are infected by Adam can not be Actuall sinne because Infants are not capable to doe good or euill therfore it must needs be Originall sinne And holy Iob plainly telleth vs that no man is cleane from the filth of sinne no not the InfaÌ„t of one day old Iob. 14. Nemo mundus a sorde ne Infants cuius est vnius diei vita super terraÌ„ And ther vpoÌ„ asked this questioÌ„ of Almightie God Quis potest c. who caÌ„ make cleane him who is coÌ„ceaued of vncleane seed NoÌ„ne tui qui solus es Is it not thou Lord who onlie arte So that it is plaine by the testimonie of holy Iob that Infants are borne in sinne and by nature vncleane and that God onlie is to purge theis vncleannes contracted by Conception And kind Dauid in the Miserere Psalme confesseth of himself and consequently of others Ecce in iniquitatibus conceptus sum Psal 50. in peccatis concepit me mater mea Behold I was conceaued in iniquities and my mother conceaued me in sinne But no man can imagine anie other sinne that king Dauid should be conceaued in then Originall sinne therfore there is no doubt but Infants in conception contracte Originall sinne And S. Paule hath this generall proposition Rom. 3.23 Omnes peccauerunt egent gloria Dei All men haue sinned and doe stand in neede of the glorie of God If all men haue sinned why then no exception to be made of Infants Children But children haue no actuall sinne therefore it must needes be that they are infected with Originall sinne And the same Apostle coÌ„fesseth Eramus nos natura Filij irae sicut caeteri Ephes 2.3 And were by nature the children of wrath as also the rest But they could no way be the children of wrath but onlie by Originall sinne therfore euerie one was and is subiect vnto it And thus by Scripture it is manifest that all men are coÌ„ceaued in Originall sinne and borne sinners The like may be proued out of the auncieÌ„t Councells Fathers of the Primitiue Church especially after the tyme of Pelagius the Arch-heretike who maintaiâ—ed this heresie That Infants children did not contract Originall sinne and therfore were not of necessitie to be Baptized in remission of sinne Concerning which subiect and against this heresie S. Augustine wrote diuerse bookes As De Peccato Originali and foure bookes Contra duas epistolas Pelagiani three bookes De Peccatorum meritis and in diuerse other places of his workes Wherfore if anie man desire to be farther satisfied in this poynt let him read S. Augustine CAP. 2. VVhether it be of necessitie that Children be Baptized for remission of this originall sinne IT is necessarie and as hath bene proued by the sentence of Christ himselfe For he hath made this generall decree without exception of young or old Ioa. 3. That no man shall enter into the kingdome of heauen vnlesse he be regenerated and borne againe by water and the Holy Ghost But there is no cause to exclude Infants and children from the kingdome of heauen but Originall sinne therfore it is necessarie they be Bapâ—ized for remission therof Secondly the Church of Christ euen from her cradle and infancie hath euer had a Vigilant eye and carefull sollicitude grounded vpon the TraditioÌ„ of the Apostles continuallie to Baptize Infants and children especially if in that age they were in danger of death But this was principallie that they should not departe this life without the Sacrament of Baptisme which is the ordinarie meanes by Christ instituted for remission of Originall sinne because it is necessarie they be regenerated and borne againe by water and the Holy Ghost Also they who are Baptized are sayed by the Apostle To die to sinne that they may walke in newnesse of life RoÌ„ 6.4 Ephes 5.26 And to be cleansed by the lauer of regeneratioÌ„ So it is manifest they haue sinne froÌ„ which they are to be purified and washed wherfore it is of necessitie that children be Baptized for remission of this sinne Thirdlie the Apostle S. Paule writeth to the Romans that RoÌ„ 6.23 Stipendium peccati est mors The stipend of sinne is death Therfore where death is there is also sinne But death is as well amongst children as aged folkes Therfore ChildreÌ„ are also subiect to sinne Christ is sayed by the Apostle To die for all as well Infants as aged 2. Cor. 5.15 1. Pet. 3.18 Rom. 5.8 But S. Peter sayed That Christ died for the vniust wicked And this doth S. Paule also proue asking the questioÌ„ why Christ died for the impious He yeeldeth the reason and giueth answear for herin God coÌ„mendeth his Charitie in vs because when we were Sinners Christ died for vs. But Infants and children are no way vniust wicked by anie acte of their owne wherfore it must needes be they are vniust and wicked by Originall sinne The conclusioÌ„ theÌ„ follweth that they must be coÌ„sepulted buried againe with Christ in his death PassioÌ„ by Baptisme that they may rise with him to glorie necessarie theÌ„ it is that childreÌ„ be Baptized in remissioÌ„ of sinne S. Agustine to proue that Infants are infected with Originall sinne so coÌ„sequentlie vnder the power might of the Deuill vseth this
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
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
great relief and comfort to them when they shall see great multitudes farre more vnfortunate and in more miserable case then themselues Because they shall see others for their owne proper action grieuously tormented by the torment of hell fire and with all the know themselues freed from it because they neuer had anie proper vse of action in themselues wherby actuallie they could offend Wherfore we maie conclud their griefe and sorrow to be but remisse and small although they are depriued of the sight of God and wante of some kind of beatitude and blessednes because they had but an vnperfect knowledge therof and no meanes to obtaine it S. Thomas his opinion is Tho. de malo q. 5. a. 3. although Children vnbaptized be in hell and suffer Poenam damni punishment of damnation Yet for all that they shall take no serrow nor grief at all neither externall nor internall because saieth he they haue no perfect knowledg that they are frustrate of their beatitude and vnderstand full well that they neuer had anie naturall meanes to obtaine it For what man but a foole would grieue and sorrow that he were not a king or Angell when he knoweth there is no means for him to become a King or Angell And S. Bonauenture sayeth Bon. 2. Sent. dist 33. That so it cometh to passe that the consideration of the lose of the kingdome of heauen is in such manner tempered with the escape of the paines of sense and the euasion of the torments of hell that all grief and sorrowe is auoyded So that we may conclud that children although damned in hell yet they haue no excessiue griefe in respect of their depriuation of the fruition or sight of almigtie God Obiect You may obiect that it is a common Maxime and saying amongst Diuines that Dolor amissa beatitudinis grauissimus est The griefe of the losse of beatitude and the blessed vision of God is the greatest and most grieuous torment that is in hell But children haue lost beaâ—itude and the blessed visioÌ„ of God therfore their grief must be great I answere Sol. that the Proposition and saying of the Diuines is most true that the losse of beatitude and the blessed sight of God is the greatest grief and torment that can be But this Proposition must be vnderstood as proper onlie to the elder sort of men and women who are damned by their owne fact and not as appertaining to Infants who haue no fact of their owne but are punished for an others In verie deed it can not but be an excessiue griefe in the elder sort of the damned because t they lost heauen and blessednes by their owne proper actuall offence and sinne And therfore haue with all conioyned to their damnation the perpetuall torments of hell without intermission and their grief the greater by reason they had by faith a confident hoppe to haue obtained that which they haue lost Wherfore we conclud that Infants and children damned may haue some small grief but no excessiue sorrow for their losse of beatitude and depriuation of the sight of almightie God CAP. 10. VVhether the Infant in the mothers wombe may be Baptized SAint Augustine solueth this question and sayeth Aug. ep 57. ad Dard. that the Infant in the mothers wombe can not be Baptized and yeeldeth the reason Quia nemo renascitur nisi primò nascatur No man is said to be borne againe vnlesse he be â—â—rst borne carnallie Also to the same effect speaâ—eth Isidorus Isidor li. 10. sent de summo bono c. 24. Tho. 3. p. q. 68. art 11. Qui adhuc natus non est secundum Adam non potest per Christum renasci He that 〈◊〉 yet is not borne according to Adam can not be borne againe by Christ And S. Thomas proueth it by an other reason It is of necessitie and the essence of Baptisme that the bodie of the Infant be dipped in water or haue some water layed vpon it But the bodie of the Infant can not haâ—e wather in the wombe of the mother before it be Borne Therfore it cannot be Baptized before it be borne CAP. 11. VVhether if some parte of the Child appeare although the whole bodie be not borne it may be Baptized THe difficultie of this question ariseth because the child may be sayed to be borne totallie whollie and perfectlie also to be borne in parte that is when the hand foote or head appeareth out of the wombe of the mother as happened to Thamar when she brought forth Phares and Zaram GeÌ„ 38. for Zarams hand first appeared The question is when it so happeneth that parte of the child appeare out of the wombe of the mother that then according to that parte the child may be Baptized The opinion of some learned Casuists is That it were conuenient and good to expect the whole and perfect birth of the child But if it be imminent danger of death and the principall parte appeare as the head and no hope of totall birth for the hand and foote there is more difficultie then the child may and ought to be baptized If thou desire to be better informed concerning this case read Siluester a learned Casuist In Summa verbo Baptismus § 4. nu 2. And S. Thomas 3. p. q. 88. ar 11. ad 4. CAP. 12. VVhether if the mother being greate with child being Baptized the child also in her wombe bâ— also Baptized THe case is if a Iewish or Turkish woman being conuerted to Christianitie and being great with child desire to be Baptized whether the Infant in her wombe at the same tyme and by the same action be also Baptized For if one parte of the bodie be Baptized all the members of the same bodie be also Baptized But the Infant in the mothers wombe is a member of her bodie Therfore it is also Baptized with the Baptisme of the mother Tho. 3. p. q. 68. ar 11. S. Thomas resolueth this doubt and sayeth That the Infant is not Baptized by the Baptisme of the mother because properlie the child is not a member of the bodie of the mother but hath a distinct bodie and soule from hers onlie vntill it be borne it is knitte and tyed to the bodie of the mother but this doth not make it a member of her bodie There was one Iulianus an Heretike who liued in S. Augustines tyme and he was of opinion that the Infant was parte of the mother and therfore Baptized in the mothers wombe by the mothers Baptisme Against whom S. Augustine wrote manie books Habetur dâ— CoÌ„sec dist 4. C. si ad matris Read him in his sixth booke and fifth Chapter against Iulian the Heretike CAP. 13. VVhether if the mother should be martired the Infant in her wombe were also a martyr I Thinke in this case the Infant should be Baptized in his owne bloud and so consequentlie a martyr with his mother The Infants who dyed for Christ after his birth the Church