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.
15. Greater loue then this no man hath that a man yeeld his life for his friends Wherefore no doubt but the worthiest and perfectest Baptisme is to be Baptised in their owne bloud Aug. li. de eccles dogma cap. 74. And S. Augustine comparing them togeather preferreth Martirdome Baptizatus aqua confitetur fidem suam coram Sacerdote Martyr coram persequutore c. He that is sayeth this holie Doctour Baptised vvith vvater doth confesse his faith but before the Priest but he that is Baptised in his bloud doth confesse his faith doth proteste Christ and his Church in the face of the Persecutour enemie of Christ and his Church The first is vvashed vvith vvater the second is cleansed vvith bloud Thus S. Augustine And no doubt but Martirdome infuseth more grace then either Contrition or the Sacrament Thus much the Holy Church hath defined all ages haue confirmed and S. Augustine maketh it a rule Qui orat pro Martyre iniuriam Martyri facit It is iniurie to pray for a Martyr to doubt of the glorie of a Martyr were but impious Tho. 3. p. q. 67. ar 12. Wherefore I conclude with S. Thomas that the worthiest Baptisme is in Bloud because therein is expressed liuelie by imitation the Passion of Christ and the vertue of the Holie Ghost by the feruour of loue But if we speake of the necessitie as we did in the precedent Chapters then the Sacrament is to be preferred before them both as hath bene sayd CAP. 16. VVhether by Baptisme a character or indeleble Signe be imprinted in the soule of the Baptised IT is the generall opinion of Catholike Diuines auncient and moderne that the Sacrament of Baptisme doth not onlie giue grace but imprinteth and sealeth the soule of the Baptised with a spirituall signe marke and badge indeleble which can neuer be blotted out but remayneth for euer the soule being immortall as the Cognizance and badge of their Christendome whereby they shall be knowen as a distinct people from those who were neuer vnder Christs baÌ„ner nor of his fold Therefore S. Paule sayeth 2. Cor. 1. That God also hath sealed vs and giuen the pleadge in our hartes And he doth exhorte the Ephesians Ephes 4 That they doe not contristate the Holie Spirite of God in vvhich they are signed vnto the day of Redemption that is the day of regeneration by Baptisme And if by Circumcision which was but a figure of Baptisme God would that the iewes should haue a marke and token in their bodies wherby they should be knowen to be his speciall people and therby discerned from others whie then should it be impious or inconuenient to thinke that Christs Baptisme would haue the soule of euere Baptised man to be marked and sealed with the Character and signe of a Christian whereby he may be knowen for the souldiour of Christ and distincte from Iewe Turke or infidell This is not onlie the opinion of Scholasticall Diuines but conforme to the consent of auncient Fathers and defined in the Councell of Florence Trent Therefore Anathema to Caluin and his followers who would seeme to impugne so auncient and consonant doctrine THE SECOND BOOKE Of the matter and forme of Baptisme CAP. 1. Whether water be by Christs institution the matter of the Sacrament of Baptisme THERE is no doubte the Scripture is most plaine that Christ ordained and instituted water for the matter of Baptisme as an essentiall parte of this Sacrament And first when Christ our Sauiour would vouchsafe to be Baptised in the waters of Iordan by Iohn the Baptist out of question he decreed instituted and sanctified the waters to be the matter of this Sacrament euen at that tyme by the touch of his holie bodie This is the common consent of the auncient Fathers as I haue before cited Câ—b 1. cap. 11. Also when Christ tolde Nicodemus that there was no way to heauen but by regeneration by a newe birth he expressed the water as necessarie when he sayed Ioa. 3. Vnlesse one be borne ex aqua of water And moreouer by the practise of the Primitiue Church it is pregnant and plainlie proued Act. 8. for when S. Philippe the deacon had instructed in the beleef of Christ a man of Aethiopia one greate in authoritie vnder Queene Candaces queene of the Aethiopias her chief and high Treasurer and as they went by the way they came to a certaine water the Treasurer sayed Lo water quis prohibet me Baptizari Who doeth lett me to be Baptised And commaunding the Chariote to stay they went both into the water and he was Baptised And S. Peter when he came into Caesarea vnto the house of Cornelius the Italian who expecting S. Peters coming Act. 10. gathered togeather his kinred and speciall friends S. Peter Catechizing and instructing them of IESVS and Christian faith as he was speaking the Holy Ghost fell on them Where vpon he sayed to the faithfull of the Circumcision Can anie man forbid water that these be baptised Whereby it is most manifest that water is the onlie matter of this Sacrament I need not alleadge S. Paule who sayeth Ephes 5. That the Church was to be sanctified and cleansed in the lauer of water And S. Peter compareth Baptisme to the water of the Deluge 1. Pet. 3. For as the waters bearing vp the Arke from sinking the persons in it were saued from drowning that is eight soules were saued by water so now Baptisme bearing vp our soules we doe swimme and are saued by water Aug li. 2. con Faust cap 14. 17. Whervpon S. Augustine sayeth As Noe and his was deliuered by the water and the wood So the familie of Christ by Baptisme signed with Christs Passion on the Crosse That water should be the matter of this Sacrament the Prophet Ezechiel did prophesie saying in the person of God Ezech. 37. Nu. 29. Effundam super vos aquam mundam I will powre out vpon you pure cleane water Also as Moyses the first Redeemer of the people of Israëll out of the Captiuitie of Aegypte did make the waters of the well to ascend so the second Redeemer Christ our Sauiour in a higher degree then to refresh the bodie hath exalted the waters to the cleasing of the soule And Ioël the Prophet foretold as much prophesieing of the Sacrament of Baptisme Ioel. 3. Et fons de domo Dei egredietur c. And a vvell shall goe forth of the house of God and shall vvater the brookes of thornes By the brookes of thornes is vnderstood the multitude of sinners which this water shall washe and cleanse Zacharias prophesiyng of the Baptisme which was to be instituted by Christ Zacha. ca. 13. sayth In illa die c. In that day there shall be a fountaine opened to the house of Dauid and to all the Inhabitants of Ierusalem In ablutionem peccatorum menstruate For the ablution and cleansing of sinnes and distayned vvith flovvers
the day of Pentecost visible in the forme of fierie tongues Where vpon the Apostles Disciples might be sayed to be Baptised in the Holie Ghost and fire But this was but once effected and done and that vpon the Apostles onlie and neuer proposed by Christ as an ordinarie meanes for all men and therefore as much difference in these two places of Scripture as betweene fire and water two contrarie elements Secondly Caluin might haue marked if he would and so may his Complices that this word fire is put after the word Holy Ghost as expressing the effects that the Holie Ghost may worke as to illuminate enflame and heate the hart and soule with faith and Charitie as fire doeth the bodie externallie But the word water is put before the Holie Ghost by Christ as in his proper signification and concurring togeather with the Holie Ghost to the spirituall generation and new birth of man to life in Christ therefore â—here is not like reason in the one as in the other Thirdlie S. Iohn Baptist spake those words comparatiulie that Christ who was to be after him should Baptise in the Holy Ghost and fire and that he was not worthie to carrie his shooes after him to signifie that his Baptisme was but weake did not remitte sinne but moue to Penance had not so absolutlie conioyned with it the operation power of the Holie Ghost and therefore no way comparable with that of Christs How then can that saying of Caluin and his partakers be approuable and allowed That Iohns Baptisme and Christs is all one Ob. and that Iohns was as forceible as Christs I answere the proposition and saying is most vntrue and it was spoken by Caluin not so much to extoll Iohns Baptisme Sol. as to derogate from Christs And therefore he would that Christs Baptisme should not haue efficacie and force to remitte sinne to giue grace to cause Iustification and so Consequentlie not necessarie to saluationâ— but onlie an externall signe of admittance to the Congregation And thus shall Christs Sacraments be disgraced to maintaine Caluini conceit and idle dreame against all antiquitie CAP. 11. VVhen and at what tyme Christ institute Baptisme Math. 3. Mat. 1. Luc. 3. THere are three diuers opinions concerning the institution of this Sacrament by reasoâ— that three seuerall times in holie Scripturâ— Christ hath in acte or word made speciall mention of this Sacrament The first opinion is that Christ instituted this Sacrament when hâ— came himself in person to Iohn Baptist to bâ— Baptised of him The second opinion is theâ— Christ to haue instituted Baptisme when hâ— instructed Nicodemus and shewed the necessitie thereof saying Io. 3. Nisi quis renatus c. vnlesse eueriâ— one be borne againe of water and the Holy Ghost hâ— can not enter into the kingdome of heauen The third opinion is that this Sacrament was instituted after Christs Resurrection when he gaue Commission to his Apostles to Baptise all nations and people and withall prescribed vnto them the forme thereof saying Omnis potestaâ— data c. All power is giuen me in heauen and in earth Going therefore teach ye all nations Baptising them In the name of the Father and of the Sonne and of the Holie Ghost To make as it were a reconciliation of these three opinions I will put downe what I thinke submitting not withstanding my self to better iudgment In the first action I suppose that Christ decreed the institution of this Sacrament when personallie himself was Baptised In the second action when he instructed Nicodemus he gaue as is were the precept shewing the necessitie thereof Finallie in the third action after his Resurrection Tho. 3. par q. 66. a. 2. Tertul. li. con Iudaeos cap. de passione Hilla c. 2. in Math. Amb. li 2. in Luc. Iero in dialogo con Lucifera Greg. Nazi in orat in Sancta Lumina when he gaue Commission to Baptise all nations and people and withall expressed the forme he declared the obligation thereof that then it was obligatorie and began to bind all men to receaue it For proofe of the first that â—t was decreed and instituted in Christs Baptisme is the opinion of S. Thomas and by common consent the auncient Fathers doe teach that Christ when he was Baptised in Iordan did giue force and vertue of Sanctification to the waters Read Tertullian S. Hillarie S. Ambrose S. Ierome and S. Gregorie Nazianzen And no doubt he determined water to be the matter of Baptisme when he would vouchsafe to consecrate illustrate and make famous the water by the touch of his most holie and pure flesh The forme also was sufficientlie declared although not in words expressed as it was in the last action after the Resurrection for the voyce of God the Father was heard from heauen the Holy Ghost appeared in forme of a doue and Christ IESVS the Sonne of God was there present in humayne flesh So that here was the forme and matter declared For the second that Christ gaue as it were a precept and declared it necessarie to saluation it is playne by the words of Christ to Nicodemus Yet that men were not bound to receaue Baptisme nor this precept obligatorie before the Passion of Christ and promulgation of the newe Lawe and abrogation of the old S. Thomas proueth in the place before cited For the third that the obligation and necessitie to vse Baptisme was declared and proclaimed vnto all men after the Passion and Resurrection of Christ it is manifest Because at that tyme and after the Passion of Christ all the Ceremonies and figures of the old lawe ceased and in place of them succeeded Baptisme and other Sacraments of the Ghospell and newe lawe And also because man by Baptisme is configurated and fashioned alike to the Passion and Resurrection of Christ For as Christ died for sinne so also man should die to sinne And as he rose to life and glorie so also he should begin the newe life of Iustice Therefore Christ must first suffer his Passion and rise againe to life before man could of necessitie configurate and conforme himsâ—lf Wherefore I conclude that Baptisme might be instituted and commaunded by Christ in his life tyme but not obligatorie nor of bond necessarilie to be obserued before the death and Passion of Christ. It were no improbable opinion to thinke that Christ might haue instituted this Sacrament of Baptisme when he in person Baptised his Apostles CAP. 12. Whether the Sacrament of Baptisme by Martirdome or Contrition of harte may be supplied And whether the definition of three Baptismes that is Of Bloud of Charitie and water be in holie Scripture THere is no doubt but from the begining in the Primitiue Church and all aâ—es vnto this day the threefold distinction of Baptisme that is SaÌ„guinis flaminis fluminis Of Bloud charitie and water hath bene approued and allowed of all and that the Sacrament of Baptisme might be supplied by the other two
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