Countrey hauing continued so many ages and hundred of yeares both in the vniuersall Church and our Church of England Is it not conuenient that water being common and triuiall to all prophane vses being assumed and taken to the vse of a holy Sacrament should be consecrated and blessed Considering that water by Christ was constituted for the matter of regeneratiō of mankind for the washing and Cleansing of sinne to make vs readie for heauen and fitte Companions whit Angells I say to so high and holie a vse What inconuenience were it to haue the water consecrated and blessed before Baptisme that we may learne to discerne and distinguish sacred and holie thinge from prophane and Common thinge By this hallowing and Consecration of the water sayeth S. Thomas Tho. 3. p. q. 66. a. 3. ad 5. Excitatur deuotio fidelium impeditur astutia Daemonis ne impediat Baptismi effectum The Deuotion of the faithfull is stirred vp and the craste subtiltie of the Deuill hindered that he may not with stand the effects of Baptisme And S. Paule his rule was Let all things be done honestly Bonauen in Quarto Siluest ver Bap. §. 2. num 10. Dionis Are op Eccles Hier. p. 2. c. 2. Basil lib. de Spir. S. ca. 27. Amb. li. 2. de Sacramentis ca. 25. Cyp. Aug. li. 6. de Baptis cō Donat tract 8. in Ioā epist 118. ad Ianuarium comely and according to order among you Altough sayeth S. Bonauenture it be not of necessitie that before Baptisme the water be consecrated Yet it is Congruum It is conuenient and comely that the water be consecrated and Sanctified by the prayer of the Priest And Therefore sayeth Siluester that the Priest sinneth mortallie if he Baptise Extra necessitatem Except in case of necessitie If the Water before be not consecrated and sanctified Dionisius S. Paule his Scholler aduised that before Baptisme the waters be consecrated and sanctified Regenerationis aqua sacris inuocationibus prius consecretur Let the Water of Regeneration whit Sacred holy inuocations and prayers before hand be sanctified and Consecrated S. Basill maketh no doubt constantlie to affirme That the Benediction of the font descended to them in his tyme from the Apostles and was vsed by Apostolicall Tradition S. Ambrose one of the fower principall Doctors of the Church sayeth That the Priest before Baptisme cometh to the font and maketh his prayers and inuocateth the name of God ouer the water c. And S. Cyprian warneth that before Baptisme there must be Consecration of the font Oportet mundari consecrari aquam prius a sacerdote The water must first sayeth he be cleansed and Sanctified by the Priest And finallie S. Augustine in manie places speaketh of hallowing the font and santifiyng the water CAP. 9. VVhat is the forme of Baptisme HAuing sufficientlie entreated and spoken concerning the matter of Baptisme now followeth to speake of the forme for these two are essentiall partes of the Sacrament yf either should be wanting there could be no Baptisme There is no doubt but the forme of this Sacrament was instituted and determined by Christ our Sauiour himselfe after his glorious Resurrection when he appeared to his eleauen Apostles vpon the mount in Galilie saying Mat. 28. All power is giuen me in heauen and in earth Going therfore teach yee all nations Baptizing them In the name of the Father and of the Sonne and of the Holy Ghost This recordeth S. Mathew in his Gospell The forme then the Church giueth and commaundeth according to the institution of Christ is N. Ego Baptizo te In nomine Patris Filij Spiritus Sancti Amen Iohn or Thomas I Baptise thee in the name of the Father and of the Sonne and of the Holie Ghost Amen I say these two are essentiall partes of Batisme for neither the water without the word nor the word without the water can worke anie effect but it is necessarie that the matter the forme goe ioyntlie togeather For if I should say these wordes ouer the child I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost and haue no water it were no Baptisme Also if I had water and powred it vpon the child and did not say the words it were nothing The word then and the water must goe togeather ioyntlie that Baptisme may haue his effecte Ephes 5. And this S. Paule expressed when he sayed Mundans eam lauacro aquae in verbo vitae Cleansing her that is his Church with the lauer of water in the word of life In this forme sayeth S. Thomas are expressed the two causes of Baptisme that is Tho. 3. p. q. 66. a. 5. the Principall cause and the instrumentall the Principall cause in these words In the name of the Father and of the Sonne and of the Holie Ghost Wherby is singnified that this Sacrament hath his efficacie vertue power and effect from Almightie God and that the Blessed Trinitie is the principall Agent and worker of remission of sinnes and cleansing the soule of man by this Sacrament And here note that we are taught in this forme of Baptisme by Christ and his Church to say In the name and not In the names to signifie that there is but one God in essence and substance Yet also we must say the Father the Sonne the Holie Ghost to vnderstand and knowe that there are three persons and one God all three concurring to the sanctifieing of the soule of man The Instrumentall cause is declared in these words Ego Baptizo te I Baptise the Wherby it is declared that necassarilie the Minister must concurre as the instrumentall cause externally to deliuer and giue this Sacrament to the people and God internallie to worke the effect of it Therfore Christ sayed to Nicodemus Ioan. 3. Vnlesse one be borne againe of water and the Holie Ghost he can not enter into the kingdome of heauen Wherby Christ would haue vs to vnderstand that the Sacrament that is the water and the word externallie must be ministred deliuered and giuen vs by the Priest and the Holy Ghost working internallie and both concurring ioyntlie the one as the Principall cause the other as the Instrumentall or else no entrance into the kingdome of heauen Mat. 28. In the last of S. Mathew as I cited before Christ sayeth to his Apostles Goe yee Baptising in the name of the Father and of the the Sonne and of the Holie Ghost Where he appoynted his Apostles as the Instrumentall cause to minister and deliuer this Sacrament to all nations but in the name of the Father and of the Sonne and of the Holy Ghost to signifie that the Blessed Trinitie was the principall cause Whevpon sayeth S. Augustine Sacerdos tangit corpus Christus interius abluit Aug. cō Petil. li. 3. c. 49. The priest doth externallie touch the bodie powre Water on it or dippe it saying the words
for a Caueat and warning to all middwifes and other Laye Persons that if in necessitie or daunger of death they be vrged to Baptise that they haue a speciall care to speake and pronounce trulie and distinctlie the whole forme of Baptisme not leaning anie parte or word out for yf they doe nothing is performed Also I would aduise them to be carefull not to inuerte or chaunge the forme of Baptisme that is when one sayeth that last which is to be spoken first As for example to say In the name of the Father of the Sonne and of the Holy Ghost Amen I Baptise thee Francis wheras they should say as before is expressed Francis I Baptise the In the name of the Father and of the Sonne and of the Holy Ghost Amen If you aske me to auoyd scruple whether if the words should be thus inuerted altered or chaunged the Child wert trulie Baptised I dare not say that the words thus altered did take away the forme of Baptisme and so consequentlie that the child were not Baptised For although wordes be altered yet if the sense remaine Baptisme is effected yet I must needes confesse that he or shee who shall willinglie and wittingly inuert alter or change the words from the forme prescribed and ordained by Christ and his Church should sinne greatlie Wherfore let them be carefull who vndertake a matter of such importance that they know the forme of Baptisme prescribed and truly and distinctlie pronounce it accordinglie CAP. 12. VVhether if one should leaue out to expresse the partie who were to be Baptised it were Baptisme THe difficultie of this question consisteth in the word thee which expresseth and designeth the person who is to be Baptised I sayed in the precedent Chapter that the denomination and designation of the partie present to be Baptised was necessarie in the forme of Baptisme particullarlie to be expressed and declared Wherfore if anie one should leaue out to expresse the partie who is to be Baptised it were no Baptisme As for example yf one should say I Baptise In the name of the Father and of the Sonne and of the Holie Ghost and leaue out this word thee which doth expresse the person to be Baptised it were of no valewe Mat. 28. For Christ insinuated as much when he sayed not onlie Goe yee Baptising but also added Baptising them which word them was particularlie added by Christ to â—ignifie that the person or partie to be Baptiâ—ed were necessarie to be expressed So also if â—he Priest should say when he absolueth his Penitent I absolue In the name of the Father â—nd of the Sonne and of the Holy Ghost leaâ—ing out this word thee and so should not â—ay I obsolue the designing and denoting the Penitent and partie present it were no Absolution Wherfore I conclude it is necessarie to expresse the partie who is to be Baptised in â—aying Iohn or Francis I Baptise thee CAP. 13. VVether the forme which the Greeke Church vseth be sufficient for Baptisme THe reason of this question is because the Greeke Church doeth differ somewhat from the forme of the Latine Church Their forme is Baptizetur seruus Christi N. talis In In nomine Patris Filij Spiritus Sancti Amen The seruant of Christ Iohn or Thomas be he or let him be Baptised In the name of the Father and of the Sonne and of the Holy Ghost Amen The Latine Church that is the Roman hath alwayes vsed this forme Iohn or Thomas I Baptise thee In the name of the Father and of the Sonne and of the Holy Ghost The difference of and in these two formes of Baptisme is that the Greekes in their Baptisme doe not attribute the acte of Baptisme vnto the Priest or Minister who Baptizeth as the Roman Church doth For they say coÌ„maunding or in the Imperatiue Moode Be he or let him be Baptised but the Priest in the Roman institution doeth absoutlie saye in the present Tense I Baptise thee The reason of this difference and alteration in the Greeke Church and amongst the Grecians was because at the first in the verie begining of Christianitie amongst them there grewe a Schisme and errour in that they did attribute too much vnto the partie who Baptised them As appeareth by S. Paule who dehorteth the Corinthians from their Schifmaticall boasting against one an other in their Baptisers 1. Cor. cap. 1. telling them that they must boast only in Christ for their Baptisme Some contentiously say I certes am Paules and I Apolloes But I take Baptisme of Cephas I of Apollo I of Paule So that to auoyd this errour and Schisme this alteration of the forme of Baptisme grewe Yet not with standing there is no doubt but this their forme is sufficient and auailable For although the person Baptising or the Baptizer be not particularlie declared Yet the acte which is performed by the Sacrament is expressed which is sufficient And the forme in substance really doth not differ from the Latine Church neither is there anie essentiall parte left out nor reall alteration in the forme And this was defined and decreed in the Councell of Florence CoÌ„ Floren sess vlt. de Bap. Wherby it may be gathered that by the generall consent of the Church for the auoyding of Contention Schisme or Heresie there may be alteration in the verie forme of Sacraments so that they doe not take away or touch anie essentiall part thereof So teacheth S. Thomas Tho. 3. p. q. 60. ar 8. and practise confirmeth CAP. 14. VVhether the Arrian Heretikes in their forme did trulie Baptise THe Church of God alwayes acknowledged the Baptisme of Heretikes to be sufficient when they haue not altered anie essentiall parte of the forme Only the Arrian Heretikes and some of their followers haue bene condemned for that some of them would alter the forme of Baptisme according to their erroneous and Hereticall conceit and opinion of Christ in that they would haue Christ not equall but inferiour to his Father So that some did Baptise as reporteth Nicephorus Calixtus in this forme Niceph. hist lib. 16. c. 15. In nomine Patris per Filium in Spiritu Sancto In the name of the Fhather through the Sonne in the Holy Ghost And some otheres In nomine Patris maioris Filij minoris In the name of the Father the greater and the Sonne the lesser as recordeth S. Thomas Tho. 3. p. q. 60. art 8. Which formes of Baptisme doe peruert the essentiall partes of the true forme and consequentlie take awaye the effects of Baptisme Therefore there was greate care taken in the first Arelatense Councell Conc. Aret. de Conse dist 4. cap. de Arria and commaundement giuen to examine those of the Arrian heresie when they returned to the Catholike Church how and in what forme they were Baptised if they were not found to be Baptized in the right forme then to be Baptised againe Not that they allowed Rebaptization but because
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
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
are retained Lo the institution of the Sacrament of Penance Wherefore Baptisme is not the remedie for sinnes committed after that Sacrament receaued but we must recurre to the Sacrament of Confession by Christs owne institution Let therefore no Heretike lull you a sleepe in this plausible doctrine and Epicurian practise that if you fall out of the shippe you entred into by Baptisme and make shipwracke and loose by sinne your first grace receaued in Baptisme that you shall not need to take hold and handfast of the second table that is the Sacrament of Penance but that the memorie onlie of Baptisme shall be sufficient to recouer you without contrition confession or satisfaction either to God or man or anie other punishement due for sinne It was also decreed in the great and generall councell of Lateran vnder Pope Innocentius the Third at which councell were our English Embassadours and oratours amongst the rest of the Princes of Christendome the words of the Councell are Concil Later cap. 1. Si post susceptionem Baptismi contingat prolabi in peccatum per veram Penitentiam potest semper recuperari If it happen that any man after he hath receaued the Sacrament of Baptisme fall downe into sinne he may alwaies continuallie from tyme to tyme recouer himself by true repentance Wherefore I conclude with the venerable councell of Trent Si quis dixerit peccata omnia Con. Trid. sess 7. canon 9. quae post Baptismum fiunt sola recordatione fide suscepti Baptismi vel dimitti vel venialia fieri anathema sit If anie man shall say that all sinnes which are committed and done after Baptisme are by the onlie recordation remembrance and faith of Baptisme before receaued either remitted or become veniall let him be accursed It can not therefore be that those sinnes we shall committe after Baptisme by Baptisme should be relieued but the Sacrament of Penance must be our refuge and thither must we flie with an humble and contrite harte This is Christs ordinance and institution for the helpe and succour of man CAP. 9. VVhether Baptisme be necessarie to saluation THere is no doubt in Catholike Doctrine but ordinarlie it is of necessitie to saluation and the onlie meanes by Christs institution to enter into the kingdome of heauen according to that saying of Christ Ioan. 3. Nisi quis renatus c. vnlesse a man be borne againe by water the Holy Ghost he can not enter into the kingdome of heauen As no man can enter into this world nor haue life and being vnlesse he be borne of his carnall parents no more can any man enter into life and state of saluation vnlesse he be borne of water and the Holy Ghost He must be denuo natus Borne againe who will see the kingdome of God Therefore they can no way be saued sayeth S. Thomas who receaue not this Sacrament S. Tho. 3. p. q. 68. articu 4. In re or in voto that is In deed or In desire vowe and will For they that receaue it not are neither in deed nor in vowe neither Sacramentallie nor mentallie incorporated to Christ nor made his members by whom onlie saluation is obtained He therefore that shal be preuented by death before he actually obtayne this Sacrament in acte and deed realie if he haue an ardent desire to be Baptised may be saued for and by the desire of Baptisme which did proceed of faith working by loue by which God inwardly sanctifieth him The reason is because God hath not so bound himselfe or his power to these externall Sacraments although he haue made them his ordinarie instruments but that he may and doth in some cases of necessitie accept them as Baptised who either are martired before they could be Baptised or els departe this life with vowe and desire to haue the Sacrament when by some extreame necessitie it could not be obtained Con. Trid. sess 7. ca. non cap. 5. Therefore I conclud that he who shall neglect or contemne the Sacrament of Baptisme as necessarie to saluation and so commaunded by Christ can not be saued For this cause the generall councell of Trent doth Anathematize those who affime Baptisme to be free at libertie and not necessarie to saluation CAP. 10. VVhether in the third of S. Iohn Christ did treate of Baptisme I moue this question in respect of Caluin because he willing to maintaine Baptisme not to be necessarie as the ordinarie meanes by Christ instituted to saluation doth absolutlie denie That Christ here in this Chapter recorded by the Euangelist doth intreate of the Sacrament of Baptisme Caluin lib. 4. inst ca. 16. §. 25. and so abuse the expresse words of Christ with idle glosses and false interpretations contrarie to the vnderstanding of generall Councells auncient Fathers and meaning of vniuersall Church And therefore by these words vnlesse a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of heauen Antido con Triden ses 6. Christ intendeth sayeth he onlie internall renouation no externall Sacrament therefore by this word water we must vnderstand onlie the Holie Ghost to make cleane and purge as wather doth But this glosse is absurd the interpretation fained For if Christ did not intend an externall Sacrament consisting of water but onlie an internall renouation what need had he to vse this word Water at all but he might haue sayed absolutlie vnlesse a man be borne of the Holie Ghost onlie he can not enter into the kingdome of heauen But he plainlie sayed vnlesse a man be borne of water the Holie Gost to signifie the Sacrament of Baptisme externallie to be water and the Holie Ghost internallie to worke and therefore he put them ioyntlie together that by water and the holie Ghost our entrance to heauen should be effected I call it a fained interpretation because it proceedeth from Caluins owne fancie For he can bring no generall councell no cōsent of Fathers no practise of the primitiue Church for his interpretation because they all stand firme in this place of Scripture and the words of Christ here related are manifest for the Sacramēt of Baptisme as the ordinarie meanes for mans saluation that by Christs institution as shall may appeare by the processe of this treatise Ob. But Caluin may say If I haue no councells nor Fathers Yet I haue Scripture for my purpose It is sayed Matth. 3.11 Luc. 3. ver 16. that Christ shall Baptise in the Holy Ghost and fire but fire maketh no Sacrament nor is necessarie to saluation but onlie expresseth the effects of the Holie Ghost so why should the word water doe anie more I answere Sol. these words recited that Christ should Baptise in the holie Ghost and fire were not spoken by Christ himself but by his Prophet S. Iohn Baptist whereby he might foretell prophecie of the the power of Christ in sending the Holie Ghost vpon the Apostles in
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
the Father secretlie his wife being a sleepe tooke away and brought him vnto a preaching minister to be Baptized who being readie to Baptise in the presence of the assemblie perceyued the child to be dead Whervpō presentlie he did expostulate and reason with the Father what he meant to delude and mocke him and to bring a dead child to be Baptized The father being stroken in a maze with this vnlooked for mischance returned home and layd againe the dead Infant by the mothers side And so secreetlie departing from the chamber a litle after returning called vpon his wife and asked how she and the Infant did She being ignorant what was done answered all was well and turning her self with pleasing countenance offered the child aliue and in good liking to the Father He being astonished with this miracle reiected his Caluinian errours and heresies embraced the Catholike faith became one of his wifes profession and caused the Infant to be Baptised Catholiquelie And for the Minister that he be not too hastie to Rebaptize the Child alreadie Baptized by a Catholike midwife let him read what happened at Amsterdame in the yeare of our Lord 1579. as testifieth Bredenbacius Bredē li. 7. coll Sacra c. 51. So it was a Catholike woman being married vnto a Caluinist and deliuered of a Child she caused the Infant priuatly to be Baptized by a Lay Catholike woman because she would be sure of Baptisme The Father tooke the Child according to Caluins rule brought it to the preaching to be Baptized by the Minister So it fell out that the minister being readie to baptise in the assemblie of all the people suddenlie he became dumbe not able to speake one word Wherat the Father being astonished tooke his child in his armes and came home vnto his wife charging her to tell him the truth whether the Infant had not bene Baptized before according to the Catholike order Which shee confessed to be true Wherupon he with the rest of his familie were cōuerted reconciled to the Church and became Catholikes CAP. 9. VVhether one may Baptise many at one tyme. I Say one may vnder this forme saying Ego Baptizo vos I Baptize yee which is as much to say I Baptize thee and thee determining euerie person But you must vnderstand that this must be onlie in case of necessitie as in danger of death or some extraordinarie cause otherwayes it is not to be done For this Sacrament bing of such necessitie that without it no saluation it must and ought carefullie and respectiuelie to be ministred Therfore it is more secure and better that it be seuerallie done and acted that the water and the word may goe togeater and the intention of the Baptizer may particulerly be applied to euerie partie who is to be Baptized Act. 2. There were three thousand Baptized vpon one day by the Apostles but the Scriptures doe not expresse in what manner they were Baptized It may be they had helpe of others of the Disciples but verie probable they Baptized many at once Wherfore I may conclude that in case of necessitie or vppon some extraordinarie cause one may Baptize many at once otherwise it must and ought to be done seuerally and distinctlie that is one by one CAP. 10. VVhether many at one tyme may togeather Baptize one Child Tho. 3. p. q. 67. art 6. SAint Thomas is of opinion that manie can not well concurre togeather to the Baptizing of one For when there are multiplicite of Ministers there may be many Baptismes which were dangerous For if the one should be before the other then the first did Baptize and the other Rebaptize which were a great fault Also S. Paule sayeth Eph. 4. There is one God one faith one Christ and one Baptisme So it were fitte there should be but one Minister to Baptize one partie CAP. 11. VVhether one may Baptise himself THe generall opinion is that one can not Baptize himself no not in danger of death or what other necessitie soeuer For better vnderstanding I will propose the case For example A Iew or a Pagan hauing heard or read of Baptisme or liued sometyme amongst the Christians and being desirous of Christianitie lying at the poynt of death amongst his owne neere no Christian and so consequentlie haueing no meanes to get any other man to Baptize him taketh water putting himself therin saying I Baptize thee in the name of the Father and of the Sonne and of the Holy Ghost The question is whether in this case he be Baptized and receaue the Sacrament of Baptisme The resolution is that he is not Baptised nor can of himself receaue the Sacrement of Baptisme The reason is for that Baptisme is a spirituall birth or regeneration but no man can be generated or borne of himself but necessarilie of an other so no man can be Baptized of himself but of necessitie must be Baptized of an other Also it is gathered out of Christs owne words that the Baptizer must be a different person from the Baptized For he sayed to his Apostles Goe yee and Baptize all nations And to signifie thus much we may also thinke that Christ would not Baptize himself but be Baptized of Iohn If you doe aske me what I thinke of this Iewe or Pagan in this case whether he should be saued or not I answere with Pope Innocentius the Third that he could not be saued by the Sacrament of Baptisme for that he had it not but no doubt he might be saued by the fayth vowe and desire of baptisme and the zeale feruour and loue to Christ and so he might haue it supplied by Christ in will and affection Read Innocentius libro 4. decretalium tit 42. de Baptismo eius effectu CAP. 12. VVhether the intention of the Minister be necessarie that the Sacrament take effecte ALL Diuines agree it is decreed in two generall Councells of Florēce and Trent and deduced expresslie out of Scripture that to the substance of Baptisme as necessarie are three thinges that is water as the matter the words as the forme and a minister to doe it and effect it For the two first I haue sufficiently proued before in my second booke that they are the two essentiall partes of Baptizme now that the minister must of necessitie haue intention to doe this acte I will briefly shewe When Christ instituted this Sacrament and gaue the forme he sayed to his Apostles Goe yee Baptizing no man can thinke Mat. 28. but that Christ meant that they should intend what he had instituted Secondlie if a man should take water say the words and cast it and powre it vpon an other and haue no intention to Baptize it were no Sacrament no Baptisme because there was no intention to doe the acte of Baptisme As also if a player vpon a stage should but shew the acte of Baptisme no man would say he Baptized And why There was water the word the minister and all other things
Christeninge CAP. XIX Wether one or trinall immersions are to be vsed in baptisme THe church of god ordinarely doth vse and cōmaund three immersions or dippings of the child Wherfor although one myght suffice yet it were a great synne to infringe and break the rite and ordinarie custome of the church By three immersions is signified the trinitie of persons in God that is the Father the sonne and the hollie ghost and as the forme doth geue so the immersions followe Rom. 6. Also because S. Paule sayeth that by baptisme we are sayed to be buried with Christ therfor the three immersions are done to signifie the three dayes Christ was in the sepulcher serm 3. 4. ad Neophitas wherfor S. Augustine in a sermon he made to the new baptised hath these wordes recte tertio mersi estis c. You who haue receaued baptisme in the name of the trinitie rightfully you are three tymes dipped and with reason also bee thrice dipped who haue bine baptised in the name of Iesus Christ who the thyrd daye rose from death for that thyrd immersion doth expresse the type and figure of our lordes buriall by which you are consepulted and buried together with Christ in baptisme thus much S. Augustine And to the same effect speaketh S. Hierome ter mergimur c. We are three tymes diped that the mysterie of the trinitie may be shewed and appeare And we are not baptized in the names in the plurall number but in the name in the singular number wherby is signified on God wherfor although we are thrice dipped to declare the misterie of the trinitie yet it is but one god on baptisme lib. Epist. 41. vnus Deus vnum Baptisma one god on baptisme Also S. Gregorie wrytinge vnto Leander bisshope in Spayne doth approue three immersions and also not disallowe yf there be but one So that for this ceremonie of three immersions we haue three Doctors of the church S. Hierome S. Augustine and S. Gregorie besides these there is an Apostolicall constitution Can. 49. as recordeth S. Clement which doth depose that priest who shall baptize without trinall immersion by reason of some heretick in the verie begeninge and infancie of the church who baptized not in the name of the trinitie but only in the death of Christ and because Christ dyed but once he would vse but one immersion You maye obiect that in the forth Counsell of Toledo baptisme was commaunded to be effected with one immersion I aunswere it is trwe it was so commaunded and this was to avoyed the scandall of schisme and the vse of hereticall doctrine wherfor S. Gregorius sayeth baptisme may be effected with one immersion to signifie one deitie in three parsons And this was at that tyme done because some Arrians began to baptise with three immersions not to signifie as the Catholikes did the three parsons in one deitie but to signifie three naturs which was to make the sonne and the holly ghost not to be of one substance with the father wherfor one immersion was permitted in Spayne by S. Gregorius and also commaunded by the counsel of Toledo because these hereticks should not thinck that Catholicks did vse the trinall immersion to cōfirme their doctrine And therfor all Catholicks of that countrie at that tyme agreed to vse but one immersion but now that occasion of one immersion being taken awaye all Catholick coūtries ordinarely doe returne to the auncient costome of the primatiue church and doe practise and commaund three immersions an◠this power and right the Catholick church hath and euer had concerning ceremonies rites t◠alter as occasion by heretickes was geuen to edification But for any essentiall parte of any sacrament she newer hath nor can alter or permitt to be altered vppon any occasion whatsoeuer for the essentiall part Christ himselfe instituted and leafte the rites and ceremonies to his church CAP. 20. Wether the vnction with holie chrisme on the crowne of the head after baptisme be allowable NOw being come to our thyrd diuision of ceremonies which are to be done and acted after baptisme you shall vnderstand that they are three in number which the Catholick church doth specially practise The fyrst is vnction with holy chrisme vppon the topp or crowne of the head The second is the chrisome or white garment which is put vppon the baptised The third is the taper or waxe candle light and burning beinge geuen and putt in the right hand of the baptized All which three the Protestants neglect or contemne as vnprofitable not honorable nor significant and haue quiet blotted them out of theire bookes Concerninge the fyrst Soe soone as the child is taken out of the font the priest doth annoynt him not with holy oyle as before on the breast and shoulders but with holy Chrisme and that on the crowne of the head to signifie that now he is become a Christeā and so called of Christ which is as much as vnctus annoynted and therfor an annoynted Christean and then he vseth this orison or prayer God omnipotent father of our lord Iesus Christ who hath regenerated thee of water and the holy ghost and also who hath geuen thee remission of all thy synnes he doth annoynt the With the crisme of oyle of health into life everlastinge lib. 30. de Sacramentis c. 1. S. Ambrose after this ceremonie is perfected sayeth to euerie Christean man vnctus es quasi Athleta Christi Now thou art annoynted as the champion of Christ vnto life eternall And Rabanus wryteth to this effect after sayeth he the child is taken out of the font presently he is signed in cerebro in the crowne of the head with sacred Chrisme together with the prayer of the priest that he may be made partaker of the kingdome of Christ and of Christ be called a Christean S. Ambrose goeth farther and asketh the question Quare Caput lib. 3. de sacra c. 1. 2. Eccles 2. why hast thou receaued oyntment and holy Chrisme vppon thy head he maketh the answere and geueth the reason quia sensus sapientis in capite eius because the sense and vnderstandinge the eyes of the wise are in his head And thus much to shewe how significant this ceremonie is Now for the antiquitie therof that it was vsed in the primatiue church we haue amonge the decrees and rites of the church which were published and instituted by S. Syluester the fyrst pope of that name who baptised Constantine the great and fyrst christean Emperor vt praesbiter baptizati Chrismate summum liniret verticem That the priest should annoynt the crowne of the head of the baptized with chrisme Also S. Hierome reporteth that in his tyme in dialogo contra luciferanos it waz not lawfull for the priests to baptise without chrisme What reason then haue the protestants of this age not to allowe but to neglect and contemne so significant a ceremonie I knowe no reason but one because they