Wherefore I may conclud by the foretelling of the Prophets by Christs institution by the practise of the Apostles by the vse of the Primitiue Church by the consent of Fathers and the agreement of all ages water to be true and onlie matter of this Sacrament CAP. 2. VVhat are the reasons whie water aboue all other things was chosen and taken for the matter of this Sacrament PRincipallie because water by operation doth mundifie purge cleanse and washe all filth away and being thus significatiue doth expresse the effects of Baptisme that is to mundifie purge cleanse and washe the soule from sinne And S. Cyrill Bishop of Ierusalem doth yeeld aboundant reasons First Cyrillus Catech 3. water is one of the chiefest elements of the fower and no terrene Creature hath a being of life without this element So of the Sacraments Baptisme is the first and chiefe Sacrament and no terrene earthlie man borne into this world hath ordinarilie his being and birth in Christ his spirituall life without the water of Baptisme Second heauen is the habitacle of Angells but the heauens are from the waters so man Gen. 1. being borne to be Cittizen with Angells is to haue his heauen and habitacle from and by the water of regeneration Third the earth is the place for the waters but the earth is from the waters so man although his place and nature be earth yet he hath a spirituall being by the water of regeneration Fourth before the distinction of all things created and the diuision of the sixe dayes the spirite of God moued ouer the waters so that as water in the begining of the world Gen. ca. 1. v. 2. receaued certaine virtue of the Holie Ghost to giue life and produce liuing creatures so the water of Baptisme receaueth virtue of the same Holie Ghost to regenerate man anewe and to giue him life in Christ Fifth At the waters of Iordan Math. 3 Mar. 1. Luc. 3. when Christ came to be Baptised the distinction of persons in the Blessed Trinitie shewed it self God the Father spake from heauen This is my Beloued Sonne God the Holie Ghost in the forme of a doue light vpon the shoulders of our Sauiour And God the Sonne Christ Iesus in humane nature came to be Baptised of Iohn So in Baptisme Christ commaunded the forme to be in the name of the Blessed Trinitie the Father the Sonne and the Holie Ghost Sixth S. Marke began his Ghospell with the Baptisme of Iohn and the waters of Iordan so we begin to enter into the Church of God to be members of Christs Bodie misticall and to enioy the fruites of the Ghospell by the waters of Baptisme Gen. 1. ver 6. Seauenth As water was at the first the begining of the world so the water of Baptisme by Christs institution is the begining of spirituall life Eight Ezo 14 The deliuerie of Israelites from Pharao was effected by the waters of the seas so deliuerie of the world from sinne was in the lauer of water in the word of God Ninth After the deluge and ouerflowing of the earth with water God made a league Gen. 9. pacte and promise with Noe that he would neuer destroy the world with water againe but as water was vsed as a punishmeÌ„t for sinne so should it now be a preseruatiue against sinne 4 Reg. 2. Tenth Elias first passed the waters of Iordan and then after he was rapte into heauen so we must first passe by Baptisme before we can enter into heauen Eleauenth Aaron and his sonnes by the commaundement of God Exod. 29. were to be washed in water before they could be made Priests so in the lawe of Christ no man can be capable of holie Orders or made Priest before he be washed in the water of Baptisme Exod. 38. And the brasen lauer or cesterne of water which God commaunded Moyses to make in the old Testament was a figure of Baptisme And it was commaunded to be set and placed betweene the Tabernacle of testimonie and the Altar being filled full of water Exo 40. and that none should enter vnder the roofe of the Couenant no â—ot Moyses nor Arron nor his sonnes before â—hey had washed their hands and feete to signifie how cleane in all partes the water of baptisme did make the soule of man These are the reasons which S. Cyrill giueth why water especiallie was elected and chosen â—o be the matter and one of the principall and essensiall partes of Baptisme Tho. 3. p. q. 66. a. 2. Arist. li. 2. Phys And S. Thomas â—ddeth that there is no generation of terrene â—nd earthlie Creatures but by humiditie and â—ater and therefore as Aristotle reporteth according to the opinion of some Philosoâ—hers Aqua erat principium omnium rerum â—ater was the begining of all creatures so Bapâ—isme is the begining of all Spirituall life and we are borne anewe and regenerated by water and the Holy Ghost Water is humide moyst and therefore apte to washe and cleanse It is frigide and cold and therefore apte to refrigerate coole and temper heate It is Diaphanike and cleare as Cristal and therefore apte to receaue light So Baptisme doth washe and cleanse the soule from sinne coole and temper the heate of Concupiscence cleare and illuminate the soule with the light of faith and true beleefe in Christ Iesus CAP. 3. VVhat kind of water was instituted the matter of this Sacrament THere is no doubt and it is generallie concluded of all Diuines that elementall water is the true wather and matter of this Sacrament And the elementall water we call either fountaine water well water rayne water riuer water running water poole water or standing water and sea water Concernig sea water some there are who moue some question and make some difficultie because it is not simple and pure water as the other waters are but troubled mixte muddie and salte yet all Diuines generallie hold that sea water is sufficient and true water for this Sacrament Because it is elementall hath the Species and forme of true water and all other elementall water doth issue spring and hath his begining from the seas and neuer resteth but runneth continually vntill it arriue vnto the sea againe from whence it had his begining because the sea is the naturall and proper place for the waters And no doubt Christ made choyse and instituted this naturall elementall and common water for the vse of this Sacrament because it is vsuall and ordinarie in all places and countreys and common to all people rich and poore This was most conuenient for that this Sacrament is of necessitie to saluation the gate and entrie to life eternall and wthout this no Christianitie Therefore it was necessarie as S. Thomas and other Doâ—tours say that the matter thereof should â—e easie to be gotten of all vsuall in all places common to all people CAP. 4. VVhether one may be Baptised with Ice Snow or hayle IT is the generall
Countrey hauing continued so many ages and hundred of yeares both in the vniuersall Church and our Church of England Is it not conuenient that water being common and triuiall to all prophane vses being assumed and taken to the vse of a holy Sacrament should be consecrated and blessed Considering that water by Christ was constituted for the matter of regeneratiō of mankind for the washing and Cleansing of sinne to make vs readie for heauen and fitte Companions whit Angells I say to so high and holie a vse What inconuenience were it to haue the water consecrated and blessed before Baptisme that we may learne to discerne and distinguish sacred and holie thinge from prophane and Common thinge By this hallowing and Consecration of the water sayeth S. Thomas Tho. 3. p. q. 66. a. 3. ad 5. Excitatur deuotio fidelium impeditur astutia Daemonis ne impediat Baptismi effectum The Deuotion of the faithfull is stirred vp and the craste subtiltie of the Deuill hindered that he may not with stand the effects of Baptisme And S. Paule his rule was Let all things be done honestly Bonauen in Quarto Siluest ver Bap. §. 2. num 10. Dionis Are op Eccles Hier. p. 2. c. 2. Basil lib. de Spir. S. ca. 27. Amb. li. 2. de Sacramentis ca. 25. Cyp. Aug. li. 6. de Baptis cō Donat tract 8. in Ioā epist 118. ad Ianuarium comely and according to order among you Altough sayeth S. Bonauenture it be not of necessitie that before Baptisme the water be consecrated Yet it is Congruum It is conuenient and comely that the water be consecrated and Sanctified by the prayer of the Priest And Therefore sayeth Siluester that the Priest sinneth mortallie if he Baptise Extra necessitatem Except in case of necessitie If the Water before be not consecrated and sanctified Dionisius S. Paule his Scholler aduised that before Baptisme the waters be consecrated and sanctified Regenerationis aqua sacris inuocationibus prius consecretur Let the Water of Regeneration whit Sacred holy inuocations and prayers before hand be sanctified and Consecrated S. Basill maketh no doubt constantlie to affirme That the Benediction of the font descended to them in his tyme from the Apostles and was vsed by Apostolicall Tradition S. Ambrose one of the fower principall Doctors of the Church sayeth That the Priest before Baptisme cometh to the font and maketh his prayers and inuocateth the name of God ouer the water c. And S. Cyprian warneth that before Baptisme there must be Consecration of the font Oportet mundari consecrari aquam prius a sacerdote The water must first sayeth he be cleansed and Sanctified by the Priest And finallie S. Augustine in manie places speaketh of hallowing the font and santifiyng the water CAP. 9. VVhat is the forme of Baptisme HAuing sufficientlie entreated and spoken concerning the matter of Baptisme now followeth to speake of the forme for these two are essentiall partes of the Sacrament yf either should be wanting there could be no Baptisme There is no doubt but the forme of this Sacrament was instituted and determined by Christ our Sauiour himselfe after his glorious Resurrection when he appeared to his eleauen Apostles vpon the mount in Galilie saying Mat. 28. All power is giuen me in heauen and in earth Going therfore teach yee all nations Baptizing them In the name of the Father and of the Sonne and of the Holy Ghost This recordeth S. Mathew in his Gospell The forme then the Church giueth and commaundeth according to the institution of Christ is N. Ego Baptizo te In nomine Patris Filij Spiritus Sancti Amen Iohn or Thomas I Baptise thee in the name of the Father and of the Sonne and of the Holie Ghost Amen I say these two are essentiall partes of Batisme for neither the water without the word nor the word without the water can worke anie effect but it is necessarie that the matter the forme goe ioyntlie togeather For if I should say these wordes ouer the child I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost and haue no water it were no Baptisme Also if I had water and powred it vpon the child and did not say the words it were nothing The word then and the water must goe togeather ioyntlie that Baptisme may haue his effecte Ephes 5. And this S. Paule expressed when he sayed Mundans eam lauacro aquae in verbo vitae Cleansing her that is his Church with the lauer of water in the word of life In this forme sayeth S. Thomas are expressed the two causes of Baptisme that is Tho. 3. p. q. 66. a. 5. the Principall cause and the instrumentall the Principall cause in these words In the name of the Father and of the Sonne and of the Holie Ghost Wherby is singnified that this Sacrament hath his efficacie vertue power and effect from Almightie God and that the Blessed Trinitie is the principall Agent and worker of remission of sinnes and cleansing the soule of man by this Sacrament And here note that we are taught in this forme of Baptisme by Christ and his Church to say In the name and not In the names to signifie that there is but one God in essence and substance Yet also we must say the Father the Sonne the Holie Ghost to vnderstand and knowe that there are three persons and one God all three concurring to the sanctifieing of the soule of man The Instrumentall cause is declared in these words Ego Baptizo te I Baptise the Wherby it is declared that necassarilie the Minister must concurre as the instrumentall cause externally to deliuer and giue this Sacrament to the people and God internallie to worke the effect of it Therfore Christ sayed to Nicodemus Ioan. 3. Vnlesse one be borne againe of water and the Holie Ghost he can not enter into the kingdome of heauen Wherby Christ would haue vs to vnderstand that the Sacrament that is the water and the word externallie must be ministred deliuered and giuen vs by the Priest and the Holy Ghost working internallie and both concurring ioyntlie the one as the Principall cause the other as the Instrumentall or else no entrance into the kingdome of heauen Mat. 28. In the last of S. Mathew as I cited before Christ sayeth to his Apostles Goe yee Baptising in the name of the Father and of the the Sonne and of the Holie Ghost Where he appoynted his Apostles as the Instrumentall cause to minister and deliuer this Sacrament to all nations but in the name of the Father and of the Sonne and of the Holy Ghost to signifie that the Blessed Trinitie was the principall cause Whevpon sayeth S. Augustine Sacerdos tangit corpus Christus interius abluit Aug. cō Petil. li. 3. c. 49. The priest doth externallie touch the bodie powre Water on it or dippe it saying the words
but Christ inwardlie doth washe and cleanse the Soule CAP. 10. VVhether it may not laufullie be sayed that the Priest or that man by this Sacrament dothe washe and cleanse the Soule of the Infant from Originall Sinne. I Thinke no man Protestant or other can with reason denie but the Baptizer that is he that Baptiseth may lawfullie say after Baptisme that he hath by this Sacrament washed and cleansed the soule of the Infaâ—t from Originall sinne as the instrumentall cause and that God hath giuen this power vnto him to worke this effect that is to washe away sinne as the Instrument and Minister of God And therfore Christ sayed to his Apostles Goe yee Baptising washing and cleansing of sinne Mat. 28. The forme also of Baptisme which the Church prescribeth importes no lesse Ego Baptizo te I Baptize thee is as much to say I washe I cleanse thee from thy sinnes in the name of the Father and of the Sonne and of the Holy Ghost And that the Disciples nor anie other should thinke this no straunge nor vnlawfull matter Christ gaue the reason saying All power is giuen me in heauen and in earth And this power to this end I giue vnto you as my Ministers and inssrumentall causes Therfore goe yee teach yee all Nations Mat. 28. and Baptise them cleanse them and washe them In the name of the Father and of the Sonne and of the Holy Ghost Soe I thinke there ought to be no doubt but the Priest in the Sacrament of Confession by the power that Christ hath giuen and left in his Church may lawfullie and trulie say Ego te absoluo ab omnibus peccatis tuis In nomine Patris Filij Spiritus Sancti Amen I absolue thee from all thy sinnes In the name of the Father and of the Sonne and of the Holy Ghost Amen For as Christ instituted and gaue this power and Commission for the Sacrament of Baptisme so also did he institute and giue the like power in the Sacrament of Confession And thus much S. Iohn as playnly expresseth in his Gospel as S. Mathewe did for the Sacrament of Baptisme Reade S. Iohn he recordeth thus After the glorious Resurrection the same day Iesus came where the Disciples were gathered togeather Ioa. 20. and stoode in the middest and sayd vnto them Peace be vnto you as my Father sent me I also send you Loe the force of Commission And when he had thus sayed he breathed vpon them and saied to them Receaue yee the Holy Ghost whose sinnes yee shall forgiue they are forgiuen them and whose you shall retayne they are retayned Marke the Circumstances of the Commission for the one Sacrament and for the other First as Christ gaue his commission after his gloriours Resurrection for the Sacrament of Baptisme so also vpon the same day of his Resurrection did he institute and giue his commission for the Sacrament of ConfessioÌ„ Secondlie as in Baptisme that there should be no doubt of his power he made mention therof and told them All power was giuen him in heauen and in earth so also in the institution and commission for the Sacrament of Confession he sayed to his Disciples As my Father sent me so doe I send you If then Christ as he was man had power here on earth to remitte sinnes as no Christian man can denie no doubt but the same power he lefte and gaue his Apostles and all Priests their Successours to doe the like And for further Confirmation hereof that men should not misdeeme of those highe functions of his Apostles and Priestes he breathed vpon them and sayed Receaue you the Holy Ghost whose sinnes you forgiue are forgiuen c. to signifie that they should doe those things that is remette sinnes not of them selues but by the commission of Christ and by the vertue and power of the Holy Ghost Wherfore S Cyrill sayeth Cyr. lib. 12. ca. 56. in IoaÌ„ It is not absurd that Priests forgiue sinnes for when they remitte or retaine the holy Ghost remitteth or retaineth in them and this they doe both in Baptisme and Confession And no doubt as they are the Instruments of God in Baptisme to purge and cleanse Originall sinne so no doubt they are the Instruments of the Holy Ghost after Baptisme to remitte and retayne Actuall sinne S. Ambrose contending with the Nouatians old Heretikes S. Amb. li. 1. 6. 7. de PaniteÌ„ who denied this power in Priests to remitte and retayne sinne asked of them this question VVhy it should be more dishonour to God or more impossible or inconuenient for men to haue their sinnes forgiuen by Confession then cleansed by Baptisme seing it is the power of God and the Holy Ghost that doth worke it by the Priests office and ministerie in them both as well the one as the other I thinke the same demaund may be made to the ProtestaÌ„ts of this age and I suppose they will answere with as much shame as the old Hereticall Nouations did Who can say they forgiue sinnes but God only True it is that he is the only Principall cause of releasing all sinne Yet we may not denie but the Priest is Gods Instrument and vicar here on earth to minister his Sacraments Wherby first we are receyued to be of the houshold of God and made his Children and then after if we offend him we haue the meanes to be reconciled and vnited to him againe the one no doubt as beneficiall profitable and necessarie for man as the other CAP. 11. VVhether it be necessarie that all the words be spoken that are of the forme of Baptisme THe forme of Baptisme is as I sayed before Iohn or Francis I Baptise thee in the name of the Father and of the Sonne and of the Holy Ghost Amen which wordes I say it is necessarie distinctlie and trulie to be spoken or else there can be no Baptisme The reason is because first the Minister of this SacrameÌ„t must expresse the facte he intendeth secondly he must declare the person for whom he intendeth it thirdly he must manifest in whose name and by whose vertue and power he effecteth it The Minister and the fact intended are declared in these wordx I Baptise thee the person vnto whom this Sacrament is giuen by these words Iohn or Francis In whose name and by whose â—ower it is done is shewed in these worde In the name of the Father and of the Sonne and of the Holy Ghost All which three poynts I say â—re necessarie to be expressed For if one should â—ake or leaue out the first words I Baptise â—hee and only repeat the words following In the name of the Father and of the Sonne and of the Holy Ghost it were no Baptisme Also if one should say only these wordes I Baptise thee and leaue vnsayd the words that followe which are In the name of the Father and of the Sonne and of the Holy Ghost it were also no Baptisme This I say
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
Baptisme tooke no effect without the right forme Wherefore I conclude that the Arrian Heretikes in this their particular forme did not trulie Baptise CAP. 15. VVhether Baptisme giuen only in the name of Iesus Christ be auaylable THe diffigultie of this questioÌ„ doth arise ouâ— of two difficultes and hard places of Scripture that is the tenth and ninth of the Acts oâ— the Apostles In the first S. Peter commaundeâ— Cornelius the deuour Italian with his kinreâ— and freinds to be Baptised in the name of ouâ— Lord Iesus Christ In the second S. Paule coming to Ephesus Act. 10. v. 48. finding some twelue Baptized only with Iohns Baptisme told them that Iohns Baptisme was not sufficient for that Iohn Baptised the people with the Baptisme of Penance saying that they should beleeue in him that was to come after him Act. 19. that is to say in Iesus They hearing these things were Baptised in the name of our Lord Iesus Out of which two places some haue gathered that Baptisme onely ministred in the name of Iesus without the inuocation of the Blessed Trinitie the Father the Sonne the holy Ghoste was sufficient and auaylable also so commaunded and permitted by the two Chiefe Apostles S. Peter S. Paule Not withstanding these two places of Scripture in myne opinion there ought to be no doubt as hath bene proued before but that the forme of Baptisme was instituted determined and commaunded by Christ himself to be In the name of the Father and of the Sonne and of the Holy Ghost And therfore no way to be altered because it was Christs Institution nor sufficieÌ„t or auaylable without the InuocatioÌ„ of the whole Trinitie the Father the Sonne the Holy Ghost Wherfore as I sayed these two places of Scripture are hard difficulâ—e The generall doctrine of the aunceÌ„t Fathers the practise of the Church hath euer beene to Baptise In the name of the Father and of the Sonne of the Holy Ghost and neuer to awarrant or approue Baptisme ministred onely in the name of Iesus Christ or onely in the name of the Father or onely in the name of the Holy Ghost Therfore we are not to thinke that S. Peter nor S. Paule commaunded or permitted Baptisme to be onely in the name of Christ or Iesus As concerning S. Paule it is plaine he asked the twelue he found at Ephesus whether they had receyued the Holie Ghost They ansuered Act. 19. Nay neither haue we heard whether there be a holy Ghost But he sayed In whom then were yee Baptised As if he should haue sayd why then no Baptisme without the Father the Sonne and the Holy Ghost They answered In Iohns Baptisme But that not being sufficient he farther instructed them in Christ and the Holy Ghost So that there is no doubt but Christs Baptisme according to S. Paule was In the name of the Father and of the Sonne and of the Holie Ghost Werefore we must vnderstand S. Luke who writeth the two Apostles to haue commaunded Baptisme in the name of our Lord Iesus not so that it was onlie in the name of Iesus but with all in the name of the Father and the Holy Ghost Or we may suppose that S. Luke named Christ Iesus onlie for the greater honour of his name altough the Baptisme was in the name of the whole Trinitie Or we may interprete S. Luke that he would say the Apostles to haue Baptized in the name of Christ Iesus that is In the fayth of our Lord Iesus or by the authoritie of Christ or with the Baptisme vhich Christ had instituted and so for breuities sake to haue named onlie Christ not deniâ—ing the Trinitie And Iustinus Martyr thinketh that the Apostles might adde the name of Iesus to the forme which Christ had instituted saying Ego Baptizo te In nomine Patris Filij eius Iesu Christi Spiritus Sancti I Baptise thee In the name of the Father and of â—is Sonne Iesus Christ and of the Holy Gâ—ost And this they might doe at that tyme for to make more honorable the name of Iesus because his name was in contempte and hatred amongst the Iewes Wherfore I conclude if any should vpon mistaking or errour of these places Baptise onlie in the name Christ or onlie in the name of Iesus not inuocating the Blessed Trinitie it were no Baptise THE THIRD BOOKE Of the Minister Baptizing the Partie Baptized CAP. 1. VVhether Christ in his owne Person with his owne hands did Baptize SAINT Chrysostome was of opinion Dionis Car. in ca. 3. Ioan. as reporteth Dionisius Carthusianus that Christ did not Baptize in his owne person with his owne hands because the Scripture sayeth Quamquam Iesus non Baptizaret sed Discipuli eius Howbeit Iesus dit not Baptize Ioa. 3.5 but his Disciples Secondly if Christ did Baptize any in his owne person with his owne hands it must be in most likliehood his Apostles and Disciples but after his resurrection vpon the day of his ascension Christ sayed to his Apostles Act. 1. Vos Baptizabimini Spiritu Sancto c. After these few dayes yea shall be Baptized with the Holy Ghost Therfore it may seeme Christ did not Baptize any for that the Apostles may be sayed to haue bene Baptised vpon the day of Pentecost by the Holy Ghost Yet not withstanding S. Augustine is of opinion that Christ did in proper person with his owne hands Baptize his Apostles and some of his Disciples which opinion is rather to be approued as more probable For S. Iohn in his Ghospell sayed Ioa. 3. v. 22. That Iesus came and his Disciples into the Countrey of Iewrie and there he abode with them and did Baptize Secondlie no man can or will denie but that all the Sacraments were instituted by Christ and the two principall as Baptisme and the Sacrament of the Altar or holy Masse were executed performed in proper person with his owne hands For as we haue sayed the first Sacrament which is Baptisme Christ in proper person with his owne hands did Baptise the Apostles And for the other Sacrament of the Altar or holy Masse the three Euangelist with the Apostle S. Paule record Math. 26. mar 14. Luc. 22. 1. Cor. 11. that Christ after his last supper Tooke bread in his hands blessed it brake it gaue it to his Apostles saying Hoc est Corpus meum and so consecrated it And in like manner tooke the Chalice in his hands saying This is the newe Testament in my bloud which shall be sed for you Wherfore we may coÌ„clude that seing it is plaine that Christ did Baptize and minister this Sacrament in his proper person with his owne hands it is likely that it was first to his Apostles and Disciples For if Christ thaught it good for others why also should it not be profitable for the Apostles why should any man thinke that Christ would ba wanting with his own hands to Baptize his Apostles
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
in Puerum Extend not thy hand against the Child So I hope God will one day at his pleasure put you in a better mind to recall these Cruelties and penall exactions incline you to mercie send his Comforts to his afflicted and giue to euerie one in the end their right In the Intherim this must be our daylie prayer which the Church vseth on the Sabaothe of Quatuor Tempora in Lent Missa Rom. Adesto quaesumus Domine supplicationibus c. Be thou Present ô Lord we beseech thee to our supplications that we may deserue thou being the giuer of all graces in prosperitie to be humble and in aduersitie secure and stedfast And thou ô Lord our Protector looke vpon vs that we who are pressed downe with the weight of our miseries may being partakers of thy mercie serue thee with freedom of mind and courage Some enuious or litigatorious fellowe may say that by these kind of words we should seeme to looke for a day and libertie of Conscience I answere Herein we must referre our selues to the goodnes and mercie of God And thus farre we assure our selues and this Confidence we haue vpon the veritie of our cause that if we haue no restitution or relaxation of our miseries in this life we hope to receaue Centuplum Matth. 6. ver 20. an Hundred sold in the next VVhere neither thiefe can stealâ— nor canker corrupt Fourthlie I thinke the principall cause and true motiue and intention of the Parlament might be to with drawe the The fourth reason Lay Catholike People from all conuersation with their Priests and Cleargie in that they should haue no vse of them in Sacraments and Ceremonies and therfore they intended to forbid them all and put a great penaltie euen vpon Baptisme Mariage and Buriall For preach they must not by reason of the Statute of Persuation say Masse they may not you know the penaltie and daunger heare Confession they may not the Statute of Absoluing forbiddeth nor burie the Dead nor Baptise nor marrie So that they would haue them cast of as vnprofitable seruants What thinke you of the Counsell of Iulian the Emperour Was it not as graue as wise as politike as the Parlament of England to suppresse Catholike Religion Did they not shed their bloud and martyr them Did they not disarme them take from them all their forces Did they not by lawes and Statutes spoyle them of their Lands and goods and begger them Yet Christianitie florisheth and Iulians Counsell confounded Was not also the Counsell of the Iewes as politike wise carefull and prouident to suppresse the Apostles and commaund they should not speake in the name of Iesus as the Parlament is to expell Catholike Priests and the vse of their Religion and function I would to God they would hearken to the Counsell of Gamaliel a graue Counseller a doctor of the law honorable to all people who brought vp and instructed Act. 5. S. Paule in the lawe what was his Iudgment Let these men alone sayeth he for if this Counsell or worke they goe about be of men it will be dissolued but if it be of God you are not able to dissolue them least perhaps you be found to resist God also Finallie and fifthly The fifth reason It may be I haue missed my ayme all this while in the reasons alleadged For the true meaning and purpose in deed was to bring the Catholikes to obedience and Conformitie with the Protestants in the Administration of this Sacrament and other publike practises of their Religion In verie deed there were great reason in making and enacting this lawe and imposing these grieuous penalties if the Catholikes of England were innouators bringers in or deuisers of nouelties or in administration of this Sacrament should derogate or take away any essentiall parte or should practise any rite or Ceremonie which they had not receaued from their Auncestours euen from their first Conuersion to Christianitie But considering that the Catholikes are verie respectiue and more carefull in the due administration of this Sacrament then Protestant or Puritan there is small or no reason in my opinion for this seuere penall Statute and lawe to vrge and force them to bring to the Church vpon so great a penaltie their Children to be Baptised of Puritan or Protestant For it is manifest to the whole world where Christianitie hath bene professed and may appeare by this small ensuing treatise how obseruant and vigilant the Catholikes haue euer beene in the prouision of Baptisme as well in tyme of necessitie in Priuate Baptisme both concerning the Minister as also touching the matter the forme which are the two principall partes and also in publike and solemne Celebration in obseruing the auntient rites and Ceremonies therof Farther it is open and plaine to the eyes of all men that the Catholikes doe not decline nor swarue one iote from the Institution of Christ bur are guided by the Canon of holy Scripture â—â—an 3. especialy concerning the two essentiall parts that is that by the speciall ordinance of Christ the matter must be true elementall water and the forme to be In the name of the Father and of the Sonne and of the Holy Ghost which was prescribed by no other then Christ himself after his glorious Resurrection Matth 28. when he gaue Commission to his Apostles to Baptise And as for the rites Ceremonies which we Catholikes vse as shall appeare in the 5. Booke of this treatise they are not idle nor superstitious as the Protestants would haue them but most honorable significant instructiue profitable and comfortable to Christian people And for Confirmation of them we haue the practise of the Apostles the Tradition of the auntient Primatiue Church the testimonie of all ages with the approbation of the Fathers and holie Doctours of the Church And it is worth the noting and in particular to be obserued that the Catholikes at this day in England vse in the Celebration of this Sacrament no other matter nor no other forme nor Ceremonie then that which was deliuered them by antiquitie euen from the first founders and Conuerters of this Iland to Christianitie either among the Britons Beda li. 2. hist Angl. cap. 17. partly by those who were sent from Rome by Pope Elutherius at the instance of King Lucius or afterwarde by S. Germanus and S. Lupus appointed by Pope Celestine for their Reformation concerning the Pelagian heresie or amongst the Scots or Picts by S. Palladius or finallie amongst vs English by S. Augustine the monke sent by S. Gregorie the Great All which considered Gentle Reader I referre to thy owne Iudgement what great necessitie there should be so eagerlie and with such penaltie to vrge Catholikes to present their Children at Church or Chappell to be Baptised of Puritan or Protestant Now hauing diued into the viewe why the Parlament enacted so seuerely against Catholike Baptisme by compelling all Catholikes vpon such penalties to
Baptize publikely at their Church or Chappell by their Ministers I will briefly put downe the motiues that moued me to write this small ensuing treatise The motiues to write this treatise And first Good Reader I tooke this matter in hand to let thee vnderstand what Baptisme is and the necessitie therof to saluation It is here on earth the first begining of Christianitie the entrance into the Catholike Church the house of God The reason of the title of the booke the high-way to all other Sacraments in so much that without this no other Sacrament is auaylable a washing and cleansing our soules from all sinne Originall and others a Satisfaction for all paines due for sinne eternall or temporall a deliuerie from the bondage and power of the Diuell a restorer of Innocencie an incorporation to Christ as members of his bodie mysticall and finallie a reconciliation vnto the grace fauour of God Almightie wherby we are made the adopted Sonnes of God Coheyres and inheritors with Christ of the kingdome of heauen Hath it all these effects Take heed then that thou lay the foundation sure of thy Christianitie that is that thou be truely Baptised and Christened The second motiue was to lay open and make plaine vnto thee by way of questions and doubts which I suppose to be the easiest and plainest Course for thy better vnderstanding the effects the matter the forme the minister as well in necessitie as in publike Celebration with the solemnitie and Ceremonies of this Sacrament For that thou being more fullie herein instructed thou mayest haue a more especiall care to haue it perfectlie effected and trulie performed in these daungerous tymes of heresie For assuredly this is the gate that openeth to heauen which if it should be shutte and not duely ministred there were no hope of saluation but all open to hell and damnation Thirdly to giue thee a Caueat and warning of the daungerous opinions and assertions The daungerous points of Doctrine concerning Baptisme which are taught and spread abroad of this Sacrament by the Sectaries of this age The first daungerous poynt of doctrine is that the Sacrament of Baptisme was institued by S. Iohn Baptist and that the Baptisme of Christ and S. Iohns is all one and the selfe same which is against Scripture and reason For then we must needs say that the first and chiefe Sacramēt of the new Testament and Ghospell of Christ should be instituted by a precedent prophet and not by Christ him self which were absurde seing all Sacraments of the New Testament haue their institution by Christ and their force and vertue from his death and Passion Secondly that this Sacrament doth not conferre grace cleanse the soule from sinne as an efficient instrumentall cause by Christ instituted and endued with that vertu which were to destroy Baptisme Thirdlie that it doth not impresse in the soule a seale signe and Character of Christianitie indelible for euer which is to make no distinction betweene Iewe Gentill Pagan and Christian Fourthly that he who is once Baptised can not be damned which were to set all at libertie and make men carelesse of all other Christian life Fifthly that the only memorie of Baptisme doth iustifie from our sinnes which we shall commit after Baptisme which were to take away all satisfaction repentance and penance and other such like absurdities and daungerous poynts of Doctrine against Scripture Councells Fathers and all antiquitie Finallie I would haue thee to consider with what subtiltie the Deuill hath endeauoured in these latter tymes by his instruments the Heretikes The fourth motiue to disgrace the beautie of Christs Spouse the Church to depopulate roote vp and destroy like wild boares the vineyard of our Lord. And I compare the Sacrament of Baptisme to the tree of life placed in the middest of Paradise which the Heretikes of this age some of them haue hacked and hewed at the verie chiefe boughes and branches therof some others haue pilled the barke and pulled of all the leaues the beautie therof and some others haue destroyed all the fruite and vertu therof and put the axe euen to the verie roote to destroy all Martin Luther endeauoured at one blowe to cutte of two of the essentiall parts of this tree of life that is the forme and mater of Baptisme Luther in Symposiaticis collo ca. 17. For sayeth he no forme of words is necessarie It is sufficient with him To Baptise in the name of the Lord. And as for the matter anie liquor that is apte to washe as Ale beere or milke is sufficient Thus this Impe and instrument of Sathan maketh no scruple to destroy the two essentiall parts of this Sacrament to appoint anie liquor for matter and no forme of words Although this errour of Luthers be against Christs institution and expresse Commaundement who hath ordayned water to be the matter and the forme to be In the name of the Father Ioan. 3. Matth. 28. and of the Sonne and of the Holy Ghost M. Brentius will make himself so bould with Christ and his Church as to set downe an order of his owne neuer heard of before Let the Minister sayeth he recite the Creed and say Brentius de Baptis In this faith I Baptise thee and this shall passe for currant without anie other forme of words But M. Iohn Caluin goeth farther almost impudēt and blusheth not to say That the forme of words in Sacraments are meere Magicall charmes and enchauntments Caluin li. 4. institu cap. 17. And thus you may see how these Agents for Sathan doe dismember the essentiall parts of this Sacrament of Baptisme and doe cutte of the principall boughes of this tree of life Protestants Read S. Aug. li. 2. de nup. Concupisc ca. 29. Then come the Protestants in parte ioyning yssue with the Pelagians and pull of the leaues and pill of the barke of this tree of life that is they deride neglect and contēne the auncient Ceremonies of this Sacrament of Baptisme as well the precedent Ceremonies such as goe before the acte of Baptisme as exorcismes exsufflations hallowing of the fonte c as the Subsequent such as are after Baptisme videlicet holy vnction with holy Chrisme the vse of the waxe-candle or taper light the cloathing with the white garment commonlie called the Chrisome All which Ceremonies although they be auncient profitable significant and deliuered by Tradition as from the Apostles as shall appeare in the sequell yet are these derided neglected and contemned by the Protestants Last of all come the Puritans Puritans withe the axe of M. Caluin laying load at the very roote of this tree of life to ouerthrow all to beat downe this gate and entrance to saluation This Sacrament say they is not necessarie to Saluation for all men because Children borne of faithfull Parents may be saued without Baptisme either by Predestination or by the fayth of their Parents the elder sort being of vnderstanding
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
are retained Lo the institution of the Sacrament of Penance Wherefore Baptisme is not the remedie for sinnes committed after that Sacrament receaued but we must recurre to the Sacrament of Confession by Christs owne institution Let therefore no Heretike lull you a sleepe in this plausible doctrine and Epicurian practise that if you fall out of the shippe you entred into by Baptisme and make shipwracke and loose by sinne your first grace receaued in Baptisme that you shall not need to take hold and handfast of the second table that is the Sacrament of Penance but that the memorie onlie of Baptisme shall be sufficient to recouer you without contrition confession or satisfaction either to God or man or anie other punishement due for sinne It was also decreed in the great and generall councell of Lateran vnder Pope Innocentius the Third at which councell were our English Embassadours and oratours amongst the rest of the Princes of Christendome the words of the Councell are Concil Later cap. 1. Si post susceptionem Baptismi contingat prolabi in peccatum per veram Penitentiam potest semper recuperari If it happen that any man after he hath receaued the Sacrament of Baptisme fall downe into sinne he may alwaies continuallie from tyme to tyme recouer himself by true repentance Wherefore I conclude with the venerable councell of Trent Si quis dixerit peccata omnia Con. Trid. sess 7. canon 9. quae post Baptismum fiunt sola recordatione fide suscepti Baptismi vel dimitti vel venialia fieri anathema sit If anie man shall say that all sinnes which are committed and done after Baptisme are by the onlie recordation remembrance and faith of Baptisme before receaued either remitted or become veniall let him be accursed It can not therefore be that those sinnes we shall committe after Baptisme by Baptisme should be relieued but the Sacrament of Penance must be our refuge and thither must we flie with an humble and contrite harte This is Christs ordinance and institution for the helpe and succour of man CAP. 9. VVhether Baptisme be necessarie to saluation THere is no doubt in Catholike Doctrine but ordinarlie it is of necessitie to saluation and the onlie meanes by Christs institution to enter into the kingdome of heauen according to that saying of Christ Ioan. 3. Nisi quis renatus c. vnlesse a man be borne againe by water the Holy Ghost he can not enter into the kingdome of heauen As no man can enter into this world nor haue life and being vnlesse he be borne of his carnall parents no more can any man enter into life and state of saluation vnlesse he be borne of water and the Holy Ghost He must be denuo natus Borne againe who will see the kingdome of God Therefore they can no way be saued sayeth S. Thomas who receaue not this Sacrament S. Tho. 3. p. q. 68. articu 4. In re or in voto that is In deed or In desire vowe and will For they that receaue it not are neither in deed nor in vowe neither Sacramentallie nor mentallie incorporated to Christ nor made his members by whom onlie saluation is obtained He therefore that shal be preuented by death before he actually obtayne this Sacrament in acte and deed realie if he haue an ardent desire to be Baptised may be saued for and by the desire of Baptisme which did proceed of faith working by loue by which God inwardly sanctifieth him The reason is because God hath not so bound himselfe or his power to these externall Sacraments although he haue made them his ordinarie instruments but that he may and doth in some cases of necessitie accept them as Baptised who either are martired before they could be Baptised or els departe this life with vowe and desire to haue the Sacrament when by some extreame necessitie it could not be obtained Con. Trid. sess 7. ca. non cap. 5. Therefore I conclud that he who shall neglect or contemne the Sacrament of Baptisme as necessarie to saluation and so commaunded by Christ can not be saued For this cause the generall councell of Trent doth Anathematize those who affime Baptisme to be free at libertie and not necessarie to saluation CAP. 10. VVhether in the third of S. Iohn Christ did treate of Baptisme I moue this question in respect of Caluin because he willing to maintaine Baptisme not to be necessarie as the ordinarie meanes by Christ instituted to saluation doth absolutlie denie That Christ here in this Chapter recorded by the Euangelist doth intreate of the Sacrament of Baptisme Caluin lib. 4. inst ca. 16. §. 25. and so abuse the expresse words of Christ with idle glosses and false interpretations contrarie to the vnderstanding of generall Councells auncient Fathers and meaning of vniuersall Church And therefore by these words vnlesse a man be borne againe by water and the Holie Ghost he can not enter into the kingdome of heauen Antido con Triden ses 6. Christ intendeth sayeth he onlie internall renouation no externall Sacrament therefore by this word water we must vnderstand onlie the Holie Ghost to make cleane and purge as wather doth But this glosse is absurd the interpretation fained For if Christ did not intend an externall Sacrament consisting of water but onlie an internall renouation what need had he to vse this word Water at all but he might haue sayed absolutlie vnlesse a man be borne of the Holie Ghost onlie he can not enter into the kingdome of heauen But he plainlie sayed vnlesse a man be borne of water the Holie Gost to signifie the Sacrament of Baptisme externallie to be water and the Holie Ghost internallie to worke and therefore he put them ioyntlie together that by water and the holie Ghost our entrance to heauen should be effected I call it a fained interpretation because it proceedeth from Caluins owne fancie For he can bring no generall councell no cōsent of Fathers no practise of the primitiue Church for his interpretation because they all stand firme in this place of Scripture and the words of Christ here related are manifest for the Sacramēt of Baptisme as the ordinarie meanes for mans saluation that by Christs institution as shall may appeare by the processe of this treatise Ob. But Caluin may say If I haue no councells nor Fathers Yet I haue Scripture for my purpose It is sayed Matth. 3.11 Luc. 3. ver 16. that Christ shall Baptise in the Holy Ghost and fire but fire maketh no Sacrament nor is necessarie to saluation but onlie expresseth the effects of the Holie Ghost so why should the word water doe anie more I answere Sol. these words recited that Christ should Baptise in the holie Ghost and fire were not spoken by Christ himself but by his Prophet S. Iohn Baptist whereby he might foretell prophecie of the the power of Christ in sending the Holie Ghost vpon the Apostles in
the day of Pentecost visible in the forme of fierie tongues Where vpon the Apostles Disciples might be sayed to be Baptised in the Holie Ghost and fire But this was but once effected and done and that vpon the Apostles onlie and neuer proposed by Christ as an ordinarie meanes for all men and therefore as much difference in these two places of Scripture as betweene fire and water two contrarie elements Secondly Caluin might haue marked if he would and so may his Complices that this word fire is put after the word Holy Ghost as expressing the effects that the Holie Ghost may worke as to illuminate enflame and heate the hart and soule with faith and Charitie as fire doeth the bodie externallie But the word water is put before the Holie Ghost by Christ as in his proper signification and concurring togeather with the Holie Ghost to the spirituall generation and new birth of man to life in Christ therefore â—here is not like reason in the one as in the other Thirdlie S. Iohn Baptist spake those words comparatiulie that Christ who was to be after him should Baptise in the Holy Ghost and fire and that he was not worthie to carrie his shooes after him to signifie that his Baptisme was but weake did not remitte sinne but moue to Penance had not so absolutlie conioyned with it the operation power of the Holie Ghost and therefore no way comparable with that of Christs How then can that saying of Caluin and his partakers be approuable and allowed That Iohns Baptisme and Christs is all one Ob. and that Iohns was as forceible as Christs I answere the proposition and saying is most vntrue and it was spoken by Caluin not so much to extoll Iohns Baptisme Sol. as to derogate from Christs And therefore he would that Christs Baptisme should not haue efficacie and force to remitte sinne to giue grace to cause Iustification and so Consequentlie not necessarie to saluationâ— but onlie an externall signe of admittance to the Congregation And thus shall Christs Sacraments be disgraced to maintaine Caluini conceit and idle dreame against all antiquitie CAP. 11. VVhen and at what tyme Christ institute Baptisme Math. 3. Mat. 1. Luc. 3. THere are three diuers opinions concerning the institution of this Sacrament by reasoâ— that three seuerall times in holie Scripturâ— Christ hath in acte or word made speciall mention of this Sacrament The first opinion is that Christ instituted this Sacrament when hâ— came himself in person to Iohn Baptist to bâ— Baptised of him The second opinion is theâ— Christ to haue instituted Baptisme when hâ— instructed Nicodemus and shewed the necessitie thereof saying Io. 3. Nisi quis renatus c. vnlesse eueriâ— one be borne againe of water and the Holy Ghost hâ— can not enter into the kingdome of heauen The third opinion is that this Sacrament was instituted after Christs Resurrection when he gaue Commission to his Apostles to Baptise all nations and people and withall prescribed vnto them the forme thereof saying Omnis potestaâ— data c. All power is giuen me in heauen and in earth Going therefore teach ye all nations Baptising them In the name of the Father and of the Sonne and of the Holie Ghost To make as it were a reconciliation of these three opinions I will put downe what I thinke submitting not withstanding my self to better iudgment In the first action I suppose that Christ decreed the institution of this Sacrament when personallie himself was Baptised In the second action when he instructed Nicodemus he gaue as is were the precept shewing the necessitie thereof Finallie in the third action after his Resurrection Tho. 3. par q. 66. a. 2. Tertul. li. con Iudaeos cap. de passione Hilla c. 2. in Math. Amb. li 2. in Luc. Iero in dialogo con Lucifera Greg. Nazi in orat in Sancta Lumina when he gaue Commission to Baptise all nations and people and withall expressed the forme he declared the obligation thereof that then it was obligatorie and began to bind all men to receaue it For proofe of the first that â—t was decreed and instituted in Christs Baptisme is the opinion of S. Thomas and by common consent the auncient Fathers doe teach that Christ when he was Baptised in Iordan did giue force and vertue of Sanctification to the waters Read Tertullian S. Hillarie S. Ambrose S. Ierome and S. Gregorie Nazianzen And no doubt he determined water to be the matter of Baptisme when he would vouchsafe to consecrate illustrate and make famous the water by the touch of his most holie and pure flesh The forme also was sufficientlie declared although not in words expressed as it was in the last action after the Resurrection for the voyce of God the Father was heard from heauen the Holy Ghost appeared in forme of a doue and Christ IESVS the Sonne of God was there present in humayne flesh So that here was the forme and matter declared For the second that Christ gaue as it were a precept and declared it necessarie to saluation it is playne by the words of Christ to Nicodemus Yet that men were not bound to receaue Baptisme nor this precept obligatorie before the Passion of Christ and promulgation of the newe Lawe and abrogation of the old S. Thomas proueth in the place before cited For the third that the obligation and necessitie to vse Baptisme was declared and proclaimed vnto all men after the Passion and Resurrection of Christ it is manifest Because at that tyme and after the Passion of Christ all the Ceremonies and figures of the old lawe ceased and in place of them succeeded Baptisme and other Sacraments of the Ghospell and newe lawe And also because man by Baptisme is configurated and fashioned alike to the Passion and Resurrection of Christ For as Christ died for sinne so also man should die to sinne And as he rose to life and glorie so also he should begin the newe life of Iustice Therefore Christ must first suffer his Passion and rise againe to life before man could of necessitie configurate and conforme himsâ—lf Wherefore I conclude that Baptisme might be instituted and commaunded by Christ in his life tyme but not obligatorie nor of bond necessarilie to be obserued before the death and Passion of Christ. It were no improbable opinion to thinke that Christ might haue instituted this Sacrament of Baptisme when he in person Baptised his Apostles CAP. 12. Whether the Sacrament of Baptisme by Martirdome or Contrition of harte may be supplied And whether the definition of three Baptismes that is Of Bloud of Charitie and water be in holie Scripture THere is no doubt but from the begining in the Primitiue Church and all aâ—es vnto this day the threefold distinction of Baptisme that is SaÌ„guinis flaminis fluminis Of Bloud charitie and water hath bene approued and allowed of all and that the Sacrament of Baptisme might be supplied by the other two
in the Conference had at Poissi by a minister of Mets whether the Infant Baptized by the midwife ought againe to be Baptized by the Minister Beza cont Hessu pag. 533. Beza in the name of all present at that Conference answered That a great number of the Ministerie had alreadie iudged and that with his consent that this Baptisme of the Midwife was of no effect Yet forasmuch sayeth he that the Contrarie opinion is not without ground of reason it is fitte and verie conuenient that the matter be remitted to the Resolution and determination of the Congregation of Geneua and Zurike Whervpon worthelie sayeth Florimond the Catholikes of France iested at their Conclusion in this their Conference Florim li. 8. c. 11. ane could not but maruell at the madnesse of these kind of people who could not decide this difficultie by Scripture by the written word wherevpon they would seeme wholie to relie in decideing matters of Controuersie but were now forced to referre themselues and the subiect to the Censure and Iudgment of men that is a fewe Ministers of Geneua and Zurike gathered togeather in a corner of the world And in this and the like cases stike not to skorne and cotemne the decisions resolutions and indgments of generall Councells lawfully gathered of the most vertuous Concil Later Floren. Trid. the wisest and best learned throughout the ChristiaÌ„ world and no doubt but according to the promise of Christ they were guided by the Holy Ghost As for example 1. That Children ought to be Baptized in their infancie 2. That the Baptisme of Lay-men is allowable and auaylable in case of necessitie in absence of the Priest 3. That the midwife in extreamities in danger of death may Baptize The resolution and determination of these cases haue bene decided by generall Councells and haue bene deliuered vnto vs as a Tradition from the Apostles as a practise of the primitiue Church as the sentence of antiquitie descending in the Church throughout all ages vntill this day And nowe to be condemned and censured by a fewe vnlearned ministers of Zurike and Geneua I say no more but leaue this Gentle Reader to thy best thoughts and considerations CAP. 7. VVhether an Heretike an Infidell or a Iewe may Baptize and if they doe VVhether it be auailable I Ioyne these three togeather and first I put an Heretike for that heresie is a kind of infidelitie or misbeleefe of Christ of his ministeries his Sacraments and his Church Or heresie is An obstinate resisting or striuing against the true faith of Christ his ministers his Sacraments or his Church S. Thomas sayeth More grieuous Tho. 2. 2. q. 10. art 6. or greater is the infidelitie of heretikes then of Pagan or Iewe. For the Heretike in that he is a Christian hath promised true faith and fidelitie to Christ to his Sacraments and Church which neither Iewes nor Pagan did It was the opinion of Saint Cyprian or rather his errour That Baptisme giuen out of the Church by Heretikes was no Baptisme nor auaylable Concerning which point S. Stephen Pope and Martyr writte to S. Cyprian That there should be no Innouation in the Church but that the auncient Tradition should be obserued forbidding those who were Baptized of Heretikes to be Baptized againe Whervpon this question was much agitated handled and disputed in his tyme and by the Church concluded That if the Heretikes did Baptize in the name of the most Blessed Trinitie the Father the Sonne and the Holy Ghost with intention to doe and effect that which Christ instituted that their Baptisme was auailable and those by them Baptized were not to be Baptized againe Aug. li. 10. de Baptis con Donat c. 1. Idem ep 48. ad Don. Aug. li. 5. de Baptis con Donat. ca. 20. Aug. li. 1. cont Cresco And S. Augustine confuted this errour in many bookes his reasons were for that Baptisme was Vnitas orbis One through out the whole world And that Heretikes agreed generallie with Catholikes in this poynt And that it was not the goodnes of the Ministres that caused this Sacrament but Christ the principall cause therfore in necessitie auaylable of whom soeuer it was giuen And in his fifth booke of Baptisme against the Donatists he proueth that God doth giue this Sacrament by euill persons because they doe not minister this Sacrament Sua potestate sed virtute Dei By their owne power but by the vertue of Christ And therfore he concludeth Although there be no certaine example brought forth out of Scripture to proue that Baptisme of Heretikes is true Baptisme yet because the whole Church hath decreed it we obserue sayeth he the truth of Scripture for that the Scripture commendeth her authoritie and telleth vs that the Church being guided by the Holy Ghost can not erre in her decrees and deciding of doubtfull questions Therfore we doubt not of the Baptisme of heretikes so long as they obserue the true forme instituted by Christ and commended by his Church Some difficultie there was in the tyme of the Arrian heresie for that they held Christ not to be equall with his Father and consequentlie not God but man Yet it was concluded that their Baptisme was auaylable so long as they kepte the forme of Baptisme instituted by Christ and commaunded by his Church Niceph. lib. 16. ca. 15. Nicephorus Caâ—ixtus recordeth in his historie of one Deutrius â—n Arrian Bishop Baptizing at Constantinople one who was called Barbas and not obseruing â—he auncient forme of the Church but altered and changed it according to his hereticall humour saying Baptizetur Barbas in nomine Patris per Filium in Spiritu sancto Barbas be he Baptized In the name of the Fater through the Sonne in the holy Ghost the water presentlie dried vp and vanished a way out of the font At which miracle Barbas being moued ranne forth and published the facte where you may see how God by miracle condemned the Arrian heretike wen he did not obserue the forme of the Church Concil Nicen. can 19. GratiaÌ„ 1. q. 1. can Si quis coÌ„nfugerit Grego li. 9. epistol epis 61. IdeÌ„ de cons dist 4. cap hi. vero Wherfore those Heretikes who keepe not the forme of Baptisme by Christ instituted as the Paulianists Cataphrigians not beleeuing aright of Christ nor the Holy Ghost the Councell of Nice appoynted that those should be Baptized againe Statutum est eos omnino rebaptizari we decree and appoint in any case those to Baptized againe Yf any of the fore named heretikes flie for helpe vnto the Catholike Church Read Gratian. And the same hath S. Gregorie of the Cataphriges and Bonosians who did not Baptise in the name of the Trinitie because they thought the Father only to be God and the Sonne and the Holy Ghost to be but men I will conclude with this Corrolarium or addition Although in case of necessitie an Heretike may Baptise and that the Baptisme of
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
Because there wanted in the player intention to doe the acte of Baptisme In like manner if a drunken man who had lost the vse of reason or if a madde man or if a Priest should rise in his sleepe and doe all that belongeth to Baptisme Yet it were no sacrament because in none of these thee there were properlie anie humane acte with freedome of will or intention to direct this action or free mind to worke or not to worke to Baptize or not Baptize So also when the nource doth wash or bath the child if she should say I bath or wash thee in the name of the Father and of the Sonne and of the holy Ghost no man would be so madde as to thinke she Baptized the child And why For no other reason but because shee had no such intention as to Baptize Wherfore I cōclude it is necessarie to the true effecting of this Sacrament that the minister ought to direct this his exteriour acte to this end and purpose that is to Baptize that thereby he intend to performe that which Christ instituted and commaunded to be done Absurd then is the opinion of M. Luther and other his followers Luth. de cap. Bab. cap. de Bap. who doe not require anie intention in the Minister of this Sacrament but mayntaine that Baptisme is sufficiently performed if there be the water the word although they doe the acte of Baptisme like a minstrell or player in iest or in earnest idly or fainedly No man can thinke that the Iewes when they bowed their knees to Christ and sayed Aue rex Iudeorum Haile king of the Iewes they intended in deed and veritie to adore him but rather to iest and scorne him Worthely therfore is this opinion condemned as Hereticall by the Councell of Florence against the Armenians Concil Floren. Arme. Trid. sess 7. can 11. And now also by the Councell of Trent where Anathema and cursse is layed vpon him who doth not require in the Minister of this Sacrament intention to doe that which Christ instituted when he Baptizeth Not without cause then was Doctor Iohn Rainoldes one of the agent for the millinarie ministers by the Bishops of England reiected Cōfer at Hap Court 1603. Fol. 71. when he moued the King that this proposition should be inserted in their booke of Articles That the intention of the Minister was not of the necessitie of Baptisme CAP. 13. VVhat kind of Intention is necessarie THat the minister of this Sacrament must of necessitie haue intention I haue declared in the precedent Chapter The schoole-Diuines dispute what kind of intention may suffice For there are three kinds of intention Actuall Habituall and virtuall The Habituall all Diuines exclude as not sufficient for that it may be say they in a drunken man a madde man or in any man that is asleepe for it extendeth not to the acte but onlie to an inclination or promptitude gotten by the habite Arist. Phys 2. And therfore the Philosopher Aristotle sayed that Habitus non est actus The Habite cannot be the acte but a promptnes and power to the acte The Actuall intentiō is verie good and to be wished to be in all who Baptise which is De facto and in deed to haue and produce a mentall intention to execute the acte of Baptisme and to doe that the Church doeth Christ instituted But this is not alwaies of necessitie of the Sacrament For that men are often subiect to many distractions and hardly it is in mans power to be alwayes attentiue vpon those things we haue in hand although they be holy Wherfore if this actuall intention were alwayes of necessitie it would often breed much trouble and scruple in the mindes of the pious Baptizers and make vncertaine the acte of Baptisme Therfore it is generally holden that the virtuall intention is sufficient that is when one prouideth and intendeth actually to Baptise but yet when he doeth the acte his mind may be so dulled that he thinke of nothing or so distracted that he haue quite other cogitations Therfore when we purpose to Baptize it is sufficient to intend the externall acte of Baptisme as instituted by Christe or vsed by the Church although our mind at the tyme of the acte may be wandering vpon other things Neither is it necessarie that we extend our intention to the effect of Baptisme that is that we intend by this actiō to giue grace to remitte originall sinne and to sanctifie the soule For if this were necessarie we might iustly doubt of the Baptisme of many Heretikes For the Pelagians and some in these dayes denied that Baptisme did remitte Originall sinne Also it may be thought that neither Pagan nor Iew do thinke of grace or sanctification of the soule when they Baptize And it is probable that the Caluinists and Puritans of England will not be behind anie of them in this poynt their dangerous opinion leading them therunto Wherfore to conclude it is sufficient to haue internall intention to doe in deed and veritie the acte of Baptismes in the maner a foresaide for ther in is included to doe that which the Church doeth and Christ instituted To take away all intention in the Baptizer as Luther would were to make a Parrate that can speake to Baptise CAP. 14. VVhether the Deuill can Baptize I Moue this question the rather that you may vnderstand what a friend M. Luther is to the Deuill Luth. de mis pri v. painted 1554. For in his opinion the Deuill can Baptize if he obserue the forme Which Baptisme of the Deuills he approueth and alloweth as auaylable But to me it is strange and vnheard to imagine that the Diuell should sanctifie a soule being the common defiler and corrupter of the soule of man That you may not thinke this an idle dreame of his or a fained storie of mine you must vnderstand that he goeth about by argument to proue it Iudas sayeth he The betrayer of Christ and traitor to his Maister did Baptize but Iudas was a limme and member of the Deuill why then cannot the Diuell doe as much as anie limme or member of his can do◠M. Luther might haue considered if he would that Iudas when he Baptized he was an Apostle and no traytor at that tyme. Also he might as easilie haue conceaued that Iudas Baptized as an Apostle and minister of Christs and not as a limme and member of the Deuill Finally it is most manifest by Scripture that Christ gaue his commission for ministring of this Sacrament onlie to men for their good and not to Diuells the vtter enemies of mankind Therfore let vs leaue M. Luther with his Deuills it is likely he is amongst them take heed beware of his doctrine least thou be brought were he is CAP. 15. VVhether an Angell may Baptize THere is no doubt but the ordinarie commission for the administring of this Sacrament was granted and committed only to man Haeb. 5. Omnis
Children beleeue by others as by others they contracted sinne which is remitted in Baptisme And considering that Baptisme is a spirituall generation and hath some similitude with carnall generation therfore we say euen as children when they are in their mothers wombe doe not receaue nourishment from or by themselues but are maintained by foode from their mothers euen so we say as yet not hauing vse of reason being as it were placed in the wombe of their mother the Church doe not receaue saluation and Baptisme by and from themselues but by the faith and acte of the Church Therfore S. Augustine sayeth Our Mother the Church doth offer and lend her mouth to ChildreÌ„ Infants Aug. li. de Pect meritis remeff c. 33. that they may be indued with holy Misteries for as yet they can not beleeue with their owne hartes nor make confession to saluation with their owne mouthes Wherfore we conclude that children and Infants haue intention to be Baptized answere the Priest are Baptized by the intention by the mouth by the faith of their mother the Church Wherupon the Churche hath instituted that when the child is brougt to the fonte to be Baptized the Priest asketh him Quid Petis what intend what seeke you what aske you The child answereth by the mouth of the God-fater and God-mother or by the standers by Petâ— Baptismum I intend and aske Baptisme Then the Priest sayeth Vis Baptizari wilt thou be Baptized The child answereth as before or the Church for him Volo I will Then the Priest goeth forward Credis in Deum Patrem omnipotentem c. Doest thou beleeue in God the Father Almightie and in Iesus Christ his onlie Sonne c. The child answereth as before Credo I doe beleeue Then the child is Baptized receaueth the signe and Character of a Christian Origiginall sinne is remitted and in the soule is infused the habite of faith hope and Charitie and so the Child is made Vere fidelis A true faithfull soule This is the doctrine practise of the Catholike Church Anathema then and fie vpon these Heretikes and heresie who would leaue the poore Infants remedilesse of saluation because they are not capable of actuall faith And Isidorus sayeth Paruuli alio profitente Baptizati sunt quia adhuc loqui vel credere nesciunt c. Children are Baptized an other making profession of faith for them because the know not as yet to speake or beleeue In like manner also it is with them who are sicke dumbe or deafe in whose steed and place an other doth make profession that he may make answere for them while they are Baptized I thinke M. Luther hath much to answere for before God who gaue occasion of this heresie for that he would needes maintaine that Infants had actuall faith which is impossible and against reason and not to be content with the generall doctrine of the Church that habituall faith the faith of an other was sufficieÌ„t for Baptisme in the Infant And being dealt for reasoned with coÌ„cerninge this difficultie notwithstanding did stifflie defend against Cocleus That ChildreÌ„ haue vse of reason doe actually heare and beleeue whilest they are Baptized And also the Lutherans maintained the same in their Synode held at witenberg in the yeare of our Lord. 1556. CAP. 6. VVhether Children if they die before Baptisme can be saued by their fathers faith I Haue proposed this question not that there is anie probabilitie in the affirmatiue parte Because according to S. Paule Not only the children of the vnbeleeuing Eph. 2. but also of the faithfull all are borne the children of wrath and all conceaued in originall sinne Therfore I absolutlie answere that they can not be saued by the parents faith For as I haue sufficientlie proued before that the ordinarie meanes for the saluation of Children and remission of Originall sinne is Baptisme and therfore not the parents faith Let this then be a Caueat and warning to all Catholikes and well-minded Christians to beware of the dangerous doctrine that many of our Countreymen following M. Caluin are not ashamed publiklie to preach that Baptisme is not necessarie to Saluation in Infants so that they be borne of Christian Parents As though the Patents faith could make safe the child which is against Scripture Councells Fathers and all antiquitie For that the ordinarie meanes as I haue sayed before for the saluation of children is Baptisme It was decreed by S. Innocencius the first Pope of that name who florished in the tyme of S. Ierome and S. Augustine That children althought borne of Christian Parents ought to be borne againe by Baptisme that in them that which they contracted by birth and genration should be cleansed by regeneration and Baptisme True it is as we haue proued in the precedent chapâ—er that Infants are Baptized in their paâ—ents faith if the Parents be Christians or â—n the faith of the Church if they be Infidells but it is the Sacrament that maketh them safe and not the Parents faith for that is but an introduction to the Sacrament This priuiâ—edge and speciall helpe children haue being borne of Christian Parents that they themâ—elues being Christians will and ought to haue a speciall care that they be brougt to Baptisme and in this respect the faith of the Parents may profitte the Infant and be a secondarie cause of his sanctification Therfore no doubt it is a deadlie and mortall sinne in the Parents if by their negligence the child die vnder their hands without Baptisme Surely then I may conclude that this doctrine of Caluins is but a tricke of Satan to make Parents carelesse of this Sacrament that he may bring their Children to vtter danger of saluation and to make themselues not free from sinne I haue heard of some greate personages who for pompe at Christening and to haue some honorable person for Godfather haue delayed and neglected Baptisme and so the Infant dying without it by the Parents pride and negligence haue beene sent vnto hell What griefe this ought to be in Parents iudge you and what sinne it was in them I haue censured before Because this opinion of Caluin is too pregnant in our Countrey of England Cal. li. 4. Inst. ca. 16. Obiect and some of the best seeme to incline vnto it I will solue all his arguments The first obiection is out of the old Testament where God made pacte and promise to Abraham Gen. 17. that he would be a God vnto him and this promise was not onlie made vnto him for his owne person but to his seed and posteritie after him but all the Children of the faithfull are of the seed of Abraham Therfore they are not so properlie iustified by the acte of Baptisme as by the promise God made to the seed of Abraham Sol. Kelli â— lib. 4. Suruay But this argument hath Doctour Kellison most learnedly answered First although God made this promise to Abrahams seed yet
This ceremonie is most obserued in Italie Spaine and the Indians east and weste in which countreyes daylie are conuerted vnto the Christian faith Ieues Turkes and Pagans but in England there is no vse of this Cheremonie and that for two causes First because there are neither Iewes nor Turkes nor Pagans who publikely inhabite or are permitted in the land and therfore no dealing for their conuersion I will not say there are no Infidells for that Atheisme and heresie as hath bene sayed is a kind of Infidelitie or misbeleefe but how that countrey swarmeth with such kind of people Notum est omnibus It is knowen to all the world The second cause why this ceremonie is not in vse in England is because it was neuer heard of as yet that euer any Protestant conuerted to Christianitie anie Iewe Turke or Pagan although it be most manifest they haue had dealing and traffike with all three and haue of late sought to plant them selues in some Pagan partes of the world as Guiana and Virginea yet did we not heare of anie Conuersion to Christianitie in anie parte or place of the world And will you haue the reason why they can not effect this Conuersion of Infidells Surely Schismatikes and Heretikes diuided from Gods Church haue alwayes bene peruerters no Conuerters destroyers no builders of Christianitie and therefore we must not looke nor expecte that Protestants should conuerte Countries or bring Iewes or Pagans to Christianitie Tertul. li de Praes ad Haer. And this obserued Tertullian in his tyme that Heretikes scarse euer endeauoured to conuert Heathens and Pagans but alwaye were readie to peruert Catholikes Nostra suffodiunt sayeth he vt sua aedificent They vndermine and digge vp our foundations that they may build their owne Niceph. de Eccl. histo And for confirmation oâ— this read the historie of Alamundarus a most mightie Prince and potent King of the Saracens being conuerted to the Christian faith by the Catholikes and coming to be Baptized the Eutychean Heretikes laboured all they could that he would be Baptized by their Bishops and professe their hereticall doctrine D. Antoninus Chron. p. 2. tit 11. ca. 2. ss 5. And the rather they presumed to preuaile with him because at that tyme the Emperour Anastasius was also an heretike But so it fell out by the prouidence of God and that the world may vnderstand and take notice that heretickes can not preuaile with Infidells that this great King vtterlie refused to communicate with Heretikes in the Sacrament of Baptisme and with alâ— so confounded their hereticall doctrine that their Bishops with shame confusion departed It was my Chance being in Spaine to haue some Conference with one Mustafan à Mauritanian by birth a Turke by profession to become a Christian His answere was that in deed the new Christians in England for soe he tearmed them in respect of their new opinions and reuolt from the old came nearer to his Religion then the old Christians in Spayne did For that they of England had no Images nor pictures of Christ nor his Saintes Also they of England loued them better then they of Spayne did yet sayed he if I should turne Christian I had rather turne to the old of Spayne then the newe of England for the elder the nearer to Christ and so the more likelier to be true Thus this Mauritanian Turke could distinguish make his choyse between new and old Christians and new and old Christianitie Therefore I may conclude that the Protestants neither haue nor can haue ordinarilie the vse of this Ceremonie of the Cathecumines in their Church nor be Baptizers of Turkes or Pagans nor Conuerters of Countreyes CAP. 6. Whether the solemnitie of Baptization were especiallie to be reserued for the feasts of Easter Pascha and Pentecoste ALthough in case of necessitie as hath bene sayed we are not to expect tyme nor stand vpoÌ„ the performaÌ„ce of ceremonies of Baptisme yet it hath bene a laudable custome and solemne ceremonie in the Catholike Church euen from the tyme of the Apostles vnto this day vsed and obserued at the feasts of Pascha and Pentecoste that is Easter and Whitsontyde to haue honorable Baptization and solemne celebration of this Sacrament And the reason is first for the feast of Pascha or Easter because in the death and Passion of Christ was giuen the full power to the effects of Baptisme Quicunque Baptizati sumus c. Rom. 6. All men sayeth S. Paule who are Baptized in Christ Iesus in his death we are Baptized But at Easter is a speciall memorie and recordation of the death and Passion of Christ therefore worthelie doeth the Church reserue a solemne Baptization at the feast of Easter Secondly becauâ—â— in our Baptisme is represented the death of Christ and his glorious resurrection For as the same Apostle sayeth Heb. 6. we are buried togeather with Christ in Baptisme vnto death that 〈◊〉 Christ is risen from the dead by the glorie of the Father so we may also walke in newnesse of life Therfore true it is that remission of sinne new life and sanctification are giuen by Baptisme because it resembleth in vs and applieth vnto vs Christs death resurrection And Baptisme doeth represent both For as Christ once being dead doth alwayes liue so we being dead to sinne by Baptisme doe liue againe And as the death of Christ was cause of our Purification and his Resurrection first opened vs the gate of heauen so Baptiâ—me is the Sacrament that cleanseth and washeth our soules and maketh the first entrance to ChristiaÌ„itie Thirdly Christ after his death vpon the day of his Rasurrection gaue commission to his Apostles to Baptize all nations set downe and appoynted in what forme they should doe it that is In the name of the Father Mat. 18 and of the Sonne and of the Holy Ghost Not without cause then doth the Catholike Church at the feast of Pascha vse a solemne hallowing of the fonte and reserue a publike Baptization and celebration of this Sacrament in memorie of gratitude of this great benefit Christ leste in his Church And for the feast of Pentecoste or whit suntyde there is as great reason as for the other that on that day there should be vsed a publike solemnization of this Sacrament because on that day the holie Ghost visiblie fell vpon the Apostles and Disciples of Christ Act. 2. in so much that they may be sayed to haue bene Baptized with the Holy Ghost Also on the same day was performed by the Apostles a most solemne publike Baptization after S. Peter had spoken and preached vnto the people there were Baptized three thousand Finally Christ hath sayed That our regeneration and new birth must be by the Holy Ghost Ioa. 3. Worthelie then doth the Catholike Church at this feast also of Pentecoste reserue and appoynt a solemne and publike Baptization and celebration of this Sacrament and Consequentlie with ignominie and shame doe
Iohn or Thomas I deliuer and geue vnto thee the signet seale or signe of our lord Iesus Christ in thy right hand that thou mayest signe thy selfe and repell thy enimies defend thee from the aduerse parte and that thou mayest remayne steedfast in the Catholick faythe haue life eternal liue for euer amen and withall vseth this benediction Benedictio dei c. The blessing of god the Father omnipotent and of the sonne and of the holy ghost let it descēd vpō thee and continewe with thee for euer By this Ceremonie the Catholicke Church would enstruct the Baptised in two poynts Fyrst that he learne to blesse him selfe with the signe of our lord that is the crosse which is geuen him in his right hand Secondly that this signe may be a means to protect and defend him agaynst the diuel all his worckes heresie or any other misfortune For the vse of this ceremonie we haue the practise of the Apostles and sayncts of the primatiue church who not only blessed thē selues with the signe of the crosse as an armor and weapon agaynst any euil that might happen but also exhorted and counseled all other Christian people to doe the lyke Abdias who did see Christ in flesh liued with the Apostles and was a disciple of theirs recordeth and wryteth of S. Paule lib. 2. Apost Histo. that when he came to the place of execution turned himselfe towardes the East lyfted vp his handes and eyes to heauen Gentibus flexis Crucisque signo se muniens ceruicem praebuit percussori kneelinge on his knees fortifinge and blessinge himselfe with the signe of the crosse yelded and offered his necke to the executioner Loe the practise and example of the Apostle S. Paule for the vse of blessinge thy selfe with the signe of the crosse It is wrytten also of S. Andrewe who travelinge vp from Bizantium into Thracia Abdias lib. 3. Hist Apost nō log◠a principio ther mett him and his companie a multitud of men with drawen swordes and speares in their handes readie to rūne vppon them which when the Apostle perceaued Faciens signum crucis contra eos makinge the signe of the crosse agaynst thē sayed Oro domine nelaedā tur sperantes in te I praye thee o lord that they maye not be hurt who put their trust in thee By the synge of the crosse ād prayer of the Apostle the Angell of God appeared terrified the enimie and so the Apostle with his companie had free and safe passage In lyke manner the same Apostle S. Andrewe beinge at Patras a cittie in Achaia Ibidem prope finem in the palace of Aegeates the proconsul with his wyfe Maximilla and many other christeans ther gathered together in christean exercise Aegeates sodaynly vnlooked for and vnawars returned from Macedonia so that he had like to haue taken them all together which the Apostle perceauinge Singulis manus imponens Consignatis cruce eos abire permisit nouissime autem se signans discessit Layinge his handes vppon euerie on of them and withall signinge them with the signe of the crosse suffered them to depart and last of all also he blessinge himselfe and signinge himselfe with the signe of the crosse departed so that no man was apprehended It is reported of S. Iohn the Euangelist when he was at Ephesus Abdia lib. 5. Hist Apost and had distroyed the temple and Idoll of Diana beinge therfor persecuted by Aristodemus the chiefe minister of that Idoll the Apostle willinge to haue him satisfyed sayed vnto him Quid faciam vt tollam indignationem de animo tuo what shall I doe to take awaye this rancor and malice out of thy hart He answered take and drinke this poyson which I haue prepared which yf thou drinke and dye not it will appeare that thy God is the trwe God S. Iohn boldly without feare tooke the cuppe of poyson in his hand Et signaculum crucis faciens and makinge the signe of the crosse ouer it prayed and also blessed his mouth and armed all his bodie with the crosse and drunke vp all that was in the cuppe and so passed without any harme at all Thus you maye see in the practise and example of S. Iohn the power of prayer and vertue of the crosse And for this cause S. Iohn the Euangelist is commonly pictured with a chalice or cuppe in his hand It is wrytten by S. Hierome of S. Anthoine a holly saynt of the primatiue church goinge to visit S. Paule the fyrst Eremite sawe by the waye a monster In vita sancti Pauli Eremitae in the vpper parte lyke a man in the nether parte lyke a horse presently at the syght therof Salutaris impressione signi armat frontem Armed his forehead with the signe of the crosse beinge a signe of health and comfort And incontinently the monster rāne awaye and vanished out of syght Also S. Martine Bisshope a worthy Prelate of the primatiue church a man of great virtue and hollines se aduersus diabolum signo crucis orationis auxilio protegebat protected and defended himselfe against the deuill with the signe of the crosse and helpe of prayer S. Chrisostome setteth a rule for Fathers and mothers to teach their children to blesse themselues A primis annis Homil. 12. in primā Cor. c. Defend and arme your chyldren euen from the begininge in their tender age with spirituall armor and teach them to make the signe of the crosse in their forheades and before they be able to doe it themselues doe yee it for them In vita eius Thus S. Chrisostome of whom it is also wrytten that immediatly before his death after he had receaued the sacrament of the alter seque crucis signo muniens animam Deo reddidit and blessinge himselfe with the signe of the crosse yealded vp the Ghost And S. Hierome exhorteth Demetriades often to make the signe of the crosse Epist. ad Demetr Crebro signaculo crucis munias frontem tuam ne exterminator Aegipti in te locum reperiat thou must often and sundrie tymes fortifie and defend thy Forehead with the signe of the crosse least the exterminator of Aegipt finde place in thee de custodia virginitatis The lyke instruction he geeueth to the virgine Eustochium Ad omnem actum ad omnem incessum manus pingat crucem at euerie action whatsoeuer you doe at euerie tyme you goe forth lett your hand make the signe of the crosse Athenasi in vita eius And S. Anthonie exhortinge his monkes and followers to take courage to fight agaynst the deuil and shewinge with what weapons they myght ouercome him amonge the rest putteth the signe of the crosse mihi credite fratres vnico Sanctissmae crucis signo debilitatus aufugit beleeue me brethren with one only signe of the crosse the deuil beinge weakned is put to fligh◠Thus you maye see by the example of the Apostles by the practise
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