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
Ioa. 23. who did not disdaine with his owne hands to wash their feete And surely considering Christe was to committe this office and function of Baptizing by speciall commission to his Apostles and Discipleâ— it is likely he would first Baptize his seruants who were to be Baptizers of others VVe must take heed sayeth S. Augustine that we doe not say Aug. ep 108. that the Apostles were not Baptized with water but only with the Holy Ghost least we giue occasion to others to contenme Baptisme and that we our selues in so saying be not found to striue against Apostolicall practise discipline and order For Cornelius and those who were with S Peter although they receaued the Holy Ghost yet notwithstanding they were Baptized with water So that the receauing of the holy Ghost did nor take away the Baptisme of water Ibid. And further sayeth this holy doctour VVe ought in no case to doubt although there be no exprese mention in Scripture made therof but that the Apostles were Baptised with water in respect of that generall sentence which Christ hath pronounced Ioa. 3. Nisi quis renatus c. Vnlesse a man be borne againe of water and the Holy Ghost he sâ—all not enter into the kingdome of heauen And in particular he proueth S. Peter to haue bene Baptised out of those words of Christ Qui lotus est non indiget nisi vt pedes lauet c. He that is washed needeth not but to wash his feete but is cleane whollie As if he should haue sayed you haue bene washed Baptised by me alreadie and therfore you are whollie cleane now you need no more Or my will is no further but to wash your feete only When. S. Peter vpon humilitie thought himself vnworthie that Christ should wash his feete Christ sayed If I doe not washe thy feete thou shalt haue no parte withe me S. Peter hearing this made this petition Non tantum pedes sed caput manus Then o Lord not only my feet but my head and handes Christ answered He that is washed needeth not but to washe his feete So that I may conclude that Christ with his owne handes did Baptise his Apostles or some of them it remaineth only to accord those two places of Scripture in S. Iohn which seeme contrarie Christus Baptizabat Christus non Baptizabat Io. 3. 4. sed Discipuli eius Christ did Baptize and Christ did not Baptize but his Disciples I answere they are not contrarie but both true Christ did Baptize at the first institution and begining of his Baptisme and then afterwarde Christ did not Baptise himself but committed this office and function to his Disciples as proper vnto them and he himself tooke a higher charge and care vpon him which was to preach and teach and confirme by miracles So did also the Apostles after Christs ascension in the begining Baptize them selues but afterwards that their preaching might not be hindered they committed this office and function as proper to the Priest and betooke them selues To Euangelize 1. Cor. 1. and not Baptise as S. Paule sayeth So that we may vnderstand S. Iohn when he sayeth That Christ did not Baptize but his Disciples that is he did not ordinarilie by himself with his owne hands Baptize all sorts of people but only some of his Apostles and Disciples And when he had done thus he gaue commission to them as his Ministers to Baptize all others Wherfore when Christ sayed vpon the day of his ascension that his Apostles should be baptized with the Holy Ghost vpon the day of Pentecoste we must not so vnderstand as though they had not bene Baptized before with water but that they should be cleansed Baptized and inflamed with a speciall internall infusion of the grace of the holy Ghost vnder the visible forme of fierie tongues as hauing therby no ordinarie baptisme but an extraordinarie gift of the Holy Ghost to speake with tongues and by an especiall grace of his heauenly spirit that they might Euangelize with courage Christ crucified which was then Scandalum Iudaeis stultitia Gentibus A Scandall to the Iewes and foolishnes to the GeÌ„tiles therfore stood in neede of extraordinarie gift grace and fortitude CAP. 2. VVhether it doth belong to the Priest only Ex officio by Office and frunction to Beptize IT is the generall opinion of Catholike Diuines that ordinarilie by office and function it appertaineth onlie to Priests to Baptize This word only must not exclude Bishops for that they are also Priests and doe Baptize as Priests Yea in the opinion of some although the Priest by office and function in his ordination in that he is made Prieste hath this power to Baptize yet because it is a matter of Iurisdiction he doeth exercise it with a subordination and dependencie of the Bishoppe As also the Priest hath by ordination in that he is made Priest power to absolue from sinne Yet because the acte of Absolution is an acte of Iurisdiction and Iurisdiction is proper to a Bishoppe he can not vse and exercise this power except in case of necessitie but within such limites as the Bishops shall appoynt So then ordinarilie by office and function it appertayneth to the Priest only to Baptize and not to the Bishop as Bishop Werfore altough the Bishop may doe it yet we can not say he doth it Ex officio as Bishop but as Priest And this appeareth and may be proued out of S. Paule of whom there is no doubt but he was a Bishop yet he sayeth that Christ sent him 1. Cor. 1. To Euangelize not to Baptize for that it is not by Christs Commission and institution the office of a Bishop to Baptize by himself as in his owne person but ordinarilie it is committed by office and function as belonging to the Priest Yet in the same place S. Paule recordeth that he Baptized some fewe as Crispus and Caius and the house of Stephanus but not as belonging to the office of a Bishop but as he was a Priest Obiect True it is and may well be obiected that that Christ gaue this commission to his Apostles not only to teach but also to Baptize saying Going teach yee all nations Baptizing them Mat. 28. but the Bishophs are successours to the Apostles Therfore the Bishops haue by office and function also to Baptize To this obiection I answere with that worthie Doctour S. Thomas Tho. 3. p. q. 67. art 2. that Christ gaue in charge to his Apostles and so consequently to Bishops both functions that is to teach and to Baptize The first as principall to be exercised and performed by themselues in their own persons The second that is to Baptize to be committed by them to the Priests as proper to their office To manifest and make this plaine S. Iohn in his Ghospell sayeth That Iesus himself did not Baptize Ioâ— 4. but his Disciples were they that did Baptize Wherby it is
quem vult indurat vnto whom God will he sheweth mercie and doth indurate whom he will Those who come of their owne accord Christ accepteth and not those who are forced Therfore sayeth the Councell Non vi Con. 4. Toleta can 56. sed liberi arbitrij voluntate vt conuertantur suadendi sunt They are not by force to be compelled but they are to be perswaded that freelie willinglie they may be conuerted For it is necessitie that the partie who is to be Baptized giue his Consent and good will to Baptisme For if by force without his consent not hauing faith he be vrged he hath no Sacrament no Baptisme In thise case of Sisebutius the Iewes being compelled either to make their choyce to be banished depart the realme or els to be baptized they consenting by this coaction or compulsion rather to be Baptized then to be banished because it is a consent although coacte by compulsion they receiue Baptisme that is the Character and signe of a Christian but not grace saluation or Iustification as shall be proued in the sequent chapter Read C. maiores de Baptismo eius effectu lib. 3. docretalium titulo 42. CAP. 18. VVhether he who cometh to this Sacrament fainedly not hauing in deed faith in Christ be Baptized TRue it is and we can not denie that he who fainedlie cometh to be Baptized doth and may receaue the Sacrament of Baptime that is the character signe and seale of a Christian and therfore not to be rebaptized when he cometh after to beleeue aright But he that thus fainedlie and without faith doth approche shall neuer be saued for as S. Paule sayeth Rom. 3. The Iustice of God is by faith of Iesus Christ. He that will come to God must beleeue Hâ—b 11. And it is impossible to please God without faith Therfor Christ sayed Quicre diderit c. He that beleeueth is Baptized Mar. 16. shall be saued and he that beleeueth not shall be daÌ„ned Wherfore seeing and considering that faith is so necessarie to the obtaining of Baptisme we conclud that euen in children and naturall fooles there must be faith And because neither of them children nor fooles are capable of actuall faith as those at mans estate and vnderstanding are therfore we Catholikes say that Aliena fides The fait of an other that is of the Church is sufficient for them But for those of the elder sorte and of vnderstanding we defend that it is necessarie they haue actuall faith or els it will be with them as it was with Iudas who receaued the Sacrament of the Bodie of our Lord at the hands of Christ in his last supper but not the effect of the Sacrament because he receaued vnworthelie to his owne damnation So also he that approcheth to Baptisme fainedly without faith may doth receaue the Sacrament and hath the character and signe of a Christian but he shall neuer haue the effect and end of the Sacrament that is grace Iustification or saluation For example some Iewes desire Baptisme not for the faith they haue in Iesus Christ but because their flesh and skinne doth sauour and stinke therfore they are called Iudai foetentes stinking Iewes But as soone as they are Baptized this filthie sauour of their bodies is gone and they smell as sweet as anie other Christians doe so that some of them may for this cause onlie require Baptisme I say they may haue the Sacrament although they come with this corrupt intention but neuer shall they haue the effect and end of this Sacrament In like manner we read of some Sarracens Turkes who desire baptisme not with true faith in Christ but being sore sicke or troubled and vexed with an euill spirit hauing experience that by Baptisme they may be deliuered they seeke and desire Baptisme for this cause onlie that they may receaue their health and be deliuered from the vexation of the Deuill These kind of men also may receaue the Sacrament but they shall not haue saluation and iustification if they haue not true faith and beleefe in Christ Wherfore to conclud one may come to this Sacrament faineldlie and with a false harte without faith with a corrupt intention and be Baptized but he shall neuer haue saluation and iustification therby as hath beene proued CAP. 19. VVhether he that is Baptized may be compelled to liue according to Christian Catholike lawes NO man ought to be compelled to Christian faith nor forced to receaue Baptisme as hath bene proued but they must approch and come voluntarilie and willinglie and to be wonne by reason perswasion preaching And therfore the Church hath no authoritie iurisdiction nor power to force or compell those who neuer receaued Baptisme to the obseruation of Christian lawes or Ecclesiasticall Constitutions And this S. Paule hath taught and practised and would not iuge them 1. Cor. 5. who were not Baptized Quid mihi de ijs qui foris sunt iudicare what is it to me to iuge of them that are without But if once they submitted themselues vnder the yoake of Iesus Christ receaued the Sacrament of Baptisme and were incorporate as members of the bodie of Christ misticall then no doubt but they are vnder the iurisdiction and power of the Church And therfore S. Paule although he would not iudge the Infidell or vnbaptized yet it is plaine he excommunicated the publike incestious Corinthian 1. Cor. 5. and coÌ„maunded not to keepe companie or so much as to eate with him Therfore in so much as one by Baptisme is incorporate and made a member of the Church he is subordinate to the Iurisdiction of the Church and so consequentlie subiecte to the Censures lawes and Constitutions of the same and therfore may be compelled to obserue Christian rites and Constitutions and be forced to liue accordinglie THE FIFTH BOOKE of the Ceremonies CAP. 1. VVhat a Ceremonie is A Ceremonie is an externall actâ— of Religion which is exhibited acted and done to the honour and worshippe of God Considering that man doth coÌ„sist of soule and body not of body only nor of soule onlie but of both ioyntlie therfore there is internall worship and honour proceeding from the soule and there is also externall exhibited acted and done by outward acts and signes The first honour or adoration which we call internall is the chiefe and principall and that which most pleaseth God and it is threefold that is exercised by three speciall vertues ffirst by faith true beleefe in God secoÌ„dly by a firme hope of Gods mercie grace towards vs a coÌ„fidence of life eternall a trust that God will performe his promises made to his Church thirdlie by a feruent loue of God Aboue all creatures These are the three Theologicall Diuine vertues fayth hope and charitie proceeding from the operation of the soule working internally by the assistance of the Holy Ghost Therfore Christ sayed Ioâ— 4. God is a Spirite and
1. decre tit 15. de sacravnctione can cuÌ„ venissent that by the gyfte of the holy ghost he may expell from his harte and cast of error and ignorance that he may receaue the trwe Fayth because the iust man doth liue by faith And he is annoynted betweene the shoulders that by the grace of the same heauenly spirit he maye shak of negligence and Idlenes and take vppon him the exercise of good workes because fayth without good workes is dead therfor by the misterie of fayth let cleanenes be in his breast and by the exercise of good worckes let fortitud of labour be vppon his shoulders Yf this ceremonie of annoyntinge the breast and shoulders haue this signification to make vs champions of Christ to encrease our fayth to geue corage for the exercise of good workes Why doe the protestants exile and banishe it out of their books In verie deed maruel not therat for of fayth they haue mad shipwrake and for good workes they account them as not necessarie to saluation And so they nether annoynt nor are annoynted as champions of Christ to fight agaynst deuil or enimie nor yet to make them selues nimble or fitt for the exercise of good worckes And of this vnction of holly oyle speaketh Homil. 6. c. 2. in Epist ad Collos approueth and alloweth S. Chrisostome And S. Cirile Cataches 2. mistagog And to proue it to haue discended by tradition from the Apostles we haue an Apostolicall constitutione recorded by S. Clement And for breuitie sake I remite thee to read the 3. lib. 7. const Apost c. 23. Homilie of S. Augustine to the Neophits oâ— newly baptised CAP. 17. VVether profession of faith be necessarie befoâ— baptisme COncerninge this ceremonie I haue spoken befor in the forth book and fith chapter That men of vnderstandinge beinge conuerted to the Christian fayth are to make profession of their fayth with their owne mouth at the interragotorie of the priest befor they be baptized But children and Infants because they are not able to make answere for them selues noâ— as yet haue not vnderstanding make profession of their faith by the mouth of the church oâ— by the mouth of the godfathers and godmothers or standers by therfor when the priest asketh them and maketh these interragotories Credis in deum patrem omnipotentem c. lib. 2. offic c. 24. Doesâ— thou beleeue in god the father almightie and doesâ— thou beleeue in Iesus Christ his only sonne our lorâ— who was borne and sufferd and doest thou beleeuâ— in the holy ghost the holly Catholick church the communion of saynctes the remission of synnes the resurrection of the flesh and the lyfe eternal after death Vnto which answere is made by the mought of the godfather Credo I doe beleeue Therfore Isidorus sayeth paruuli alio profitente baptizati sunt quia adhuc loqui vel credere nesciunt children therfor are baptized a nother makinge profession of faith for them because they knowe not as yet nether can they speak or beleeue Wherfor we conclud that this ceremonie of profession of fayth is necessarie not only in meÌ„ of vnderstadinge who are conuerted to Christeanitie and are able in their owne parsons with harte and mouth to professe the same but also it is required in Infants and children and because they can not performe it with their owne mouth and hart the church their mother lendeth them her mouth and tounge to speak and professe the fayth for them For the Antiquitie of it and that it was an Apostolicall tradition I will only note tow authers who were in the Apostles tyme as S. Clement lib. 7. constit can 39. 40. 41. and S. Dionisius de eccl Theologia c. 2. CAP. 18. VVether Immersion or dippinge of the Infant be necessarie WE must distinguish between case of necessetie and solemne celebration of the Sacrament For baptisme beinge the only sole ordinarie means of saluation the Catholike church doth not stand vppon solemnities rites and ceremonies but in case of necessetie as in danger of death requireth only the substance and essence of baptisme to be performed that is the matter and forme to be dewly excuted wherfor seeinge water is the matter of this Sacrament and assumed to the ablution and washinge of the bodie wherby is signified the internal washinge of the soule ther is no doubt but incase of necessetie or for some other respect baptisme maye be ministred not only by Immersions or dippinges three or one but also by aspersion sprinklinge effusion or pooringe of water on the head or face of the child or partie to be baptized as for example when ther is little or smale quantitie of water or vrgent necessetie of baptisme or the priest be sickly or weake not able to beare the child or on the other syd the Infant be so feable that it might be daÌ„ger to dippe it In these cases immersions or dippings are not necessarie but it shal be sufficient to poore or laye water vppon the head or face of the baptised So that we may conclud that immersions are not absolutly necessarie yet without case of necessetie in solemne ordinarie or publick baptization vppoÌ„ wilfulnes negligence or contempt to omitt or neglect immersions were a grieuous mortall synne because it is an auncieÌ„t rite and ceremonie coÌ„maunded by the church and also because it is so significant a ceremonie and so coÌ„figurat to the passion of Christ as is pregnant and proued by Scriptur and fathers S. Paule compareth the baptised to those who are layed in the sepulcher with Christ and rise with him to glorie All we sayeth he who are baptized in Christ Iesus in his death we are baptised for we are buried together with him by baptisme vnto death that as Christ is risen from the dead by the glorie of his father so we also may walke in newnes of lyfe And therfor sayeth S. Chrisostome Homil. 24. in Ioan. we are as it were layed in a sepulcher when we are submersed and dipped in the font vetus homo sepelitur and the old man is buried submersed and hidden then after ariseth and ascendeth the new man most liuely then doth immersion represent the figure of the sepulcher of our lord wherfor a ceremonie not â—o be contemned Also by immersion the whoâ—e bodie is washed and dipped who feeleth not but by the effects originall syne doth work the whole bodie is infected What inconuenience then were it yf the whole bodie be dipped and washed with the water of baptisme You will saye the head is the principal part of mans bodie because therin are most vigent and liuely the internal and external senses oâ— man as vnderstandinge witte memorie sight hearinge and smellinge wherfor it is sufficient that water be layed vppon the head or face of the child Trwe it is indeed in case of necessitie or when conueniently immersion can not be but you must learne to distinguish as I sayed befor between vrgent cause and solemne ordinarie
the Protestants exile banish and reiect this Ceremonie Read the fourth epistle of Pope Leo written to all the Bishops of Sicilie Leo ep 4. ca. 3. where he exhorteth to this Ceremonie and proueth it by Apostolicall authoritie And in the sixth Chapter of the same epistle he giueth the reason why the Romain Catholike Church doth not vse anie solemne Baptization on the Epiphanie day commonlie called the twelth day although in the opinion of some vpon that day Christ himself was Baptized in Iordan by Iohn Baptist Because Iohns Baptisme was instituted to an other end and purpose then Christs Baptisme De Cōsecra dist 4. can Si quis Epiph. neither had it that effect as remission of sinnes or especiall operation of the Holie Ghost And therefore no such reason for solemne Baptization vpon the Epiphanie day as vpon the day of Pascha and Pentecoste The puritan or preciser sort of Ministers would seeme to ayme at this laudable ceremonie and custome of the Catholike Church for willinglie they would if anie Child be borne in the weeke day differre and put of his Baptization vntill the Sunday Which if they doe because euerie sunday is and so we account it as the Octaue day of Pascha or Pentecoste then I thinke if the Child be strong and no way in danger of death this ceremonie of differing Baptisme vntill the sunday may be approuable But if they doe differre Baptization for an other end and purpose which rather is to be feared and that is to broach approue and allow the opinion of M. Caluin that Children may be saued without this Sacrament and soe to induce breed in the mind of the Parēts a carelessnes and negligence to see this Sacrament duelie performed and so consequentlie to endanger the saluation of the child then this Ceremonie is not to be sufferred but dangerous and intolerable For in doubtfull and dangerous cases the securer safer way is euer to be followed And for cōfirmation of this I will recite the historie of Samuel Hubert the minister Rescius in Athism who baptized a chyld on the weake daye beinge called vp at middinght by the Parents and vrged ther vnto in respect the Infant was in danger of death Musculus the superintendent hearinge of it complayned to the counsell of the citie because he did baptise before the soundaye Hubert beinge cited to appeare was accused for this fact of heresie and rebellion but he pleadinge for himselfe sayed that he did baptise before the soundaye in case of necessitie which he thought lawfull in respect of the danger of the chyld who dyinge without baptisme myght be in danger not only of death of bodie but also of soule But Musculus with other ministers replied yet the wante of baptisme did not hynder the Infant from the sight of God and saluation But Hubert constantly auerred befor the counsel and senat that this proposition was hereticall because it mayintaned yet children could be saued without baptisme Vppon this contention Beza in his oldage for this was in the yeare of our lord 1595. was called and consulted with all also other ministers of basill and Zurike were present the matter being debated among them Hubert was by them for this fact condemned and depriued of his ministerie so that we may conclud that this delayinge of baptisme vntill soundaye is but to pach vp this heresie and make parents carelesse of Christianitie in their posteritie CAP. 7. Whether the Imposition of the Priests hands with his benediction and prayer be a Ceremonie allowable AFter the Priest hath signed the Infant with the signe of the Crosse as hath bene sayed he layeth his right hand vpon the head of the Child vsing this Benediction or Ceremonie Omnipotens c. Omnipotent sempiternall God the Father of our Lord IESVS-CHRIST vouchsafe to looke backe vpon this thy seruant whom thou vouchsafed to call vnto the first Documents or instruction of faith expell from him all cecitie and blindnes of harte breake a sunder all the bands of Satan with which he hath bene tyed and bound open O Lord vnto him the gate of thy pietie c. This is the benediction or prayer And for the lawfull vse of this Ceremonie we haue the example of Christ himself In the Ghospell of S. Mathewe we read Mat. 19 Mark 10. Luc. 18 that the people brought offered and presented vnto Christ Children that he might and should touch them impose his handes vpon them and pray ouer them And this no doubt Christ did to leaue an example for his Apostles and Disciples to doe the like And this the Church doeth especiallie before Baptisme Dionis Areop de eccles hier ca. 7. that the enemie of man may not hinder the effects of this Sacrament For the antiquitie of it and that it was practised in the Primitiue Church we haue the testimonie of Dionisius Areopagita S. Paules scholler CAP. 8. Whether Exorcismes adiurations and exvfflations are conuenient to be vsed before Baptisme NO man can denie but Christ gaue to his Disciples commission and power ouer diuells to exorcise them to suppresse them Mar. 9. Luc. 10. Act. 10. to cast them out of the possessed persons for all which the Scripture is plaine No man also can denie vnles impudent and ignorant of Ecclesiasticall histories but that the same power authoritie and practise ouer diuells to exorcise them to suppresse them to weaken their power by Exorcismes Adiurations Exufflations prayer and fasting hath bene continued and practised in the Catholike Church of God euen from her cradle and infancie euer to this age 1614. Further also no man can denie but that among the holy Orders giuen in the Church the third of the Minores Ordines is Exorcist◠the Exorcist and so called for the power and authoritie he hath giuen him ouer diuells in so much as his function and office is by Exorcismes holie prayers adiurations insufflations imposition of hands to expell diuells to weaken his power in Infants and Cathecumines that the enimie hinder not in them the effects of Baptisme and for full proofe of this Pet. Greg. lib. 16. cap. 5. Mar. 9. read Syntagmata Iuris Petri Gregorij And that you may not thinke that this ceremonie is onlie for the elder sort and not for Children it is manifest in S. Markes Ghospell that not onlie aged people but also Children and Infants haue bene and may be molested with euill spirits euen from their Infancie with all considering as S. Paule sayeth we are all borne and by nature are filij irae Ephes 3 The Children of wrath and begotten in originall sinne and so consequentlie subiect to Satan Therefore worthilie the Church of God hath ordayned this precedent Ceremonie of Exorcismes before Baptisme to debilitate the power of the enemie that he may no way hinder the effects of this Sacrament In the first generall Councell of Constantinople held vnder Damasus Pope in S. Ieromes tyme the vse of Exorcismes before Baptisme