Countrey hauing continued so many ages and hundred of yeares both in the vniuersall Church and our Church of England Is it not conuenient that water being common and triuiall to all prophane vses being assumed and taken to the vse of a holy Sacrament should be consecrated and blessed Considering that water by Christ was constituted for the matter of regeneratiō of mankind for the washing and Cleansing of sinne to make vs readie for heauen and fitte Companions whit Angells I say to so high and holie a vse What inconuenience were it to haue the water consecrated and blessed before Baptisme that we may learne to discerne and distinguish sacred and holie thinge from prophane and Common thinge By this hallowing and Consecration of the water sayeth S. Thomas Tho. 3. p. q. 66. a. 3. ad 5. Excitatur deuotio fidelium impeditur astutia Daemonis ne impediat Baptismi effectum The Deuotion of the faithfull is stirred vp and the craste subtiltie of the Deuill hindered that he may not with stand the effects of Baptisme And S. Paule his rule was Let all things be done honestly Bonauen in Quarto Siluest ver Bap. §. 2. num 10. Dionis Are op Eccles Hier. p. 2. c. 2. Basil lib. de Spir. S. ca. 27. Amb. li. 2. de Sacramentis ca. 25. Cyp. Aug. li. 6. de Baptis cō Donat tract 8. in Ioā epist 118. ad Ianuarium comely and according to order among you Altough sayeth S. Bonauenture it be not of necessitie that before Baptisme the water be consecrated Yet it is Congruum It is conuenient and comely that the water be consecrated and Sanctified by the prayer of the Priest And Therefore sayeth Siluester that the Priest sinneth mortallie if he Baptise Extra necessitatem Except in case of necessitie If the Water before be not consecrated and sanctified Dionisius S. Paule his Scholler aduised that before Baptisme the waters be consecrated and sanctified Regenerationis aqua sacris inuocationibus prius consecretur Let the Water of Regeneration whit Sacred holy inuocations and prayers before hand be sanctified and Consecrated S. Basill maketh no doubt constantlie to affirme That the Benediction of the font descended to them in his tyme from the Apostles and was vsed by Apostolicall Tradition S. Ambrose one of the fower principall Doctors of the Church sayeth That the Priest before Baptisme cometh to the font and maketh his prayers and inuocateth the name of God ouer the water c. And S. Cyprian warneth that before Baptisme there must be Consecration of the font Oportet mundari consecrari aquam prius a sacerdote The water must first sayeth he be cleansed and Sanctified by the Priest And finallie S. Augustine in manie places speaketh of hallowing the font and santifiyng the water CAP. 9. VVhat is the forme of Baptisme HAuing sufficientlie entreated and spoken concerning the matter of Baptisme now followeth to speake of the forme for these two are essentiall partes of the Sacrament yf either should be wanting there could be no Baptisme There is no doubt but the forme of this Sacrament was instituted and determined by Christ our Sauiour himselfe after his glorious Resurrection when he appeared to his eleauen Apostles vpon the mount in Galilie saying Mat. 28. All power is giuen me in heauen and in earth Going therfore teach yee all nations Baptizing them In the name of the Father and of the Sonne and of the Holy Ghost This recordeth S. Mathew in his Gospell The forme then the Church giueth and commaundeth according to the institution of Christ is N. Ego Baptizo te In nomine Patris Filij Spiritus Sancti Amen Iohn or Thomas I Baptise thee in the name of the Father and of the Sonne and of the Holie Ghost Amen I say these two are essentiall partes of Batisme for neither the water without the word nor the word without the water can worke anie effect but it is necessarie that the matter the forme goe ioyntlie togeather For if I should say these wordes ouer the child I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost and haue no water it were no Baptisme Also if I had water and powred it vpon the child and did not say the words it were nothing The word then and the water must goe togeather ioyntlie that Baptisme may haue his effecte Ephes 5. And this S. Paule expressed when he sayed Mundans eam lauacro aquae in verbo vitae Cleansing her that is his Church with the lauer of water in the word of life In this forme sayeth S. Thomas are expressed the two causes of Baptisme that is Tho. 3. p. q. 66. a. 5. the Principall cause and the instrumentall the Principall cause in these words In the name of the Father and of the Sonne and of the Holie Ghost Wherby is singnified that this Sacrament hath his efficacie vertue power and effect from Almightie God and that the Blessed Trinitie is the principall Agent and worker of remission of sinnes and cleansing the soule of man by this Sacrament And here note that we are taught in this forme of Baptisme by Christ and his Church to say In the name and not In the names to signifie that there is but one God in essence and substance Yet also we must say the Father the Sonne the Holie Ghost to vnderstand and knowe that there are three persons and one God all three concurring to the sanctifieing of the soule of man The Instrumentall cause is declared in these words Ego Baptizo te I Baptise the Wherby it is declared that necassarilie the Minister must concurre as the instrumentall cause externally to deliuer and giue this Sacrament to the people and God internallie to worke the effect of it Therfore Christ sayed to Nicodemus Ioan. 3. Vnlesse one be borne againe of water and the Holie Ghost he can not enter into the kingdome of heauen Wherby Christ would haue vs to vnderstand that the Sacrament that is the water and the word externallie must be ministred deliuered and giuen vs by the Priest and the Holy Ghost working internallie and both concurring ioyntlie the one as the Principall cause the other as the Instrumentall or else no entrance into the kingdome of heauen Mat. 28. In the last of S. Mathew as I cited before Christ sayeth to his Apostles Goe yee Baptising in the name of the Father and of the the Sonne and of the Holie Ghost Where he appoynted his Apostles as the Instrumentall cause to minister and deliuer this Sacrament to all nations but in the name of the Father and of the Sonne and of the Holy Ghost to signifie that the Blessed Trinitie was the principall cause Whevpon sayeth S. Augustine Sacerdos tangit corpus Christus interius abluit Aug. cō Petil. li. 3. c. 49. The priest doth externallie touch the bodie powre Water on it or dippe it saying the words
faith and theÌ„ afterward by faith onelie to be iustified This were to destroy the efficiencie and force of the Sacraments and to make no more of them then we make of an Iuie garland which is onlie set forth to signifie that there is wine to be sold bought and drunke It is manifest that the Ghospell the word of God preached is a greate motiue and forceable meanes to moue vs to beleeue and to strengthen our faith and S. Paule sayeth it is Virtus Dei in salutem omni credenti Rom. 1. the power of God vnto saluation to euerie one that beleeueth much more then is the Sacrament of Baptisme the power of God not mouing onlie to faith but working in it self as his instrument to saluation And in deed faith because it cometh vnto those of age vnderstanding by hearing as S. Paule sayeth Rom. 10. Fides ex auditu Faith is by hearing therefore faith is in them as a necessarie dispositioÌ„ to Baptisme Where vpon Christ sayeth Qui crediderit Baptizatus fuerit Mar. 16. saluus erit He that beleeueth and is Baptized shall be saued So that faith going before Baptisme is a cause dispositiue and necessarie vnto Baptisme but not the onlie effecte of Baptisme as some would haue it For that the immediate effecte of Baptisme by applying the merits of Christ Passion is remission of sinnes to saluation is a newe regeneration and opening the gate to heauen And this plainlie Christ spake to Nicodemus Io. 3. Nisi quis c. Vnlesse a man be borne againe of water and the holy Ghost he can not enter into the kingdome of heauen Where we see our regeneration and second Birth attributed vnto Baptisme which consisteth in an externall element of water and an internall power of the holie Gost and that no man can enter into heauen without it Who seeth not then that it is the instrument of God working to saluation and not a bare signe or motiue onelie to faith That the effect of Baptisme is the remission of sinne the Scripture is plaine The people of Ierusalem and Iurie at the first sermon S. Peter made act 2. being as it were conuerted Et compuncti corde and compuncte of harte sayed VVhat shall we doe S. Peter answered Be euerie one of you Baptised in the name of Iesus for remission of your sinnes Note that he sayeth for remission of your sinnes shewing the effect of Baptisme to be remission of sinne Act. 22. And S. Paule as he reporteth himself being stroken blind and called of Christ to be the vessell of election for the conuersion of the Gentiles Ananias came vnto him restored him to his sight and then sayed vnto him Et nunc quid moraris Act. 22. v. 16. Surge Baptizare ablue peccata tua inuocato nomine eius And now what tarriest thou Rise vp be Baptised and wash away thy sinnes inuocating his name S. Paule beleeued before he was Baptised but his sinnes were washed away by Baptisme I will therefore conclud vpon these testimonies of Christ and his Apostles that the Scripture is plaine that Baptisme of it self as the instrument of God doeth wash away sinnes by the force vertue of the word and worke done and sayed and that faith going before Baptisme is but a disposition to remission of sinnes Auoyd then the doctrine of Heretikes whoe affirme and teach that this Sacrament of Baptisme doth not remit sinnes but signifie remission of sinnes and doth worke of it selfe nothing but is as a bare signe and simbole onlie to excite and moue to faith as the Iuie garland is onlie a bare signe to excite and moue men to buy wine and to signifie that in such a place it is to be sold Flie this Hereticall doctrine I say which killeth the life of the Sacrament contrarie to the Doctrine of S. Paule Christus dilexit Ecclesiam Ephes 5. tradidit seipsum pro ea mundans eam lauacro aquae Christ sayeth he loued his Church and deliuered him self for it cleansing it by the lauer of water Also in his epistle to Titus Saluos nos fecit per lauacrum regenerationis he sayeth Christ hath saued vs and made vs safe by the lauer of regeneration and renouation of the Holie Ghost Ad Titum 3. Can anie man more forceablie or plainlie expresse the working effecte and force of Baptisme then S. Paule in caling it the Lauer of regeneration and that we are to be cleansed made safe and saued by this lauer of water And withall let vs consider what Ezechiell the Prophet prophesied of the effects and force of Baptisme Ezech. ca. 27. Effundam super vos aquam mundam mundabimini ab omnibus inquinamentis vestris I will powre out sayeth the Prophet in the person of God cleane water vpon you and you shall bâ— cleansed from all your filthes and staines Baptisme therefore reallie and in deed is an instrumentall cause of our Iustification and not a bare signe and meanes onlie to excite stirre vp and moue vs to faith or a Single seale or signe as Caluiâ— would haue it of former Iustice. CAP. 7. Whether he who once is Baptised can not sinne but shal be saued Bellar. li. 1. de Bapt. ca. 14. This controuersie is excellentlie and compendiouslie handled by that most worthie learned Prelate Cardinall Bellarmine It was the errour of Iouinian the heretike against whom S. Ierome wrote That he who was trulie and in deed Baptised Ioro li. 2. con Iouin could not be damned or become a reprobate or sinne after Baptisme And for this his errour he brought Scripture as all other Heretikes doe Christs owne words and his Apostles S. Iohns Christ sayed Non potest arbor bona malos fructus facere A good tree can not bring forth euill fruite Therefore being made good by Baptisme can not sinne and consequentlie can not be damned But what if this tree be corrupt the roote be withered either it will bring forth no fruite or bad fruite which this Heretike considered not And for that he alleadgeth out of S. Iohn Io. ep i. ca. 3. 5. Euerie one that is borne of God committeth not sinne because his seede abideth in him and he can not sinne because he is borne of God By which words of the Apostle this Heretike would proue that the Baptised can not sinne But the sense of the Apostle is that no man continuing the sonne of God committeth mortall sinne because mortall sinne can not stand togeather with the grace of God therefore so long as we keep the Innocencie of Baptisme we can not sinne S. Iohn then would not say that the Baptised could not fall from their first estate of Innocencie For S. Paule doth reproue this as an errour Rom. 11. ver 19. 20. and proueth that he who now hath faith may fall and become incredulous as the Iewes were the faithful people of God but by incredulitie are become repâ—obate so also may
are retained Lo the institution of the Sacrament of Penance Wherefore Baptisme is not the remedie for sinnes committed after that Sacrament receaued but we must recurre to the Sacrament of Confession by Christs owne institution Let therefore no Heretike lull you a sleepe in this plausible doctrine and Epicurian practise that if you fall out of the shippe you entred into by Baptisme and make shipwracke and loose by sinne your first grace receaued in Baptisme that you shall not need to take hold and handfast of the second table that is the Sacrament of Penance but that the memorie onlie of Baptisme shall be sufficient to recouer you without contrition confession or satisfaction either to God or man or anie other punishement due for sinne It was also decreed in the great and generall councell of Lateran vnder Pope Innocentius the Third at which councell were our English Embassadours and oratours amongst the rest of the Princes of Christendome the words of the Councell are Concil Later cap. 1. Si post susceptionem Baptismi contingat prolabi in peccatum per veram Penitentiam potest semper recuperari If it happen that any man after he hath receaued the Sacrament of Baptisme fall downe into sinne he may alwaies continuallie from tyme to tyme recouer himself by true repentance Wherefore I conclude with the venerable councell of Trent Si quis dixerit peccata omnia Con. Trid. sess 7. canon 9. quae post Baptismum fiunt sola recordatione fide suscepti Baptismi vel dimitti vel venialia fieri anathema sit If anie man shall say that all sinnes which are committed and done after Baptisme are by the onlie recordation remembrance and faith of Baptisme before receaued either remitted or become veniall let him be accursed It can not therefore be that those sinnes we shall committe after Baptisme by Baptisme should be relieued but the Sacrament of Penance must be our refuge and thither must we flie with an humble and contrite harte This is Christs ordinance and institution for the helpe and succour of man CAP. 9. VVhether Baptisme be necessarie to saluation THere is no doubt in Catholike Doctrine but ordinarlie it is of necessitie to saluation and the onlie meanes by Christs institution to enter into the kingdome of heauen according to that saying of Christ Ioan. 3. Nisi quis renatus c. vnlesse a man be borne againe by water the Holy Ghost he can not enter into the kingdome of heauen As no man can enter into this world nor haue life and being vnlesse he be borne of his carnall parents no more can any man enter into life and state of saluation vnlesse he be borne of water and the Holy Ghost He must be denuo natus Borne againe who will see the kingdome of God Therefore they can no way be saued sayeth S. Thomas who receaue not this Sacrament S. Tho. 3. p. q. 68. articu 4. In re or in voto that is In deed or In desire vowe and will For they that receaue it not are neither in deed nor in vowe neither Sacramentallie nor mentallie incorporated to Christ nor made his members by whom onlie saluation is obtained He therefore that shal be preuented by death before he actually obtayne this Sacrament in acte and deed realie if he haue an ardent desire to be Baptised may be saued for and by the desire of Baptisme which did proceed of faith working by loue by which God inwardly sanctifieth him The reason is because God hath not so bound himselfe or his power to these externall Sacraments although he haue made them his ordinarie instruments but that he may and doth in some cases of necessitie accept them as Baptised who either are martired before they could be Baptised or els departe this life with vowe and desire to haue the Sacrament when by some extreame necessitie it could not be obtained Con. Trid. sess 7. ca. non cap. 5. Therefore I conclud that he who shall neglect or contemne the Sacrament of Baptisme as necessarie to saluation and so commaunded by Christ can not be saued For this cause the generall councell of Trent doth Anathematize those who affime Baptisme to be free at libertie and not necessarie to saluation CAP. 10. VVhether in the third of S. Iohn Christ did treate of Baptisme I moue this question in respect of Caluin because he willing to maintaine Baptisme not to be necessarie as the ordinarie meanes by Christ instituted to saluation doth absolutlie denie That Christ here in this Chapter recorded by the Euangelist doth intreate of the Sacrament of Baptisme Caluin lib. 4. inst ca. 16. §. 25. and so abuse the expresse words of Christ with idle glosses and false interpretations contrarie to the vnderstanding of generall Councells auncient Fathers and meaning of vniuersall Church And therefore by these words vnlesse a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of heauen Antido con Triden ses 6. Christ intendeth sayeth he onlie internall renouation no externall Sacrament therefore by this word water we must vnderstand onlie the Holie Ghost to make cleane and purge as wather doth But this glosse is absurd the interpretation fained For if Christ did not intend an externall Sacrament consisting of water but onlie an internall renouation what need had he to vse this word Water at all but he might haue sayed absolutlie vnlesse a man be borne of the Holie Ghost onlie he can not enter into the kingdome of heauen But he plainlie sayed vnlesse a man be borne of water the Holie Gost to signifie the Sacrament of Baptisme externallie to be water and the Holie Ghost internallie to worke and therefore he put them ioyntlie together that by water and the holie Ghost our entrance to heauen should be effected I call it a fained interpretation because it proceedeth from Caluins owne fancie For he can bring no generall councell no cōsent of Fathers no practise of the primitiue Church for his interpretation because they all stand firme in this place of Scripture and the words of Christ here related are manifest for the Sacramēt of Baptisme as the ordinarie meanes for mans saluation that by Christs institution as shall may appeare by the processe of this treatise Ob. But Caluin may say If I haue no councells nor Fathers Yet I haue Scripture for my purpose It is sayed Matth. 3.11 Luc. 3. ver 16. that Christ shall Baptise in the Holy Ghost and fire but fire maketh no Sacrament nor is necessarie to saluation but onlie expresseth the effects of the Holie Ghost so why should the word water doe anie more I answere Sol. these words recited that Christ should Baptise in the holie Ghost and fire were not spoken by Christ himself but by his Prophet S. Iohn Baptist whereby he might foretell prophecie of the the power of Christ in sending the Holie Ghost vpon the Apostles in
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
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