be saued or haue life life in Christ. Thus S. Augustine Idle then is this not imputation of sinne by Caluin maintained because they are borne of Christian Parents CAP. 4. VVhether Infants and children are to be Baptized before they come to yeares of discretion THe Anabaptist maintaine this heresie that children and Infants ought not to be Baptized but onlie those who are of yeares and vnderstanding and doe seeke it and desire it of themselues And some of this sect doe contend that they ought to stay vntill they come to thirtie yeares of age because Christ was at that age Baptized of Iohn All men may plainlie see in this age the worke of the Deuill who not only by heresie endeauoureth to destroy in ChristeÌ„dome the soules of a great parte of the elder sort but also to send to hell euen the poore Infants children in taking away froÌ„ them the vse of this Sacrament of Baptisme The Catholike Church and all Catholike Doctours haue alwaies practised and taught that Infants and children ought to be Baptized And first they proue it by example out of the old Testament Colos 2. Circumcision sayeth S. Paule was a figure of Baptisme but Circumcision was commanded to be giuen to children of eight dayes old Wherfore then may not Baptisme be ministred to children GeÌ„ 17. Secondlie Christ hath pronunced and giuen this sentence generally without exception that there can be no saluation without Baptisme Iâ—a 3. Vnlesse sayeth Christ a man be borne againe of water and the Holy Ghost he can not enter into the kingdome of heauen And that we may not thinke children to be excluded Christ hath recorded by three Euangelists Mat. 19. Mar. 10. Lâ—c. 18. Esay 49.22 Sinite paruulos c. Suffer children to come vnto me for the kindome of heauen is for such To signifie that he would not that children and Infants should be lest without remedie to saluation And that children should be members of the Church of Christ prophesied Esay Ecce leuabo ad gentes c. Behold I will lifte vp my hands to the Gentiles and will exalt my signe vnto the people and they shall bring their sonnes in their armes and shall carrie their daughters vpon their shoulders Therfore Children are to be admitted to the Sacrament of Baptisme Thirdlie the Church hath euer taught obserued and deliuered it as from the Apostles to be lawfull yea necessarie to Baptize children and Infants And no man can denie but that Baptisme of children hath bene euer held as an Apostolicall tradition Wherfore although it be not expressly commaunded in Scripture yet it is sufficientlie collected and deducted as I haue proued and no way contradicted therfore lawfullie to be practised We read in the historie of the Apostles Act. 16. that they Baptized whole families No doubt but their were some children amongst the familie Wherfore we must nedes conclude that Baptizing of children proceeded from the direction of the Holy Ghost or else we must confesse that the Apostles spake and practised not with the Spirite of God which were blasphemie Dionisius Areopagita S. Paules Scholler sayeth Dionis Areop Eccle. Hier. ca. vltimo Duces diuini nostri scilicet Apostoli probauerunt Infantes recipi ad Baptismum Our heaueÌ„ly guides the Captaines of our God the Apostles haue approued and allowed Infants to be receaued vnto Baptisme Finally no man can doubt vnlesse he will become a Pelagian Heretike but that Infants are borne in originall sinne therfore it is of necessitie that children be Baptized or els that they be left without remedie for their saluatioÌ„ as the Anabaptists would haue it Which were against the mercie of God who would haue all saued The difficultie of this question is because there is faith required in the Baptized and a will and desire to receaue the same How this can be in children that they may be admitted to Baptisme is the question Wherfore in the next ensuing Chapter we will put downe what faith is required in children and how this may be performed CAP. 5. VVhat faith is required to the Baptisme of Children and Infants Mat. 28. WE must vnderstand when Christ sayed to his Apostles Goe yee first teach then Baptize as S. Matheu reporteth And meÌ„ must beleeue before they be Baptized as hath S. Marke Mar. 16. And when the Eunuch asked whether he might not be Baptized S. Philippe answered Si credis licet If thou beleeue thou mayest Act. 8. to signifie that he must first beleeue before he could be Baptized And S. Paule sayeth That faith is by hearing Fides ex auditu and other such like places of Scripture we must vndestand I say that Christ spake of the Conuersion of nations of men of vnderstanding and such as had vse of reason who were by preaching teaching instructing and miracles to be brought to the faith and beleefe in Christ And for those who are at mans estate capable of vnderstanding apte to be taught readie to heare the word of God preached I say it is requisite yea necessarie that they haue actuall faith and beleefe in Christ and that of themselues they seeke and desire Baptisme before it can or ought to be ministred vnto them because the Scripture doth require this actuall faith and beleefe in full age the elder sorte and those at mans estate making no mention of Children Therfore say these Anabaptists that Children are not to be Baptized before they be capable of teaching preaching to receaue actuall faith to require of them selues Baptesme So that Infants and children if they neuer come to age should perish and be without remedie of saluation in these mens opinion But to confound these Heretikes and satisfie anie reasonable man in the precedent chapter it hath bene sufficientlie proued that children may and ought to be Baptized in their childhood and infancie Now because they are not capable of actuall faith for that they can not distinguish betweene good and euill Deu. 1. Ionas ca. vltimâ— nor be able to knowe the right hand from the left as Ionas the Prophet sayeth Therfore it is sufficient for them to be Baptized In fide aliena In the faith of an other that is in the faith of their Parents or those who offer and bring them to be Baptized if they be Christians Or In fide Ecclesiae In the faith of the Church if they be the children of Infidells This is the doctrine of the Church and the opinion of Catholike Doctours both ancient and moderne and that with reason For as these Infants contracted Originall sinne from their first parents Adam and Eue and were infected in their soules Alieno peccato with an others sinne so now also they should be cured and haue this sinne remitted in the faith of an other Therfore Saint Augustine writing to Bonifacius sayeth In Ecclesia Saluatoris paruuli per alios credunt c. Aug. ep 23. In the Church of our Sauiour
Baptize publikely at their Church or Chappell by their Ministers I will briefly put downe the motiues that moued me to write this small ensuing treatise The motiues to write this treatise And first Good Reader I tooke this matter in hand to let thee vnderstand what Baptisme is and the necessitie therof to saluation It is here on earth the first begining of Christianitie the entrance into the Catholike Church the house of God The reason of the title of the booke the high-way to all other Sacraments in so much that without this no other Sacrament is auaylable a washing and cleansing our soules from all sinne Originall and others a Satisfaction for all paines due for sinne eternall or temporall a deliuerie from the bondage and power of the Diuell a restorer of Innocencie an incorporation to Christ as members of his bodie mysticall and finallie a reconciliation vnto the grace fauour of God Almightie wherby we are made the adopted Sonnes of God Coheyres and inheritors with Christ of the kingdome of heauen Hath it all these effects Take heed then that thou lay the foundation sure of thy Christianitie that is that thou be truely Baptised and Christened The second motiue was to lay open and make plaine vnto thee by way of questions and doubts which I suppose to be the easiest and plainest Course for thy better vnderstanding the effects the matter the forme the minister as well in necessitie as in publike Celebration with the solemnitie and Ceremonies of this Sacrament For that thou being more fullie herein instructed thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie For assuredly this is the gate that openeth to heauen which if it should be shutte and not duely ministred there were no hope of saluation but all open to hell and damnation Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions The daungerous points of Doctrine concerning Baptisme which are taught and spread abroad of this Sacrament by the Sectaries of this age The first daungerous poynt of doctrine is that the Sacrament of Baptisme was institued by S. Iohn Baptist and that the Baptisme of Christ and S. Iohns is all one and the selfe same which is against Scripture and reason For then we must needs say that the first and chiefe Sacramēt of the new Testament and Ghospell of Christ should be instituted by a precedent prophet and not by Christ him self which were absurde seing all Sacraments of the New Testament haue their institution by Christ and their force and vertue from his death and Passion Secondly that this Sacrament doth not conferre grace cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu which were to destroy Baptisme Thirdlie that it doth not impresse in the soule a seale signe and Character of Christianitie indelible for euer which is to make no distinction betweene Iewe Gentill Pagan and Christian Fourthly that he who is once Baptised can not be damned which were to set all at libertie and make men carelesse of all other Christian life Fifthly that the only memorie of Baptisme doth iustifie from our sinnes which we shall commit after Baptisme which were to take away all satisfaction repentance and penance and other such like absurdities and daungerous poynts of Doctrine against Scripture Councells Fathers and all antiquitie Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes The fourth motiue to disgrace the beautie of Christs Spouse the Church to depopulate roote vp and destroy like wild boares the vineyard of our Lord. And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise which the Heretikes of this age some of them haue hacked and hewed at the verie chiefe boughes and branches therof some others haue pilled the barke and pulled of all the leaues the beautie therof and some others haue destroyed all the fruite and vertu therof and put the axe euen to the verie roote to destroy all Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life that is the forme and mater of Baptisme Luther in Symposiaticis collo ca. 17. For sayeth he no forme of words is necessarie It is sufficient with him To Baptise in the name of the Lord. And as for the matter anie liquor that is apte to washe as Ale beere or milke is sufficient Thus this Impe and instrument of Sathan maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter and no forme of words Although this errour of Luthers be against Christs institution and expresse Commaundement who hath ordayned water to be the matter and the forme to be In the name of the Father Ioan. 3. Matth. 28. and of the Sonne and of the Holy Ghost M. Brentius will make himself so bould with Christ and his Church as to set downe an order of his owne neuer heard of before Let the Minister sayeth he recite the Creed and say Brentius de Baptis In this faith I Baptise thee and this shall passe for currant without anie other forme of words But M. Iohn Caluin goeth farther almost impudēt and blusheth not to say That the forme of words in Sacraments are meere Magicall charmes and enchauntments Caluin li. 4. institu cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme and doe cutte of the principall boughes of this tree of life Protestants Read S. Aug. li. 2. de nup. Concupisc ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians and pull of the leaues and pill of the barke of this tree of life that is they deride neglect and contēne the auncient Ceremonies of this Sacrament of Baptisme as well the precedent Ceremonies such as goe before the acte of Baptisme as exorcismes exsufflations hallowing of the fonte c as the Subsequent such as are after Baptisme videlicet holy vnction with holy Chrisme the vse of the waxe-candle or taper light the cloathing with the white garment commonlie called the Chrisome All which Ceremonies although they be auncient profitable significant and deliuered by Tradition as from the Apostles as shall appeare in the sequell yet are these derided neglected and contemned by the Protestants Last of all come the Puritans Puritans withe the axe of M. Caluin laying load at the very roote of this tree of life to ouerthrow all to beat downe this gate and entrance to saluation This Sacrament say they is not necessarie to Saluation for all men because Children borne of faithfull Parents may be saued without Baptisme either by Predestination or by the fayth of their Parents the elder sort being of vnderstanding
our sinnes are spiritually regenerated and borne againe a newe creature also we who were before the children of wrath nowe are made the Children and heyres of God and in deed the Coheyres of Christ our Redeemer Which description shall be particularlie discussed and proued hereafter The Prerogatiues of Baptisme Now the effects and prerogatiues of this Sacrament are great and manie First it is the begining of Christianitie the first entrance into the Catholike Church and house of God here on earth the verie high-way to all other Sacraments insomuch that no other are auailable without this It is the first gate that openeth to the Kingdome of heauen by this we receyue such singular grace that thereby we are cleansed from all maner of sinne as Originall Actuall be it mortall or veniall The Infants not hauing actuall are cleansed from Originall and the elder sorte or at mans estate young or old haue by this Sacrament their soules cleansed and washed of all manner of sinnes as Originall actuall mortall or veniall and the paines due for sinne either eternall or temporall fullie satisfied Yea we are deliuered from the bondage and power of the deuill restored to innoceÌ„cie incorporate to Christ as members of his bodie reconciled to the grace and fauour of Almigtie God made his adopted sonnes and coheyres and inheritours with Christ of the Kingdome of heauen The soule is beautified made beloued of God splendent and shining in the sight of Angells Heare what S. Basill called â—he Greate for his sanctitie holinesse and â—earninge in his exhortation to Baptisme sayeth It is Mors peccati animae regeneratio amiâ—tus spendens Character indelebilis Coeli iter Regni coelestis conciliatio adoptionis gratia The death of sinne the Regeneration of the Soule the splendent amise or glorious apparell the indelible Character or the marke badge printe of a Christian man the way or iourney to heauen a winning of the Caelestiall kingdome the grace of adoption And to this holie Father subscribeth almost in the same words S. Cyrill Bishop of Ierusalem saying Protocathesi Baptismus est Captiuitatis liberatio Peccatorum remissio mors Peccati c. Baptisme is the deliuerie out of captiuitie the remissioÌ„ of sinnes the death of sinne the regeneration of the soule the white garment wherwith they are clothed who follow the lambe immacuâ—ate the holy and indelible seale the chariote into heauen the delight of Paradise the winning of the heauenlie kingdome the Chrisme or vnction of the children of adoption These priuiledges graces prerogatiues efects I haue the rather expressed that in these daungerous â—ymes of heresie pareÌ„ts may take greater care to haue this sacrament duely executed and trulie ministred to their children considering it so much concerneth the life and eternall saluation of their soules CAP. 3. Whether if by errour or other wayes this Sacrament of baptisme be not dulie administred one be capable of the other Sacraments To this question it may be answered that it is a chief priuiledge and prerogatiue of this Sacrament that it onelie and by it self without anie other Sacrament may be receyued to saluation and all other Sacraments suppose this at the gate and entrance so that without this they can take no effect For howe can the bodie be strengthned or take armes and weapons to fight against his enemies that hath no life in it So 〈◊〉 say of Confirmation the next Sacrament after Baptisme ConfirmatioÌ„ which strengthneth and armeth the soule by the inuocation of the holie Ghost to fight against the enemies of mankind that is the world the flesh and the deuill and to stand constantlie in confession of fayth in tyme of persecution of Pagan Turke or Heretike to weare the cognizance of a Christian to receaue the standard of Christ that is his Crosse that he be not ashamed to professe Christ crucified But how can this be if the soule be dead in sinne haue not the life of grace and neuer entred the gate of Christianitie Sacrament of the Alt. As for the SacrameÌ„t of the Altar S. Paule saieth Qui manducat c. He that vnworthily receaueth doth eate and drinke his owne damnation And how can he worthilie eat Christs Bodie 1. Cor. 11. whom Gods grace hath not yet made worthie and who in deed as yet is no Christian Confes And for the Sacrament of Confession if it be as S. Ierome sayeth Secunda tabula post naufragium A second table or planke after shipwracke it must needes suppose a first entrance before a recouerie of the shippe And how can he haue helpe by the table or planke who neuer entred the shippe Also in Extreme vnction Extreme vnction how can the Priest by holie vnction and prayer purge the remainder before the soule hath euer bene cleansed Or obtaine pardon of veniall sinnes who hath not as yet Originall sinne remitâ—ed Or offer the soule to the hands of Angells to be presented before the throne of God who hath not as yet the character signe or seale of a Christiane And for Matrimonie Matrimonie how can it be a Sacrament where Christianitie is not professed Dico magnum Sacramentum in Christo Ecclesia Holy Orders I say sayeth S. Paule it is a great Sacrament in Christ and his Church And for holie Orders certainlie it is generally concluded that he can be no Priest or minister of Christ who is no member of his Church InnoceÌ„ de Presbit noâ— Bapti can ve niens Apost Read the decree of Innocentius the third written to the Bishops of Ferrara where he concludeth that he who is not Baptised can not be a Priest How can anie house be builded where no foundation is layd wherefore I conclude he that is not trulie Christened can not be capable of anie other Sament for that the effect of Baptisme is to giue life to open the gate and giue power to the receiuing of all the other Sacraments CAP. 4. VVhether all punishment due for Originall sinnâ— be remitted in baptisme THere is no doubt but he that shall die immediatlie after Baptisme shall be freed froâ— all manner of punishment temporall or eternalâ— due for sinne and his soule shall incontinentliâ— flie to heauen The difficultie of this question is for that we see and feele our selues after Baptisme to be subiect to hunger famine thirst cold and Concupicence to raigne in our flesh and we to tremble at death and other calamitieâ— which were inflicted vpon man as punishmenâ— of our first parent Adam How then are we free by Baptisme from all manner of punishment anâ— penalties of this life which were due for Originall sinne seing these infirmities were inflicteâ— for sinne and yet remaine in vs after Baptisme I answere First we must consider the state oâ— man as he is in this world and also as he shalâ— be in the next SecoÌ„dlie we must note that there is temporall paine and punishment and also eternall The eternall is by Baptisme
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
Because there wanted in the player intention to doe the acte of Baptisme In like manner if a drunken man who had lost the vse of reason or if a madde man or if a Priest should rise in his sleepe and doe all that belongeth to Baptisme Yet it were no sacrament because in none of these thee there were properlie anie humane acte with freedome of will or intention to direct this action or free mind to worke or not to worke to Baptize or not Baptize So also when the nource doth wash or bath the child if she should say I bath or wash thee in the name of the Father and of the Sonne and of the holy Ghost no man would be so madde as to thinke she Baptized the child And why For no other reason but because shee had no such intention as to Baptize Wherfore I cōclude it is necessarie to the true effecting of this Sacrament that the minister ought to direct this his exteriour acte to this end and purpose that is to Baptize that thereby he intend to performe that which Christ instituted and commaunded to be done Absurd then is the opinion of M. Luther and other his followers Luth. de cap. Bab. cap. de Bap. who doe not require anie intention in the Minister of this Sacrament but mayntaine that Baptisme is sufficiently performed if there be the water the word although they doe the acte of Baptisme like a minstrell or player in iest or in earnest idly or fainedly No man can thinke that the Iewes when they bowed their knees to Christ and sayed Aue rex Iudeorum Haile king of the Iewes they intended in deed and veritie to adore him but rather to iest and scorne him Worthely therfore is this opinion condemned as Hereticall by the Councell of Florence against the Armenians Concil Floren. Arme. Trid. sess 7. can 11. And now also by the Councell of Trent where Anathema and cursse is layed vpon him who doth not require in the Minister of this Sacrament intention to doe that which Christ instituted when he Baptizeth Not without cause then was Doctor Iohn Rainoldes one of the agent for the millinarie ministers by the Bishops of England reiected Cōfer at Hap Court 1603. Fol. 71. when he moued the King that this proposition should be inserted in their booke of Articles That the intention of the Minister was not of the necessitie of Baptisme CAP. 13. VVhat kind of Intention is necessarie THat the minister of this Sacrament must of necessitie haue intention I haue declared in the precedent Chapter The schoole-Diuines dispute what kind of intention may suffice For there are three kinds of intention Actuall Habituall and virtuall The Habituall all Diuines exclude as not sufficient for that it may be say they in a drunken man a madde man or in any man that is asleepe for it extendeth not to the acte but onlie to an inclination or promptitude gotten by the habite Arist. Phys 2. And therfore the Philosopher Aristotle sayed that Habitus non est actus The Habite cannot be the acte but a promptnes and power to the acte The Actuall intentiō is verie good and to be wished to be in all who Baptise which is De facto and in deed to haue and produce a mentall intention to execute the acte of Baptisme and to doe that the Church doeth Christ instituted But this is not alwaies of necessitie of the Sacrament For that men are often subiect to many distractions and hardly it is in mans power to be alwayes attentiue vpon those things we haue in hand although they be holy Wherfore if this actuall intention were alwayes of necessitie it would often breed much trouble and scruple in the mindes of the pious Baptizers and make vncertaine the acte of Baptisme Therfore it is generally holden that the virtuall intention is sufficient that is when one prouideth and intendeth actually to Baptise but yet when he doeth the acte his mind may be so dulled that he thinke of nothing or so distracted that he haue quite other cogitations Therfore when we purpose to Baptize it is sufficient to intend the externall acte of Baptisme as instituted by Christe or vsed by the Church although our mind at the tyme of the acte may be wandering vpon other things Neither is it necessarie that we extend our intention to the effect of Baptisme that is that we intend by this actiō to giue grace to remitte originall sinne and to sanctifie the soule For if this were necessarie we might iustly doubt of the Baptisme of many Heretikes For the Pelagians and some in these dayes denied that Baptisme did remitte Originall sinne Also it may be thought that neither Pagan nor Iew do thinke of grace or sanctification of the soule when they Baptize And it is probable that the Caluinists and Puritans of England will not be behind anie of them in this poynt their dangerous opinion leading them therunto Wherfore to conclude it is sufficient to haue internall intention to doe in deed and veritie the acte of Baptismes in the maner a foresaide for ther in is included to doe that which the Church doeth and Christ instituted To take away all intention in the Baptizer as Luther would were to make a Parrate that can speake to Baptise CAP. 14. VVhether the Deuill can Baptize I Moue this question the rather that you may vnderstand what a friend M. Luther is to the Deuill Luth. de mis pri v. painted 1554. For in his opinion the Deuill can Baptize if he obserue the forme Which Baptisme of the Deuills he approueth and alloweth as auaylable But to me it is strange and vnheard to imagine that the Diuell should sanctifie a soule being the common defiler and corrupter of the soule of man That you may not thinke this an idle dreame of his or a fained storie of mine you must vnderstand that he goeth about by argument to proue it Iudas sayeth he The betrayer of Christ and traitor to his Maister did Baptize but Iudas was a limme and member of the Deuill why then cannot the Diuell doe as much as anie limme or member of his can do◠M. Luther might haue considered if he would that Iudas when he Baptized he was an Apostle and no traytor at that tyme. Also he might as easilie haue conceaued that Iudas Baptized as an Apostle and minister of Christs and not as a limme and member of the Deuill Finally it is most manifest by Scripture that Christ gaue his commission for ministring of this Sacrament onlie to men for their good and not to Diuells the vtter enemies of mankind Therfore let vs leaue M. Luther with his Deuills it is likely he is amongst them take heed beware of his doctrine least thou be brought were he is CAP. 15. VVhether an Angell may Baptize THere is no doubt but the ordinarie commission for the administring of this Sacrament was granted and committed only to man Haeb. 5. Omnis
after he instituted Circumcision and threatened all those who had it not that they should perish but CircumcisioÌ„ was a figure of Baptisme Therfore although we be partakers of the benediction yet we must be Baptized or els we perish eternallie Secondlie this promise and benediction is to be vnderstood either carnally or spiritually If carnallie then it belongeth only to the Iewes who where of the seed and flesh of Abraham and the carnall children of him If spirituallie then they onlie are partakers who Rom. 9. as S. Paule sayeth Doe imitate the faith workes of Ahraham For so are they made the Children of Abraham But the Children of the faithfull doe no way imitate Abrahams faith or workes vntill they be Baptized and receaue the Sacrament of faith wherby they are in deed Verè fideles and become trulie faithfull For as we haue proued before the ChildreÌ„ caÌ„ not haue faith but by Baptisme For actuall faith they are not capable of and habituall faith they haue infused in them only by Baptisme Therfore that they be the children of Abraham it is necessarie they be Baptized to receaue faith Thirdlie this absurditie would follow that children should not contract Originall sinne which were to reuiue the Pelagian heresie For if children be iustified by this that they are of the seed of Abraham yf you vnderstand it according to the flesh there is no doubt but in the first instance of their conception they are of Abrahams seed and so consequentlie iustified Therfore not borne in Originall sinne Wherfore we must needes conclude that this place of Scripture no way can proue M. Caluins opinion The second obiection is out of S. Paule Ob. 1. Cor. 7. where he sayeth That the vnbeleeuing man is sanctified by the faithfull woman and that the Children of them are cleane and holy Therfore the children may be borne sanctified by the Fathers faith To this I answere Sol. that no man will thinke if a Turke should marrie a Christian woman and be content to liue with her and let her vse her conscience that the Turke therby should be sanctified and made lust Or if a ProtestaÌ„t marrie with a Catholike womaÌ„ be coÌ„tent to liue with her let her vse her coÌ„science that therfore the Protestant becomes a Papist But it may verie well be thought that by the prayer of the wife by her perswasion by her good example of life the Turke may become a Christian the Protestant a Catholike but the one must be Baptized and the other reconciled or els the faith of the woman will not suffice So I say the faith of the Parents without the Sacraments of Baptisme can not cleanse or wash the soule of the Infant from Originall sinne contracted But this benefit the Child may haue being borne of Christian Parents that they will and are bound to haue care and seeke the onlie remedie for the soule of their Children which is Baptisme Therfore Saint Augustine sayeth Aug. li. 3. de anima c. 9. Si vis esse Catholicus noli dicere noli docere noli credere Infantes c. If thou wilt be a Catholike doe not say doe not teach doenot beleeue that Infants dying before the come to Baptisme can obtaine indulgence pardon or remission of originall sinne Secondly I answere that the Pelagians vrged this place of Saint Paule against Saint Augustine to proue that Children borne of faithfull Parents did not contract Originall sinne and so consequentlie were not to be Baptized to take away Originall sinne And Caluin vrgeth the same place not daring plainly to say that Infants doe not contract from their Parents Originall sinne but to proue by their Fathers faith that they may be saued without Baptisme because Originall sinne shall not be imputed Therfore the same answere Saint Augustine gaue to the Pelagians I thinke may also satisfie the Caluinists Aug. li. 2. de Pect meritis ca. 26. l. 3. ca. 12. First Saint Augustine sayeth that the cleannesse sanctitie and holines that the children haue from their parents the Apostle doth not meane to be sanctitie or holines to Iustification saluation or to remission of sinnes For then it would follow that the Turke or Infidell should be saÌ„ctified by the beleeuing woman and that by the verie coniunction of matrimonie he should become Iust and saued which were against Scripture and reason Haeb. 11. because it is impossible to please God without faith Also it is manifest by Scripture that Christ hath layd an other foundation of Iustification saluation then the beleeuing woman for the husband and the faith of the Parents for the Infant and that is to be borne againe by water and the Holy Ghost and to be incorporate to Christ by Baptisme No doubt but the true sense and meaning of the Apostle was not to seperate man and wife although they were different in Religion because who knoweth whether one may be an occasion of the others Conuersion sayeth the Apostle So also the Parent may be a cause of the Saluation of the Infant in seekeing to haue the Sacrament dulie ministered And thus expoundeth S. Chrisostome vpon this place of S. Paule the Infidell man to be sanctified by the faithfull woman Chry. in hunc loc Quia spes est quod 〈◊〉 fideli pertrahatur ad fidem because there is hope that by the faithfull woman he may be drawen to true faith and beleefe And concerning the Infants of the faithfull Saint Ierome doeth interpret those words of Saint Pauâ—e Nunc Sancti id est Fidei Candidati Iero. li. 1. cont Ioui c. 5. ep ad Paulin. â—oc est deputati ad Christianam fidem Now â—hey are holy that is now they are cloaâ—hed in white endeauoring to obtaine â—aith That is as much to say Now â—hey are deputed vnto Christian faith and sanctitie esteemed and admitted as Christians because there is a great hope that by the industrie and care of the one Parent being faithfull the children may be brought to Baptisme This was S. Ieromes opinion and this I hope may satisfie anie reasonable man CAP. 7. VVhat punishment Children dying without Baptisme shall haue after this life HAuing sufficientlie proued in the precedent Chapters that Infants and Children contract Originall sinne and are by nature therby become the Children of wrath and in deeâ— constituted sinners and that the only ordinariâ— meanes to restore them to grace Innocenciâ— againe is by Christs institution the Sacramenâ— of Baptisme without which if they departe thiâ— life they can not be saued It must needes consequently follow that they shall absolutlie bâ— depriued of the Kingdome of heauen that theâ— shall neuer possesse eternall beatitude and blessednes which consisteth in the fruition anâ— sight of God they shall perpetuallie want thâ— blessed vision that is neuer to see God anâ— consequentlie they shall be no companions oâ— blessed Angells nor Saintes of Christ in heauen So that it is the generall opinion of
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
they wil be lampes without oyle or light which is contrarie to Scriptur and reason lett them take heed the gate be not shut agaynst them and that in the latter daye they will not be knowen of Christ and to their confusion they heare not that voice Nescio vos I knowe you not I praye god lighteÌ„ their parts and geue them vnitie of fayht that we may once be all meÌ„bers of one Catholik and Apostolik church and therin to haue the trwe vse of the sacraments with the rits and ceremonies therof Amen EPILOGVS IN this treatise gentle reader hath binne briefly shewed and by questions declared vnto thee what baptisme is the effects therof the matter the forme the minister the partie baptized and finally the reasons of the rites and ceremonies and with all howe honorable significant profitable and comfortable they are to christian people The lyk may be declared of the other syxe sacraments but not to be expected at my hands For I will promise no more then I meane to performe The catholik church hath euer mayntayned seauen sacrameÌ„ts which christ himselfe and no other could institute And this was the bountie and goodnes of our sauiour christ therby to assist and comfort man to make this his passage in this vale of miserie So that christ would not leaue vs without a remedie all the tyme of our life euen from the houre of our birth vnto the daye of our death baptisme at our birth Confession the Euchariste with the other sacraments all the middle of our life and extreame vnction at our death It is wonderfull to consider what easie way the protestans haue found out they haue cutt of fiue of these seaven sacraments and would seeme to retayne only two But in verie deed they haue but bare one And that is baptisme which is allowed to be ministred by them and of them in case only of necessetie And this one which they retayne god knoweth they haue pilled and pouled and the puritans issuinge from them haue endouered to roote it quit vp as may appeare by this precedeÌ„t treatise As for the lords supper as they call it it is with them no Sacrament for they haue no coÌ„secration no change of bread into the bodie of Christ bread befor and bread after you maye make as good a Communion ar home in takinge bread at break fast in memorie that christ dyed for you And as concerninge the rites and ceremonies of the Catholick church dayly in their pulpits they baye and barke at them that they are combersome troblesome to manie in number superstitious what wil be the end of this what teÌ„deth this vnto surely to extinguish all externall honor of christ all communication of Sacraments de doctrina Cijristiana lib. 3. c. 9. and all assotiation of christean people in rits and ceremonies of religion But S. Augustine shall answere these kind of men and so I will end Some fewe sayeth he Sacraments and ceremonies we haue for many in the tyme of moyses law most easie to be done most honorable for signification and most cleane and pure to be obserued and kept and such as our lord him selfe hath instituted and Apostolicall discipline deliuered LAVS DEO VNI ET TRINO 23. Iunij 1614. A TABLE OF THE Chapters THE FYRST BOOK CAp. 1. What Saacrament is and why god would vse externall sensible things for the sanctification and iustification of man pag. 1. Cap. 2. What baptisme is how it is defined and what are the effectes pag. 2. Cap. 3. Whether yf by error or otherwise this Sacrament of baptisme be not dewly administred on be capable of any other Sacrament pag. 6. Cap. 4. Whether all punishment dewe for originall synne be remitted by baptisme pag. 8. Cap. 5. Whether baptisme doth remitt synne ex opero operato and geue grace by the force and virtue of the word and work done and sayed in the Sacrament pag. 10. Cap. 6. Whether baptisme be really and in deed an instrumentall cause of iustification or only a means to excite stirre vp or moue to fayth pag. 12. Cap. 7. Whether be that is once baptized can synne but shal be saued pag. 16. Cap. 8. Whether baptisme hath force to remitt synnes committed after baptisme pag. 19. Cap. 9. Whether baptisme be necessarie to saluation pag. 23. Cap. 10. Whether in the thyrd chapter of S. Iohn Christ did entreat of baptisme pag. 25 Cap. 11. When and at what tyme Christ instituted baptisme pag. 28. Cap. 12. Whether the sacrament of baptismâ— by martyrdome or contrition of hart may be supplied And whether the distinction of the three baptismes that is of blood Charitie and water be iâ— scripture pag. 31 Cap. 13. Howe there can be vnitie of baptismâ— yf there be three distinct baptismes pag. 32. Cap. 14. Whether yf one baptized in his blood should ouer liue were after to be baptized with water pag. 34. Cap. 15. Whether baptisme of blood be morâ— worthy then baptisme of Charitie or the SacrameÌ„â— pag. 35. Cap. 16. Whether by baptisme a character or indelible signe be imprinted in the soule of the bapzed pag. 36. The second book Cap. 1. Whether water be by Christs institution the matter of the Sacrament of baptisme pag. 38. Cap. 2. What are the reasons that water aboue all other thinges was chosen and taken for the matter of this Sacrament pag. 40. Cap. 3. What kynd of water was instituted the matter of this Sacrament pag. 44. Cap. 4. Whether on may be baptized with Ice Snowe or hayle pag. 45 Cap. 5. Whether on may baptise with the water of the Bath Brimstone water ot Allume water or wich water wherof salt is made pag. 46. Cap. 6. Whether on may baptise in rose water â—r any other Distilled water pag. 47. Cap. 7. Whether on may baptise in wine Alle Beer or mylk in necessetie when water can not be had pag. 48. Cap. 8. Whether it be conuenient the font should be hallowed and the water blessed before baptisme pag. 49. Cap. 9. What is the forme of Baptisme pag. 52. Cap. 10. Whether it maye not lawfully be sayed that the priest by this Sacrament doth Washe and cleanse the soule of the Infant from originall synne pag. 55. Cap. 11. Whether it be not necessarie that all the wordes be spoken that are of the forme of baptisme pag. 58. Cap. 12. Whether yf one should leaue out to expresse the partie who were to be baptised it were baptisme pag. 60. Cap. 13. Whether the forme which the greek church vseth be sufficient for Baptisme pag. 61. Cap. 14. Whether the Arian heretiques in their forme did trulie baptise pag. 63. Cap. 15. Whether baptisme geuen only in the name of Iesus Christ be a vayable pag. 64. The thyrd book Cap. 1. Whether Christ in his owne parson with his owne hands did baptise pag. 67. Cap. 2. Whether it doth belonge to the priests only ex officio by their office and function to baptise pag. 71. Cap. 3. Whether a deacon
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
vtterlie abolished in this life and in the next but part of the temporall punishment which was inflicted for Originall sinne onlie doth remaine in this life As for example death was a punishment imposed for sinne yet notwithstanding all must die Also hunger cold nakednesse sicknesse and other such like molestations and penalties of this life we sustaine after Baptisme and are not thereby taken away but remaine in this life as the miseries of mortalitie But in the next life they shall be vtterlie extinguished according to that of S. Iohn Absterget Deus c. God shall wipe away all teares from their eyes and death shall be no more nor mourning nor crying neither shall there be sorrowe anie more Also the reason whie Concupiscence raigneth in our flesh not vterlie extinguished by Baptisme may be that man may by striuing to suppresse cōquere it merit the more But if by Baptisme our bodies should be made impassible in this life that is not subiect to death hunger nakednes and other calamities we should flie vnto Baptisme rather for this present life then hope for the life to come which were a great inconuenience in Christian profession Thom. 3. p. q. 69. ar 3. Therefore I say with S. Thomas the great Diuine that the Sacrament of Baptisme hath power vertue to take away all the penalties and punishments due for sinne yet notwithstanding it doth not De facto take them away in this present life but by the vertue thereof in the death and Passton of Christ they shall be extinguished and vtterlie taken away in the generall resurrection when these our mortall bodies shal be endued with immortalitie as it is sayed 1. Cor. 15. And this not without reason by God ordained First because by Baptisme man is incorporate to Christ and made his member And therefore it is conuenient that the same should be performed in the member incorporate which was acted in the head But Chrict from the begining of his Conception being full of grace and veritie notwithstanding had a passible bodie which after his death and Passion was raised to a glorious life Wherefore although euerie Christian in Baptisme doth obtaine grace for the beautifying of his soule yet not withstāding because he hath a passible bodie to suffer for Christ and with Christ he must for the tyme present sustaine the penalties thereof yet shall he be raysed at the generall resurection to an impassible life Rom. 8. which S. Paul declareth Qui suscitauit Iesum c. He that raysed vp Iesus from the dead shall quicken also your mortall bodies because of his spirite dwelling in you Wherefore although Baptisme hath power and vertue to take awaye all the penalties of this life and punishment due for sinne yet it is conuenient they remaine temporallie and for a tyme in this life and be accomplished and fulfilled in the generall resurrection in the next life when we all shall receaue our bodies againe CAP. 5. VVhether Baptisme doth remit sinne and giue grace Ex opere operato that is By force of the word and worke done and sayed in the Sacrament It is a generall cōclusion amongst all Catholike Diuines that the Sacraments are causes of our Iustification and that God doth applie the merits of Christs Passion vnto our soules Wherefore we conclude that in Baptisme by force and vertue of the word and worke done and sayed sinne is remitted grace giuen and Iustification wrought Therefore we do not attribute the obtaining of grace and Iustification to the merits of the minister ministering it nor to the partie receyuinge but as Christ hath taught vs to the water and the holy Ghost working it And for better vnderstanding of Iustification and grace wrought in Baptisme let vs consider how manie things concurre thereunto First doth concurre Almightie God who is the principall and chiefe agent worker and first cause of Iustification Then Christs death and Passion by which we are redeemed and he hath meritted this grace for vs. Then the sacramentall action that is the concurring and applieing togeather the water and the word in due forme according to the Institution and ordinance of God This externall action is this Sacrament which God doth vse as his instrument for the iustification washing and cleansing of the soule of man Then is the Priest ordained the ordinarie minister of God to execute this sacrament or externall action in whome there is required that he haue power authoritie and cōmission to doe it and intention to effect it Finalie in the receyuer that is in him who is to be Baptised if he be of age and vnderstanding there is required a will and desire to receaue it also faith and beleefe in Christ with a penitent harte These are not causes of Iustification but dispositions in the soule onelie to make the soule apte to receaue the Sacrament and to remoue obstacles and letts that the Sacrament may worke his effect And this S. Peter after his first sermon in the day of Pentecost insinuated told the people when they asked him after the preaching was donne what they shoud doe Act. 2. Dispose your selues sayeth he doe Penance and be euerie one of you Baptised But for Infants what is required in them we will entreate afterwards Wherefore we will conclude Baptisme to be the instrument of God and by Diuine ordinance to haue as an instrumentall cause efficacie and efficiencie to remit sinne and worke saluation and iustification in the soule of man CAP. 6. VVhether Baptisme be reallie and in deed an instrumentall cause of iustification or onlie a meanes to excite stirre vp or moue to faith IT is an absurd and vnconscionable dealing yea a great slaunder and calumnie of Caluin and his complices to say that Catholikes in their Doctrine doe resigne and tye the vertue and power of God to externall simboles and signes As though they taught that in Baptisme the water the word without God did remitte sinne It were a vaine thinge to thinke that when the carpenter doeth vse his sawe as an instrumentall cause to breake cut or deuide timber to say that the sawe doth cut worke or breake timber of it self without the carpenter So Almightie God although he vse the externall signes that is the word and water in Baptisme to cleanse the soule and remit sinne as secondarie and instrumentall causes yet not so that they should worke of themselues without God but God by them doth effect iustification and remission of sinne Neither doth he resigne his power so to these externall signes that they worke these effects in them selues and not he in them and with them but as in the precedent chapter I sayed God doth vse in Baptisme water and the word as his instrument and by force of the word and worke done grace is giuen and sinne remitted Therfore they are not vsed as some heretikes of this tyme auerre as bare signes and simboles or onlie meanes to excite stirre vp or moue to
that is a man by Martirdome may be sayed to be Baptised and bathed in his owne bloud cleansed and washed from sinne Also by the flames of Charitie and loue towards God the Holy Ghost working with the teares of Contrition and compunction of harte may be sayed to haue his soule purged from sinne and the rust and canker thereof consumed It is manifest that Martirdome in Scripture is called Baptisme Mar. 10. For Christ sayed to Iohn and Iames the sonnes of Zebede Potestis bibere calicem c Can you drinke the Cuppe I drinke or be Baptized with the Baptisme where with I am to be Baptised And he sayed they should signifiyng that Martirdome is Baptisme Also it is sayed in the Apocalyps Hi sunt qui venerunt ex magna Apoc. 7. c. These are they who are came out of greate tribulation and haue washed their stoles and haue made them white in the bloud of the lambe And for flammis no doubt but when the soule shall be enflammed with perfect Charitie and the hart by the worke of the Holy Ghost be moued to beleeue in God to loue him to be penitent for his sinnes it is a kind of Baptisme and will supplie the want of the Sacrament in case of necessitie And it is plaine in Scripture that Penitencie is called Baptisme for it is sayed Luc. 3. Mar. 1. Ezech. 18. Iohn was preaching the Baptisme of Penance vnto remission of sinnes And thus much Ezechiel the Prophet confirmeth If the impious man shall doe Penance fore his sinnes I will remember no more his iniquitie Wherefore I conclude that by Martirdome and Penance in necessity the Sacrament of Baptisme may be supplied CAP. 13. How there can be vnitie of Baptisme if there be three in distinction Ephes 4 WE make no doubt but S. Paule sayeth Vna fides vnum Baptisma vnus Christus Thereis one faith one Baptisme one Christ Also the Nicene Creed maketh professioÌ„ of one Baptisme Credo vnum Baptisma in remissionem peccatorum I beleeue one Baptisme vnto remission of sinnes Howe then can there be a distinction of Baptismes Or how can these three keepe vnitie of one Baptisme S. Thomas answereth That the vnitie of Baptisme is not taken away by this distinction Th. 3. p. q 66. a. 11 ad 1. because the two first of Bloud and Charitie Sanguinis flamminis are included in the third of vvater which hath his efficacie and force from one â—untaine the Passion of Christ and the Holy Ghost â—lso they worke all one effect and by one princiâ—all cause the effect is Remission of sinnes confeâ—ng of grace washing and cleansing of the soule â—he principall cause is the Holie Ghost For â—lthough the meanes be different that is By â—loud by fire by water yet the effect and prinâ—ipall Agent being all one the difference of â—eanes doth not take away vnitie Moreouer the two first are included in the Saâ—rament of Baptisme and onlie take place in case of necessitie when Baptisme can not be had As â—or example If a man should be iustified and haâ—e Originall sinne blotted out by Penance by â—oue towards God by Contrition and vowe of Baptisme yet afterwards although his sinne â—hould be thus remitted and he made Iust if â—he should contemne the Sacrament that is Baâ—tisme of water he should for this his conâ—empt be damned and neuer enter into heauen And this is proued by the example of Nicodemus for although when he came to Christ he had faith and Charitie and beleeued in him yet Christ sayed vnto him Vnlesse one be borne of water and the Holy Ghost Ioa. 3. Aug. li. 4. de Bap. ca. 21. Act. 10. he can not enter into the Kingdome of heauen And S. Augustine writing against the Donatists sayeth Although Cornelius the Italian Centurion of whom it is written in the Acts of the Apostles were a Iust man and had receaued the Holy Ghost yet if he should haue neglected the SacrameÌ„t of Baptisme ConteÌ„ptus taÌ„ti Sacramenti reus fieret He should haue bene guiltie of the contempte of so greate a Sacrament which is the gate to saluation CAP. 14. Whether if one Baptised in his owne bloud should ouerliue were after of necessitie to be Baptised with water THe case is if one sholud be leaft by his Persecutour as dead but yet after reuiue againe as it happened to S. Sebastian although he were readie to shed his bloud and yeald his life for Christian faith yet I make no doubt if he should thus ouerliue but that he ought to be baptised with water And in no respect nor for anie reason of being ready to suffer martirdom or other wayes to coÌ„temne or neglect the Sacrament My reason is because this Sacrament being ordained and commaunded by Christ as a necessarie remedie for the soule of man is of necessitie to saluation In re or In voto that is In deed or In vowe Wherefore he that should neglect it or contemne it although other wayes iustified should doe against the ordinance and commaundement of Christ For Christ sayed vnto Nicodemus a beleeuing man a faithfull man but not fullie instructed in Baptisme Ioa. 3. vnlesse a man be borne of water and the Holy Ghost he can not enter into the kingdome of heauen Also the example of Cornelius is more apparent Act. 10. and conuinceth that Baptisme is necessarie because the Scripture doth say That he was a Iust man in respect of his morall vertues one that feared God who also had receaued the Holie Ghost at the preaching of S. Peter yet was he Baptised by S. Peter Although such may be the grace of God to some that they may haue remission of sinnes and sanctitie also receaue the Holie Ghost before anie Sacrament be ministred yet not withstanding they must of necessitie be Baptised with water Wherefore I conclude that although martyrdome and Contrition may in necessitie supplie the want of this Sacrament yet they are not sufficient to saluation but in case of necessitie when the other can not be had but if euer it come so to passe that they may receaue it they are bound vnto it And I am of opinion that if one should be a Martyr and die and after be raysed miraculouslie againe to life and ouerliue that he ought to seeke and receaue the Sacrament of Baptisme that he may thereby receaue the indeleble Character of a Christian CAP. 15. Whether Baptisme of Bloud be more worthie then Baptisme Flaminis of Charitie or then the Sacrament TO suffer death for confessing of Christ to be true God and man to shed his bloud for testimonie of the true Church of God to suffer persecution for Gods cause to yeeld his life for Religion and Iustice sake finallie to be a Martyr hath euer beene accounted the perfectest acte and greatest signe of the loue of God that could proceed from man in this mortall life And this Christ hath confirmed Maiorem charitatem c. Ioa.
Wherefore I may conclud by the foretelling of the Prophets by Christs institution by the practise of the Apostles by the vse of the Primitiue Church by the consent of Fathers and the agreement of all ages water to be true and onlie matter of this Sacrament CAP. 2. VVhat are the reasons whie water aboue all other things was chosen and taken for the matter of this Sacrament PRincipallie because water by operation doth mundifie purge cleanse and washe all filth away and being thus significatiue doth expresse the effects of Baptisme that is to mundifie purge cleanse and washe the soule from sinne And S. Cyrill Bishop of Ierusalem doth yeeld aboundant reasons First Cyrillus Catech 3. water is one of the chiefest elements of the fower and no terrene Creature hath a being of life without this element So of the Sacraments Baptisme is the first and chiefe Sacrament and no terrene earthlie man borne into this world hath ordinarilie his being and birth in Christ his spirituall life without the water of Baptisme Second heauen is the habitacle of Angells but the heauens are from the waters so man Gen. 1. being borne to be Cittizen with Angells is to haue his heauen and habitacle from and by the water of regeneration Third the earth is the place for the waters but the earth is from the waters so man although his place and nature be earth yet he hath a spirituall being by the water of regeneration Fourth before the distinction of all things created and the diuision of the sixe dayes the spirite of God moued ouer the waters so that as water in the begining of the world Gen. ca. 1. v. 2. receaued certaine virtue of the Holie Ghost to giue life and produce liuing creatures so the water of Baptisme receaueth virtue of the same Holie Ghost to regenerate man anewe and to giue him life in Christ Fifth At the waters of Iordan Math. 3 Mar. 1. Luc. 3. when Christ came to be Baptised the distinction of persons in the Blessed Trinitie shewed it self God the Father spake from heauen This is my Beloued Sonne God the Holie Ghost in the forme of a doue light vpon the shoulders of our Sauiour And God the Sonne Christ Iesus in humane nature came to be Baptised of Iohn So in Baptisme Christ commaunded the forme to be in the name of the Blessed Trinitie the Father the Sonne and the Holie Ghost Sixth S. Marke began his Ghospell with the Baptisme of Iohn and the waters of Iordan so we begin to enter into the Church of God to be members of Christs Bodie misticall and to enioy the fruites of the Ghospell by the waters of Baptisme Gen. 1. ver 6. Seauenth As water was at the first the begining of the world so the water of Baptisme by Christs institution is the begining of spirituall life Eight Ezo 14 The deliuerie of Israelites from Pharao was effected by the waters of the seas so deliuerie of the world from sinne was in the lauer of water in the word of God Ninth After the deluge and ouerflowing of the earth with water God made a league Gen. 9. pacte and promise with Noe that he would neuer destroy the world with water againe but as water was vsed as a punishmeÌ„t for sinne so should it now be a preseruatiue against sinne 4 Reg. 2. Tenth Elias first passed the waters of Iordan and then after he was rapte into heauen so we must first passe by Baptisme before we can enter into heauen Eleauenth Aaron and his sonnes by the commaundement of God Exod. 29. were to be washed in water before they could be made Priests so in the lawe of Christ no man can be capable of holie Orders or made Priest before he be washed in the water of Baptisme Exod. 38. And the brasen lauer or cesterne of water which God commaunded Moyses to make in the old Testament was a figure of Baptisme And it was commaunded to be set and placed betweene the Tabernacle of testimonie and the Altar being filled full of water Exo 40. and that none should enter vnder the roofe of the Couenant no â—ot Moyses nor Arron nor his sonnes before â—hey had washed their hands and feete to signifie how cleane in all partes the water of baptisme did make the soule of man These are the reasons which S. Cyrill giueth why water especiallie was elected and chosen â—o be the matter and one of the principall and essensiall partes of Baptisme Tho. 3. p. q. 66. a. 2. Arist. li. 2. Phys And S. Thomas â—ddeth that there is no generation of terrene â—nd earthlie Creatures but by humiditie and â—ater and therefore as Aristotle reporteth according to the opinion of some Philosoâ—hers Aqua erat principium omnium rerum â—ater was the begining of all creatures so Bapâ—isme is the begining of all Spirituall life and we are borne anewe and regenerated by water and the Holy Ghost Water is humide moyst and therefore apte to washe and cleanse It is frigide and cold and therefore apte to refrigerate coole and temper heate It is Diaphanike and cleare as Cristal and therefore apte to receaue light So Baptisme doth washe and cleanse the soule from sinne coole and temper the heate of Concupiscence cleare and illuminate the soule with the light of faith and true beleefe in Christ Iesus CAP. 3. VVhat kind of water was instituted the matter of this Sacrament THere is no doubt and it is generallie concluded of all Diuines that elementall water is the true wather and matter of this Sacrament And the elementall water we call either fountaine water well water rayne water riuer water running water poole water or standing water and sea water Concernig sea water some there are who moue some question and make some difficultie because it is not simple and pure water as the other waters are but troubled mixte muddie and salte yet all Diuines generallie hold that sea water is sufficient and true water for this Sacrament Because it is elementall hath the Species and forme of true water and all other elementall water doth issue spring and hath his begining from the seas and neuer resteth but runneth continually vntill it arriue vnto the sea againe from whence it had his begining because the sea is the naturall and proper place for the waters And no doubt Christ made choyse and instituted this naturall elementall and common water for the vse of this Sacrament because it is vsuall and ordinarie in all places and countreys and common to all people rich and poore This was most conuenient for that this Sacrament is of necessitie to saluation the gate and entrie to life eternall and wthout this no Christianitie Therefore it was necessarie as S. Thomas and other Doâ—tours say that the matter thereof should â—e easie to be gotten of all vsuall in all places common to all people CAP. 4. VVhether one may be Baptised with Ice Snow or hayle IT is the generall
argument The Church doth vse that most ancient Cerâ—monie in Baptisme Aug. li. 1. de pe mâ—ritis ca. 34. l 6. in Iulian c. 2. that is by exorcismes Insufflations to expell the Deuill euen from Infants and children before theâ— be Baptized which she would not vse but that therby she intendeth to instructe teach that eueÌ„ childreÌ„ by Originall sinne were subiect to the power of SathaÌ„ The Meleuitane councell vnder S. Innocentius the First of that name hath decreed Anathematized those Quicunque paruulos recentes ab vteris matrum Baptizandos negat aut dicit eos in remissionem peccatorum Baptizari sed nihil ex Adamo trahere originalis pâ—ccati quod lauacro regenerationis expietur Anathema sit VVhosoeuer dothe denie that children newly borne are not to be Baptized or doeth affirme that children are to be Baptized vnto remissioÌ„ of sinne but so that they coÌ„tracte from AdaÌ„ nothing of originall sinne which is to be purged cleansed by the lauer of regeneration let him be accursed Wherfore to conclude it is necessarie that Infants and Children be Baptized for remission of Originall sinne CAP. 3. VVhether Originall sinne doth appertaine or be to be imputed to Childâ—eÌ„ borne of ChristiaÌ„ PareÌ„ts I Haue in generall proued in the precedent chapters that all men borne of man and woman since Adam except Christ and the B. virgin are conceaued and borne in Originall sinne and therby constituted and made sinners also that it is of necessitie that Children and Infants be Baptized in remission of this sinne and for the cleansing and taking away therof Now the question is in particular whether to be borne of Christian parents be a sufficient meanes to remoue Originall sinne from their children that it may not appertaine or be imputed vnto them I moue this question not that Christian people shoulde make any doubt of the valâ—â— vertue and force of Baptisme instituted by Christ vnto remission of sinne as the ordinarie meanes for Originall sinne in children and Infants but to decypher the dangerous doctrine of Caluin Caluin li. 4. Inst c. 16. §. 24. Antid ad can 5 sess 6. who dares not auouch with the Pelagian Heretikes condemned by the Church of God aboue some twelue or thirteene ages past that Children borne of Christian Parents doe not by birth and conception contract Originall sinne Yet notwithstanding hath this newe Ghospeller found out this new deuise that this sinne shall not be imputed nor layd to the charge of children borne of Christian Parents but couered and hidden in the sight of God And what is his intent hereby Surely no other then Iudaizare to play the Iewe to debilitate and weaken the vertue power and strength of the Sacrament and to take away the necessitie therof for the saluation of Infants and Children and withall to make Christian men carelesse of Christianitie in their children and posteritie If I should demaund of anie in different man whether it were not better and a more safer way to haue Originall sinne cleane washed by Baptisme vtterlie abolished and taken away by the Holy Ghost working in and by that Sacrament and so to haue the wound and sore perfectlie cured then to haue the sinne remaine although not imputed but couered not perfectlie cured but plastered I thinke this would be a sufficient argument to confute this errour to make meÌ„ beware to endaÌ„ger their childreÌ„s saluation vpon this slipperie doctrine For what warrant hath Caluin or any of his Complices or partakers our Contreimen out of Scripture That children borne of Christian Parents shall not haue Originall sinne imputed vnto them But sure I am that we haue the testimonie of Christ and his Apostles that Baptisme doth open the gate to heauen â—nd regenerate and cause vs to be borne a new to Christ Ioa. 3. Eph. 5. And that it is a washing and cleansing of our soules in the word of life And that we therby die to sinne that we may walke in newnesse of life RoÌ„ 5. Therfore let all Christian Parents of our countrey with all their Predecessours and the whole Christian world round about them seeke the saluation of their children by the Sacrament of Baptisme and not trust vnto the new deuise of Caluins not imputation least they be guiltie of their Childrens damnation But for further confutation I will alleadge two or three examples out of Scripture that to be borne of faith full parents is not a sufficieÌ„t meanes to free them from contracting Originall sinne or being contracted therfore not to haue it imputed Dauid was the sonne and child of faithfull parents and true beleeuers in God as also of the seed of Abraham yet he confesseth That his mother conceaued him in sinne Psal 50 But where can it be found in Scripture that his Parents was the cause that this sinne should not be imputed and not rather Circumcision to be the true cause which was a figure of Baâ—tisme And S. Paule when he was borne his Parents were of the faithfull true beleeuers yet sayed he that he as well as the rest was by nature the child of wrath But how became he the child of God and to be cleared of all sinne By his Parents in that they were true beleeuers No. The Scripture telleth vs no such thing but rather by the Sacrament of Bâ—ptisme Act. 22. For Ananias bidde him arise and be Babtized and so to wâ—sh away his sinnes And the same Apostle proueth the Iewes to be reprobate although they came of Abrahams flesh And that to be the sonne of God goeth not by birth but by the grace of God For example Esau twinne to Iacob was borne of Isaac the Father RoÌ„ 9. and Rebecca the mother faithfull Parents and immediatlie from Abraham yet Esau was a reprobate sayeth S. Paule from his birth Wherfore we may conclude that it is not the parents that freeth their children from Originall sinne let them be true beleeuers and faithfull before Christ or now Christians after Christ Cyp 11. 3. Epist ep 8. de InfaÌ„t BaptizaÌ„dis Therfore S. Cyprian writing to fidus the Priest concerning Baptizing of Infants before the eight day willeth that no man be hindred froÌ„ Baptisme the grace of God but especiallie children and Infants newly borne taken euen from their mothers wombe For although they haue no actuall sinne yet because they are borne carnallie according to Adam they must needs contract Originall sinne Worthely then we may conclude with S. Augustine Quicunque dixerit c. Aug. ep 28 non loÌ„ge a fine VVhosoeuer shall say that children â—lso shall liue in Christ who departe this life without participation of the Sâ—crament of Baptisme by him instituted in verie deed that man doeth oppose himselfe against the open Apostolicall declaration and condemneth the whole Church seing that for that cause she doth hasten the Baptizing of câ—ildren because without doubt it is beleeued that no other way at all they can
are not vncti domini the annoynted of our lord And as the Spayniards commonly saye Christeanos may no veros Christeanos Christeans by name but not trwe Christeans in dead but misbeleeuers of Christian misteries contemners of the rites and ceremonies of the Christean Catholick church CAP. XXI Whether the vse of puttinge vppon the baptised the white garment be not significant THe vse of this ceremonie of clothinge the baptised with a white vesture or garment or with a linnen cloth commonly called the chrisome as the manner and custome of our countrie of England hath bine is on this forme The priest after he hath annoynted the baptised vppon the head taketh the chrisome or white garment and sayeth Accipe vestem candidam c. Receaue and take the bright white holly and immaculate vesture which thou mayest carrie befor the tribunal of our lord Iesus Christ and that thou mayest haue life eternall and liue for euer this is the ceremonie with the prayer The sacred scripture doth often allude to this ceremonie of white vestments and clothinge And fyrst in Christs transfiguration did not his garments turne and become white as snowe Matth. 17. Luc. 9. Mar. vlto Act. 2. And the Angelicall vesture was it not white when they appeared to the holly women the three Maries at the sepulcher of our lord the daye of his resurrection also when they spake to the Apostles after the Ascension of Christ they were all in white And how often doth S. Iohn in the Apocalips discribe the sayntes to be clothed in white garmentes white stolles Apoc. 3. white robes In the thyrd chapter it is sayed that there were some in the church of Sardis who had not after baptisme defiled their garmentes with deadly synne and those are they who shall walke with god in whites ambulabunt mecum in albis because they are worthie he that shall ouercome shall thus be vested in white garments and I will not putt his name out of the book of lyfe Also describeth how he sawe the foure and twenty seniors about the throne clothed in white garments also he declareth that the soules who were vnder the alter had white stolles geueÌ„ them euerie one had on Apoc. 4. Apoc. 6. Apoc. 7. And the multitud of sayncts standinge befor the throne in the sight of the lambe were all clothed in white robes The white vesture which is geuen immediatly after baptisme to the baptised hath three or foure significatioÌ„s deduced out of Scriptur Fyrst it is geuen in the memorie and signe of the glorious resurrection for all those who are regenerated and borne agayne by baptisme are capable and may be made partakers of Christs glorious resurrection and so to walk with god in whits Secondly to signifie what we haue gotten and obtayned by baptisme that is innocencie awhite soule cleane washed from all spottes and staynes of synne Thyrdly to signifie and putt vs in mynd of that puritie of lyfe which euerie one ought to obserue and keepe after baptisme Rom. 6 accordinge to that of S. Paule that we maye walke in newnes of lyfe Forthly and last of all to putt vs in mynde of the glorie of the next life for there we must be standinge in the sight of the lambe clothed in white robes For nullum coinquinatum nothinge defiled shall enter into heauen and thus much for the signification Wherfor I doubt not but that I maye conclud this ceremonie to be significant to haue his instruction and signification Now for the antiquitie we haue the testimonie of S. Dionisius in his ecclesiasticall Hierarchie and the same confirmeth S. Ambrose lib. de ijs qui initian miste c. 7. Also of auncient tyme the octaue daye of pascha or Easter is and was called dominica in albis the sounday in whites because after that daye the Neophits that is to saye those who were newly baptised ether vppon Easter euen or vppon the daye beinge clothed at their baptisme in whits did vsually on the soundaye after put of those white garments Ita tamen sayeth S. Augustine vt candor qui in habitu deponitur Sermo deoctaâ—a paschalis semper in corde teneatur But so notwithstandinge that the puritie and whitnes which the garment did signifie although layed awaye in the habite yet allwayes to be kept and reposed in the harte and mynd The Roman church the mother church of this part of the world solemnely doth obserue euen vntill this daye this ceremonie And ther you shall see from Easter daye vntill the sounday after the Neophits or new baptised Iewes to walk in their white garmeÌ„ts And all other Catholick countries omitt not this ceremonie what may we imagin myght moue the protestants to contemne neglect and deride this ceremonie so significant and so generally practised throughout Christendome I can say nothinge but that they are coinquinated with schisme from their mother church Candidi non sunt they are not white CAP. XXII Wether the geuing of the waxe candle light into the hand of the baptized be a ceremonie vnprofitable THe order of this ceremonie is that the priest after the white garment geuen he taketh a taper or waxe candle light and putteth it into the right hand of the baptised sayinge Accipe lampadem ardentem c. Take and receaue the burninge and irreprehensible lampe keepe thy baptisme obserue the commaundements that when our lord shall come to the mariage thou mayest meet him together with the sayncts in the heavenly hall that so thou mayest haue eternall lyfe and liue for euer The meaninge of this ceremonie is and so the church intendeth to instruct that the baptised hath geuen him by this sacrament the light of fayth and the light withall of gods grace that he maye and ought therby to worke the works of light and virtue and not of darknes and synne accorge to that sayinge of christ let your light shine before men Matth. c. 5. that they may see your good works and glorifie your father which is in heauen And also that they haue alwayes their lampes readie in their haÌ„des light and full of oyle that when the bridegrome cometh they may be readie to enter in with him alludinge vnto the parable of the fiue wise virgins For the lampe will not serue the turne without light and oyle which is as much to saye that fayth is dead without the oyle of charitie and good worcks to lighten it Matth. 25. And therfor the gate was shut agaynst the foolishe virgins so that they could not enter nor would be knouen because they had no oyle nor light in their lampes wherfor I conclud that this ceremonie of gevinge a taper light in the right hand of the baptized to be profitable comfortable and significant What is the reason then that the protestantes forsake this ceremonie blot it out of their books will haue no light in their churches I feare me although they beare the name of Christians yet they are become darknes