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
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
may be sure of their Saluation only by faith Also they extinguish and condemne the two principall effects of Baptisme that is Remission of sinnes and infusion of inherent grace wherby the soule is cleansed and iustified Although this be contrarie to Christs owne wordes who expresseth the necessitie of Baptisme vnto all saying Ioan. 3. Nisi quis renatus c. Vnlesse euerie one be borne againe of water and the holy Ghost he can not enter into the Kingdome of heauen Also that Baptisme doth remit sinne the auncieÌ„t Fathers when they compiled and made the Nycen Creed which is one of the three Creeds beleeued of all Protestants haue these wordes Confiteor vnum Baptisma in Remissionem Peccatorum I Confesse one Baptisme vnto Remission of sinnes Some will haue it onlie an externall washing no internall cleansing And the Anabaptists exclud all Infants and ChildreÌ„ from Baptisme and onlie will admit such as haue the vse of reason are aged meÌ„ of vnderstaÌ„ding Take heed therfore Curteous Reader of this daungerous doctrine beware of these wicked brood who hack and hewe pill and poll yea cut downe euen at the root this tree of life planted in Paradise by God himself instituted by Christ in the Church as the onlie ordinarie meanes gate and entrie to saluation They will haue it vsed onlie as a Commaunded Ceremonie to incorporate vs as the members of the Church and as a bare signâ— and seale of Iustice not as the ordinarie meanes for all to saluation not as conferring grace inherent not as cleasing and washing the soule internallie not as remitting sinne And so cutting downe by the roote the efficacie force vertue and power of this Sacrament which is to ayme at the ouerthrowe of all Christianitie For if no Baptisme no Christianitie no Christianitie no Christ Vigila ergo Vale. Be watchfull therfore and so farewell This 30 of Iulie 1614. Thy true friend and well willer in Christ O. A. The generall Pointes contayned in this treatise are fiue 1. First of the effects of this Sacrament and the necessitie therof to Saluation 2. Of the two essentiall Parts of Baptisme that is Concerning the matter and the forme the water and the word 3. Of the Baptiser that is of the ordinarie minister to whom by office function or Commission it belongeth to Baptise or the Extraordinarie who are allowed to Baptise in case of necessitie as the layeman midwife or any other woman 4. Of the Parties who are to be Baptised as Infants and Children and such as haue vse of reason as aged and men of vnderstanding 5. Of the reasons vse and antiquitie of the Rites and Ceremonies of this Sacrament THE FIRST BOOKE OF THE LIFE AND GATE OF CHRISTIANITIE ENTREATING OF THE EFFECTS OF THE SACRAMENT OF BAPTISME CAP. I. VVhat a Sacrament is and why God would vse externall sensible things for the Sanctification and Iustification of man AFTER our most great Almightie and good God had taken by the singular benefit of our RedemptioÌ„ mankind into his guardion safe-keeping and protection being corporall and carnall men I say consisting of flesh and bloud would of his ineffable omnipoteÌ„cie power and singular goodnes conferre and giue vs his inuisible grace vsing and appoynting externall elements and creatures as it were condesceÌ„ding to the weaknesse of our natures state condition Chrys ho. 60. ad populum 83. in mat and necessitie where vpon S. Chrysostome sayeth Si incorporeus esses nuda incorporea tibi dedisset dona sed quoniam anima corpori inserta est in sensibilibus intelligibilia tibi praebet If thou werte a man incorporeus without bodie flesh and bone God had giuen thee gifts baâ—e vncouered and vncorporate but because thy soule is inserted and put to thy bodie in sensible things subiect to sense he doth offer vnto thee things of vnderstanding Wherfore a Sacrament is defined to be A Signe of an holie thing or A visible forme of an inuisible grace Or â SacrameÌ„t is A matter or thing subiect to our senses which hath by the institution of God power both to signâ—fie and also to effect sanctitie and Iustice Or it is that by which the Diuine power vnder the couer of visible things doth worke moâ—e secretly saluation health and sanctitie in the soule of man And such is the wisdome of God to vse and institute these inferiour and base creatures wherby it may clearlie appeare that the grace which is giuen by these Sacraments proceedeth from God onlie And for this cause Christ did giue sight vnto the borneblind man with myre and dirte made of spittle Ioan. 9. and did not vse anie pretious oyntments that it might appeare to come from Christ God alone ad by his institâ—t on to worke his effect This is the power of God onlie by base and bare externall elements according to his institution word to worke internall effects Gen. 1. Ipse dixit facta sunt He sayd the word and it was done CAP. 2. What Baptisme is how it is defined and what are the effects in generall IT may be defined briefly out of the third of S. Iohns Ghospell Ioan. 3. Ephes 5. and out of the fifth of S. Paule to the Ephesians to be the Sacrament of Regeneration by water in the word of life It is called Regeneration or second birth in respect of our naturall and carnall birth As no man can enter into this world nor haue his life and being in the same vnlesse he be borne of his carnall parents no more can any man enter into life and state of grace which is in Christ or attaine to life euerlasting vnlesse he be borne of water and the holie Ghost You must vnderstand that I say it is by water for it is not the water it self that is the element permanent but the lauer ablution washing or the vse of water And therfore S. Paule sayeth That Christ so loued his Church Ephes 5. that he deliuered him self for it that he might sanctifie it cleansing it by the lauer of water and making vs safe by the lauer of Regeneration And as by the washing of the water the bodie externallie is cleansed so also by the water and word by the vertue and power of this Sacrament and operation of the holy Ghost the soule internallie is sanctified and borne anewe in Christ Iesus Or we may make a more full definition or rather an absolute description of Baptisme containyng the matter forme institution effects and necessitie therof to saluation saying Baptisme is the first and principall Sacrament of the newe lawe and Gospell consisting according to to inisttution of Christ in an exteriour ablution and washing of the bodie with a due and lawfull pronuntiation of the forme of words which is of necessitie to Saluation for all sortes of people as well children and Infants as those of riper yeares aged or men of vnderstanding and we receyuing by this Sacrament a full and perfecte remission of
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
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
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
was enacted 1. Conc. CoÌ„staÌ„t can 7. commaunded and the order set downe We sayeth the Councell make them Cathecumines we exorcise and adiure Ter simul in faciem eorum insufflando Breathing three tymes one after an other in their faces and so we Catechise Celestin de Consec dist 4. c. Siue paruuli and then we doe Baptize Celestinus Pope the first of that name about the yeare of our Lord 423. aboue a thousand yeares agoe writing to the Bishops of France aduised that young or old Infant or aged before they come to the fonte of regeneration should haue the vncleane spirit cast out of them by the Exorcismes and exufflations of the Priest or Cleargie The sentence and opinion of S. Augustine is pregnant and manifest in many places of his workes First in his booke De Symbolo speakeing to the Cathecumines Aug. li. 1. de Symb. ca. 10. You know most deare brethren that not only aged but also Infants and Children are exufflated exorcised that this aduerse power of the Diuell may be driuen from them Non ergo creatura Dei in Infantibus exorcizatur aut exufflatur sed ille sub quo omnes qui sub peccato nascuntur Let therefore no man say that the Creature of God in the Infants are exorcised or exufflated but the enemie of man who deceaued man that he might possesse man and vnder whose power we all are who are borne vnder sinne Thus S. Augustine Aug. li. 2. de Nupt. CoÌ„cup ca. 29. And the same holy Doctor in an other place writing against the Pelagian Heretikes who contemned then as now our Protestants doe the Ceremonies of Exorcismes and Exufflations proued first plainlie that Infants are infected with Originall sinne and for remedie and remouing therof are to be Baptized with Exorcismes and Exufflations which Ceremonies the Church doth practise as deliuered vnto her by auncient Tradition as from the Apostles And they are Exorcised and breathed vpon before Baptisme sayeth he that by these meanes they may be translated from the power of darknesse of the diuell and his Angells vnto the kingdome of Christ Wiselie doeth that man order his worke who first seeketh to take away the impediments that may hinder him and this is the intention of the Church in the exorcismes to debilitate the power of SataÌ„ that he doe not hinder the effect of Baptisme You know the the ploughman will tyll his ground againe and againe and seeke to kill all weeds and to remoue all impediments before he will sowe his good seed according to the aduise of the Prophet Ieremie and Osee Ierem. 4. Ose 10. Nouate vobis nouale nolite serere super spinas Make newe your fallow fields and doe not sowe vpon thornes We read in Eusebius historie that it was particularlie noted in Nouatus the Archeretike Eus li. 6. ca. 34 who being vexed with an vncleane spirite and hauing spent some tyme with the Exorcists but falling desperatlie sicke that there was small hope of his recouerie they were forced hastelie to Baptize him lying in his bed without the Ceremonies And after neuer hauing them supplied nor receauing the Sacrament of Confirmation was neuer ridde of the vncleane spirite nor neuer could obtaine the gift of the holie Ghost Lib. 7. cap. 48. And Bredenbachius reporteth that a number of children in the lowe Countries neare Delphs beinge christened without the exorcismes and ceremonies of baptisme appoynted by the Catholike church were all strangly stroken sore sycke Their parents bethought them selues for remedie and humblie entreated a Catholike priest to supplie the wants of the exorcisme and other ceremonies which beinge performed presently they all recouered their healthes Worthy examples fitly declaringe the effects of exorcismes the force of the ceremonies and with all a caueat warninge that parents be carefull to haue the ceremonies of baptisme supplyed wheÌ„ in necessitie or otherwayes they are christened withouâ— them Therfor not without cause doth the Catholike priest commaund the deuil with these and the lyke exorcismes Maledicte diabole c Thou cursed deuil call to mynd with me the sentence geuen of thee and geue honor vnto the true anâ— lyuing God geue honor vnto Iesus Christ his sonnâ— and to the holly Ghost and departe from this seruant of God because God and our lorde Iesus Chrisâ— hath vouchsafed to call him to his holy grace anâ— gyfte of the holy Ghost This is the intention of the church this ceremonie hath bine practised from the begininge vnto this daye what then maye be the reason that the Protestants of this age should contemne and deride this so auncient and profitable a ceremonie I knowe no reason but on and that is because they haue no power nor commission ouer diuels no other I saye then that which dependeth of waxe and parchment no other holy orders of priesthood then they can deriue from their letters patents of Queene Elizabeth But how weak that aucthoritie and power is to deale with the diuels maye easely be discryed therfor maruel not that these ceremonies are derided and reiected by them CAP. 9. Whether Salte be to be blessed and geuen the Infant before baptisme COncerning this ceremonie of salt the priest after he hath blessed it taketh it and putteth it in the mouth of the chyld sayinge Accipe sal sapientiae c. Take and receaue the salt of wisdome that God maye be propitious and merciful vnto thee vnto life eternall And then maketh this prayer followinge Deus patrum nostrorum c. God of our fathers God the maker of all creaturs We humble beseeche thee that thou wilt vouchsafe mercifully to looke backe vppon this tâ—y seruant and hauinge tasted this first foode of salt doe not suffer him any longer to be hungrie but that he maye be filled with heauenly sustenaunce in so much O Lord as he maye be feruent in spirit ioyefull in hope and bringe him vnto the new lauer of regeneration that he maye deserue to obtayne with the faythfull the eternall reward of thy promises This is the ceremonie of the Catholike church and this is the prayer Christ hath sayed that his Apostles should be Sal terrae the salt of the earth to season the world Mat. 5 that is mankind with the wisdome vnderstandinge and doctrine of Christ And moreouer Christ sayed to his Apostles salt is good mar 9. Coll. 4. haue salt with you And S. Paule Counselled the Collossians that their mouth and talk should be seasoned with salt So the priest doth put salt into the mouth of the Infant to signifie that he should and ought to be seasoned with salt and make profession with his mouth of Christian faith Catholick religion and trwe beleife lib. 10. instit cleric In Esdram lib. 2. c. 9. Leuit. 2. mar 9. Habetur de Consec dist 4. Ca. sal calestis Hom. 6 super Ezech. can 3. Salt beinge blessed sayeth Rabanus is put in the mouth of the Infant that