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
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
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