15. Greater loue then this no man hath that a man yeeld his life for his friends Wherefore no doubt but the worthiest and perfectest Baptisme is to be Baptised in their owne bloud Aug. li. de eccles dogma cap. 74. And S. Augustine comparing them togeather preferreth Martirdome Baptizatus aqua confitetur fidem suam coram Sacerdote Martyr coram persequutore c. He that is sayeth this holie Doctour Baptised vvith vvater doth confesse his faith but before the Priest but he that is Baptised in his bloud doth confesse his faith doth proteste Christ and his Church in the face of the Persecutour enemie of Christ and his Church The first is vvashed vvith vvater the second is cleansed vvith bloud Thus S. Augustine And no doubt but Martirdome infuseth more grace then either Contrition or the Sacrament Thus much the Holy Church hath defined all ages haue confirmed and S. Augustine maketh it a rule Qui orat pro Martyre iniuriam Martyri facit It is iniurie to pray for a Martyr to doubt of the glorie of a Martyr were but impious Tho. 3. p. q. 67. ar 12. Wherefore I conclude with S. Thomas that the worthiest Baptisme is in Bloud because therein is expressed liuelie by imitation the Passion of Christ and the vertue of the Holie Ghost by the feruour of loue But if we speake of the necessitie as we did in the precedent Chapters then the Sacrament is to be preferred before them both as hath bene sayd CAP. 16. VVhether by Baptisme a character or indeleble Signe be imprinted in the soule of the Baptised IT is the generall opinion of Catholike Diuines auncient and moderne that the Sacrament of Baptisme doth not onlie giue grace but imprinteth and sealeth the soule of the Baptised with a spirituall signe marke and badge indeleble which can neuer be blotted out but remayneth for euer the soule being immortall as the Cognizance and badge of their Christendome whereby they shall be knowen as a distinct people from those who were neuer vnder Christs baÌ„ner nor of his fold Therefore S. Paule sayeth 2. Cor. 1. That God also hath sealed vs and giuen the pleadge in our hartes And he doth exhorte the Ephesians Ephes 4 That they doe not contristate the Holie Spirite of God in vvhich they are signed vnto the day of Redemption that is the day of regeneration by Baptisme And if by Circumcision which was but a figure of Baptisme God would that the iewes should haue a marke and token in their bodies wherby they should be knowen to be his speciall people and therby discerned from others whie then should it be impious or inconuenient to thinke that Christs Baptisme would haue the soule of euere Baptised man to be marked and sealed with the Character and signe of a Christian whereby he may be knowen for the souldiour of Christ and distincte from Iewe Turke or infidell This is not onlie the opinion of Scholasticall Diuines but conforme to the consent of auncient Fathers and defined in the Councell of Florence Trent Therefore Anathema to Caluin and his followers who would seeme to impugne so auncient and consonant doctrine THE SECOND BOOKE Of the matter and forme of Baptisme CAP. 1. Whether water be by Christs institution the matter of the Sacrament of Baptisme THERE is no doubte the Scripture is most plaine that Christ ordained and instituted water for the matter of Baptisme as an essentiall parte of this Sacrament And first when Christ our Sauiour would vouchsafe to be Baptised in the waters of Iordan by Iohn the Baptist out of question he decreed instituted and sanctified the waters to be the matter of this Sacrament euen at that tyme by the touch of his holie bodie This is the common consent of the auncient Fathers as I haue before cited Câ—b 1. cap. 11. Also when Christ tolde Nicodemus that there was no way to heauen but by regeneration by a newe birth he expressed the water as necessarie when he sayed Ioa. 3. Vnlesse one be borne ex aqua of water And moreouer by the practise of the Primitiue Church it is pregnant and plainlie proued Act. 8. for when S. Philippe the deacon had instructed in the beleef of Christ a man of Aethiopia one greate in authoritie vnder Queene Candaces queene of the Aethiopias her chief and high Treasurer and as they went by the way they came to a certaine water the Treasurer sayed Lo water quis prohibet me Baptizari Who doeth lett me to be Baptised And commaunding the Chariote to stay they went both into the water and he was Baptised And S. Peter when he came into Caesarea vnto the house of Cornelius the Italian who expecting S. Peters coming Act. 10. gathered togeather his kinred and speciall friends S. Peter Catechizing and instructing them of IESVS and Christian faith as he was speaking the Holy Ghost fell on them Where vpon he sayed to the faithfull of the Circumcision Can anie man forbid water that these be baptised Whereby it is most manifest that water is the onlie matter of this Sacrament I need not alleadge S. Paule who sayeth Ephes 5. That the Church was to be sanctified and cleansed in the lauer of water And S. Peter compareth Baptisme to the water of the Deluge 1. Pet. 3. For as the waters bearing vp the Arke from sinking the persons in it were saued from drowning that is eight soules were saued by water so now Baptisme bearing vp our soules we doe swimme and are saued by water Aug li. 2. con Faust cap 14. 17. Whervpon S. Augustine sayeth As Noe and his was deliuered by the water and the wood So the familie of Christ by Baptisme signed with Christs Passion on the Crosse That water should be the matter of this Sacrament the Prophet Ezechiel did prophesie saying in the person of God Ezech. 37. Nu. 29. Effundam super vos aquam mundam I will powre out vpon you pure cleane water Also as Moyses the first Redeemer of the people of Israëll out of the Captiuitie of Aegypte did make the waters of the well to ascend so the second Redeemer Christ our Sauiour in a higher degree then to refresh the bodie hath exalted the waters to the cleasing of the soule And Ioël the Prophet foretold as much prophesieing of the Sacrament of Baptisme Ioel. 3. Et fons de domo Dei egredietur c. And a vvell shall goe forth of the house of God and shall vvater the brookes of thornes By the brookes of thornes is vnderstood the multitude of sinners which this water shall washe and cleanse Zacharias prophesiyng of the Baptisme which was to be instituted by Christ Zacha. ca. 13. sayth In illa die c. In that day there shall be a fountaine opened to the house of Dauid and to all the Inhabitants of Ierusalem In ablutionem peccatorum menstruate For the ablution and cleansing of sinnes and distayned vvith flovvers
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 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
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
that is a man by Martirdome may be sayed to be Baptised and bathed in his owne bloud cleansed and washed from sinne Also by the flames of Charitie and loue towards God the Holy Ghost working with the teares of Contrition and compunction of harte may be sayed to haue his soule purged from sinne and the rust and canker thereof consumed It is manifest that Martirdome in Scripture is called Baptisme Mar. 10. For Christ sayed to Iohn and Iames the sonnes of Zebede Potestis bibere calicem c Can you drinke the Cuppe I drinke or be Baptized with the Baptisme where with I am to be Baptised And he sayed they should signifiyng that Martirdome is Baptisme Also it is sayed in the Apocalyps Hi sunt qui venerunt ex magna Apoc. 7. c. These are they who are came out of greate tribulation and haue washed their stoles and haue made them white in the bloud of the lambe And for flammis no doubt but when the soule shall be enflammed with perfect Charitie and the hart by the worke of the Holy Ghost be moued to beleeue in God to loue him to be penitent for his sinnes it is a kind of Baptisme and will supplie the want of the Sacrament in case of necessitie And it is plaine in Scripture that Penitencie is called Baptisme for it is sayed Luc. 3. Mar. 1. Ezech. 18. Iohn was preaching the Baptisme of Penance vnto remission of sinnes And thus much Ezechiel the Prophet confirmeth If the impious man shall doe Penance fore his sinnes I will remember no more his iniquitie Wherefore I conclude that by Martirdome and Penance in necessity the Sacrament of Baptisme may be supplied CAP. 13. How there can be vnitie of Baptisme if there be three in distinction Ephes 4 WE make no doubt but S. Paule sayeth Vna fides vnum Baptisma vnus Christus Thereis one faith one Baptisme one Christ Also the Nicene Creed maketh professioÌ„ of one Baptisme Credo vnum Baptisma in remissionem peccatorum I beleeue one Baptisme vnto remission of sinnes Howe then can there be a distinction of Baptismes Or how can these three keepe vnitie of one Baptisme S. Thomas answereth That the vnitie of Baptisme is not taken away by this distinction Th. 3. p. q 66. a. 11 ad 1. because the two first of Bloud and Charitie Sanguinis flamminis are included in the third of vvater which hath his efficacie and force from one â—untaine the Passion of Christ and the Holy Ghost â—lso they worke all one effect and by one princiâ—all cause the effect is Remission of sinnes confeâ—ng of grace washing and cleansing of the soule â—he principall cause is the Holie Ghost For â—lthough the meanes be different that is By â—loud by fire by water yet the effect and prinâ—ipall Agent being all one the difference of â—eanes doth not take away vnitie Moreouer the two first are included in the Saâ—rament of Baptisme and onlie take place in case of necessitie when Baptisme can not be had As â—or example If a man should be iustified and haâ—e Originall sinne blotted out by Penance by â—oue towards God by Contrition and vowe of Baptisme yet afterwards although his sinne â—hould be thus remitted and he made Iust if â—he should contemne the Sacrament that is Baâ—tisme of water he should for this his conâ—empt be damned and neuer enter into heauen And this is proued by the example of Nicodemus for although when he came to Christ he had faith and Charitie and beleeued in him yet Christ sayed vnto him Vnlesse one be borne of water and the Holy Ghost Ioa. 3. Aug. li. 4. de Bap. ca. 21. Act. 10. he can not enter into the Kingdome of heauen And S. Augustine writing against the Donatists sayeth Although Cornelius the Italian Centurion of whom it is written in the Acts of the Apostles were a Iust man and had receaued the Holy Ghost yet if he should haue neglected the SacrameÌ„t of Baptisme ConteÌ„ptus taÌ„ti Sacramenti reus fieret He should haue bene guiltie of the contempte of so greate a Sacrament which is the gate to saluation CAP. 14. Whether if one Baptised in his owne bloud should ouerliue were after of necessitie to be Baptised with water THe case is if one sholud be leaft by his Persecutour as dead but yet after reuiue againe as it happened to S. Sebastian although he were readie to shed his bloud and yeald his life for Christian faith yet I make no doubt if he should thus ouerliue but that he ought to be baptised with water And in no respect nor for anie reason of being ready to suffer martirdom or other wayes to coÌ„temne or neglect the Sacrament My reason is because this Sacrament being ordained and commaunded by Christ as a necessarie remedie for the soule of man is of necessitie to saluation In re or In voto that is In deed or In vowe Wherefore he that should neglect it or contemne it although other wayes iustified should doe against the ordinance and commaundement of Christ For Christ sayed vnto Nicodemus a beleeuing man a faithfull man but not fullie instructed in Baptisme Ioa. 3. vnlesse a man be borne of water and the Holy Ghost he can not enter into the kingdome of heauen Also the example of Cornelius is more apparent Act. 10. and conuinceth that Baptisme is necessarie because the Scripture doth say That he was a Iust man in respect of his morall vertues one that feared God who also had receaued the Holie Ghost at the preaching of S. Peter yet was he Baptised by S. Peter Although such may be the grace of God to some that they may haue remission of sinnes and sanctitie also receaue the Holie Ghost before anie Sacrament be ministred yet not withstanding they must of necessitie be Baptised with water Wherefore I conclude that although martyrdome and Contrition may in necessitie supplie the want of this Sacrament yet they are not sufficient to saluation but in case of necessitie when the other can not be had but if euer it come so to passe that they may receaue it they are bound vnto it And I am of opinion that if one should be a Martyr and die and after be raysed miraculouslie againe to life and ouerliue that he ought to seeke and receaue the Sacrament of Baptisme that he may thereby receaue the indeleble Character of a Christian CAP. 15. Whether Baptisme of Bloud be more worthie then Baptisme Flaminis of Charitie or then the Sacrament TO suffer death for confessing of Christ to be true God and man to shed his bloud for testimonie of the true Church of God to suffer persecution for Gods cause to yeeld his life for Religion and Iustice sake finallie to be a Martyr hath euer beene accounted the perfectest acte and greatest signe of the loue of God that could proceed from man in this mortall life And this Christ hath confirmed Maiorem charitatem c. Ioa.
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
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
they wil be lampes without oyle or light which is contrarie to Scriptur and reason lett them take heed the gate be not shut agaynst them and that in the latter daye they will not be knowen of Christ and to their confusion they heare not that voice Nescio vos I knowe you not I praye god lighteÌ„ their parts and geue them vnitie of fayht that we may once be all meÌ„bers of one Catholik and Apostolik church and therin to haue the trwe vse of the sacraments with the rits and ceremonies therof Amen EPILOGVS IN this treatise gentle reader hath binne briefly shewed and by questions declared vnto thee what baptisme is the effects therof the matter the forme the minister the partie baptized and finally the reasons of the rites and ceremonies and with all howe honorable significant profitable and comfortable they are to christian people The lyk may be declared of the other syxe sacraments but not to be expected at my hands For I will promise no more then I meane to performe The catholik church hath euer mayntayned seauen sacrameÌ„ts which christ himselfe and no other could institute And this was the bountie and goodnes of our sauiour christ therby to assist and comfort man to make this his passage in this vale of miserie So that christ would not leaue vs without a remedie all the tyme of our life euen from the houre of our birth vnto the daye of our death baptisme at our birth Confession the Euchariste with the other sacraments all the middle of our life and extreame vnction at our death It is wonderfull to consider what easie way the protestans haue found out they haue cutt of fiue of these seaven sacraments and would seeme to retayne only two But in verie deed they haue but bare one And that is baptisme which is allowed to be ministred by them and of them in case only of necessetie And this one which they retayne god knoweth they haue pilled and pouled and the puritans issuinge from them haue endouered to roote it quit vp as may appeare by this precedeÌ„t treatise As for the lords supper as they call it it is with them no Sacrament for they haue no coÌ„secration no change of bread into the bodie of Christ bread befor and bread after you maye make as good a Communion ar home in takinge bread at break fast in memorie that christ dyed for you And as concerninge the rites and ceremonies of the Catholick church dayly in their pulpits they baye and barke at them that they are combersome troblesome to manie in number superstitious what wil be the end of this what teÌ„deth this vnto surely to extinguish all externall honor of christ all communication of Sacraments de doctrina Cijristiana lib. 3. c. 9. and all assotiation of christean people in rits and ceremonies of religion But S. Augustine shall answere these kind of men and so I will end Some fewe sayeth he Sacraments and ceremonies we haue for many in the tyme of moyses law most easie to be done most honorable for signification and most cleane and pure to be obserued and kept and such as our lord him selfe hath instituted and Apostolicall discipline deliuered LAVS DEO VNI ET TRINO 23. Iunij 1614. A TABLE OF THE Chapters THE FYRST BOOK CAp. 1. What Saacrament is and why god would vse externall sensible things for the sanctification and iustification of man pag. 1. Cap. 2. What baptisme is how it is defined and what are the effectes pag. 2. Cap. 3. Whether yf by error or otherwise this Sacrament of baptisme be not dewly administred on be capable of any other Sacrament pag. 6. Cap. 4. Whether all punishment dewe for originall synne be remitted by baptisme pag. 8. Cap. 5. Whether baptisme doth remitt synne ex opero operato and geue grace by the force and virtue of the word and work done and sayed in the Sacrament pag. 10. Cap. 6. Whether baptisme be really and in deed an instrumentall cause of iustification or only a means to excite stirre vp or moue to fayth pag. 12. Cap. 7. Whether be that is once baptized can synne but shal be saued pag. 16. Cap. 8. Whether baptisme hath force to remitt synnes committed after baptisme pag. 19. Cap. 9. Whether baptisme be necessarie to saluation pag. 23. Cap. 10. Whether in the thyrd chapter of S. Iohn Christ did entreat of baptisme pag. 25 Cap. 11. When and at what tyme Christ instituted baptisme pag. 28. Cap. 12. Whether the sacrament of baptismâ— by martyrdome or contrition of hart may be supplied And whether the distinction of the three baptismes that is of blood Charitie and water be iâ— scripture pag. 31 Cap. 13. Howe there can be vnitie of baptismâ— yf there be three distinct baptismes pag. 32. Cap. 14. Whether yf one baptized in his blood should ouer liue were after to be baptized with water pag. 34. Cap. 15. Whether baptisme of blood be morâ— worthy then baptisme of Charitie or the SacrameÌ„â— pag. 35. Cap. 16. Whether by baptisme a character or indelible signe be imprinted in the soule of the bapzed pag. 36. The second book Cap. 1. Whether water be by Christs institution the matter of the Sacrament of baptisme pag. 38. Cap. 2. What are the reasons that water aboue all other thinges was chosen and taken for the matter of this Sacrament pag. 40. Cap. 3. What kynd of water was instituted the matter of this Sacrament pag. 44. Cap. 4. Whether on may be baptized with Ice Snowe or hayle pag. 45 Cap. 5. Whether on may baptise with the water of the Bath Brimstone water ot Allume water or wich water wherof salt is made pag. 46. Cap. 6. Whether on may baptise in rose water â—r any other Distilled water pag. 47. Cap. 7. Whether on may baptise in wine Alle Beer or mylk in necessetie when water can not be had pag. 48. Cap. 8. Whether it be conuenient the font should be hallowed and the water blessed before baptisme pag. 49. Cap. 9. What is the forme of Baptisme pag. 52. Cap. 10. Whether it maye not lawfully be sayed that the priest by this Sacrament doth Washe and cleanse the soule of the Infant from originall synne pag. 55. Cap. 11. Whether it be not necessarie that all the wordes be spoken that are of the forme of baptisme pag. 58. Cap. 12. Whether yf one should leaue out to expresse the partie who were to be baptised it were baptisme pag. 60. Cap. 13. Whether the forme which the greek church vseth be sufficient for Baptisme pag. 61. Cap. 14. Whether the Arian heretiques in their forme did trulie baptise pag. 63. Cap. 15. Whether baptisme geuen only in the name of Iesus Christ be a vayable pag. 64. The thyrd book Cap. 1. Whether Christ in his owne parson with his owne hands did baptise pag. 67. Cap. 2. Whether it doth belonge to the priests only ex officio by their office and function to baptise pag. 71. Cap. 3. Whether a deacon