opinion of all Diuines that Baptisme can not be ministred in anie of these â—hree Snow Ice or haile The reason is for â—hat they are Corpora densa non fluida thicke â—ot resolued liquid not fluent bodies Although â—n the opinion of all Philosophers as in deed â—rue it is that in euerie one of them there is â—eallie and trulie contained the element of water and that they are nothing but aqua Congelata water congealed Yet as long as they contayne these species and want the proprieties of water they can not be the sufficient matter of Baptisme The proprieties of water are to be liquide fluent and abluent which neiter Ice show nor haile haue remayning in that forme of Ice snow and haile But if they be melted and receaue againe the forme of water and proprieties thereof that is to be liquide fluent and abluent there is then no doubte but they may be the true matter of Baptisme So also if you take a sponge or linnen cloth and dippe them in water no doubt there is water contained in them both but yet with them you can not Baptise vnlesse you wring or squiese out the water that there may be apparently the forme and Species with the proprietie of water as I sayed before CAP. 5. VVhether water of the Bath Brimstone-water Allume-water or wyche-water whereoâ— Salt is made may be vsed in Baptisme I Aske this question and make a doubt for that we haue here in England in the Cittie of Bath the water of bathe which doth spring vp verie hoate and the water of S. Anne of Buxtons also hoate but somewhat more temperate This calor or heate of these waters is contrarie to the qualitie and proprietie of elementall water which is cold frigide by nature Also there be springs and wells where the water of some of them haue the taste of Brimstone some of Allume some of Salt as it is well knowen and proued by experience But the Philosopher sayeth that the elementall water ordinarilie is not Saporosa Hath no sapor or taste at all Ob. The difficulte doth arise for that I sayed in the third Chapter before that Christ instituted the naturall elementall water for the matter of this Sacrament But these waters haue their proprietie and qualities contrarie to the element of water as to be hoat to tast of brimstone of allume and of salt Notwithstanding I say in necessitie these waters may be â—sed in Baptisme Sol. For that I make no doubt â—ut in these springs wells and waters there is â—he true elementall water although the Acciâ—entall proprieties or qualities be altered As â—he water of the Bath or Buxtons passing or â—pringing from some hoat metall or matter â—auseth this alteration of heat So also the brimâ—tone or allume-water haue those tastes and â—apours by springing and passing through or â—rom some mine of brimstone or allume Wherâ—ore for a further resolution I will put downe â—he opinion of S Thomas the most worthiest Schoole-diuine Th. 3. p. q. 66. art 4. In quacunque aqua quomodocunque transmutata dummodo non soluatur speâ—ies aquae potest fieri Baptismus In anie water howsoeuer it be altered so that the species or forme of water be not altered or taken away Baptipme may be effected and done in it The reason why these waters of the Bath brimstone allume wiche may be vsed in necessitie for Baptisme is because they retaine the nature of elementall water and only are altered AccideÌ„tallie by spring or passage of those mines CAP. 6. VVhether one may Baptise in Rose-water or any other distilled water I Answere with all Catholike Diuines that no water made by arte as Rose-water and all distilled waters are can be vsed in Baptisme but of necessitie it must be naturall elementall water And thus much I haue poued before by they institution of Christ by the practise of the Apostles and consent of the vniuersall Church I haue heard of one who was baptised in Rose Water but I dare boldlie pronounce he neuer had true Baptisme CAP. 7. VVheter one may Baptise in VVine Alâ— Bere or Milke in necessitie when water caâ— not be had I Answere absolutlie that in no case iâ— no necessitie there can be Baptisme in wine ale beere or milke My reason is because by the institution of Christ himself this Sacrament must haue his due matter which is no other then naturall elementall water Ergo there can be no Baptisme nor Sacrament ministred in them But if you aske me if there be no doubt or question of it why theâ— doe I moue it I answere onlie to giue you warning to beware of the errour and madnesse of Martin Luther Luth. in Colloquijs fimposiaticis ca. 17. the prime Apostle of Protestancie For in his banqueting Communications or rather I may say his drunken Conferences being asked the question at first he stood doubtfull and sayed it was to be remitted to the diuine Iudgment but afterward he added and resolued himself saying VVhatsoeuer was fitte to be applied for bathing or to make a bath might be applied to Baptise but there is no doubt but wine ale beere and milke may be vsed for bathing Therfore in his idle conceit vsed also in Baptisme But against this errour and fond imagination of this Heretike the Councell of Trent hath defined That true and naturall water is the onlie matter or Baptisme And therfore CoÌ„cill Triden sess 7. can 2. Si quis dixerit aquam veram naturalem non esse de necessitate Baptismi Anathema sit If any man shall say that true and naturall water is not of necessitie of Baptisme let him be accursed CAP. 8. VVhether it be conuenient the font should be hallowed and the water blessed before Baptisme WE neuer held that it was of the essence oâ— Baptisme that the font should be hallowed or the water consecrated and blessed but in case of necessitie we allwayes allowed Baptisme to be avayleable without benediction of the water And it was decreed as a matter in question aboue 1200. Yeares agoe by S. Victor Pope and Martyre Vt quauis aqua modo naturali si necessitas cogeret quicunque Baptizari posset That anie one if necessitie did vrge coÌ„pell might be Baptised in any kind of water So it were naturall elementall water whether it were hallowed or not hallowed consecrated or not consecrated Yet you must vnderstand that this decree doth take place onlie in case of necessitie as in imminent daunger of the child or some other vrgeÌ„t cause Otherwayes no doubt but the font ought to be hallowed and the water blessed And we Catholikes make no question but that the consecration of the font Exorcismes and blessing of the water was instituted by the Apostles or their immediate Successours and euer vsed as a solemne Ceremonie in the auntient Church of Christ Therefore no reason why it should be abrogated and abolished by the Sectaries of this age and not vsed by the Protestants of our
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
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
Ioa. 23. who did not disdaine with his owne hands to wash their feete And surely considering Christe was to committe this office and function of Baptizing by speciall commission to his Apostles and Discipleâ— it is likely he would first Baptize his seruants who were to be Baptizers of others VVe must take heed sayeth S. Augustine that we doe not say Aug. ep 108. that the Apostles were not Baptized with water but only with the Holy Ghost least we giue occasion to others to contenme Baptisme and that we our selues in so saying be not found to striue against Apostolicall practise discipline and order For Cornelius and those who were with S Peter although they receaued the Holy Ghost yet notwithstanding they were Baptized with water So that the receauing of the holy Ghost did nor take away the Baptisme of water Ibid. And further sayeth this holy doctour VVe ought in no case to doubt although there be no exprese mention in Scripture made therof but that the Apostles were Baptised with water in respect of that generall sentence which Christ hath pronounced Ioa. 3. Nisi quis renatus c. Vnlesse a man be borne againe of water and the Holy Ghost he sâ—all not enter into the kingdome of heauen And in particular he proueth S. Peter to haue bene Baptised out of those words of Christ Qui lotus est non indiget nisi vt pedes lauet c. He that is washed needeth not but to wash his feete but is cleane whollie As if he should haue sayed you haue bene washed Baptised by me alreadie and therfore you are whollie cleane now you need no more Or my will is no further but to wash your feete only When. S. Peter vpon humilitie thought himself vnworthie that Christ should wash his feete Christ sayed If I doe not washe thy feete thou shalt haue no parte withe me S. Peter hearing this made this petition Non tantum pedes sed caput manus Then o Lord not only my feet but my head and handes Christ answered He that is washed needeth not but to washe his feete So that I may conclude that Christ with his owne handes did Baptise his Apostles or some of them it remaineth only to accord those two places of Scripture in S. Iohn which seeme contrarie Christus Baptizabat Christus non Baptizabat Io. 3. 4. sed Discipuli eius Christ did Baptize and Christ did not Baptize but his Disciples I answere they are not contrarie but both true Christ did Baptize at the first institution and begining of his Baptisme and then afterwarde Christ did not Baptise himself but committed this office and function to his Disciples as proper vnto them and he himself tooke a higher charge and care vpon him which was to preach and teach and confirme by miracles So did also the Apostles after Christs ascension in the begining Baptize them selues but afterwards that their preaching might not be hindered they committed this office and function as proper to the Priest and betooke them selues To Euangelize 1. Cor. 1. and not Baptise as S. Paule sayeth So that we may vnderstand S. Iohn when he sayeth That Christ did not Baptize but his Disciples that is he did not ordinarilie by himself with his owne hands Baptize all sorts of people but only some of his Apostles and Disciples And when he had done thus he gaue commission to them as his Ministers to Baptize all others Wherfore when Christ sayed vpon the day of his ascension that his Apostles should be baptized with the Holy Ghost vpon the day of Pentecoste we must not so vnderstand as though they had not bene Baptized before with water but that they should be cleansed Baptized and inflamed with a speciall internall infusion of the grace of the holy Ghost vnder the visible forme of fierie tongues as hauing therby no ordinarie baptisme but an extraordinarie gift of the Holy Ghost to speake with tongues and by an especiall grace of his heauenly spirit that they might Euangelize with courage Christ crucified which was then Scandalum Iudaeis stultitia Gentibus A Scandall to the Iewes and foolishnes to the GeÌ„tiles therfore stood in neede of extraordinarie gift grace and fortitude CAP. 2. VVhether it doth belong to the Priest only Ex officio by Office and frunction to Beptize IT is the generall opinion of Catholike Diuines that ordinarilie by office and function it appertaineth onlie to Priests to Baptize This word only must not exclude Bishops for that they are also Priests and doe Baptize as Priests Yea in the opinion of some although the Priest by office and function in his ordination in that he is made Prieste hath this power to Baptize yet because it is a matter of Iurisdiction he doeth exercise it with a subordination and dependencie of the Bishoppe As also the Priest hath by ordination in that he is made Priest power to absolue from sinne Yet because the acte of Absolution is an acte of Iurisdiction and Iurisdiction is proper to a Bishoppe he can not vse and exercise this power except in case of necessitie but within such limites as the Bishops shall appoynt So then ordinarilie by office and function it appertayneth to the Priest only to Baptize and not to the Bishop as Bishop Werfore altough the Bishop may doe it yet we can not say he doth it Ex officio as Bishop but as Priest And this appeareth and may be proued out of S. Paule of whom there is no doubt but he was a Bishop yet he sayeth that Christ sent him 1. Cor. 1. To Euangelize not to Baptize for that it is not by Christs Commission and institution the office of a Bishop to Baptize by himself as in his owne person but ordinarilie it is committed by office and function as belonging to the Priest Yet in the same place S. Paule recordeth that he Baptized some fewe as Crispus and Caius and the house of Stephanus but not as belonging to the office of a Bishop but as he was a Priest Obiect True it is and may well be obiected that that Christ gaue this commission to his Apostles not only to teach but also to Baptize saying Going teach yee all nations Baptizing them Mat. 28. but the Bishophs are successours to the Apostles Therfore the Bishops haue by office and function also to Baptize To this obiection I answere with that worthie Doctour S. Thomas Tho. 3. p. q. 67. art 2. that Christ gaue in charge to his Apostles and so consequently to Bishops both functions that is to teach and to Baptize The first as principall to be exercised and performed by themselues in their own persons The second that is to Baptize to be committed by them to the Priests as proper to their office To manifest and make this plaine S. Iohn in his Ghospell sayeth That Iesus himself did not Baptize Ioâ— 4. but his Disciples were they that did Baptize Wherby it is
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
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
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