cleane and very proper for to represent the same of the holy Ghost For it washeth purifieth cleanseth and refresheth the hearts and consciences for to comfort them and to make them bring foorth fruite pleasing vnto God in such sort that the water causeth the earth to fructifie renoweth and maketh it fertile washeth away the filthinesse from the body It quencheth and putteth out in lyke manner the fire and heate of wicked carnall concupiscences as the water quencheth out the fire and queÌ„cheth the thirst and alteration of the poore féebled soules refresheth them for euer The seconde cause is that hée would haue opened vnto vs the intelligence and vnderstanding of ceremonies baptismes and purifycations conteyned in the law of Moses of y prophets in like manner by which the holy ghost was promised chiefly by Esay Ezechiel vnto whom he maketh allusion hath had the regard thervnto Therefore he would expound them vnto vs and giue vs to vnderstand that those waters promised of God did signifie none other thing theÌ„ the abouÌ„dance of the holy ghost which ought to be shed foorth vpon all flesh as a riuer and a floud of water whiche watereth and ouerfloweth all the earth The which Sainct Peter witnesseth to haue bene accomplished both in him and in the other Disciples of Iesus Christ the day of Pentecost according to y prophecie of Ioel. And therefore Iesus Christ would as well in that place as in speaking vnto the Samaritane and bidding those which were in the temple to come drinke of those liuing waters vse those manners of speakings And for to declare vnto vs in like manner to what ende he hath instituted the signe of the water in the baptisme And that it is true I doe take Sainct Iohn for a witnesse who expounding the words of his Master saith that he vnderstandeth by those waters y holy Ghost y which the beléeuers ought to receiue Thirdly by that forme of figured speaking be teacheth vs in like manner what the Christian man ought to bée that is regenerated by the holy Ghost setting foorth the water and the winde which are bodyes more subtill thinner cléerer purer then the earth which is an elemeÌ„t more weightier vnpurer thicker and materyall These wordes then doe signifie as much as if hée had sayde that in stéede of that weightie earthlye carnall and corruptible man wée must be regenerated into a newe man heauenlye spirituall and perfect as much differing from this héere whiche is earthly and fallinge as the water and the winde doe differ from the earth And it must be that the same is done by the holy Ghost which is the true water which maketh that purification in vs. Eusebius Thy exposition is not without a fayre shew But ought I therefore the sooner to receyue it then the same of the auncient Doctours who in that place by the water haue vnderstanded the baptisme whiche is giuen by the water and chiefely Saincte Iohn Chrisostome Theophilus I am well content to magnifie with the auncients the Sacraments as much as shall be possible So that thou wilt vnderstande them so as they themselues would they should be vnderstanded For although that I would receiue the exposition of Chrisostome it followeth not therefore that by the same one may conclude the element of the water to be so necessary vnto saluation that without the same man cannot obteine it For wée must consider that when the scripture the auncient Doctors do speake of the sacraments they haue not regarde onely to the outward signe but do staye themselues principally vpon the thing signified by them the which they doe vnderstand properly And therefore following their intellygence we may expounde those wordes after that sence as if Iesus Christ did say hée which shall not wash away his sinnes which shall not receiue truely the holy Ghost and which shall not be receiued into my Church and into my flocke after the manner as I haue ordeyned that hée shoulde doe by the baptisme shall not enter into the kingdome of god It followeth not therefore that he which shall haue héere all the thinges comprised and signified by the baptisme ought to bée reiected and forsaken of God if he lacke but the water But yet the better to content thée I will declare vnto thée euidently that not onely the auncient Doctors but also the scholasticalles and questionaries doe confirme my sentence For the master of the sentences hauing moued the same question which thou hast propouÌ„ded touching those words of Iesus christ aunswered that the same place ought to be vnderstanded of those which may be baptised and doe make none accompt of it or that one may thus expound it he which shall not be regenerate of the water the holy Ghost y is to say of that regeneration which is made by the water the holy Ghost shall not be saued Now y regeneration cannot be made onely by the baptisme but also thorow penance and by the bloud Behold the very wordes of the master of the sentences who vnderstandeth by the bloud the same of the Martyrs which is shed for the witnesse of the truth For your owne doctours perceiuing the absurdities inconueniences which would followe if one would vnderstand that place of Iesus Christ of the exterior baptisme and to take it rigâ—rously haue béene compelled to say that there shoulde be three sortes of baptisme that is to saye of the water of the holy Ghost and of bloud by the whiche diuision they doe confesse openly that there is an other kinde of baptisme then the same of the water by the which man may be saued There is the baptisme of the holy Ghost and of faith which may be without the same of the water Vpon which the maister of the sentences alledgeth Augustine saying Thou doest demaund which is greatest either faith or the water I doubt not but that thou wilt aunswere vnto mée that it is the faith If then that which is least can sanctifie shal not that which is greater do it better to wit the faith of which Iesus Christ hath said he that beléeueth on mée yea though he were dead yet shall he liue Eusebius S. Augustine neuerthelesse concludeth of the words of Iesus Christ that none can come vnto eternall life without the sacrament of baptisme but those which do shead their bloud for the trueth in the Church But which is more he sayth we do not beléeue that any Cathecumenian hath eternall life although that he shall dye in good workes if he be not baptised or martyred You do well knowe that in the auncient Church those which had receiued the Gospell and were not yet baptised were called Cathecumenes bicause that one had instructed them in the faith And following that same matter he saith more ouer We beléeue that there is no way of saluation but for those that are baptised Theophilus I
that are aliue And the first thing that we must haue when one dyeth are the torches to leade hym to hye graue And all the yeare after wée must haue Candels lighted vpon his Sepulcher and after to offer them vnto the Priestes Hillarius It is bicause they sée not Thomas Whom do you meane the Priests or those that bée dead Hillarius Both the one the other We cannot deny but that the dead bodyes haue lost their sight that they are in darkenesse as touching their body But neuerthelesse the shining and brightnesse of the torches serueth them to no pourpose I thincke also that the soule hath no neede of them For if it goe into Paradise it hath the Angels to carry it thether as the soule of Lazarus was carryed by the Angels into Abrahams bosome For that hath light inough and the Angels also wyth the brightnesse of god Wherefore they haue not to doe wyth our light that cannot serue for the soule but for the body onely If the soule goe into hell there are guides inough for to bring it thether and it is not nowe necessary that we do giue light to it It hath the Angels of Sathan altogether contrarie to the other Angels to carry it thether Thomas But if it go into Purgatory for that it is so déep hath it no néede of light for to conduct them through those darke places Hillarius If that which they saye bée true there is fire inough without putting any more vnto it And if that fire bée not sufficient for them I thincke that the light of our torches cannot giue light there For if the Sunne beames and his brightnesse cannot enter and pearce through what may wée hope of our fire You may then vnderstande by these reasons that all these lights serue nothinge at all for the dead nor profite them neither for the body nor yet the soule It must be then that they doe profite the Priestes or els it is a lost labour But wherein can they serue for them For if they bee blinde and that the Sunne light helpeth them not no more shall they see by the illumination of the torches and candels If they doe see cléere inough they haue no néede for the cléerenesse of the Sunne ought to suffice them except they buryed them in the nyght as the Panims dyd bury the poore that had not money to pay for their funerall pompe Thomas It must then bée that they are eyther madde out of their wyt or els that they would shew by the same that those that do such things are fooles and depriued of all vnderstanding Hillarius I thincke that they would do as Diogenes did who at noone dayes lighted a candle and did séeke for men in the middle of the Market wyth a lanterne Thomas To what pourpose dyd hée the same Hillarius For to make men to vnderstande that they were beastes wythout reason and vnderstanding and that hée had much a doe to finde men that is to saye wyse men both of wit and iudgement although hée sought them with a lanterns Should hée not haue more occasion to doe the same nowe at this present time For to what ende do all those lights serue but for to declare that we are the successours of the Panims who after the same sort vsed torches and candels at the burials and funerals of their dead For we haue not read in all the holy Scriptures that euer the true seruauntes of God haue lighted candels for the dead Nor that they were euer in such superstition Also we néed not to doubt but that the holy Water wherewith wée sprinkle the graues of the dead is also taken of the immitation of the Panims Theophilus I doubt it not It is very true that the auncient people of God had certeine washings certeine baptismes for their purifications not that they did thinck that the filthinesse and vncleanenesse of the soule conscience could be washed made cleane by the water corruptible Elements For sith that the soule is a spirit it must haue a spirituall purgation agreeing to his nature and not corporall Thomas What profit then do they receiue of such ceremonies Theophilus They did the same for to testifie witnesse that they were sinners polluted vncleane and that they had need of a purgation the which they could not finde in themselues but muste séeke it of others Forasmuch then as they acknowledge themselues sinners and in makinge open confession by those exteriour and outwarde washings and do witnesse that the bloude of Iesus Christ was necessarie for them for the washinge awaye of their sins they pleased by that obedience and confession God and by the faith that they had in Iesus Christ â—figured by those ceremonies and sacramentes whom they did looke for to bée their Sauiour They did truely communicate the bloud of Iesus which for them ought to haue bene shed as wée doe by the baptisme sauing but that wée had all things more excellent then they But wée doe not finde that they euer baptized the dead nor sprinkled their Sepulchres with coniured Water Hillarius Wée reade that the heathen Priestes vsed in their purgations the water of the sea with which they sprinckled that which they would purge Of which Proclus that noble Philosopher the Platonist yeldeth the reason saying that such water hath the propertie to purge bicause it is salt and that the salt hath in it some portion of the fire and holdeth somewhat of his Nature That same maketh mée to thincke that our Priestes for that same cause dyd put salte in their holy Water For before they dyd coniure the Water they dyd first coniure the salte and after dyd put it into the Water Thomas They dyd it after the example of Eliseus Theophilus But Eliseus dyd not cast the salt into the water for to coniure the Diuels there wyth but hath done it for to purge and make it cleane bicause that it was infected and poisoned so much y none could drincke of it And notwithstanding that Eliseus dyd put salte in it yet neuerthelesse the salt of his nature had not the propertie to correct and amend the corruption of the Water if the vertue of God had not wrought and done it nuraculously As it is declared by the applications of the thinges which Iesus Christ vsed as in putting the spittle vpon the tongues of those that were dumme for to make them speake or vpon the eyes of the blinde for to make them see or wythin the eares of those that were deafe for to make them heare not bicause that hée coulde not dooe that wythout suche applications as hée hath very well declared in a great many other of his woorkes For howe oftentimes hath hée healed them in touching them onely either by the hand as the leapers or by y gowne as y woman which was diseased with the issue of bloude and others without either séeing
heare Theophilus I beléeue that that God of the Priestes defendeth hymselfe as well from the fire as hée defendeth himselfe from the myce wormes spiders when they doe eate him and that euen as they lyue of the accidents wythout the substaunce so hath the fyre burned the accidents wythout the substaunce And accordinge to the Philosophy of the scholasticall Diuines agaynst the senâ—ence of Aristotle and of all the olde Philosophers one may easely finde accidents qualities and quantities without substaunce wythout body and subiecte Yet neuerthelesse if they dyd well consider the vertue of the fyre they should be contrained to allowe mine opynion And I woulde to God that they woulde worshyppe the fire which hath the onely vertue to purge sinnes to wytte the same with which Iesus Christ baptised which is the holy Ghost Hillarius I doe also desire that they would worship that water of lyfe the which Iesus Christ hath promysed which is the same holy Ghost But they had rather make the materiall water a God of which wée may lawfully say as wée haue sayde of the fire For if they do make a God of the fire they muste in lyke manner make a Goddesse of the water to the ende they maye haue Gods and Goddesses a Vulcan a Vesta Thetis or Amphittite Leucothea or Naiades Nymphes goddesses of the waters as wel as the Panims had for many times they attribute vnto it as much vertue as to the fire sometimes more For if their water do quench put out y fire of purgatory it hath as much vertue more theÌ„ God Canopus furthermore what dyfference is there betwéene theire Aquaticall Theologye and the same of the Ibolatrous Greekes the which the Romaines haue learned of them euen as the Papistes of the auncient Romaines As wée maye iudge by that whiche Ouid hath wrytten saying Our olde men thought and did beleeue and in that hope did dwell That sinne by purging losed was and so let not to tell Greece was the first this order gaue and therewith did suppose Offenders to be rid from sinne and so let not to glose Theophilus That doctrine shoulde hée good if it referred it selfe to the purgation of our sinnes made or done by Iesus Christ and that it extended vnto his bloud But their thought is altogether otherwise Hillarius They vnderstande that of their purgations of whiche we haue spoken off and chiefly of the water Of which superstition the Panims themselues doe mocke and haue well had the iudgement to know that the same was but vanitie as wee haue already declared by the Apothegine of Diogenes And the verses of Persius a boue alledged pretend to the same as well as those héere of Ouid which I will now rehearse Ah too light credite doe they giue which doe suppose and thincke That that same fault of murther should by water be extinct Eusebius Wée are of an opinion altogether differinge from the same For wée dooe not beleeue that thorow the sprinckling of the holy water the mortall sinnes are put away but onely the veniall sinnes Theophilus They are not then defaced and taken away by the same For the sinnes are not mortall but vnto those whiche sinne vnto death and agaynste the holy Ghost and which perseuer in their sinnes withour dooing repentaunce and running vnto the mercye of god But vnto Gods elect all sinnes are veniall not by their nature but by the grace of Iesus Christ For there is no sinne be it neuer so little which of his nature is not mortall and worthy of eternall death if Iesus Christe make them not veniall and capable of pardon to those which beléeue in hym to whome there is no more condempnation Wherefore I am abaÌ„shed of your Doctors which take so much paines to purge the veniall sinnes And amongest others the sprincklyng of the holy water and that they doe allowe so muche the exorcismes and coniurations namely of Thomas of Aquin whiche yet neuerthelesse doe nothing dyffer from charmes and sorceryes But I am yet more abashed of that Canon so full of blasphemye which is taken of Pope Alexander the fift whome you accompte to bée the firste finder out and inuentour of holy water who sayth after thys manner Wée doe blesse the water sprinckled or myngled wyth salt amonge the people to this ende that all béeing sprinckled therewyth shoulde bée sanctified and puryfied the which thinge wée commaunde all Priestes to doe so For it the asshes of a younge Heyfer béeinge sprinckeled vppon the people doe sanctifie and make them cleane by a stronger reason the water béeinge mingled wyth salte and hallowed wyth diuine praiers doth sanctifie and make them cleane And if the salte béeinge cast in the water by the Prophet Eliseus hath healed and hoplen the barrennesse thereoff howe much more the water béeinge hallowed wyth diuine prayers doth take awaye the sterrilitie of hamayne thynges and sanctyfieth and purgeth the filthinesse and multiplyeth and encreaseth the other goodes and putteth awaye the assaultes of the Diuell and defendeth men from fantasies O Lorde God what greater blasphemye can one heare is not that to tourne all the worde of God vpsyde downe and to ouerthrowe all the vertue of the death and passion of Iesus Christ That which the holy Apostle attributeth vnto the death and bloud of Iesus Christe is it not héere altogether most euidentlye giuen vnto the salte and water For in stéede that the Apostle sayth If the bloude of Dren and of Goats and the asshes of an Heyfer when it was sprinckeled puryfied the vncleane as touching the purifying of the flesh Nowe much more shall the bloud of Christe whiche thorowe the eternall spyrite offered himselfe wythout spotte to GOD purge your consciences from dead woorks for to serue the liuing God In stéede that the Apostle sayth the bloud of Iesus Christ those héere doe put the salt the water But I wyll argue and reason after an other sorte agaynst Alexander If the asshes of an Heyfer and the holy water that they doe make by the ordinaunce and commaundement of God cannot purge the conscience and can scrue but for a certeyne carnall purification for to kéepe certeyne discipline in the Iewish Churche and to prefigurate the true purgation which by the bloud of Iesus Christe ought to be in the Christian Churche but it was necessary that the onely sonne of God shoulde shed out his owne bloud which onely hath that vertue how the salt the salted water coniured by the priests without hauing either law commaundement or promise of God do it better Hillarius I should haue ben greatly ashamed to haue stayed so long vpon those vaine chidish ceremonies but that I did sée that the most wisest and the most greatest Doctors haue bene abused and deceiued are fallen into so many execrable blasphemies Thomas How hath y ben possible If it be so as you say I am greatly abashed how y
ende Iesus Christe prâ—tended by those wordes that hee hath aunswered vnto 〈◊〉 Theophilus Before we do passe any farther note dâ—â—ygently that notwithstanding that Iesus Christ hath sayed He that beléeueth and shal be baptised shal be saued Yet neuerthelesse in the contrary proposition which followeth he hath not reâ—terated the baptisme He hath not saide he that beléeueth not and shall not be baptised shal be condempned But hath made only mention of the faith and of the beléeuing shewing that without the same none can be deliuered from condemnation the which he hath not affirmed of the baptisme And yet neuerthelesse he speaketh there of the outward and visible baptisme And not only of the same of the young children but of the â—lde and greate ones vnto whom the apostles were sent for to preach the Gospell Now iudge if Iesus Christ hath not required the visible baptisme of the greate ones as necessary vnto saluation how wil he require it of the young children I will geue none occasyon vnto any man by my wordes to despyse the Sacraments For thou knowest already what sentence I haue giuen against those that do despise it But I doâ—â—eane anâ— saâ— that if any good man were eyther among the Turkes or among the Idolaters and Infidels which had knowledge of the gospel true faith in Iesus Christ and that it was not possible for him to bee baptised I cannot beléeue that he should be dampned for lacke of a little water sith that he hath the principall to witte the faith or otherwise the water shoulde haue more vertue efficacie then the bloud of Iesus Christ or at the least as much And the Priest which administreth the baptisme should haue as much power as Iesus Christ himselfe For it should follow that euen as the water or the Minister in like manner can do nothing without the spirit bloud of Iesus Christ that Iesus Christes spirit also nor his bloud could doe any thing without the water and the Minister And so Iesus Christ and his espirit should be as much subiect vnto the Minister and the water as the water and the Minister vnto them And so consequently his grace mercy shall be bound vnto the corruptible elements subiect vnto men After that manner Iesus Christ should bée no more a true God nor a true Sauiour And so it is easy to iudge that such doctrine procéedeth not of God sith that it â—â—pugneth euidently the grace of God the iustification of faith and the annalogy of the saâ—ie and boâ—â—â— ouerturne altogether the mistery of y redeption made by Iesus Christ The which thing not onely the auncient Doctors but also the Scholasticals and Questionaries haue wel perceiued namely the master of the sentences which proueth by good reasons and by the witnesse of the auncient Doctors of the Church that some are iustified saued without baptisme amongest whom saint Augustine comprehendeth all those which are dead and haue suffered martyrdome for the conâ—â—â—â—ion of Iesus Christ In like manner the authoritie of Cyprian is sette foorth by the master of the sentences by the which he witnesseth that the saith the repenâ—aunce and conuersâ—on of the heart doth recompence and suffice for baptisme vnto those that haue not the time nor place for to receiue it they doe call it baptisme of 〈◊〉 And for confirmation of this he ioyneth to the example of the théeâ—e which was crucified next to Iesus the which saith he was not crucified for the name of Christ but for his demerits and wicked déedes And he did not suffer bicause â—e beléued but in suffering he beléeued It is then declared in that theeâ—e how much sayth aâ—ayleth without the Sacrament of visible baptisme The which the Apostle sayth The beléefe of the heart iustifieth and to knowledge with the mouth maketh a man safe But then hée doth accomplish it inuisibly when the necessitye shutteth vp and hideth the Sacrament of baptisme not the dispisinge of the religion Hee may haue some kinde of baptisme where he shall not haue couersion of y heart And the conuersion of the heart maye bée in some without hauing receiued baptisme But it cannot be ther where baptisme is dispised and we must not in no wise call that conuersion of the heart vnto God when the sacrament of God is dispised Be holde the witnesse the whiche vppon that matter Gratian alledgeth in his booke of decretalls and the master of the sentences taken of Cyprian addeth the same of Saint Ambrose touching the Emperour Valentiâ—ian who dyed without baptisme of whoÌ„ he saith I haue lost him whom I ought to haue regenerated But yet neuerthelesse hée hath not lost the grace the which hée required Now if we ought to haue such confidence and trust of the health and saluation of the great and olde men which coulde not haue the baptisme by a more stronger reason we ought to haue it of the young Infants For if they be of Gods elect it is in his power to baptise them in their mothers belly by his holy spirit to sanctifie them as it is written of Iacob of â—eremy Sainct Iohn Baptist of Saint Paul Eusebius How can we then absolue the proposition of Iesus Christ For it is generall and exclusiue without excepting any person Theophilus As much may I say of that that he hath said of his flesh and of his bloud speaking in this manner verely verely I say vnto you except ye eate the flesh of the sonne of man and drinke his bloud ye shall not haue life in you Doth not that proposition counteruailâ— as much as if he had sayd whosoeuer shall not eate my flesh and drinke my bloud shall not haue eternall life none can denie the same It followeth then that all the younge children are dampned and all those which doe not coÌ„municate in the Sacrament of the supper if the Popish doctrine bée true that Iesus Christ is really in the hoast and that wée must there eate hys flesh and drinke his bloude after the manner as they haue taught vs It shall not be then no lesse necessary to keepe the consecrated hoastes and of the Gods in the boxe for to communicate to the little children to giue vnto them the Sacrament of the Euchariste as the same of baptisme For the wordes of Iesus Christ doe vrge no lesse in the one of the places then in the other And if thou doo thinke that there is great difference I wil shew vnto thée easely that many among the auncients haue perceiued iudged it to be so as I say or otherwise in the time of Charlemaine they woulde not haue kept the Eucharistia for to giue it vnto the little children when they were sicke if they had not esteemed the thing very necessary Yet neuerthelesse it is written in the booke of Ansegisus Abbot of Liege that the same was done in that time there and reciteth the
canon which was made But yet at this day that errour continueth among the Bohemians and Morauians the which yet neuerthelesse the Papists themselues doe not allow no more then that which S. Cyprian Origene did which did distribute the supper vnto young children when their fathers and mothers brought them in their armes in comming to communicate the same And they gaue vnto them not onely the breade but also the cup. Now let vs thinke if already such errors were about the sacraments in that time there what may chaunce afterwards For Cyprian reigned about the yeare after the death and passion of Iesus Christ two hundreth and fiftie Those worthy men would not haue so much attributed vnto the Sacraments if they had not so much taken to the rigor and to the letter the words of Iesus Christ Of the like beginning came vp the error of those which estéemed thought the he which after that he was baptised hauing once receiued the supper could neuer be damned or at the least should be once delyuered from damnation bicause that Iesus Christ hath said I am that liuing bread that came downe from heauen if anyman eate of this bread hée shall liue for euer They vrge vpon the letter said that Iesus Christ could not lye which hath promised the same Yet neuertheles Sainct Augustine rebuketh confuteth their errour Beholde y absurdities into which men do fall for fault of wel examining the Scriptures when they doe take them according to the rigor of the letter For whosoeuer wil according to the opinion which the Papistes haue of the Sacrament of the alter take litterally y which Iesus Christ said of eating of his flesh drinking his bloud there is no doubt but that we shall be constrayned to confesse that all those which haue once taken the supper are all saued and y all those which shall not once receiue it are all damned And so it shal be no lesse requisite to giue y supper vnto the young childrē to giue power vnto womē to giue it them then y baptisme they y would take the words those matters by y rigor And therfore for to retourne to the place by thée alledged by the absurdities which should follow of thy expositiō the which do repugne against the grace of Iesus Christ as I haue declared vnto thee thou maist wel know that we must not vnderstand that place after that manner as thou doest expounde it For Iesus Christ speaketh not in that place there of visible baptisme nor of his institution But speaketh of the regeneration of man and sheweth what thing he must haue for to be a Christian to wit that it is necessary that he doe renounce forsake his first generation natiuitie which is altogether corrupted and cursed and that he be regenerated by the spirit of God and thorowe the incorruptible séede of his woorde insomuch that he is made a newe creature bearinge the Image of Iesus Christ the true celestiall Adam euen as hée hath borne that of the olde and terrestriall Adam And therefore hath hée sayd Except a man be borne from aboue or a new be cannot sée the kingdome of god And after he expoundeth it by the other proposition following which signifieth none other thing then that which hée hath already sayd before For to be borne from aboue or to bée borne againe and to be borne of water and the holy Ghost are equiualent manners of speakings And the two propositions of Iesus Christ are equipolent y one to the other ther is none other difference sauing that y last is more ample and expoundeth the first For sith that our first natiuitie is carnal it must be y the second be spirituall Sith that the first man is of the earth earthly it is requisite that the second which is from heauen be heauenly and spirituall Now that regeneration transformation cannot be made but by the spirite of god For as it is written in that same place That which is borne of the flesh is flesh That that is borne of the spirit is spirit And therefore Iesus Christ willing to expoūd vnto Nicodemus y which he had said before Except y a man be borne frō aboue or a new he cannot see the kingdome of God Afterwardes saith which shall not bée borne of water and the holy Ghost bicause that the holy Ghost author of that regeneration is giuen from aboue which worketh a secōd natiuitie in vs which is celestiall and spirituall Eusebius But what néeded it to adde the water was it not sufficient to name the holy Ghost Theophilus Wherefore hath Iohn Baptist sayd speaking of the ministry of Iesus Christ That he would baptise with the holye Ghoste and with fire what néeded it sith that he named the holy Ghost to adde vnto it the fire Shall it be therefore necessary to constitute a baptisme of the fire as some do say that some Christians which are amongst y Indians Aethiopians Persians do who for that cause did vse the fire for baptisme of the fire Eusebius One may well perceiue there that Sainct Iohn taketh the fire by a Metaphore and that he vnderstandeth no other thing by the fire then the holy Ghost of whom he hath already spokē the better to expound the nature of the same for as the fire is pure cleane and cannot suffer any spot or filth but purgeth maketh cleane illuminateth the consciences enflameth them to the loue of god For which cause he was sent vnto y Apostles in y liknes of tongues of fire the which S. Iohn did foresée forespeak off vsing such wordes Theophilus Thy exposition doth please me very much Wherefore if thou makest it no difficultie to take in that place the fire for the spirit of God for more ample expositiō of his nature properties wherfore oughtest thou to make a doubt to take y water in that place for that same signification séeing y agréeing y the water hath with the nature of y holy Ghost For there is no lesse reason but a great deale more appearance For Sainct Iohn putteth the holy Ghost first the fire afterwards Wherfore it séemeth either that he vnderstandeth two thinges seperated or that he expoundeth the thing more cléere by a more darker thing Although that thy aunswere doth sufficiently satisfye that obiection But in that place Iesus Christ putteth y water first afterwards as if hée would expound his Metaphore and comparison and giue vnto it more greater brightnesse he declareth what he would signifie by that water to wit the holy Ghost vnto whom he giueth that name for many causes First bicause that as the fire is an element meruailous pure and cleane and so necessary vnto mans life that it is impossible for men to lack it so is it of y water the which is also by nature cléere pure and
c. 35. Coll. 4. a 6 The language of the Christians Ephe. 4. f. 29. Ephe. 5. 2 3 To shevv forth lying vvithout the truth Disentations of 〈◊〉 Lusian and Lustanistes The nature of the truth The â—ems and gloses of the lavves and of the truth The manner to mocke to Gods glorie Delicate eares The louers of mans honour are traitours of Gods honour The honour of Iesus trodden dovvne Cuer vvise The priuiledge of Fooles 1. Cor. 4. c. 10. To preach Iesus Christ couertly hid 1. Cor. 1. c. 9. The counsell of Demades Vale. Max. lib. 7 c. 2. The ambitioÌ„ of Alexander Diogenes Bacchus Sâ—rapâ—s August de ciuita Dei. lib. 18. c. 5. Matrob li. 3. c. 9 Varro de linguâ—â—at lib. 3. Augerona Hars pocrates Sylence Outd Meta. 9. Sanctaque Bâ—â—a â—is varâ—sqâ—â—â—o loribus Apis. Qulqus premit voâ—â—â— digâ—toque silentia suadet pers digiro composeâ— labellum The office of a Prophet Iere. 1. b. Esa. 58. a. 1 10. The manner to speke merely in the holy Scrip. Iudges 6. f. 31. Iudges 6. f. 31 3. Reg 18. e. 15. Esa. 44. b. 13. Sapien. 13. 14. 15. 36. Licence and libertie of Dialogues The persons of the Dialogues Humaine letters mâ—ngled vvith the diuine Act. 17. f. 28. 1. 〈◊〉 15. b. 12. Titus 1. d. 12. The forbidding of Iulian the Apostate Histo trip lib. 9. cap. 17. 1. Lib. de patieÌ„ c. 23 A buses are not yet inough vncouered made knovvne Esa. 30. c. 22. The profit to vncouer abuses Esa. 46. c. 8 Epâ—â—â—es Hypocrytes Maâ— 15 a. 1. The offence of the Pharises Mat. 15. b. 14. Malo nodo Malus tuntus The stile of the holy Ghost The forehed of hypocrytes and prophets Ezech. 3 b. 9 Ezech. 3 b. 7 Mat 11. b. 16 Pro. 19. The fable of y Dogge and of the Asse Apes required in the courte of Babilon Ladyes Doggs Bsa 56. c. 10 The mastyes grayhounds of Iesus Christ Horat. Hae nâ—â—gae seria ducunt ridentem diccrâ— Verum Quid vetant Democritus To laugh at the popes cost Heraclitus Histories of our time Hell hell fire Mat 5 c. 25. Mat. 18. 18 Maâ—câ—â— 41. â—sâ—â—6 g â—4 â—ob 10. d. 12 The bounds of hell The opinioÌ„s of the Theologians Thom. in 4. dist 42 art 2. D. 1. Richard. 4. dist 42. Plato in Phaedone The opinion of Isydore Io. maio 4. Sent dist 44. quest 1. The discription of hell Purgatory and lus reuenues The inferuall mappes The descending into hell in Sicily Homer iodss 1. 11. Virg. Aeneld 6. Ouid Meta. li. 14. The Poeticall diuinitie The common vvitnesse Odilus Abbot of Cluny Durant ie Rat. dan oâ—fi lib. 7. Rub. de offi â—or Polid. Virg. de inuent reli lib. 6. c. 9. Aetna called Gibello mount in â—icily The feast of the dead Supple Chron. lib. 2. Feralia Satra Parentaliâ— Hell in Sicile Plini li. 3. c. 2 Anniuersaries Quid. Fast li. 2 Liui. li. 1. dec 1. Luâ—r li. 1. Hic Aetnea minantur Murmura flamâ— marum rursum se colligere iras 〈◊〉 â—uâ—ibus crapâ—es terum vt vis cuomatignes Ad caelum quâ— ferant flamai sulgurâ— rursum Clau. de rapt proserpi li. 1. Sil. li. 14. Diodo li. 6. 16 Polib li. 1 â—elli puniâ—â— Sâ—rabo li. 6 Ouid Meta. li. 15 The discription of the hill Aetna The poeticall fable of Enceladus and of the other Gyrantes Vir. anâ—d li 3 Fama est Eâ—â—â—ladi sâ—mustum flumine corpus Vigeri mole haâ— ingentemque insuper Aetnam impositam râ—ptis flammam exâ— pirare caminiâ— Et sessum quoti â—s mutat lâ—â—us intremere omneÌ„ Murmure Trinacriam 〈◊〉 〈…〉 The mountains of Island and Norvvay Hechelbergo The crying of the damned Rauens and hel crovves Fountaines of excessiue coldenesse and heate Nadhegrin visible dâ—uels The doâ—eful hil in Scotland Thuringia The voyage of sainct Patrickes purgatory Scotland and Ireland Erasmuâ—â—â—n â—hiliad va 〈…〉 in Commentae super pomp mel To loose the laughter Throphonius denne Lebadia philosâ—r â—â—as chil 1. ceâ—t 7. Homer odissi 〈◊〉 Virg. anaed 6. plutar in comment de dam. Socra Timarchus The Shepheards Callender Dante 's Iohn 12. b. 9 A sained fable vpon the historie of Lazarus after the imitation of the poets Ouid Meâ— 15 The diuision of the insernal Cosmographie Iâ— sufficeth to knovv of Hell. Transmigration of pythagoraâ— The â—yre begun in purgatory The children borne dead The prisoners of Pâ—rgatory Plato in gorgia phaedone plâ—tâ—r in comde dam. The spirite the Authour of pgatory The Limbe vvher the children are Virg. Aâ—â—t 6 Hell. Aâ—â—c li 6 In Gorgia the sins of y princâ—s and tyrants The verâ—â—e of the truâ—â— The riches of Purgatory Plato and Virgle The tyrants of tyrants and the pillers of the vsarers The Purgatory of Plato In Gorgia plutar desera muni vind The synnes of the simple people The synnes of princes The differences of synnes and the diuersitie of the estates of those that be dead Cnnonizacion of the Saints Extra de cele miss 13. q. 2. Tempus The differences of synnes and the diuerlitie of the paynes The diuersitie of purgations The Phisicions of the soule Virg. Aene. 6. Purgatory The fields â—liseas The phisitions and paticaries of hell Mercury The purging drougs of the panims Ouid. Cuperent lustrari si qua darentur Sulphura cum tâ— diâ— a uâ— si sores humida laurus The holy fannings of Baccus The torches lights at the burials Virg. Cassum lumine lugent Luc. 16. 2. 〈◊〉 The burying of the poore in the night In Apotheg Diogenes The imitacion of the Panims The holy vvater The baptismes and vvashinges of the â—hvish people Leuit. 16. c. Nomb. 19. a. 4 Heb. 9. d. 13. Proclus de sacrif mag Salt vvater The propertie of Salt. The exemple of Eliseus 4. Reg. 2. d. 21 De consecr dast 3. cap. Aquam The spittle of Iesus Christ Mar. 7. d. 3â— Iohn 9. a 6 The applicatioÌ„s of Iesus Christ â—at 6. a 3 Mat. 9 〈…〉 Mar. 5. c. 29 Mat. 8. a. 5 The meanes of God. Infants salted The salt in the Baptisme Apes that couÌ„terfet Iesus Christ The spittle of the Priestes The salt of vvisdome Accipe sal sapientiae The salt of gods vvord The salt of the priestes The seasoning of fooles Eccle. 1. Sainct Maâ—â—in potage for the soules Alexander 1 the first inuentour of holy vvater platine in vit Alex. 1. de consecra dist 3 cap. aquam The bathes of the dead Ennius Virg. Aene. 6 The examples of the Smithes To vvhat ende serueth y vvashing of the deade bodies Those that are aliue reputed to be dead Suffocations The time of pestilence The Dormouse Plini Nat hist li. 7. cap. 52. Val. Max. li. 1. cap. 8 A. Auiola L. Lamâ—a Singing after the dead To offer vvine for the dead To sprinkle the sepulchers with vvater The purifications at the funeralls To beutifie the sepulchers with flovvers The custome of the Bigordains Bagâ—teres Ratio diui off de offi mor. li. 7. Reiserspeeg
time without circumcising the children Theophilus If they had bene circumcised it shoulde not haue bene written that Iosua caused them to bee circamcised after y they were entred into the land of Chanaan But by that example those holy men do shew vnto vs how we ought to vnderstand the matter of the exterior sacraments For notwithstanding that it is written of the circumcision This is mine alliaunce with your generations by an euerlasting ordinaunce and that the bay of the giuing and receiuing hath bene limitted yet neuerthelesse they haue well vnderstanded that that sacrament was a publike ceremony for to witnesse the allyaunce of God betwóene that people and in the Iewish Churche as the Pascal Lambe and their other sacraments Wherfore when they had iuste and lawfull lette and that they had not the time and place and other things requisit to theyr ceremonies they haue made it no great coÌ„science to omit them did not thinke that therby their saluation should be in daunger for that they dyd knowe that it came not thorow their negligence and dispising of god As they had then the females saued thorow fayth and the spiritual and interior circumcision without carnal and exterior circumcision euen so did they y males knowing y they were coÌ„prised in y aliance of God by the which of his pure grace mercie he graunteth saluatioÌ„ vnto his elect y which he giueth through his holie spirite as it pleaseth him aswel with out sacraments as with sacraments as it appeareth in Cornelius those which were in his house which haue receiued y holie Ghost before they were baptised of S. Peter But yet they neuerthelesse did not dispise the exteriour â— outward baptisme although y they were alreadie baptised by y holy Ghost For y man should be verie proud which would dispise y baptisme ordeyned by Iesus Christ sith y he himselfe which is y holy of y holyest who alone can sanctifie the sinners baptise with the holy Ghost with fire did not dispise the same of S. Iohn Baptist But if the elect aswel little as great which haue ben among y Gentiles Panims haue bene saued without exteriour circumcision as it appeareth in y Niniuites Nahaman Iob Nabuchodonosor other like which haue had knowledg of God haue had their recourse vnto his mercie wherefore shal y same priuiledge be denyed vnto those that be hath not only elected through his eternall election beloÌ„ging vnto all his seruants but also he hath giuen vnto them y witnesse by the exteriour sacraments if they had such lettes excuses as reasonable as the Gentiles and Panyms could haue For why were not the elect which were among y Panims accused in being not circumcised but bicause that they were not in the land of Israel nor in the visible church among y people which he had chosen vnto whom he coÌ„maunded such things If they had bene among the Israelites and that they might haue communicated with them it had bene requisite to be circumâ—â—sed and to vse the same sacraments But when they were in a place in which they had not that exteriour mymâ—re nor could not haue it the Lorde was contented with the meanes that it pleased him to giue vnto thé Now if such necessitie happened vnto the Israelites I doubt not but that the obliâ—ation of the lawe hath ceased when the causes for which it was giuen are ceased and the spirituall circumcision of the heart suffiecth for it selfe for the exterior the spirituall sacrifices for the material For wheÌ„ they were in y wildernes that they must be readie euery day to remoue their host houshold stuffe euery houre when God commaunded them they did well Iudge y God woulde not y they should be murtherers of their young children whom they could not circumcise but y they would be very sick in daunger of drath if they had not had time place to looke well vnto them as we may presume by the Sichemytes who were so sicke after their circumcision y they could not defende themselues against y two sonnes of Iacob And therfore Moyses hath well considered y the circumcision was made for man not man for y circumcision as he writeth of y sabboth And also y the people were not in place where they might haue their church garnished bewtified as it ought to be Then if y Iewes which had such expresse commaundement had verie wel such dispensation exception shall we put the Christians their young children in worse conditioÌ„ then y Iewes I cannot marueil too much of y question which y Theologians made to wit whether we ought to accoÌ„pt take an Infant to be baptised which for want of water should be cast into a well in pronouncing the sacramentall words which apperteine to the substauÌ„ce forme of the sacrament Upon which many Canonists Theologians answered y he was said y the same hath ben some times done Although y there are other of diuerse opinions which do not take such an Infant for to be baptised Hillar If I were y Iudge in y cause I would condemne to death as an homicide him y should so cast away kil y infant Theophilus We may wel know by such questions theological resolutions of what spirit the doctrine which thou mainteinest Euseb proceedeth y which putteth such necessitie in the exterior baptisme that those which doe vpholde and followe it are constrayned euen to murther the Infauntes or at the least they are in doubt and perplexitie eyther to kill them or drowne them after that sort or to suffer theÌ„ to die doubting that they are lost and reiected of god I am much abashed how God is become more cruell in this time of grace and mercy towards the children of the Christians after the manifestation of Iesus Christ his sonne then he hath bene towards the children of the Iewes before his comming Eusebius What is hée that saith that God is more cruell towards the children of the Christiane then towards the children of the Iewes Theophilus Thou and those which doe follow the doctrine which thou vpholdest mayntainest It is most true that you doe not speake it openly but your doctrine importeth no lesse For what rigor should God doe against the little Infants of the Christians if for want of being wâ—tte with a little water they were depriued eternally from the Ioyes of Paradise I haue alredy sufficiently proued that the children of the Iewes were not bound vnto suche necessitie although that the commaundement of the circumcision giueth an expresse terme the which is not in the baptisme wherein then ought the children of the Christians to be more culpable then those of the Iewes If it hath pleased god to send vnto the mother any aduersitie or sicknesse whiche was the cause that shée hath brought foorth hir child before hir ful
time what fault can be in the child and what consolation doth your doctrine bring vnto the poore mother being alreadie sufficiently scourged and afflicted of the hand of God to make hir beleeue that hir childe is condempned vnto perpetuall exile and banished from Paradise for euer And that hee is detayned in the Limbe in the which without ceasing hee curseth Father and mother At the least wyse the Carhards haue preached and perswaded them so Thomas Yea I haue heard them preach more ouer that is to say that it were better that a Towne a Ceuntry or a kingdome were drowned then an Infaunt shoulde dye without baptisme Theophilus If the Infant did come vnto the age of discretion and that hee despisoth the baptisme I would not excuse his infidelitie and rebellion Or if the father mother thorough their negligence dispising infidelitie haue made none accompt to baptise their child I would not also excuse them but that they should yeld them selues greatly culpable before God worthy of greeuous punishment But I will not yet neuerthelesse therefore iudge rashely of the saluation of the childe For GOD knoweth those that are his And man hath not power to danipue him whome God woulde haue saued And if it hath not pleased God to shewe that grace and fauour vnto the Father and Mother that they cannot sée their childe aliue for to offer and present him vnto him and to his Churche by the baptisme wherefore shall hée vse such furor towards that poore Infant and the Parents which are already ynough desolate and without comfort What iniury doe you vnto Iesus Christe These Infants borne dead shoulde not haue great occasion to blesse his comming nor to sing with those which haue receiued him when he entred into Hierusalem Blessed be the sonne of Dauid which commeth in the name of the lord They should haue hadde more iust occasion to cursse and detest him sith that in steede to amende their condition hée hath put them in worfe estate then the Iewes were before his comming You cannot denye that absurditie and inconuenience if you will mainteine your doctrine truely the which declareth it selfe altogether contrary to the doctrine of the gospell full of all consolation in stéede of which your doctrine bringeth but desolation and despaire Hillarius I can speake by experience For I haue knowen holy woâ—men walking in true simplicitie of heart and great feare of God which were so troubled in their conscience bicause that such inconueniences happened vnto them and that they were so perswaded that with much a doe one could sinde any meanes to comfort them and set their conscyence at rest and in quiet what soeuer things 〈◊〉 say vnto them Although that one tolde and affirmed vnto them that our Lady of Lausanne shewed grace vnto the Infant and that those which were present did witnesse vnto them of the goodly myracle that she had done in rayaÌ„ng to life the Infant for to baptise it being dead afterwardes did put him in the graue yet neuerthelesse all that coulde not assure them and they coulde not be at rest in their conscience vntill such time as thorough the preaching of the Gospell they were deliuered from those false oppinions of Caphards and deuillishe doctrines Theophilus That is that which sathan and the false prophets do desire the consciences shoulde be troubled desolate for then gaine they most They haue of meÌ„ that they desire their fishing is best in troubled water Eusebius Thou hast concluded that according to our doctrine it should followe that Iesus Christ shoulde haue impaired the estate of the Christians But wherein For those of the Iewes shal no more enter into Paradise then those here Theophilus If they went into Abrahams bosome by the which thou vnderstandest the Lymbe there was no more greater punishment for them then for the others which were circumcysed sith that all doe goe thither indifferently as I haue sufficiently shewed vnto thee Afterwards those which then were in the Lymbe hoped to be deliuered the which is denied vnto the poore children of the Christians Wherefore it should followe that Iesus Christ shoulde rather come for to showe and bring vnto them the wrath and iudgement of God then his grace and mercy Furthermore those which were in Abrahams bosome were not without hauing some taste and perticipation of the Ioyes of Paradyse as it appeareth plainely by the wordes of Abraham answering vnto the rich man after this manner Thou hast had pleasure in this worlde Wherefore thou must howe suffer and that the chaunce be tourned And contrariwise Lazarus hath suffered greate tribulations and iniseryes Wherefore nowe it is meete that hée bee at rest and ioy Thou canst not denye but that these wordes are true If they bée true thou art constrayned to confesse that in Abrahames bosome is consolation rest and ioy And howe can these thinges be out of the kingdome of GOD which is righteousuesse peace and ioye in the holye Ghost Eusebius I haue not agréed to thée that the children of the Iewes being deade without Circumsition should go vnto the Lymbe of the fathers but into another Theophilus It behoueth then to forge Lymbes But where is the witnesse of the Scripture for to prooue the same And do the children of the Christians go straight way vnto the Lymbe of the auncient fathers Eusebius No. Hillarius Then there is presently a chamber to heyre Theophilus Doest thou not knowe into what dreams and foolishnesse that doctrine doth leade you Truely I am ashamed Wherefore I pray thée that thou do holde thy selfe content with that that I haue aunswered vnto thée and that nowe thou do come vnto the question which I haue propounded vnto thee to wit what difference thou puttest betwéene the bosome of Abraham and Paradise Eusebius I do not meane to passe thy question without aunswering vnto it But thou lettest slippe the principall obiection which I haue made vnto thee without hauing satisfyed mee therein Wherefore I would haue the resolution before thou doest escape mée Howe may wée then vnderstande that which Iesus Christ hath said Except that a man be borne a newe of water and of the Spirite he cannot enter into the kingdome of god Doth he not by those wordes openly declare that the baptisme of the water is necessarie vnto saluation And that he which shall not be baptised with water cannot enter into she kingdome of heauen For he hath not onely sayde hee that shal be borne a newe of the Spirite but he hath also added the water for to declare that the one and the other are requisit I confessâ— that the water without the spirit suffiseth net and that the visâ—â—l◠〈◊〉 without faith cannot saue For it is first saydâ—â—â—â— thâ—◠〈◊〉 afterwards there is added and is baptised shall bee saued But I cannot vnderstand but that the baptisme of the water is in like manner necessarie vnto saluation Or I know not to what
beleeue that thou art not ignorant how your owne doctours do answere to that place Among which Holcot repugneth Saint Augustine saying that his exception is not sufficient and that the man which knoweth Iesus Christ may be saued without baptisme by an other meanes then by martyrdome But which is more he affirmeth that the man which beléeueth himselfe to be perfectly baptised yet neuerthelesse is not shal be out of all daunger of dampnation and saith that that saith shoulde sâ—rue hun to saluation although that it were builded vpon a falsitie But what is he among vs which is perfectly assured whether he be baptised or no. Howe can we knowe it but by the witnesse of an other Therefore the maâ—ster of the sentences aunswereth vppon the obâ—â—ctions made by thée that we must vnderstande the wordes of saint Augustine according to the declaration that he hath giuen in other places in which he entreateth that matter more amplie And therefore saith he we must vnderstande those thinges of those which haue had the time and leasure for to be baptised haue not done it For if any hauing faith and charitie woulde be baptised and cannot being ouertaken with necessitie the benignitie liberalitie of y most puissant God recompenseth y which wanted in the sacrament For when he may pay if he do not pay he abideth bound But when he cannot and yet neuertheles he is willing to do it God which hath not tyed his power vnto the sacraments imputeth it not vnto him I haue alledged vnto thée the very wordes euen as they be written in the booke of the maister of the sentences which yet proueth by saint Augustine that the inuisible sactification hath béene in some and hath profited them without the visible sacramentes saying after this manner the visible sanctification the which is done by the visible sacrament may be without the inuisible but it cannot profite Yet we must not neuerthelesse contemne and dispise the visible sacrament For the contemner of the same cannot be sactified inuisibâ—â—e And notwithstanding that Holcot alloweth that which others haue written of the baptisme of bloude he declareth yet neuerthelesse sufficiently ynough that he which without being baptised sheddeth his bleude for the name of Iesus Christ is not baptised by that bloude which hath béene shed But that the Church holdeth him for baptised bicause that by the same he hath sufficiently witnessed that he hath not dispised baptisme but that he woulde willingly receiue it if it had béene possible for him Sith that he hath shewed such faith in the Gospell of Iesus Christ Eusebius I graunt that thou saiest as touching men of age vnto whome the faith and repentaunce doe recompence the want of baptisme But of young infantes it is otherwise For sith that there is neither â—aith nor repentance in them they cannot be saued without baptisme Therefore saith the maister of the sentences that those which dye without baptisme yea though one bring them to bee baptised shal bee dampned and doth proue it by saint Augustine saying holde this for a suertie and doubt nothing at all of it that not onely men hauing already reason but also the young infants which begin to liue in their mothers belly and doe there die without the sacrament of holy baptisme which is giuen in the name of the father the sonne and the holy ghost or those which without the same doe passe out of this worlde after that they are borne shal be punished with eternall fire For although that they haue not had sinne by theyr proper acte and woorke yet they haue neuerthelesse drawen vnto them by their conception and natiuitie the dampnation of originall sinne Theophilus Thou hast nowe beaten downe the Lymbe of the young infants For if the wordes of Saint Augustine be true according to the sence whiche thou giuest vnto them the little infantes dying without baptisme are all dampned and punished in eternall â—re They are then in hell Wherefore it is not nowe néede to forge and make for them a Lymbe By that meanes all the doctrine of your doctours is here ouerthrowne And therefore they haue not all allowed that sentence but haue iudged it too rigorous and cruell in such sort that some for that cause haue called S. Augustine the hangman of the young Inâ—ants notwithstanding that he is well worthie that they doe speake of him more reucrently For I do not thinke that he himselfe would that these wordes shoulde be taken after such râ—gour and extremitie And therefore it is néede to consider the occasions which might haue moued him to write after that sort For if the necessitie and the impossibilitie excuseth the great ones wherefore shall the little ones â—e lesse excusable which haue yet more excuse then the great ones may haue For when they dye being young or in their mothers bellie or out of it what fault then was in them that they were not baptised hath God conceiued more greater hatred against them then against the great ones although the baptisme of the water shoulde be asmuch necessarie vnto saluation as you do make it if there be any exception for the ene by what right reason may it be denyed vnto the others when the cause the excuses are equall But we ought to consider that in the tâ—â—e of Saint Augustine there might be a great sort of people which had not the Sacraments in such estimation and reuerence as they ought to haue as wée haue proued it in our time in which some haue so much attributed vnto it that they haue made of the visible signes a Iesus Christ and an Idole The others to the contrarie do holde them as signes without vertue and efficacie no more then the signes which the souldiours do beare for to shewe what Prince they do serue Hillarius But haue we not had Anabaptistes which would baptise them selues againe and haue coâ—demned the baptisme of young Infants willing to deferre it vntill they should come vnto the age of discretion Theophilus Let vs not doubt that from the time of Saint Augustine but that there be many founde more negligent then they ought to he touching the sacrameÌ„ts the which thing hath coÌ„pelled the aunâ—ients to magnifie them so much And therefore those which are come after them not considering the causes wherefore they did the same haue taken the wordes rawly without a fit interpretation and without taking beede to their manner of speaking rethorically and figuratiuely which hath beene the cause that they haue made Idols as though the vertue of Iesus Christ and of the Christian religion were in those visible signes Wée cannot deny but that in the time of those good auncient fathers many after that they had knowen the Gospell tarryed not long time to cause themselues to be baptised yea often times vntill the latter end of their life Nowe they did the same some through negligence others bicause of
Gospell Man without meanes hovv he vseth the out vvard things The feasts of that Panims contayâ—ned in the feast of Candelâ— mas Purification February Februales Lupereâ—es Serâ— Peâ—â—p â—â—no Februla Felrualâ— Februala Puâ—â—â—cations of vvoemen The vvhips of the Lupele les The 〈◊〉 of luno The robes gowns of the priests doing myracles Meria Fluon â— Durand Ral. dâ—â—â— off it â— Rub. le purif Mars Amburbales Regations Februus pluto Sacratices vnto the infernall gods VVatchings Vigdes for the dead The Cardelmas of Ceres and Preserpma Lactan. de fal religl li. 1. ca. 12. East 4â— Pope â—ergius Rat. Diui. off 7. Rub. de puâ—â— Adouis Theocri 〈◊〉 23. Lue. in det syriaâ— Hiero. tn Eâ—â— c. 8. 〈…〉 〈◊〉 de sal 〈◊〉 li. ca. 21. luke Saty. 8 Thammus Eze. 8. c. 14 Good Friday Easter Allelâ—ya H. 〈◊〉 The God Ris Apul. aluti aur 11 3. The true comme meration of the death of Iesus Christ Floralet Fast 5. Cereales Dishonour to the Virgin Mary Holy candells processions Representacion of the light of the Gospell Esi 40. b. 6. Act 13 g. 47. Act. 13. g. 47. Luc. 2. c 32. Psa 19. c. 9 Torehes of the Chrustans Mat. 5 b. 14 Mat. 15. b. 14. Mat. 2â— b. 16 Te humiliter deprecartur vs has candelas ad vsus omnia salutem animarum corporum sine in terra sine in aquis per inuecationemsancts fur nominis per intereessionem sancta Maria virginis genetricis fily tul cuius bodie sesla denels colimus per preces omnium sanct 〈◊〉 〈◊〉 benedicere sanctificate dig neâ—â— 1. Candells for the health of the soules bodyes Benedie Doms ne Iesu Christe haue creaturam cere supplicanti bus nobis c. Item Benedico te creatura cera in nomine Domini nostri sancte Trio nstntis us sis exterminatio diaboli omnium conterbur nalium esus Charmes The ad iurati of the holy water salte Exercisnius salis Exorciso te creatn salis per De um †vinum per Deum †verum per Deum †sanctum per Deum qui te per Eliseum prophetam in aquam mitti iussit vt sanaresur steulitas aque vt effectâ—ris sale porcizatom in salutem credentiam vt sisommtleas te 〈…〉 〈…〉 〈…〉 lulian the Apostate The Temple of Fortune The spâ—â—kings at the entrmg in coming forth on the Temple The sprinklings at the entring in and comming forth of the temple A Priest being stroken A potheme of Diogenes Exorcismus aqua Exerciso te creatura aqua in in nomine Dei patris ¶ omnipotentis in no mine Domini lesu †Christi â—â—â—â— eiusdem domins nostri in virtute Spiritus †sancti vt sias aqua exoressata ad effu gandam onme polestatem mimici ipsum inimicum eradicare explantare valeas cum Angelis suis Apostaticis per virtutem c. Hem. Huic elemento multimodis purificatioâ— nibus prepara to virtute tue bene †dictiones infunde vt ad abijcrendos demones morbosâ— pellendos diuine gratie sumat officium vt quic quid in damib vel in locis sidelum hec vndarespersit careat omnium immuÌ„ dits â— liberat a noxla non illic resideat spiritus pestilens noÌ„ aura corruÌ„pens diseedant omnesinsidie laten tis inimite c. Item vt 〈…〉 〈…〉 The coniuting of the vvater A plaister for all sores The vertue of Iesus Christ Chaunged reserred to the creatures The order and vse of ceremomes chaunged The difference betvveene a good Philosopher a charmer Magician The Sacraments The fire y god of the chaldeâ—s Persiansâ— Hier. Nicol. in Genes 12. d. 27. Tareh Abraham Cal. Rod lec aut li 15. ca. 15 Iosua 24. a. 2 Liui. lt 1. 5 Macro Satur lt t. c. t. 12 plu in Num. ex Camd Ouid. Fast 1 6. Stralâ— li. 9 Plat. in vit Sabâ—nt Cal. aul lec li 15. ca. 14. August de cin Des. lâ— 21. c. 6 Phin. li 1. ca. 1 Idolatry of the sire of the Planets Lue. Flor in Numa Flat de Pbilo dogm VA in Camillo God compared to the fire Deut. 4. d. 24. Hebr. 12. g. 19. Exo. 3. a. 2. Act. 7. d. 31. 3. Reg. 18. f. 33 Rxo. 3. 2. 2. Act. 7. d. 31. Images the instruments of the Diuel The titles of the Images The povver of the fire about the others gods Xetxes The temples burned In Asia Solin ca. 53. Temple of Diana the EphestaÌ„ Act. 19. e. 24 Strab. â—â— 14 Ph. li. 16. c. 41. â—â— 36. ca. 34 The Persians without Temple and Images In Numâ— Dionys Halicar in Numa Ould Fast. â— The temple of Diana burned Gehlia Herostrotus Soli. ca. 53 Couetous of renovvne The natiuitle cf Alexander Olympiss Suiadas in dict Canop God Canopus The crafte and disceite of the Priest of Canopus Cal. Rho. lec aut li. 15. c. 15. The victory of Canopus The fire â—â—ter 〈◊〉 gods of y Papists 〈◊〉 on of the paseall tire Rat d. ui off li 6. Rab de benecer The interpretatioÌ„ of the Benediction of the nevv nee Luc. 12. g. 49. Iohn 1. a 9 8. b. 9. a. 5. ler. 5. d. 14. 23. s 29 The signification of the perpetuall fire of the burnt offring Leuit. 6. b. 13. Heb. 9. c. 11. 10. e. 11. 1. Pet. 4. c. 13 Plutus in Num. Macrob. Satur. li. â— ca. 12 The new fire of the Panims Val. Max. li. 1. cap. 1. The fire of Vesta Plut. in Camillo ouid Fast 6. The Paschall Taper Rat. diui off li. 6. Rab. de den cer Zozmie and Theodorus The most puissaunt god of the Priestes The holy and â—â—ered fire of the Persias â—rs Mark. t. cal Râ—ls lec 〈◊〉 8 aa 2. The holy hoâ—â— The pracction of the serst God and the ho y fir e. The strength of the gold and of Yren Augustin The golde pale The fise made a god Rom. 4. 2. 5 Est 43. b. 11 A true lustory of the Priestes god burned Tevves among the christiaus Exconci Aurel An other history The fire kindeled in the tempâ—e of Vesta Metellus Dyont in Numa Ouid. Fast 6 Palla lium The hand kercheife of Chamber Pli. li. 7. c. 43 Ouid. Fast 3 Ancyla Luil li. 1. Diana of the Ephesians Act. 19. c. 24. Disputacions of the asshes of the hoste The accidens burned Accidens vvith Out substaiuice The trne fire Mat. 3. c. li. Act. 2. 3. â— The gods of the fire and vvater The Aquaticall theology Fast 2. Purgations Fast 2. Veniall sinnes put avvay by vvater Mortall sinnes Mat 12. c. 32 1. Iohn 5. c. 13. Veniall sinnes Rom. 8. a. 1. 4. Sent. dist Tho. par 4. q. 7. ar 2. in Ma 6. Pope Alexan. 5. de consec dist 3. cap. aquam A comparison betvveene theasshet of a Heyfer theâ—roater 4. Reg. 2. d. 21 The bloude of Iesus Heb. 9. d. 13 Leuit. 16. c. 14 The error of y
of good deades Mat. 3. â—â—â— Purgatory the nourse of sinne Good vvorkes Collo 3. d. 22. VVorkes Hipocrites The God of the Hipocrites Friendes of the kitchin Difference betweene the Lâ—â— he Purgatory and hell The hell of the Origenists and Catabaptists Esa. â—â— g. 24 Mat. 25. d. 46 Marâ— 9. 8. 48. Apo. 14. c. â—l The payne of the Limbe The payne of Purgatory Three helles Poena damni poena sensus Leo de viim ser uim sest mort Io. Maio. 4. sent dist 44. q. 1. Barl. serm de poen infer Abrahams bosme Luc. 16. c. 12 Two vvayes onely Mat. 7. b. 13. Luc. 13. c. 24 Marc. 16. c. 16. Luc. 16. f. 26. Gene. 1. 13. 16 Gene. 15. b. 6 Rom. 4. a. â— Gal. 3. 2. 6 Limbus Signification of the Limbe Aene. 2. 4. The lycence of the TheologiaÌ„s Pedlers French The suburbs of hell and of Paradise Lembus lembe Plaut in Marca Bacch Liut li. 8. bel punt 1. ab vng Gene â— d. 23. 1. Pet. 3. d c The Limbe of the Infants Aene. 6. A question of the infants of the Hebrevves dead vvithout circumcision Gene. 17. b. 10. The opinion of Lumbard â—â— sent 4. dist 1. St vero Dist 4. ca. necesserum ca filius â—ka de sacra Vnde versus ex chan de sacram Nullus aborttn us nullâ—â— niss fonte renatus Infra sancta deâ— debet sepelâ—râ— vt an lex Beda Sant 4. dist 1. Sâ— vero Iohn â— a. â— Gene. 17. c. 14 Sent. 4. dist 1. Sâ— vero Rebellion and dispising the coÌ„maundement of God. 〈◊〉 15. d. â—â— Necessitie Geneâ— 17. 2. â— Iulâ— 4. sent Circumcision deferred Iosua 5. 2. 2 Genes 17. 2. 7 Rom. 4. b. 11. Exo. 13. b. 12 Sâ—auation vvith out exteriour sacraments Cornellus Act. 10. f. 44. Honour vnto y sacraments Daniel 9. a Mat. 3. c. 13 The gentiles saued vvithout circumcision Ion. 35. 3. 4 4. Reg. 5. a. d 14 4. Reg. 24. a Iob. 43. Sichemites Genes 34. d. 26 Mat. 12. a 1 Mar. 2. d. 27 Luc. G. a. 5 Iohn 7. c. 22 The question of the TheologiaÌ„s Gers in Flo. de baptis ca de tâ—s na de con dist 4. ca. ad lunina 30. q. 1. The coÌ„dition of he children of the christians 2. Tim. 2. c. 19 Mat. 21. a 9 Mare 11. b. 10. Luc. 19 f 38. Consolation and comfort in Abrahams bosome Luc. 10. f. 25. Rom. 14. c. 17 Iohn 3. a. 5 VVhether baptisme with vvater be necessary to saluation Marc 16. c. 16. Marc. 16. c. c. 16. Saluation and health bound vnto the elements Sent. 4. dist 4. Sunt Saluation vvith ouâ— visible baptisme De ciuit Dei. li. 13. ca. 7 De con dist 4 baptismi De vni bap â—â— 4 li. 4. de bap glo de cons dist 4. bâ—ptismâ— Cypris Baptisme of deâ—â—otion Vnde versus ex Io. chan de sacra Indanâ—â—â—rreus contritus ad â—â— mina templi Si tibi defuerint aqua presbyter moriatur Firmiter in Cristum credeÌ„s saluabitur ille Rom. 10. b. 9 De con dist 4. c. baptismi Sent. 4. dist 4. Valentinian Ambro. de obit Valent. Gene. 25. c. 22 â—ere 1. â— 5 Luâ— 1. f. 64 Rom. 10 Gal. â— c. 15 Ioâ—â—s 6. f. 33 Ansegisus Error of the Bohemians and Morauians The supper giue to infants by Cyprian Origen Iohn 6. f. 5 Aug. li. 21. de cius Dei Error about the Supper Regeneration Exposition of the place of saint Iohn 3 1. Peter 1. d. 23 2. Cor. d. 17 1. Cor. 15. f. 45 Iohn 3. 2. 3 To be borne of vvater 1. Cor. 15. f. 47 Iohn 3. a. 6. To baptise with the holy Ghost and vvith fire Mat. 3 c. 11. Indians The holy ghost is a fire Act. 2. a. 3 Holy Ghost vvater Heb. 6. b. 7 Esa. 44. â— 1 Ezech. 36. g. 33. Act. 2. 2. 1 Ioel. 2. g. 29 Iohn 4. b. 14 7. f. 38 In. Io. ca. 3 hom 24. The stile of the scripture of the auncient Doctors touching the sacraments Sent. 4. dist 4. His autem The exposition of the schoolemen vpon the place of the 3. chapter of Saint â—ohn Three sortes of baptisme De cons dist 4. ca. baptis Glos ss Bap. Sent. 4. dist 4. His autem Aug. de vni bap Iohn â—â— c. 25 Obiection of the necessitie of baptisme Aug. ad Fortunat De cons dist 4. ca. Cathecumenian Cathecumenes Sent. 4. dist 4. q. 1. ca. 10. 〈◊〉 〈◊〉 〈◊〉 aur ope de verâ— contra 〈◊〉 1. pâ—â—ce Sent. 4. dist 4. His autem Solution Saluation vvith ouâ— baptisme Aug. li. de fide ad Pet. in Eccle. do ca. 44. Aug. in leui q. 88. Sent. â— dist â— q. â— cas 10 Baptisme of blâ—â—le The sentence of Saint Angustâ— touching the children that die vvithout baptisme Lâ— de fid ad peâ—re dia. De cons dist 4. ca. Ferâ—missume The Limbe of the young infants destroyed The hangmâ— of inâ—ants Errors about the Sacraments Anabaptists Baptism delaied Chrisâ— in epist. ad Hebr. De cons dist 4. ca. quando To baptise twice in a yere De cons dist 4. Pelagians Original sinne Psa 51. â— 27 Ioâ—n â— 2. â— Signes and figures for the things ligned figured Gal. 3. d 27 The sayth of Simon Act. 8. b. 13. Our Lady of butter 〈◊〉 of vvomen Ministers of Sacraments Mat. â—8 d 18 1. Cor. 14 â— 34 1. Timo. 2. d. 1â— Ecclesiastical offices â— Cor. 14. g. 40 Rom. 10 d. 17 Rom. 14 d 23 Mat. 21 c. 25 Mar 11 d 30 Luc 2â— â— 4 vvomen priestes Martionistes Epiph. Tom. 3. lib. 1. contr Mart. hâ— 42 De cons dist 4. ca. Baptisandi constat Mulâ—er Eâ— conâ— Carâ—◠〈◊〉 30. q. 3. Super quis Vnde versus ex Chans de Sacra Baptizat laicus multer si mors tâ—meatur Est tamen officium solum modo presbyterorum Mortis in periculo sufficit omnis homo Dâ— câ—â—s dist 4. in necesâ—â—tate August contr parmâ— li. 2. câ— 13. The â—ouncel of Africa Câ—nc Carth. 4. Câ—â— 100. The example of Zipphora Exo. 4. f. 25. The examples of the Saincts ought not to be all dravven into a generall consequence The Limbe of the Fathers One onely church and eternall Heb. â—â— c. â— 1. Cor. 10. 23. Difference betvvene the old and nevve Testament 2. Cor. 3. c. 1â— Act. â— â— Difference betvvene the dead vnder the olde and nevve testament The sacrificâ— of Christ is eternall 1. Cor. 5. b. 7 Heb. 13. b. 8 Iohn 8. g. 58 Rom. 8. c. 15 Gal. 4. â— 4 Psal. 90. a. 4. â— Pet. 3. b 8 Christ our suertie Genes 3. c. 15 Genâ—â— 12. â— 15 20. 48 2. Reg. 7 Psal. 40 Psal. 130 Iere. 23. â— 5 â—3 c. 14 〈◊〉 â— â— 47 〈◊〉 of glory in the other lyâ—e Heb. 11. â—â— Apoc. 6. c. 10 A comparison of the lyfe present and of that to come Heb. 6. â— 4 Ioâ—â— 5. Ephe. 4 Pâ—il â— d. 2â— 1. Cor. 13. d. 12 1. Cor. 15 d 28