THE LIFE AND GATE OF CHRISTIANITY, ENTREATING OF THE SACRAMENT OF BAPTISM, DIVIDED INTO FIVE BOOKS.  
Containing the effects, the matter, the form, the Baptiser, and the party baptized: with the reasons and use of all the ancient rites and Ceremonies.  
Wonderful necessary, during these times, to be understood and perused of all sorts of persons.  
Composed, gathered, and written by O. A.  Effundam super vos aquam mundam, & mundabini ab omnibus inquinamentis vestris. Ezechi. cap. 34. 
With permission.  
Anno M.DC.XIIII.   

THE PREFACE TO THE CURTEOUS READER.  
COnsidering with myself (Gentle Reader) what should be the principal cause and most effectual motives, that should urge the king's majesty and most high Court of Parliament, to enact and make that rigorous law and penal Statute concerning the Baptism of Catholics Children: First that they should not be baptized by their own Priests: nor any Catholic lay-man or midwife of their Profession in Religion: secondly that they must be forced contrary to their consciences upon pain of forfeiture of an hundredth pounds, to bring or cause their Children to be brought to a Minister of a contrary Profession in Religion, and that Publicly in Church or chapel there to be baptized; unless the Child were in danger of death, than the Minister to be sent for home to the Catholics house, and there to minister this Sacrament.  
The first reason or cause may be; 
The first reason of t● Statute.  for that perchance they thought it could not be so sufficiently performed by any other then of their own ministery, profession and Religion. But if they imagined any such thing surely they were mightily deceived: and some of the learned amongst them (I mean the Lords Spiritual) might have informed them, that this conceit or opinion inclined to the practice of the old Heretics the Donatists, against whom S. Augustine writ many books above a thousand years ago, 
Aug. lib. 1. con. Donat.  who were persuaded that the Children Baptised by any other than themselves, were not sufficiently Baptised: but they Rebaptised again even Catholics if any returned or came to be of their profession. Not much unlike by reason of this statute it is now practised. For if any Catholic do present his Child at Church or Chapel for avoiding the penalty with protestation that the Child is all ready christened: yet not withstanding, say the most part of the unlearned ministers, I will do my duty and office, and so rebaptise the Child, although this be expressly contrary to the constitutions of the Canon Law: 
De Consecra. dist. 4. can. qui bis.  and by the same Canon Law they incur by the act of Rebaptization Irregularity. Some in deed of the Civiller and learneder sort of Ministers, do not absolutely Rebaptise, but with Condition: If thou art not baptized, I baptize thee. But this will not serve their turn, but rather betrayeth their ignorance? For they ought not to Rebaptise, upon Condition, but when there is probable doubt, that the party presented unto them is not Baptised. Here is no such matter, but protestation made by the parents or others that the Child is already baptized.  
For a second reason 
The Second reason.  I imagine they could not so much as think that the Baptism practised in the Roman Catholic Church or by a Roman Catholic Priest was no Baptism, was not available, and therefore they made this statute and law. For if this doctrine were true, woe then to their protestantical congregation. For first, than many of them were not Christians. Secondly they never had any head of their Church a Christian. They have had but four heads of their Church, and they of diverse sorts: An old man, a man of middle age, a woman, and a child; and these four all different in age, or sex, and all four baptized Catholiklie by a Catholic Bishop or Priest according to the Roman use. But if Baptism acted and done by a Catholic Bishop or Priest according to the Roman use were not available, why then no Baptism no Christianity, and consequently the head of their Church no Christian. For K. Henry the eight the first head of the Church of England, was catholicly baptized before protestancy was preached. King Edward the sixth a Chid a boy, he also was Baptised according to the Roman use by Henry his Father. And for the woman Queen Elizabeth she was baptized Catholiklie, & God save all good tokens) as the report goeth, she bewrayed the font. And for our King james, 
Premonition.  who now reigneth, he reporteth himself that he was Baptised by a Catholic Bishop. And for the Circumstances I had rather an other should examine then myself. But what milk he sucked from his nurses breast I know not, but sure I am his mother, from whom he had his being and first entrance into this world, was a Constant Roman Catholic and a worthy Queen and Martyr. But to conclude the statute sure was not acted upon conceit that Catholics did not truly baptize, and that by Catholic Baptism they were not true Christians. Some other reason they had, and what may that be?  
Thirdly their motive surely might be to get money, 
The third reason.  and beggar and impoverish Catholics. This in deed hath wrought some effect. For some Gentlemen have been brought in question by some Promoters for not bringing their Children to the Church to be Baptised, 
W. C. R. B.  and so forced to compound, or else by Public Court to have been censured for the whole penalty. The Composition hath cost, some twenty pounds, some ten pounds, some more, some less. We know that God doth suffer temptations, tribulations, miseries, wants, poverty, and some time beggary itself to fall upon is servants, 
1. Cor. 10. v. 13.  yet we are instructed by the Apostle S. Paul: Deus autem fidelis est, qui non patietur vos tentari ultra id quod, etc. That God is faithful, and will not suffer us to be tempted above that which we are able. But will make also with tentation issue, that we may be able to sustain, and withal to take cheer and Comfort. 
Tobi. 2.  We read that old Toby by reason he did observe his Religion, bury the dead, relieve and comfort the afflicted, who were persecuted for their Consciences (and this he did contrary to the laws and commandment of the King Sennacherib) he grew into miseries, was strooken blind by mischance, had wants, became very poor: yet afterward the Scripture sayeth: God sent his Angel restored him to his sight, and he became again very rich. In like manner God suffered job to be tried in the loss of his wealth and goods, 
job. 1. & 2.  in the death of his Children and sore punishment of his body: yet afterward his wealth was restored, his Children multiplied, and he recovered his former health. Almighty God commanded Abraham that he should with his own hand, 
Gen. 22  sacrifice his own Son: yet presently God sent his Angel who said: Ne extendas manum tuam in Puerum: Extend not thy hand against the Child. So I hope God will one day at his pleasure put you in a better mind to recall these Cruelties and penal exactions, incline you to mercy, send his Comforts to his afflicted, and give to every one in the end their right.  
In the Intherim this must be our daily prayer which the Church useth on the Sabaothe of Quatuor Tempora in Lent: 
Missa Rom.  Adesto quaesumus Domine supplicationibus, etc. Be thou Present o Lord, we beseech thee to our supplications, that we may deserve thou being the giver of all graces in prosperity to be humble, and in adversity secure and steadfast. And thou o Lord our Protector look upon us, that we who are pressed down with the weight of our miseries, may, being partakers of thy mercy, serve thee with freedom of mind and courage. Some envious or litigatorious fellow may say, that by these kind of words we should seem to look for a day and liberty of Conscience. I answer. Herein we must refer ourselves to the goodness and mercy of God. And thus far we assure ourselves, and this Confidence we have upon the verity of our cause, that if we have no restitution, or relaxation of our miseries in this life, we hope to receive Centuplum, 
Matth. 6. ver. 20.  an Hundred sold in the next, Where neither thief can steal●; nor canker corrupt.  
fourthly I think the principal cause and true motive and intention of the Parliament might be, to with draw the, 
The fourth reason.  Lay Catholic People from all conversation with their Priests and Clergy, in that they should have no use of them in Sacraments and Ceremonies; and therefore they intended to forbid them all, and put a great penalty even upon Baptism, Marriage and Burial. For preach they must not, by reason of the Statute of Persuasion: say Mass they may not, you know the penalty and danger: hear Confession they may not, the Statute of Absolving forbiddeth: nor bury the Dead: nor baptize: nor marry. So that they would have them cast of as unprofitable servants. What think you of the Counsel of julian the Emperor? Was it not as grave, as wise, as politic as the Parliament of England to suppress Catholic Religion? Did they not shed their blood and martyr them? Did they not disarm them, take from them all their forces? Did they not by laws and Statutes spoil them of their Lands and goods and beggar them? Yet Christianity flourisheth, and julians' Counsel confounded. Was not also the Counsel of the jews as politic, wise, careful, and provident to suppress the Apostles and command they should not speak in the name of jesus, as the Parliament is to expel Catholic Priests, and the use of their Religion and function? I would to God they would hearken to the Counsel of Gamaliel a grave Counsellor, a doctor of the law, honourable to all, people, who brought up and instructed. 
Act. 5.  S. Paul in the law, what was his judgement: Let these men alone (sayeth he) for if this Counsel or work they go about be of men it will be dissolved: but if it be of God, you are not able to dissolve them, lest perhaps you be found to resist God also.  
Finally and fifthly, 
The fifth reason.  It may be I have miss my aim all this while in the reasons alleged. For the true meaning and purpose in deed was to bring the Catholics to obedience and Conformity with the Protestants in the Administration of this Sacrament, and other public practices of their Religion. In very deed there were great reason in making and enacting this law, and imposing these grievous penalties, if the Catholics of England were innovators, bringers in or devisers of novelties; or in administration of this Sacrament should derogate or take away any essential part, or should practise any rite or Ceremony which they had not received from their Ancestors, even from their first Conversion to Christianity. But considering that the Catholics are very respective, and more careful in the due administration of this Sacrament, than Protestant or Puritan; there is small or no reason in my opinion for this severe penal Statute and law, to urge and force them to bring to the Church upon so great a penalty, their Children to be Baptised of Puritan or Protestant. For it is manifest to the whole world, where Christianity hath been professed, and may appear by this small ensuing treatise, how observant and vigilant the Catholics have ever been in the provision of Baptism, as well in time of necessity in Private Baptism, both concerning the Minister, as also touching the matter & the form, which are the two principal parts: and also in public and solemn Celebration, in observing the ancient rites and Ceremonies thereof. Farther it is open and plain to the eyes of all men, that the Catholics do not decline nor serve one jot from the Institution of Christ, burr are guided by the Canon of holy Scripture, 
●●an. 3.  especially concerning the two essential parts, that is: that by the special ordinance of Christ the matter must be true elemental water: and the form to be: In the name of the Father, and of the Son, and of the Holy Ghost: which was prescribed by no other than Christ himself after his glorious Resurrection, 
Matth, 28.  when he gave Commission to his Apostles to baptize. And as for the rites & Ceremonies which we Catholics use (as shall appear in the 5. Book of this treatise) they are not idle, nor superstitious, as the Protestants would have them: but most honourable, significant, instructive, profitable, and comfortable to Christian people. And for Confirmation of them we have the practice of the Apostles, the Tradition of the ancient primitive Church, the testimony of all ages, with the approbation of the Fathers, and holy Doctors of the Church. And it is worth the noting and in particular to be observed, that the Catholics at this day in England, use in the Celebration of this Sacrament no other matter, nor no other form, nor Ceremony then that which was delivered them by antiquity even from the first founders and Converters of this Island to Christianity, either among the Britons: 
Beda. li. 2. hist. Angl. cap. 17.  partly by those who were sent from Rome by Pope Elutherius at the instance of King Lucius: or afterward by S. Germanus and S. Lupus appointed by Pope Celestine for their Reformation concerning the Pelagian heresy: or amongst the Scots or Picts by S. Palladius: or finally amongst us English by S. Augustine the monk, sent by S. Gregory the Great. All which considered (Gentle Reader) I refer to thy own judgement what great necessity there should be so eager and with such penalty to urge Catholics to present their Children at Church or Chapel, to be Baptised of Puritan or Protestant.  
Now having dived into the view why the Parliament enacted so severely against Catholic Baptism, by compelling all Catholics upon such penalties to Baptize publicly at their Church or Chapel by their Ministers. I will briefly put down the motives that moved me to write this small ensuing treatise.  

The motives to write this treatise.  And first (Good Reader) I took this matter in hand to let thee understand what Baptism is, and the necessity thereof to salvation. It is here on earth the first beginning of Christianity: the entrance into the Catholic Church the house of God: 
The reason of the title of the book.  the highway to all other Sacraments, in so much that without this no other Sacrament is available: a washing and cleansing our souls from all sin Original and others: a Satisfaction for all pains due for sin eternal or temporal: a delivery from the bondage and power of the Devil: a restorer of innocency: an incorporation to Christ as members of his body mystical: and finally a reconciliation unto the grace & favour of God Almighty, whereby we are made the adopted Sons of God, coheir and inheritors with Christ of the kingdom of heaven. Hath it all these effects? Take heed then that thou lay the foundation sure of thy Christianity, that is: that thou be truly Baptised and Christened.  
The second motive was to lay open and make plain unto thee by way of questions and doubts (which I suppose to be the easiest and plainest Course for thy better understanding) the effects, the matter, the form, the minister as well in necessity as in public Celebration, with the solemnity and Ceremonies of this Sacrament; For that thou being more fully herein instructed, thou mayest have a more especial care to have it perfectly effected and truly performed in these dangerous times of heresy. For assuredly this is the gate that openeth to heaven: which if it should be shut and not duly ministered, there were no hope of salvation, but all open to hell and damnation.  
Thirdly to give thee a Caveat and warning of the dangerous opinions and assertions, 
The dangerous points of Doctrine concerning Baptism.  which are taught and spread abroad of this Sacrament by the Sectaries of this age. The first dangerous point of doctrine is, that the Sacrament of Baptism was instituted by S. john Baptist: and that the Baptism of Christ, and S. john's, is all one and the self same; which is against Scripture and reason. For than we must needs say, that the first and chief Sacrament of the new Testament and Gospel of Christ, should be instituted by a precedent prophet, and not by Christ himself, which were absurd, seeing all Sacraments of the New Testament, have their institution by Christ, and their force and virtue from his death and Passion. Secondly that this Sacrament doth not confer grace, cleanse the soul from sin as an efficient instrumental cause by Christ instituted and endued with that virtue; which were to destroy Baptism. thirdly that it doth not impress in the soul a seal, sign, and Character of Christianity indelible for ever; which is to make no distinction between jew, gentle, Pagan and Christian. Fourthly that he, who is once baptized, can not be damned; which were to set all at liberty; and make men careless of all other Christian life. Fifthly that the only memory of Baptism doth justify from our sins, which we shall commit after Baptism, which were to take away all satisfaction, repentance and penance; and other such like absurdities, and dangerous points of Doctrine against Scripture, councils, Fathers, and all antiquity.  
Finally I would have thee to consider with what subtlety the Devil hath endeavoured in these latter times by his instruments the Heretics, 
The fourth motive.  to disgrace the beauty of Christ's Spouse the Church, to depopulate root up, and destroy like wild boars the vineyard of our Lord. And I compare the Sacrament of Baptism to the tree of life placed in the midst of Paradise; which the Heretics of this age, some of them have hacked and hewed at the very chief boughs and branches thereof: some others have peeled the bark, and pulled of all the leaves, the beauty thereof: and some others have destroyed all the fruit and virtue thereof, and put the axe even to the very root to destroy all. Martin Luther endeavoured at one blow to cut of two of the essential parts of this tree of life; that is: the form and matter of Baptism; 
Luther in Symposiaticis collo. ca 17.  For (sayeth he) no form of words is necessary. It is sufficient with him: To baptize in the name of the Lord. And as for the matter, any liquor that is apt to wash, as Ale, beer, or milk, is sufficient. Thus this Imp and instrument of Satan, maketh no scruple to destroy the two essential parts of this Sacrament to appoint any liquor for matter, and no form of words. Although this error of Luther's be against Christ's institution, and express Commandment, who hath ordained water to be the matter: and the form to be: In the name of the Father, 
joan. 3. Matth. 28.  and of the Son, and of the Holy Ghost: M. Brentius will make himself so bold with Christ and his Church, as to set down an order of his own, never heard of before: Let the Minister (sayeth he) recite the Creed, and say: 
Brentius de Baptis.  In this faith I baptize thee; and this shall pass for currant without any other form of words.  
But M. john Caluin goeth farther, almost impudent and blusheth not to say: That the form of words in Sacraments are mere Magical charms and enchantments. 
Caluin li. 4. institu. cap. 17.  And thus you may see how these Agents for Satan do dismember the essential parts of this Sacrament of Baptism, and do cut of the principal boughs of this tree of life. 
Protestants. Read S. Aug. li. 2. de nup. & Concupisc. ca 29.  Then come the Protestants in part joining issue with the Pelagians, and pull of the leaves, and pill of the bark of this tree of life, that is: they deride, neglect and contemn the ancient Ceremonies of this Sacrament of Baptism, as well the precedent Ceremonies, such as go before the act of Baptism, as exorcisms, exsufflations, hallowing of the font &c: as the Subsequent such as are after Baptism, videlicet: holy unction, with holy Chrism, the use of the wax-candle or taper light, the clothing with the white garment commonly called the Chrisom. All which Ceremonies although they be ancient, profitable, significant, and delivered by Tradition as from the Apostles, as shall appear in the sequel: yet are these derided, neglected, and contemned by the Protestants.  
Last of all come the Puritans 
Puritans.  with the axe of M. Caluin, laying load at the very root of this tree of life, to overthrow all, to beat down this gate and entrance to salvation. This Sacrament say they, is not necessary to Salvation for all men, because Children borne of faithful Parents may be saved without Baptism; either by Predestination, or by the faith of their Parents; the elder sort being of understanding, may be sure of their Salvation only by faith. Also they extinguish and condemn the two principal effects of Baptism that is Remission of sins, and infusion of inherent grace whereby the soul is cleansed and justified. Although this be contrary to Christ's own words, who expresseth the necessity of Baptism unto all saying: 
joan. 3.  Nisi quis renatus, etc. Unless every one be borne again of water and the holy Ghost, he can not enter into the Kingdom of heaven, Also that Baptism doth remit sin the ancient Fathers when they compiled and made the Nycen Creed, which is one of the three Creeds believed of all Protestants, have these words: Confiteor unum Baptisma in Remissionem Peccatorum: I Confess one Baptism unto Remission of sins. Some will have it only an external washing, no internal cleansing. And the Anabaptists exclude all Infants and Children from Baptism, and only will admit such as have the use of reason, are aged, & men of understanding.  
Take heed therefore (Courteous Reader) of this dangerous doctrine, beware of these wicked brood, who hack and hew, pill and poll, yea cut down even at the root this tree of life, planted in Paradise by God himself, instituted by Christ in the Church as the only ordinary means, gate, and entry to salvation. They will have it used only as a Commanded Ceremony to incorporate us as the members of the Church, and as a bare sign● and seal of justice: not as the ordinary means for all to salvation, not as conferring grace inherent, not as cleasing and washing the soul internally, not as remitting sin; And so cutting down by the root the efficacy, force, virtue and power of this Sacrament, which is to aim at the overthrow of all Christianity. For if no Baptism no Christianity: no Christianity, no Christ Vigila ergo & Vale. Be watchful therefore, and so farewell. This 30 of julie, 1614  
Thy true friend and well willer in Christ O. A.  
The general Points contained in this treatise are five.  

1. First of the effects of this Sacrament, and the necessity thereof to Salvation.  
2. Of the two essential Parts of Baptism, that is: Concerning the matter and the form, the water and the word.  
3. Of the Baptiser, that is of the ordinary minister, to whom by office, function, or Commission it belongeth to baptize: or the Extraordinary who are allowed to baptize in case of necessity, as the layeman, midwife, or any other woman.  
4. Of the Parties who are to be baptized, as Infants, and Children, and such as have use of reason, as aged, and men of understanding.  
5. Of the reasons, use, and antiquity of the Rites and Ceremonies of this Sacrament.    

THE FIRST BOOK OF THE LIFE AND GATE OF CHRISTIANITY, ENTREATING OF THE EFFECTS OF THE SACRAMENT OF BAPTISM.  

CAP. I. What a Sacrament is, and why God would use external sensible things for the Sanctification and justification of man.  
AFTER our most great, Almighty, and good God had taken by the singular benefit of our Redemption mankind into his guardion safe-keeping, and protection, being, corporal and carnal men (I say) consisting of flesh and blood: would of his ineffable omnipotency, power, and singular goodness confer and give us his invisible grace, using and appointing external elements and creatures, as it were condescending to the weakness of our natures, state, condition, 
Chrys. ho. 60. ad populum. & 83. in mat.  and necessity, where upon S. Chrysostome sayeth: Si incorporeus esses, nuda, & incorporea tibi dedisset dona: sed quoniam anima corpori inserta est, in sensibilibus intelligibilia tibi praebet: If thou wert a man incorporeus without body, flesh and bone, God had given thee gifts ba●e, uncovered, and uncorporate: but because thy soul is inserted and put to thy body in sensible things subject to sense he doth offer unto thee things of understanding. Wherefore a Sacrament is defined to be: A Sign of an holy thing; or. A visible form of an invisible grace. Or â Sacrament is: A matter, or thing subject to our senses, which hath by the institution of God power both to signify, and also to effect sanctity and justice. Or it is that, by which the Divine power under the cover of visible things doth work mo●e secretly salvation, health, and sanctity in the soul of man. And such is the wisdom of God to use and institute these inferior and base creatures, whereby it may clearly appear that the grace which is given by these Sacraments, proceedeth from God only. And for this cause Christ did give sight unto the borneblind man with mire and dirt made of spittle; 
joan. 9  and did not use any precious ointments, that it might appear to come from Christ God alone, ad by his instit●t on to work his effect. This is the power of God only by base, and bare external elements according to his institution & word to work internal effects: 
Gen. 1.  Ipse dixit & facta sunt: He said the word, and it was done.   

CAP. 2. What Baptism is, how it is defined, and what are the effects in general.  
IT may be defined briefly out of the third of S. john's Gospel, 
joan. 3. Ephes. 5.  and out of the fifth of S. Paul to the Ephesians, to be the Sacrament of Regeneration by water in the word of life. It is called Regeneration or second birth, in respect of our natural and carnal birth. As no man can enter into this world, nor have his life and being in the same, unless he be borne of his carnal parents: no more can any man enter into life and state of grace, which is in Christ, or attain to life everlasting, unless he be borne of water and the holy Ghost. You must understand, that I say it is by water, for it is not the water itself, that is: the element permanent, but the laver, ablution, washing, or the use of water. And therefore S. Paul sayeth: That Christ so loved his Church, 
Ephes. 5.  that he delivered himself for it, that he might sanctify it cleansing it by the laver of water and making us safe by the laver of Regeneration. And as by the washing of the water the body externally is cleansed: so also by the water and word, by the virtue and power of this Sacrament and operation of the holy Ghost the soul internally is sanctified, and borne anew in Christ jesus. Or we may make a more full definition, or rather an absolute description of Baptism, containing the matter, form, institution, effects, and necessity thereof to salvation, saying: Baptism is the first and principal Sacrament of the new law and Gospel, consisting (according to to inisttution of Christ) in an exterior ablution and washing of the body, with a due and lawful pronunciation of the form of words: which is of necessity to Salvation for all sorts of people as well children and Infants, as those of riper years, aged, or men of understanding: and we receiving by this Sacrament a full and perfect remission of our sins, are spiritually regenerated and borne again a new creature: also we, who were before the children of wrath, now are made the Children and heirs of God, and in deed the coheir of Christ our Redeemer. Which description shall be particularly discussed and proved hereafter.  

The Prerogatives of Baptism.  Now the effects and prerogatives of this Sacrament are great and many. First it is the beginning of Christianity: the first entrance into the Catholic Church, and house of God here on earth: the very highway to all other Sacraments; insomuch that no other are available without this: It is the first gate that openeth to the Kingdom of heaven; by this we receive such singular grace, that thereby we are cleansed from all manner of sin: as Original, Actual, be it mortal or venial. The Infants not having actual, are cleansed from Original: and the elder sort, or at man's estate, young or old have by this Sacrament their souls cleansed and washed of all manner of sins, as Original, actual, mortal, or venial, and the pains due for sin either eternal or temporal fully satisfied. Yea we are delivered from the bondage and power of the devil, restored to innocency, incorporate to Christ as members of his body, reconciled to the grace and favour of almighty God: made his adopted sons, and coheir and inheritors with Christ of the Kingdom of heaven. The soul is beautified, made beloved of God, splendent and shining in the sight of Angels. Hear what S. Basill, called ●he Great for his sanctity, holiness, and learning, in his exhortation to Baptism sayeth: It is, Mors peccati, animae regeneratio, ami●tus spendens, Character indelebilis, Coeli iter, Regni coelestis conciliatio, adoptionis gratia: The death of sin, the Regeneration of the Soul, the splendent amice or glorious apparel, the indelible Character, or the mark, badge, print of a Christian man, the way or journey to heaven, a winning of the Celestial kingdom, the grace of adoption. And to this holy Father subscribeth almost in the same words S. Cyrill Bishop of jerusalem saying: 
Protocathesi.  Baptismus est Captivitatis liberatio, Peccatorum remissio, mors Peccati etc. Baptism is the delivery out of captivity, the remission of sins, the death of sin, the regeneration of the soul, the white garment wherewith they are clothed who follow the lamb immaculate, the holy and indelible seal, the chariot into heaven, the delight of Paradise, the winning of the heavenly kingdom, the Chrism or unction of the children of adoption. These privileges, graces, prerogatives & efects, I have the rather expressed that in these dangerous times of heresy parents may take greater care to have this sacrament duly executed, and truly ministered to their children, considering it so much concerneth the life and eternal salvation of their souls.   

CAP. 3. Whether if by error or other ways this Sacrament of baptism be not duly administered, one be capable of the other Sacraments.  
To this question it may be answered, that it is a chief privilege and prerogative of this Sacrament, that it only and by itself without any other Sacrament may be received to salvation; and all other Sacraments suppose this at the gate and entrance, so that without this they can take no effect. For how can the body be strengthened, or take arms and weapons to fight against his enemies that hath no life in it. So 〈◊〉 say of Confirmation the next Sacrament after Baptism, 
Confirmation.  which strengtheneth and armeth the soul by the invocation of the holy Ghost to fight against the enemies of mankind, that is the world the flesh and the devil; and to stand constantly in confession of faith in time of persecution of Pagan, Turk, or Heretic: to wear the cognizance of a Christian: to receive the standard of Christ, that is his Cross, that he be not ashamed to profess Christ crucified. But how can this be if the soul be dead in sin, have not the life of grace, and never entered the gate of Christianity? 
Sacrament of the Alt.  As for the Sacrament of the Altar S. Paul saith: Qui manducat etc. He that unworthily receiveth, doth eat and drink his own damnation. And how can he worthily eat Christ's Body, 
1. Cor. 11.  whom God's grace hath not yet made worthy, and who in deed as yet is no Christian? 
Confess.  And for the Sacrament of Confession, if it be as S. Jerome sayeth: Secunda tabula post naufragium: A second table or plank after shipwreck: it must needs suppose a first entrance before a recovery of the ship. And how can he have help by the table or plank who never entered the ship? Also in Extreme unction, 
Extreme unction.  how can the Priest by holy unction and prayer purge the remainder, before the soul hath ever been cleansed? Or obtain pardon of venial sins, who hath not as yet Original sin remitted? Or offer the soul to the hands of Angels to be presented before the throne of God, who hath not as yet the character, sign, or seal of a Christian? And for Matrimony 
Matrimony.  how can it be a Sacrament where Christianity is not professed? Dico magnum Sacramentum in Christo & Ecclesia. 
Holy Orders.  I say (sayeth S. Paul) it is a great Sacrament in Christ and his Church. And for holy Orders certainly it is generally concluded, that he can be no Priest or minister of Christ, who is no member of his Church. 
Innocen. de Presbit. no● Bapti. can. ve niens Apost.  Read the decree of Innocentius the third, written to the Bishops of Ferrara, where he concludeth: that he who is not Baptised can not be a Priest. How can any house be builded, where no foundation is laid? wherefore I conclude, he that is not truly Christened, can not be capable of any other Sament, for that the effect of Baptism is to give life, to open the gate, and give power to the receiving of all the other Sacraments.   

CAP. 4. Whether all punishment due for Original sinn● be remitted in baptism.  
THere is no doubt, but he that shall die immediately after Baptism shall be freed fro● all manner of punishment temporal or eternal due for sin, and his soul shall incontinentli● fly to heaven. The difficulty of this question is for that we see and feel ourselves after Baptism to be subject to hunger, famine, thirst cold; and Concupiscence to reign in our flesh and we to tremble at death and other calamities which were inflicted upon man as punishment of our first parent Adam. How then are we free by Baptism from all manner of punishment an● penalties of this life, which were due for Original sin, seeing these infirmities were inflicte● for sin; and yet remain in us after Baptism I answer; First we must consider the state o● man as he is in this world, and also as he shal● be in the next: Secondly we must note that there is temporal pain and punishment and also eternal. The eternal is by Baptism utterly abolished in this life and in the next: but part of the temporal punishment, which was inflicted for Original sin, only doth remain in this life. As for example death was a punishment imposed for sin, yet notwithstanding all must die. Also hunger, cold, nakedness, sickness, and other such like molestations and penalties of this life we sustain after Baptism, and are not thereby taken away, but remain in this life as the miseries of mortality. But in the next life they shall be utterly extinguished, according to that of S. john. Absterget Deus etc. God shall wipe away all tears from their eyes, and death shall be no more, nor mourning nor crying, neither shall there be sorrow any more. Also the reason why Concupiscence reigneth in our flesh not uterlie extinguished by Baptism may be: that man may by striving to suppress & conquer it, merit the more But if by Baptism our bodies should be made impassable in this life, that is, not subject to death, hunger, nakedness, and other calamities, we should fly unto Baptism rather for this present life, then hope for the life to come, which were a great inconvenience in Christian profession. 
Thom. 3. p. q. 69. ar. 3.  Therefore I say with S. Thomas the great Divine: that the Sacrament of Baptism hath power & virtue to take away all the penalties and punishments due for sin: yet notwithstanding it doth not De facto take them away in this present life, but by the virtue thereof in the death and Passton of Christ they shall be extinguished, and utterly taken away in the general resurrection: when these our mortal bodies shall be endued with immortality, as it is said. 
1. Cor. 15.  And this not without reason by God ordained; First because by Baptism man is incorporate to Christ, and made his member; And therefore it is convenient that the same should be performed in the member incorporate, which was acted in the head. But Chrict from the beginning of his Conception being full of grace and verity notwithstanding had a passable body which after his death and Passion, was raised to a glorious life. Wherefore although every Christian in Baptism doth obtain grace for the beautifying of his soul: yet not withstanding because he hath a passable body to suffer for Christ and with Christ, he must for the time present sustain the penalties thereof: yet shall he be raised at the general resurrection to an impassable life, 
Rom. 8.  which S. Paul declareth: Qui suscitavit jesum etc. He that raised up jesus from the dead, shall quicken also your mortal bodies, because of his spirit dwelling in you. Wherefore although Baptism hath power and virtue to take away all the penalties of this life, and punishment due for sin: yet it is convenient they remain temporally, and for a time in this life; and be accomplished and fulfilled in the general resurrection in the next life, when we all shall receive our bodies again.   

CAP. 5. Whether Baptism doth remit sin and give grace Ex opere operato, that is: By force of the word and work done and said in the Sacrament.  
It is a general conclusion amongst all Catholic Divines, that the Sacraments are causes of our justification, and that God doth apply the merits of Christ's Passion unto our souls. Wherefore we conclude that in Baptism, by force and virtue of the word and work done and said, sin is remitted, grace given and justification wrought. Therefore we do not attribute the obtaining of grace and justification to the merits of the minister ministering it, nor to the party receiving but as Christ hath taught us, to the water and the holy Ghost working it. And for better understanding of justification and grace wrought in Baptism, let us consider how many things concur thereunto. First doth concur Almighty God, who is the principal and chief agent, worker and first cause of justification. Then Christ's death and Passion by which we are redeemed, and he hath merited this grace for us. Then the sacramental action that is the concurring and applying together the water and the word in due form according to the Institution and ordinance of God. This external action is this Sacrament, which God doth use as his instrument for the justification, washing and cleansing of the soul of man: Then is the Priest ordained the ordinary minister of God to execute this sacrament or external action in whom there is required that he have power, authority and commission to do it and intention to effect it. Finally in the receiver that is, in him who is to be baptized, if he be of age and understanding, there is required a will and desire to receive it, also faith and belief in Christ, with a penitent heart. These are not causes of justification, but dispositions in the soul only to make the soul apt to receive the Sacrament, and to remove obstacles and lets that the Sacrament may work his effect. And this S. Peter after his first sermon in the day of Pentecost insinuated & told the people, when they asked him after the preaching was done, what they should do. 
Act. 2.  Dispose yourselves sayeth he, do Penance, and be every one of you baptized. But for Infants what is required in them, we will entreat afterwards. Wherefore we will conclude Baptism to be the instrument of God, and by Divine ordinance to have as an instrumental cause, efficacy and efficiency to remit sin, and work salvation and justification in the soul of man.   

CAP. 6. Whether Baptism be really and in deed an instrumental cause of justification, or only a means to excite, stir up or move to faith.  
IT is an absurd and unconscionable dealing, yea a great slander and calumny of Caluin and his complices to say that Catholics in their Doctrine, do resign and tie the virtue and power of God to external symbols and signs. As though they taught that in Baptism the water & the word without God did remit sin. It were a vain thing to think that when the carpenter doth use his saw as an instrumental cause to break, cut or divide timber, to say that the saw doth cut, work, or break timber of itself without the carpenter. So Almighty God, although he use the external signs, that is the word and water in Baptism to cleanse the soul and remit sin as secondary and instrumental causes: yet not so that they should work of themselves without God, but God by them doth effect justification and remission of sin. Neither doth he resign his power so to these external signs, that they work these effects in themselves, and not he in them and with them: but as in the precedent chapter I said, God doth use in Baptism water and the word as his instrument, and by force of the word and work done grace is given, and sin remitted. Therefore they are not used (as some heretics of this time aver) as bare signs and symbols, or only means to excite, stir up, or move to faith; and then afterward by faith only to be justified. This were to destroy the efficiency and force of the Sacraments, and to make no more of them, than we make of an ivy garland, which is only set forth to signify that there is wine to be sold, bought, and drunk. It is manifest that the Gospel, the word of God preached is a great motive, and forcible means to move us to believe and to strengthen our faith: and S. Paul sayeth it is: Virtus Dei in salutem omni credenti: 
Rom. 1.  the power of God unto salvation to every one that believeth: much more than is the Sacrament of Baptism the power of God, not moving only to faith, but working in itself as his instrument to salvation. And in deed faith, because it cometh unto those of age & understanding by hearing as S. Paul sayeth: 
Rom. 10.  Fides ex auditu: Faith is by hearing: therefore faith is in them as a necessary disposition to Baptism. Where upon Christ sayeth: Qui crediderit & Baptizatus fuerit, 
Mar. 16.  saluus erit: He that believeth and is baptized shall be saved. So that faith going before Baptism is a cause dispositive and necessary unto Baptism, but not the only effect of Baptism, as some would have it. For that the immediate effect of Baptism by applying the merits of Christ Passion, is remission of sins to salvation, is a new regeneration and opening the gate to heaven. And this plainly Christ spoke to Nicodemus: 
Io. 3.  Nisi quis etc. Unless a man be borne again of water and the holy Ghost, he can not enter into the kingdom of heaven. Where we see our regeneration and second Birth attributed unto Baptism, which consisteth in an external element of water and an internal power of the holy Ghost, and that no man can enter into heaven without it. Who seethe not then, that it is the instrument of God working to salvation, and not a bare sign or motive only to faith.  
That the effect of Baptism is the remission of sin the Scripture is plain. The people of jerusalem and jury at the first sermon S. Peter made, 
act. 2.  being as it were converted: Et compuncti cord: and compuncte of heart, said. What shall we do? S. Peter answered: Be every one of you baptized in the name of jesus for remission of your sins. Note that he sayeth for remission of your sins, showing the effect of Baptism to be remission of sin. 
Act. 22.  And S. Paul as he reporteth himself being strooken blind, and called of Christ to be the vessel of election, for the conversion of the Gentiles, Ananias came unto him, restored him to his sight, and then said unto him: Et nunc quid moraris? 
Act. 22. v. 16.  Surge, Baptizare, ablue peccata tua, invocato nomine eius. And now what tarriest thou? Rise up, be baptized, and wash away thy sins, invocating his name. S. Paul believed before he was Baptised, but his sins were washed away by Baptism. I will therefore conclude upon these testimonies of Christ and his Apostles, that the Scripture is plain that Baptism of itself as the instrument of God, doth wash away sins by the force & virtue of the word and work done and said, and that faith going before Baptism is but a disposition to remission of sins.  
Avoid then the doctrine of Heretics, who affirm and teach that this Sacrament of Baptism doth not remit sins, but signify remission of sins, and doth work of itself nothing, but is as a bare sign and symbol only to excite and move to faith: as the ivy garland is only a bare sign to excite and move men to buy wine, and to signify that in such a place it is to be sold. Fly this Heretical doctrine (I say) which killeth the life of the Sacrament, contrary to the Doctrine of S. Paul: Christus dilexit Ecclesiam, 
Ephes. 5.  & tradidit seipsum pro ea, mundans eam lavacro aquae. Christ (sayeth he) loved his Church, and delivered himself for it cleansing it by the laver of water. Also in his epistle to Titus: Saluos nos fecit per lavacrum regenerationis: he sayeth: Christ hath saved us and made us safe by the laver of regeneration, and renovation of the Holy Ghost. 
Ad Titum. 3.  Can any man more forcibly, or plainly express the working, effect, and force of Baptism, then S. Paul, in caling it the Laver of regeneration; and that we are to be cleansed, made safe, and saved by this laver of water? And withal let us consider what Ezechiell the Prophet prophesied of the effects and force of Baptism: 
Ezech. ca 27.  Effundam super vos aquam mundam, & mundabimini ab omnibus inquinamentis vestris: I will power out (sayeth the Prophet in the person of God) clean water upon you, and you shall b● cleansed from all your filths, and stains. Baptism therefore really and in deed is an instrumental cause of our justification, and not a bare sign and means only to excite, stir up, and move us to faith; or a Single seal, or sign (as Calui● would have it) of former justice.   

CAP. 7. Whether he, who once is baptized, can not sin, but shall be saved.  

Bellar. li. 1. de Bapt. ca 14.  This controversy is excellently and compendiously handled by that most worthy learned Prelate Cardinal Bellarmine. It was the error of jovinian the heretic against whom S. Jerome wrote: That he who was truly and in deed baptized, 
joro. li. 2. con jovin.  could not be damned, or become a reprobate or sin after Baptism. And for this his error he brought Scripture (as all other Heretics do) Christ's own words, and his Apostles S. john's. Christ said: Non potest arbor bona malos fructus facere: A good tree can not bring forth evil fruit. Therefore being made good by Baptism, can not sin and consequently can not be damned. But what if this tree be corrupt, the root be withered? either it will bring forth no fruit or bad fruit; which this Heretic considered not. And for that he allegeth out of S. john: 
Io. ep. i ca 3. & 5.  Every one that is borne of God committeth not sin; because his seed abideth in him, and he can not sin because he is borne of God. By which words of the Apostle this Heretic would prove that the Baptized can not sin. But the sense of the Apostle is, that no man continuing the son of God, committeth mortal sin; because mortal sin can not stand together with the grace of God: therefore so long as we keep the innocency of Baptism, we can not sin. S. john then would not say that the Baptized could not fall from their first estate of innocency, For S. Paul doth reprove this as an error, 
Rom. 11. ver. 19 20.  and proveth that he who now hath faith, may fall and become incredulous: as the jews were the faithful people of God, but by incredulity are become reprobate, so also may do the Gentiles And therefore sayeth he: Tu fide stas: noli altum sapere, sed time: thou by faith dost Stand: be not too highly wise, but fear. Wherefore beware the vain presumption and security of Heretics; for he who standeth by faith may fall: 
Aug li. 20. de civita. Dei ca 25.  and he who hath the innocency of Baptism, may lose it. S. Augustine doth reprehend some Catholics of his time of gross error who held that, those who were baptized, should not be damned, although they lived wickedly, so that they kept themselves in the Catholic Church. Against whom he wrote a whole book intitleing it: de fide & operibus: Of faith and good works. Also against this heresy spoke. S. Paul, proving that by the law of Christ by Baptism we are freed from the state of damnation, unless we again wilfully give ourselves over to the flesh. 
Rom. 8. ver. 13.  And therefore he concludeth: Si secundum Carnem vixeritis moriemini. If ye live according to the flesh ye shall die. And he plainly telleth the Corinthians, and willeth them to know: that the unjust, the wicked (although they are Christians and baptized) shall not possess the kingdom of heaven And biddeth them not err in their opinion: 
1. Cor. 5.  Nolite errare: for neither fornicators, nor servers of idols, adulterous, nor the effeminate, nor thieves, nor the covetous, nor drunkards, nor railers, nor extortioners shall possess the kingdom of God.  

Caluin lib. 3. inst. ca 22. §. 11.  Yet after all this comes M. john Caluin with his Heretical proposition: vera fides semel habita non potest amitti. True faith once had can not be lost. Which is contrary to the express words of the Apostle before cited, and examples in Scripture 〈◊〉 the Acts of the Apostles it is written of Simon Magus, 
Act. 8.  that at the preaching of S. Phillippe the Deacon he believed, was baptized an cleaved to Phillippe: Yet it is also manifest that he became a reprobate. For S. Peter said of him that his part was not right before God: and saw in him the gall of bitterness, 
1. Timo. cap. 1.  and obligation of sin. S. Paul exhorteth Thimothie to be steadfast in faith, and have a good conscience: Quia quidam naufragaverunt circa fidem: For some repelling their good conscience, have made also shipwreck about the faith. And he absolutely affirmeth that there shall be Apostatates in the latter days: 
1. Timo. cap. 4.  In novissimis diebus discedent quidam a fide: In the last days certain shall depart from the faith. Also Martin Luther hath this libertine proposition: Non potest homo Baptizatus damnari: 
Luther lib. de Capti. Babil. cap. 6.  nisi nolit credere: He that is baptized can not be damned: unless he will not believe. Against which idle position I will set down the decree of the general council of Trent: Si quis dixerit Bapizatum, non posse etiamsi velit gratiam amittere, quantumcumque peccet, nisi nolit credere, anathema sit: If any man shall say, that he who is baptized, can not lose grace, if he would, let him sin never so much, unless he will not believe, let him be accursed. wherefore I may well conclude, that he who hath been once Baptized, may sin, may be damned, may be a reprobate. It is too frequent to hear of renegade Christians who becomes Turks, and Apostatates, and catholics also, who fall from their Church and faith.   

CAP. 8. Whether Baptism hath force to remit sin committed after Baptism.  
THere is no question (as hath been declared before) but that Baptism hath force te remit all manner of sins, either contracted in our first parents, or committed in act by ourselves, that is either original or actual, be they mortal, or venial. The difficulty now is, in that there are sins besides Original precedent, that is: sins past and going before Baptism in those of perfect age: and there are sins subsequent; that is committed after Baptism. Now the question is, whether Baptism extend itself to sins committed after, or only contained itself within the bound of those committed before. Ins the general doctrine of the Catholic Church, that if we commit any sin after Baptism, we must seek to relieve ourselves not by Baptism, but by other means; that is: by the sacrament of Penance. 
Aug. ep. 23. ad Bonif.  And S. Augustine expresseth saying: Semel acccptam paruulus gratiam Christi non amittit, nisi propria impietate, si aetatis accessu etc. The Infant baptized looseth not the grace of Christ, unless it be by his own proper impiety and wickedness. For if he become evil, when he cometh to understanding and use of reason, then properly shall he begin to have sins, which sins may not be taken away by regeneration and Baptism, but are to be cured by some other medicine. This S. Augustine: So that it is plain by this ancient Doctor, and learned Father's opinion, that sins committed after Baptism, are not relieved by Baptism, but by other means. S. Paul exhorteth men to be perfect, and warneth them to be careful that they fall not from their faith and grace they received once in Baptism: 
Heb. 6.  Impossibile est eos qui sunt illuminati, iterum renovari ad Poenitentiam: It is impossible (saith the Apostle) for them whom are illuminated and baptized, to be baptized again, to be renewed again by Baptismal Penance: that is: by that easy remedy that Baptism affordeth. But if thou sin after Baptism then must thou go to the Sacrament of Penance, which is open to all sinners, called the second table after shipwreck, a remedy, a medicine more painful than Baptism, requiring much fasting, praying corporal affliction, confession, contrition, 
Ambr. li. 2. de Paeniten. cap. 3.  satisfaction etc. So taught S. Ambrose entreating of Penance; so preached S. john Chrysostome in his ninth Homily upon the sixth chapter to the Hebrews. And there is no doubt to be made, but Christ after his resurrection gave commission and commandment to his Apostles to baptize all nations and people in remission of their sins and those who believed, 
Mat. 28.  and were baptized should be saved. So it is also as plain as may be in S. john's Gospel, 
Mar. 16.  that the same day of Christ's Resurrection, he instituted the Sacrament of Penance, knowing the infirmity and weakness of man, that after Baptism he might lose his first grace, and former estate, and fall into mortal sin: therefore he provided a second remedy to revive him again. And as he gave commission to remit sins in Baptism: so also after Baptism he gave power, authority, and commission to forgive sins. The words of Christ in the Gospel are these. As my Father sent me, I also send you When he had said thus he breathed upon them and he said to them: Receive ye the Holy Ghost, Whose sins you shall forg●ue, they are forgiven them: and whose you shall retain, they are retained. Lo the institution of the Sacrament of Penance. Wherefore Baptism is not the remedy for sins committed after that Sacrament received, but we must recurre to the Sacrament of Confession by Christ's own institution.  
Let therefore no Heretic lull you a sleep in this plausible doctrine and Epicurian practice: that if you fall out of the ship you entered into by Baptism, and make shipwreck, and lose by sin your first grace received in Baptism, that you shall not need to take hold and handfast of the second table, that is the Sacrament of Penance: but that the memory only of Baptism, shall be sufficient to recover you without contrition, confession, or satisfaction either to God or man, or any other punishment due for sin. It was also decreed in the great and general council of Lateran, under Pope Innocentius the Third, at which council were our English Ambassadors and orators amongst the rest of the Princes of Christendom the words of the Council 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 received the Sacrament of Baptism, fall down into sin, he may always continually from time to time recover himself by true repentance.  
Wherefore I conclude with the venerable council 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 any man shall say; that all sins, which are committed and done after Baptism, are by the only recordation, remembrance and faith of Baptism before received, either remitted, or become venial, let him be accursed. It can not therefore be, that those sins we shall commit after Baptism, by Baptism should be relieved: but the Sacrament of Penance must be our refuge and thither must we fly with an humble and contrite heart. This is Christ's ordinance and institution for the help and secure of man.   

CAP. 9 Whether Baptism be necessary to salvation.  
THere is no doubt in Catholic Doctrine, but ordinarily it is of necessity to salvation, and the only means by Christ's institution to enter into the kingdom of heaven, according to that saying of Christ: 
joan. 3.  Nisi quis renatus etc. unless a man be borne again by water & the Holy Ghost he can not enter into the kingdom of heaven. As no man can enter into this world, nor have life and being, unless he be borne of his carnal parents, no more can any man enter into life and state of salvation, unless he be borne of water and the Holy Ghost. He must be, denuo natus: Borne again: who will see the kingdom of God. Therefore they can no way be saved (sayeth S. Thomas) who receive not this Sacrament: 
S. Tho. 3. p. q. 68 articu. 4.  In re, or in voto; that is: In deed, or: In desire, vow and will. For they that receive it not: are neither in deed, nor in vow, neither sacramentally, nor mentally incorporated to Christ, nor made his members, by whom only, salvation is obtained. He therefore that shall be prevented by death before he actually obtain this Sacrament in act and deed really, if he have an ardent desire to be baptized, may be saved for and by the desire of Baptism, which did proceed of faith working by love, by which God inwardly sanctifieth him. The reason is because God hath not so bound himself or his power to these external Sacraments (although he have made them his ordinary instruments) but that he may and doth in some cases of necessity, accept them as baptized, who either are martyred before they could be baptized, or else depart this life with vow and desire to have the Sacrament, when by some extreme necessity it could not be obtained. 
Con. Trid. sess. 7. ca non. cap. 5.  Therefore I conclude that he, who shall neglect or contemn the Sacrament of Baptism as necessary to salvation, and so commanded by Christ, can not be saved. For this cause the general council of Trent doth Anathematize those who affime Baptism to be free at liberty, and not necessary to salvation.   

CAP. 10. Whether in the third of S. john Christ did treat of Baptism.  
I move this question in respect of Caluin, because he willing to maintain Baptism not to be necessary as the ordinary means by Christ instituted to salvation, doth absolutely deny, That Christ here in this Chapter recorded by the Evangelist, doth entreat of the Sacrament of Baptism: 
Caluin lib. 4. inst. ca 16. §. 25.  and so abuse the express words of Christ, with idle glosses, and false interpretations, contrary to the understanding of general councils, ancient Fathers, and meaning of universal Church. And therefore by these words: unless a man be borne again by water and the Holy Ghost he can not enter into the kingdom of heaven. 
Antido. con. Triden. ses. 6.  Christ intendeth (sayeth he) only internal renovation, no external Sacrament: therefore by this word (water) we must understand only the Holy Ghost to make clean and purge as wather doth. But this gloss is absurd, & the interpretation feigned. For if Christ did not intend an external Sacrament consisting of water, but only an internal renovation, what need had he to use this word (Water) at all, but he might have said absolutely: unless a man be borne of the Holy Ghost only he can not enter into the kingdom of heaven. But he plainly said: unless a man be borne of water & the Holy Ghost to signify the Sacrament of Baptism externally to be water, and the Holy Ghost internally to work: and therefore he put them jointly together, that by water and the holy Ghost our entrance to heaven should be effected. I call it a feigned interpretation, because it proceedeth from Caluins own fancy. For he can bring no general council, no consent of Fathers, no practice of the primitive Church for his interpretation, because they all stand firm in this place of Scripture: and the words of Christ here related are manifest for the Sacrament of Baptism, as the ordinary means for man's salvation, & that by Christ's institution; as shall & may appear by the process of this treatise. 
Ob.   
But Caluin may say: If I have no councils nor Fathers: Yet I have Scripture for my purpose. It is said, 
Matth. 3.11. Luc. 3. ver. 16.  that Christ shall baptize in the Holy Ghost and fire: but fire maketh no Sacrament, nor is necessary to salvation, but only expresseth the effects of the Holy Ghost: so why should the word (water) do any more. I answer: 
Sol.  these words recited: that Christ should baptize in the holy Ghost and fire, were not spoken by Christ himself, but by his Prophet S. john Baptist whereby he might foretell & prophecy of the the power of Christ in sending the Holy Ghost upon the Apostles in the day of Pentecost visible in the form of fiery tongues: Where upon the Apostles & Disciples might be said to be baptized in the Holy Ghost and fire. But this was but once effected and done and that upon the Apostles only, and never proposed by Christ as an ordinary means for all men: and therefore as much difference in these two places of Scripture, as between fire and water, two contrary elements.  
Secondly Caluin might have 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 Holy Ghost may work: as to illuminate, inflame, and heat the heart and soul with faith and Charity, as fire doth the body externally. But the word (water) is put before the Holy Ghost by Christ as in his proper signification, and concurring together with the Holy Ghost to the spiritual generation and new birth of man to life in Christ: therefore ●here is not like reason in the one as in the other.  
thirdly S. john Baptist spoke those words comparatiulie, that Christ, who was to be after him, should baptize in the Holy Ghost, and fire: and that he was not worthy to carry his shoes after him: to signify that his Baptism was but weak, did not remit sin, but move to Penance, had not so absolutely conjoined with it the operation & power of the Holy Ghost: and therefore no way comparable with that of Christ's. How then can that saying of Caluin and his partakers be approvable and allowed. That john's Baptism and Christ's is all one, 
Ob.  and that johns was as forceible as Christ's? I answer: the proposition and saying is most untrue; and it was spoken by Caluin not so much to extol john's Baptism, 
Sol.  as to derogate from Christ's. And therefore he would that Christ's Baptism: should not have efficacy and force to remit sin to give grace, to cause justification, and so Consequently not necessary to salvations but only an external sign of admittance to the Congregation. And thus shall Christ's Sacraments be disgraced, to maintain calvini conceit and idle dream against all antiquity.   

CAP. 11. When and at what time Christ institute Baptism.  

Math. 3. Mat. 1. Luc. 3.  THere are three divers opinions concerning the institution of this Sacrament, by reaso● that three several times in holy Scripture Christ hath in act or word made special mention of this Sacrament. The first opinion is that Christ instituted this Sacrament, when h● came himself in person to john Baptist to b● baptized of him. The second opinion is: the● Christ to have instituted Baptism, when h● instructed Nicodemus, and showed the necessity thereof saying: 
Io. 3.  Nisi quis renatus etc. unless every one be borne again of water. and the Holy Ghost, h● can not enter into the kingdom of heaven. The third opinion is: that this Sacrament was instituted after Christ's Resurrection, when he gave Commission to his Apostles to baptize all nations and people, and withal prescribed unto them the form thereof saying: Omnis potesta● data etc. All power is given me in heaven and in earth; Going therefore teach ye all nations, baptizing them, In the name of the Father, and of the Son, and of the Holy Ghost. To make as it were a reconciliation of these three opinions, I will put down what I think, submitting not withstanding myself to better judgement.  
In the first action I suppose that Christ decreed the institution of this Sacrament, when personally himself was baptized. In the second action, when he instructed Nicodemus, he gave as is were the precept, showing the necessity thereof. Finally in the third action after his Resurrection, 
Tho. 3. par. q. 66. a. 2. Tertul. li. con. judaeos cap. de passione Hilla. c. 2. in Math. Amb. li 2. in Luc. jero. in dialogo con. Lucifera Greg. Nazi in orat. in Sancta Lumina.  when he gave Commission to baptize all nations and people, and withal expressed the form, he declared the obligation thereof, that then it was obligatory, and began to bind all men to receive it. For proof of the first that ●t was decreed and instituted in Christ's Baptism, is the opinion of S. Thomas, and by common consent the ancient Fathers do teach: that Christ, when he was baptized in jordan, did give force and virtue of Sanctification to the waters. Read Tertullian, S. Hilary, S. Ambrose, S. Jerome and S. Gregory Nazianzen. And no doubt he determined water to be the matter of Baptism when he would vouchsafe to consecrate, illustrate, and make famous the water by the touch of his most holy and pure flesh. The form also was sufficiently declared (although not in words expressed, as it was in the last action after the Resurrection) for the voice of God the Father was heard from heaven: the Holy Ghost appeared in form of a dove: and Christ JESUS the Son of God was there present in human flesh. So that here was the form and matter declared.  
For the second: that Christ gave as it were a precept and declared it necessary to salvation, it is plain by the words of Christ to Nicodemus. Yet that men were not bound to receive Baptism, nor this precept obligatory before the Passion of Christ, and promulgation of the new Law, and abrogation of the old, S. Thomas proveth in the place before cited. For the third: that the obligation, and necessity to use Baptism was declared and proclaimed unto all men after the Passion and Resurrection of Christ, it is manifest. Because at that time, and after the Passion of Christ all the Ceremonies and figures of the old law ceased, and in place of them succeeded Baptism, and other Sacraments of the Gospel and new law. And also because man by Baptism is configurated and fashioned alike to the Passion and Resurrection of Christ. For as Christ died for sin: so also man should die to sin. And as he rose to life and glory: so also he should begin the new life of justice. Therefore Christ must first suffer his Passion, and rise again to life, before man could of necessity configurate and conform himself.  
Wherefore I conclude, that Baptism might be instituted, and commanded by Christ in his life time: but not obligatory, nor of bond necessarily to be observed before the death and Passion of Christ. It were no improbable opinion to think, that Christ might have instituted this Sacrament of Baptism, when he in person Baptised his Apostles.   

CAP. 12. Whether the Sacrament of Baptism by Martyrdom or Contrition of heart may be supplied. And whether the definition of three Baptisms, that is: Of Blood, of Charity, and water be in holy Scripture.  
THere is no doubt but from the beginning in the Primitive Church, and all a●es unto this day the threefold distinction of Baptism that is: Sanguinis, flaminis, & fluminis: Of Blood, charity and water, hath been approved and allowed of all; and that the Sacrament of Baptism might be supplied by the other two, that is: a man by Martyrdom may be said to be Baptised and bathed in his own blood, cleansed and washed from sin. Also by the flames of Charity and love towards God, the Holy Ghost working with the tears of Contrition and compunction of heart, may be said to have his soul purged from sin; and the rust and canker thereof consumed. It is manifest that Martyrdom in Scripture is called Baptism. 
Mar. 10.  For Christ said to john and james the sons of Zebede: Potestis bibere calicem, etc., Can you drink the Cup I drink: or be baptized with the Baptism, where with I am to be baptized? And he said, they should, signifying that Martyrdom is Baptism. Also it is said in the Apocalyps: Hi sunt qui venerunt ex magna, 
Apoc. 7.  etc. These are they who are came out of great tribulation, and have washed their stoles, and have made them white in the blood of the lamb. And for flammis, no doubt but, when the soul shall be inflamed with perfect Charity, and the heart by the work of the Holy Ghost be moved to believe in God, to love him, to be penitent for his sins, it is a kind of Baptism, and will supply the want of the Sacrament in case of necessity. And it is plain in Scripture that Penitency is called Baptism; for it is said: 
Luc. 3. Mar. 1. Ezech. 18.  john was preaching the Baptism of Penance unto remission of sins. And thus much Ezechiel the Prophet confirmeth: If the impious man shall do Penance fore his sins, I will remember no more his iniquity. Wherefore I conclude, that by Martyrdom, and Penance in necessity, the Sacrament of Baptism may be supplied.   

CAP. 13. How there can be unity of Baptism, if there be three in distinction.  

Ephes. 4  WE make no doubt, but S. Paul sayeth: una fides, unum Baptisma, unus Christus. Thereiss one faith, one Baptism, one Christ. Also the Nicene Creed maketh profession of one Baptism: Credo unum Baptisma in remissionem peccatorum: I believe one Baptism unto remission of sins. How then can there be a distinction of Baptisms? Or how can these three keep unity of one Baptism? S. Thomas answereth: That the unity of Baptism is not taken away by this distinction, 
Th. 3. p. q 66. a. 11 ad 1.  because the two first of Blood and Charity Sanguinis & flamminis, are included in the third of water, which hath his efficacy and force from one ●untaine the Passion of Christ and the Holy Ghost. also they work all one effect, and by one principal cause: the effect is Remission of sins, confe●ng of grace, washing and cleansing of the soul; ●he principal cause is the Holy Ghost. For although the means be different, that is: By ●loud, by fire by water: yet the effect and principal Agent being all one, the difference of ●eanes doth not take away unity.  
Moreover the two first are included in the Sacrament of Baptism, and only take place in case of necessity, when Baptism can not be had. As ●or example: If a man should be justified, and ha●e Original sin blotted out by Penance, by ●oue towards God, by Contrition and vow of Baptism: yet afterwards, although his sin ●hould be thus remitted, and he made Just, if ●he should contemn the Sacrament, that is Ba●tisme of water, he should for this his contempt be damned, and never enter into heaven. And this is proved by the example of Nicodemus; for although when he came to Christ he had faith and Charity and believed in him: yet Christ said unto him. Unless one be borne of water and the Holy Ghost, 
joa. 3. Aug. li. 4. de Bap. ca 21. Act. 10.  he can not enter into the Kingdom of heaven. 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 Just man, and had received the Holy Ghost: yet if he should have neglected the Sacrament of Baptism: Contemptus tanti Sacramenti reus fieret: He should have been guilty of the contempt of so great a Sacrament, which is the gate to salvation.   

CAP. 14. Whether if one baptized in his own blood should overlive, were after of necessity to be baptized with water.  
THe case is, if one sholud be left by his Persecutor as dead, but yet after revive again (as it happened to S. Sebastian) although he were ready to shed his blood, and yield his life for Christian faith: yet I make no doubt, if he should thus overlive, but that he ought to be baptized with water; And in no respect, nor for any reason of being ready to suffer martyrdom or other ways, to contemn or neglect the Sacrament. My reason is, because this Sacrament being ordained and commanded by Christ as a necessary remedy for the soul of man, is of necessity to salvation In re, or In voto, that is: In deed, or In vow: Wherefore he that should neglect it, or contemn it, although other ways justified, should do against the ordinance and commandment of Christ. For Christ said unto Nicodemus a believing man, a faithful man, but not fully instructed in Baptism: 
joa. 3.  unless a man be borne of water and the Holy Ghost, he can not enter into the kingdom of heaven. Also the example of Cornelius is more apparent, 
Act. 10.  and convinceth that Baptism is necessary, because the Scripture doth say: That he was a Just man, in respect of his moral virtues: one that feared God, who also had received the Holy 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 have remission of sins and sanctity, also receive the Holy Ghost before any Sacrament be ministered: yet not withstanding they must of necessity be Baptised with water. Wherefore I conclude that although martyrdom and Contrition may in necessity supply the want of this Sacrament: yet they are not sufficient to salvation, but in case of necessity, when the other can not be had: but if ever it come so to pass, that they may receive it, they are bound unto it. And I am of opinion, that if one should be a Martyr and die, and after be raised miraculously again to life, and overlive, that he ought to seek and receive the Sacrament of Baptism, that he may thereby receive the indelible Character of a Christian.   

CAP. 15. Whether Baptism of Blood be more worthy than Baptism (Flaminis) of Charity, or then the Sacrament.  
TO suffer death for confessing of Christ to be true God and man, to shed his blood for testimony of the true Church of God, to suffer persecution for God's cause, to yield his life for Religion and justice sake, finally to be a Martyr, hath ever been accounted the perfectest act, and greatest sign of the love of God that could proceed from man in this mortal life. And this Christ hath confirmed: Maiorem charitatem etc. 
joa. 15.  Greater love than this no man hath, that a man yield his life for his friends. Wherefore no doubt, but the worthiest, and perfectest Baptism is, to be baptized in their own blood. 
Aug. li. de eccles. dogma. cap. 74.  And S. Augustine comparing them together, preferreth Martyrdom: Baptizatus aqua confitetur fidem suam coram Sacerdote: Martyr coram persecutore, etc. He that is (sayeth this holy Doctor) baptized with water, doth confess his faith, but before the Priest: but he that is baptized in his blood, doth confess his faith, doth protest Christ and his Church in the face of the Persecutor & enemy of Christ and his Church. The first is washed with water: the second is cleansed with blood. Thus S. Augustine. And no doubt but Martyrdom infuseth more grace, than either Contrition or the Sacrament. Thus much the Holy Church hath defined, all ages have confirmed, and S. Augustine maketh it a rule: Qui orat pro Martyr, iniuriam Martyri facit: It is injury to pray for a Martyr: to doubt of the glory of a Martyr, were but impious.  

Tho. 3. p. q. 67. ar. 12.  Wherefore I conclude with S. Thomas, that the worthiest Baptism is in Blood: because therein is expressed lively by imitation the Passion of Christ, and the virtue of the Holy Ghost by the fervour of love: But if we speak of the necessity (as we did in the precedent Chapters) than the Sacrament is to be preferred before them both, as hath been said.   

CAP. 16. Whether by Baptism a character, or indelible Sign be imprinted in the soul of the Baptized.  
IT is the general opinion of Catholic Divines ancient and modern; that the Sacrament of Baptism doth not only give grace, but imprinteth and sealeth the soul of the Baptized with a spiritual sign, mark and badge indelible, which can never be blotted out, but remaineth for ever, the soul being immortal, as the Cognizance and badge of their Christendom, whereby they shall be known as a distinct people from those; who were never under Christ's banner, nor of his fold. Therefore S. Paul sayeth: 
2. Cor. 1.  That God also hath sealed us, and given the pledge in our hearts. And he doth exhort the Ephesians: 
Ephes. 4  That they do not contristate the Holy Spirit of God, in which they are signed unto the day of Redemption: that is, the day of regeneration by Baptism. And if by Circumcision, which was but a figure of Baptism, God would that the jews should have a mark and token in their bodies, whereby they should be known to be his special people, and thereby discerned from others, why then should it be impious or inconvenient to think, that Christ's Baptism would have the soul of ever baptized man to be marked and sealed with the Character and sign of a Christian, whereby he may be known for the soldier of Christ, and distinct from jew, Turk, or infidel? This is not only the opinion of Scholastical Divines, but conform to the consent of ancient Fathers, and defined in the Council of Florence & Trent. Therefore Anathema to Caluin and his followers, who would seem to impugn so ancient and consonant doctrine.    

THE SECOND BOOK. Of the matter and form of Baptism.  

CAP. 1. Whether water be by Christ's institution the matter of the Sacrament of Baptism.  
THERE is no doubt, the Scripture is most plain, that Christ ordained and instituted water for the matter of Baptism as an essential part of this Sacrament. And first when Christ our Saviour would vouchsafe to be Baptised in the waters of jordan by john the Baptist, out of question he decreed, instituted and sanctified the waters to be the matter of this Sacrament, even at that time by the touch of his holy body. This is the common consent of the ancient Fathers as I have before cited. 
C●b. 1. cap. 11.  Also when Christ told Nicodemus that there was no way to heaven but by regeneration, by a new birth, he expressed the water as necessary when he said: 
joa. 3.  Unless one be borne ex aqua: of water. And moreover by the practice of the Primitive Church it is pregnant and plainly proved; 
Act. 8.  for when S. Philippe the deacon had instructed in the belief of Christ a man of Aethiopia, one great in authority under Queen Candaces, queen of the Aethiopia's her chief and high Treasurer, and as they went by the way, they came to a certain water, the Treasurer said: Lo water, quis prohibet me Baptizari? Who doth let me to be baptized? And commanding the Chariot to stay, they went both into the water and he was Baptised. And S. Peter when he came into Caesarea unto the house of Cornelius the Italian, who expecting S. Peter's coming, 
Act. 10.  gathered together his kindred and special friends, S. Peter Catechizing and instructing them of JESUS and Christian faith, as he was speaking, the Holy Ghost fell on them; Where upon he said to the faithful of the Circumcision: Can any man forbidden water that these be baptized. Whereby it is most manifest, that water is the only matter of this Sacrament. I need not allege S. Paul who sayeth: 
Ephes. 5.  That the Church was to be sanctified and cleansed in the laver of water. And S. Peter compareth Baptism to the water of the Deluge. 
1. Pet. 3.  For as the waters bearing up the Ark from sinking, the persons in it were saved from drowning, that is eight souls were saved by water: so now Baptism bearing up our souls, we do swim and are saved by water. 
Aug li. 2. con. Faust. cap, 14. & 17.  Whereupon S. Augustine sayeth: As Noah and his was delivered by the water and the wood: So the family of Christ by Baptism signed with Christ's Passion on the Cross.  
That water should be the matter of this Sacrament the Prophet Ezechiel did prophesy, saying in the person of God, 
Ezech. 37. Nu. 29.  Effundam super vos aquam mundam: I will power out upon you pure clean water. Also as Moses the first Redeemer of the people of israel out of the Captivity of Egypt did make the waters of the well to ascend: so the second Redeemer Christ our Saviour in a higher degree then to refresh the body, hath exalted the waters to the cleasing of the soul. And joël the Prophet foretold as much prophesying of the Sacrament of Baptism: 
joel. 3.  Et fons de domo Dei egredietur, etc. And a well shall go forth of the house of God, and shall water the brooks of thorns. By the brooks of thorns is understood the multitude of sinners, which this water shall wash and cleanse. Zacharias prophesying of the Baptism which was to be instituted by Christ, 
Zacha. ca 13.  saith: In illa die, etc. In that day there shall be a fountain opened to the house of David, and to all the Inhabitants of jerusalem: In ablutionem peccatorum & menstruate: For the ablution and cleansing of sins, and distained with flowers. Wherefore I may conclude by the foretelling of the Prophets; by Christ's institution, by the practice of the Apostles, by the use of the Primitive Church, by the consent of Fathers, and the agreement of all ages, water to be true and only matter of this Sacrament.   

CAP. 2. What are the reasons why water above all other things was chosen and taken for the matter of this Sacrament.  
Principally because water by operation doth mundify, purge, cleanse and wash all filth away: and being thus significative doth express the effects of Baptism, that is: to mundify, purge cleanse and wash the soul from sin. And S. Cyrill Bishop of jerusalem doth yield abundant reasons. First, 
Cyrillus Catech. 3.  water is one of the chiefest elements of the four, and no terrene Creature hath a being of life without this element; So of the Sacraments Baptism is the first and chief Sacrament, and no terrene earthly man borne into this world hath ordinarily his being and birth in Christ, his spiritual life without the water of Baptism. Second heaven is the habitacle of Angels; but the heavens are from the waters: so man, 
Gen. 1.  being borne to be Citizen with Angels, is to have his heaven 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 spiritual being by the water of regeneration. Fourth, before the distinction of all things created, and the division of the six days, the spirit of God moved over the waters: so that as water in the beginning of the world, 
Gen. ca 1. v. 2.  received certain virtue of the Holy Ghost to give life and produce living creatures: so the water of Baptism receiveth virtue of the same Holy Ghost, to regenerate man anew, and to give him life in Christ. Fifth. At the waters of jordan, 
Math. 3 Mar. 1. Luc. 3.  when Christ came to be baptized, the distinction of persons in the Blessed Trinity showed itself. God the Father spoke from heaven: This is my Beloved Son. God the Holy Ghost in the form of a dove light upon the shoulders of our Saviour. And God the Son Christ jesus in human nature came to be Baptised of john. So in Baptism Christ commanded the form to be in the name of the Blessed Trinity the Father, the Son, and the Holy Ghost. Sixth. S. Mark began his Gospel with the Baptism of john, and the waters of jordan: so we begin to enter into the Church of God, to be members of Christ's Body mystical, and to enjoy the fruits of the Gospel by the waters of Baptism. 
Gen. 1. ver. 6.  seventh. As water was at the first the beginning of the world: so the water of Baptism. by Christ's institution is the beginning of spiritual life Eight. 
Ezo. 14  The delivery of Israelites from Pharaoh was effected by the waters of the seas: so delivery of the world from sin was in the laver of water in the word of God. Ninth. After the deluge and overflowing of the earth with water, God made a league, 
Gen. 9  pact, and promise with Noah that he would never destroy the world with water again; but as water was used as a punishment for sin: so should it now be a preservative against sin. 
4, Reg. 2.  Tenth. Elias first passed the waters of jordan, and then after he was rapt into heaven: so we must first pass by Baptism, before we can enter into heaven. eleventh. Aaron and his sons by the commandment of God, 
Exod. 29.  were to be washed in water before they could be made Priests. so in the law of Christ no man can be capable of holy Orders, or made Priest, before he be washed in the water of Baptism. 
Exod. 38.  And the brazen laver or cistern of water, which God commanded Moses to make in the old Testament, was a figure of Baptism. And it was commanded to be set and placed between the Tabernacle of testimony, and the Altar being filled full of water: 
Exo 40.  and that none should enter under the roof of the Covenant, no ●ot Moses, nor Arron, nor his sons, before ●hey had washed their hands and feet: to signify, how clean in all parts the water of baptism did make the soul of man.  
These are the reasons, which S. Cyrill giveth, why water especially was elected and chosen ●o be the matter, and one of the principal and essensiall parts of Baptism. 
Tho. 3. p. q. 66. a. 2. Arist. li. 2. Phys.  And S. Thomas adds: that there is no generation of terrene ●nd earthly Creatures, but by humidity and ●ater; and therefore as Aristotle reporteth, according to the opinion of some Philosopher's: Aqua erat principium omnium rerum: ●ater was the beginning of all creatures: so Baptism is the beginning of all Spiritual life: and we are borne anew and regenerated by water and the Holy Ghost. Water is humid, & moist, and therefore apt to wash and cleanse. It is frigid and cold: and therefore apt to refrigerate, cool and temper heat: It is Diaphanike, and clear as Crystal: and therefore apt to receive light; So Baptism doth wash and cleanse the soul from sin, cool and temper the heat of Concupiscence, clear and illuminate the soul with the light of faith and true belief in Christ jesus.   

CAP. 3. What kind of water was instituted the matter of this Sacrament.  
THere is no doubt, and it is generally concluded of all Divines, that elemental water is the true wather and matter of this Sacrament. And the elemental water, we call either fountain water, well water, rain water, river water, running water, pool water, or standing water, and sea water. Concerning sea water, some there are; who move some question, and make some difficulty, because it is not simple and pure water as the other waters are; but troubled, mixed, muddy and salt: yet all Divines generally hold, that sea water is sufficient, and true water for this Sacrament. Because it is elemental, hath the Species and form of true water, and all other elemental water doth issue, spring, and hath his beginning from the seas, and never resteth, but runneth continually until it arrive unto the sea again, from whence it had his beginning, because the sea is the natural and proper place for the waters. And no doubt Christ made choice, and instituted this natural, elemental, and common water, for the use of this Sacrament, because it is usual, and ordinary in all places and countries, and common to all people, rich and poor. This was most convenient, for that this Sacrament is of necessity to salvation, the gate and entry to life eternal, and without this no Christianity. Therefore it was necessary as S. Thomas and other Doctors say, that the matter thereof should ●e easy to be gotten of all, usual in all places, & common to all people.   

CAP. 4. Whether one may be baptized with Ice, Snow, or hail.  
IT is the general opinion of all Divines, that Baptism can not be ministered in any of these ●hree, Snow, Ice, or hail. The reason is for ●hat they are, Corpora densa, non fluida: thick, ●ot resolved, liquid, not fluent bodies. Although ●n the opinion of all Philosophers (as in deed ●rue it is) that in every one of them there is really and truly contained the element of water, and that they are nothing but aqua Congelata: water congealed. Yet as long as they contain these species, and want the proprieties of water, they can not be the sufficient matter of Baptism. The proprieties of water are, to be liquid, fluent, and abluent, which neiter Ice, show, nor hail have, remaining in that form of Ice, snow, and hail. But if they be melted and receive again the form of water, and proprieties thereof, that is to be liquid, fluent, and abluent, there is then no doubt but they may be the true matter of Baptism. So also if you take a sponge or linen cloth, and dip them in water, no doubt there is water contained in them both: but yet with them you can not baptize, unless you wring or squiese out the water, that there may be apparently the form and Species with the propriety of water, as I said before.   

CAP. 5. Whether water of the Bath, Brimstone-water▪ Allume-water, or wyche-water whereo● Salt is made, may be used in Baptism.  
I Ask this question, and make a doubt, for that we have here in England in the City of Bath, the water of bathe, which doth spring up very hot, and the water of S. Anne of Buxtons also hot, but somewhat more temperate. This calor or heat of these waters, is contrary to the quality and propriety of elemental water, which is cold & frigid by nature. Also there be springs, and wells, where the water of some of them have the taste of Brimstone, some of alum, some of Salt, as it is well known, and proved by experience. But the Philosopher sayeth, that the elemental water ordinarily is not Saporosa, Hath no sapor or taste at all. 
Ob.  The difficult doth arise, for that I said in the third Chapter before, that Christ instituted the natural elemental water for the matter of this Sacrament? But these waters have their propriety and qualities contrary to the element of water, as to be hot, to taste of brimstone, of alum, and of salt. Notwithstanding I say in necessity these waters may be used in Baptism. 
Sol.  For that I make no doubt ●ut in these springs, wells and waters, there is ●he true elemental water, although the Accidental proprieties or qualities be altered. As ●he water of the Bath or Buxtons passing or springing from some hot metal or matter ●auseth this alteration of heat. So also the brimstone or allume-water have those tastes and ●apours by springing and passing through or from some mine of brimstone or alum. Wherefore for a further resolution, I will put down ●he opinion of S, Thomas the most worthiest school-divine: 
Th. 3. p. q. 66. art. 4.  In quacunque aqua quomodocunque transmutata, dummodo non soluatur spe●ies aquae, potest fieri Baptismus: In any water howsoever it be altered, so that the species or form 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, alum & which may be used in necessity for Baptism is, because they retain the nature of elemental water, and only are altered Accidentally by spring or passage of those mines.   

CAP. 6. Whether one may baptize in Rose-water, or any other distilled water.  
I Answer with all Catholic Divines, that no water made by art, as Rose-water, and all distilled waters are, can be used in Baptism: but of necessity it must be natural elemental water. And thus much I have poved before by they institution of Christ, by the practice of the Apostles, and consent of the universal Church. I have heard of one who was baptized in Rose Water; but I dare boldly pronounce he never had true Baptism.   

CAP. 7. Wheter one may baptize in Wine, Al●, Bear, or Milk in necessity, when water ca● not be had.  
I Answer absolutely, that in no case, i● no necessity there can be Baptism in wine, ale, beer or milk. My reason is, because by the institution of Christ himself this Sacrament must have his due matter, which is no other than natural elemental water; Ergo there can be no Baptism nor Sacrament ministered in them. But if you ask me, if there be no doubt or question of it, why the● do I move it? I answer only to give you warning to beware of the error and madness of Martin Luther, 
Luth. in Colloquijs fimposiaticis ca 17.  the prime Apostle of protestancy. For in his banqueting Communications, or rather I may say his drunken Conferences being asked the question, at first he stood doubtful and said, it was to be remitted to the divine judgement: but afterward he added and resolved himself saying. Whatsoever was fit to be applied for bathing, or to make a bath might be applied to baptize; but there is no doubt, but wine, ale, beer and milk may be used for bathing. Therefore in his idle conceit used also in Baptism. But against this error, and fond imagination of this Heretic the Council of Trent hath defined: That true and natural water is the only matter or Baptism, And therefore: 
Concill. 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 natural water is not of necessity of Baptism, let him be accursed.   

CAP. 8. Whether it be convenient the font should be hallowed, and the water blessed before Baptism.  
WE never held that it was of the essence o● Baptism that the font should be hallowed, or the water consecrated and blessed; but in case of necessity we always allowed Baptism to be available without benediction of the water. And it was decreed as a matter in question above 1200. Years ago by S. Victor Pope and Martyr:  quavis aqua, modo naturali, si necessitas cogeret quicunque Baptizari posset: That any one, if necessity did urge & compel might be baptized in any kind of water. So it were natural elemental water whether it were hallowed, or not hallowed, consecrated or not consecrated. Yet you must understand that this decree doth take place only in case of necessity, as in imminent danger of the child, or some other urgent cause. Otherways no doubt but the font ought to be hallowed, and the water blessed. And we Catholics make no question but that the consecration of the font, Exorcisms and blessing of the water was instituted by the Apostles, or their immediate Successors, and ever used as a solemn Ceremony in the ancient Church of Christ Therefore no reason why it should be abrogated and abolished by the Sectaries of this age, and not used by the Protestants of our Country, having continued so many ages and hundred of years both in the universal Church and our Church of England. Is it not convenient, that water being common and trivial to all profane uses, being assumed and taken to the use of a holy Sacrament, should be consecrated and blessed? Considering that water by Christ was constituted for the matter of regeneration of mankind for the washing and Cleansing of sin, to make us ready for heaven, and fit Companions whit Angels, (I say) to so high and holy a use: What inconvenience were it to have the water consecrated, and blessed before Baptism, that we may learn to discern and distinguish sacred and holy thing, from profane and Common thing? By this hallowing and Consecration of the water sayeth S. Thomas: 
Tho. 3. p. q. 66. a. 3. ad 5.  Excitatur devotio fidelium, & impeditur astutia Daemonis ne impediat Baptismi effectum: The Devotion of the faithful is stirred up, and the craft & subtlety of the Devil hindered that he may not with stand the effects of Baptism. And S. Paul his rule was: Let all things be done honestly, 
Bonaven. in Quarto. silvest ver. Bap. §. 2. num. 10. Dionis. Are op. Eccles. Hier. p. 2. c. 2. Basil. lib. de Spir. S. ca 27. Amb. li. 2. de Sacramentis ca 25. Cyp. Aug. li. 6. de Baptis. con. Donat. tract. 8. in joan. & epist. 118. ad januarium.  comely and according to order among you Altough (sayeth S. Bonaventure) it be not of necessity, that before Baptism the water be consecrated: Yet it is: Congruum: It is convenient and comely, that the water be consecrated and Sanctified by the prayer of the Priest. And Therefore sayeth Silvester: that the Priest sinneth mortally, if he baptize: Extra necessitatem: Except in case of necessity: If the Water before be not consecrated and sanctified. Dionysius S. Paul his Scholar, advised that before Baptism the waters be consecrated and sanctified: Regenerationis aqua sacris invocationibus prius consecretur: Let the Water of Regeneration whit Sacred & holy invocations and prayers before hand be sanctified and Consecrated. S. Basill maketh no doubt constantly to affirm: That the Benediction of the font descended to them in his time from the Apostles, and was used by Apostolical Tradition. S. Ambrose one of the four principal Doctors of the Church, sayeth: That the Priest before Baptism cometh to the font and maketh his prayers, and invocateth the name of God over the water etc. And S. Cyprian warneth that before Baptism there must be Consecration of the font: Oportet mundari & consecrari aquam prius a sacerdote: The water must first (sayeth he) be cleansed and Sanctified by the Priest. And finally S. Augustine in many places speaketh of hallowing the font, and santifiing the water.   

CAP. 9 What is the form of Baptism.  
Having sufficiently entreated and spoken concerning the matter of Baptism: now followeth to speak of the form, for these two are essential parts of the Sacrament, if either should be wanting, there could be no Baptism. There is no doubt but the form of this Sacrament was instituted and determined by Christ our Saviour himself, after his glorious Resurrection, when he appeared to his eleven Apostles upon the mount in Galilee saying: 
Mat. 28.  All power is given me in heaven and in earth: Going therefore teach ye all nations, Baptizing them, In the name of the Father, and of the Son, and of the Holy Ghost. This recordeth S. Matthew in his Gospel. The form then the Church giveth and commandeth according to the institution of Christ is: N. Ego. Baptizo te, In nomine Patris, & filii, & Spiritus Sancti. Amen. john or Thomas, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost: Amen.  
I say these two are essential parts of Batisme; for neither the water without the word, nor the word without the water, can work any effect; but it is necessary that the matter & the form go jointly together. For if I should say these words over the child: I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost, and have no water it were no Baptism. Also if I had water and powered it upon the child, and did not say the words, it were nothing. The word then and the water must go together jointly that Baptism may have his effect. 
Ephes. 5.  And this S. Paul expressed when he said: Mundans eam lavacro aquae in verbo vitae. Cleansing her. (that is: his Church) with the laver of water in the word of life.  
In this form sayeth S. Thomas, are expressed the two causes of Baptism, that is: 
Tho. 3. p. q. 66. a. 5.  the Principal cause, and the instrumental: the Principal cause in these words: In the name of the Father, and of the Son, and of the Holy Ghost. Whereby is singnified that this Sacrament hath his efficacy, virtue, power and effect from Almighty God: and that the Blessed Trinity is the principal Agent, and worker of remission of sins, and cleansing the soul of man by this Sacrament. And here note that we are taught in this form of Baptism by Christ and his Church to say: In the name, and not In the names: to signify that there is but one God in essence and substance; Yet also we must say: the Father, the Son, & the Holy Ghost; to understand and know, that there are three persons and one God, all three concurring to the sanctifying of the soul of man. The Instrumental cause is declared in these words: Ego Baptizo te. I baptize the; Whereby it is declared that necassarilie the Minister must concur as the instrumental cause externally, to deliver and give this Sacrament to the people, and God internally to work the effect of it. Therefore Christ said to Nicodemus: 
joan. 3.  Unless one be borne again of water and the Holy Ghost, he can not enter into the kingdom of heaven. Whereby Christ would have us to understand that the Sacrament, that is, the water and the word externally must be ministered, delivered, and given us by the Priest, and the Holy Ghost working internally, and both concurring jointly, the one as the Principal cause, the other as the Instrumental, or else no entrance into the kingdom of heaven. 
Mat. 28.  In the last of S. Matthew (as I cited before) Christ sayeth to his Apostles: Go ye baptizing in the name of the Father, and of the the Son, and of the Holy Ghost. Where he appointed his Apostles as the Instrumental cause, to minister and deliver this Sacrament to all nations: but in the name of the Father, and of the Son, and of the Holy Ghost: to signify that the Blessed Trinity was the principal cause. Wheupon sayeth S. Augustine: Sacerdos tangit corpus, & Christus interius abluit: 
Aug. con. Petil. li. 3. c. 49.  The priest doth externally touch the body, power Water on it, or dip it saying the words: but Christ inwardly doth wash and cleanse the Soul.   

CAP. 10. Whether it may not lawfully be said that the Priest, or that man by this Sacrament doth wash and cleanse the Soul of the Infant from Original sin.  
I Think no man Protestant or other can with reason deny, but the Baptizer, that is he that baptizeth, may lawfully say after Baptism, that he hath by this Sacrament washed, and cleansed the soul of the Infant from Original sin as the instrumental cause, and that God hath given this power unto him to work this effect, that is to wash away sin as the Instrument and Minister of God. And therefore Christ said to his Apostles: Go ye baptizing, washing and cleansing of sin. 
Mat. 28.  The form also of Baptism, which the Church prescribeth imports no less: Ego Baptizo te: I Baptize thee, is as much to say, I wash, I cleanse thee from thy sins in the name of the Father, and of the Son, and of the Holy Ghost. And that the Disciples, nor any other should think this no strange, nor unlawful matter, Christ gave the reason saying: All power is given me in heaven and in earth; And this power to this end, I give unto you as my Ministers, and inssrumentall causes. Therefore go ye, teach ye all Nations, 
Mat. 28.  and baptize them, cleanse them, and wash them, In the name of the Father, and of the Son, and of the Holy Ghost.  
So I think there aught to be no doubt, but the Priest in the Sacrament of Confession by the power that Christ hath given and left in his Church, may lawfully and truly say: Ego te absoluo ab omnibus peccatis tuis, In nomine Patris & filii, & Spiritus Sancti. Amen. I absolve thee from all thy sins, In the name of the Father, and of the Son, and of the Holy Ghost. Amen. For as Christ instituted and gave this power and Commission for the Sacrament of Baptism: so also did he institute and give the like power in the Sacrament of Confession. And thus much S. john as plainly expresseth in his Gospel, as S. Mathewe did for the Sacrament of Baptism. Read S. john, he recordeth thus: After the glorious Resurrection the same day jesus came where the Disciples were gathered together, 
joa. 20.  and stood in the midst and said unto them: Peace be unto you; as my Father sent me, I also send you (Lo the force of Commission.) And when he had thus said, he breathed upon them, and said to them: Receive ye the Holy Ghost, whose sins ye shall forgive, they are forgiven them: and whose you shall retain, they are retained. Mark the Circumstances of the Commission for the one Sacrament and for the other. First as Christ gave his commission after his gloriours' Resurrection for the Sacrament of Baptism: so also upon the same day of his Resurrection did he institute and give his commission for the Sacrament of Confession. secondly as in Baptism, that there should be no doubt of his power, he made mention thereof, and told them: All power was given him in heaven and in earth so also in the institution and commission for the Sacrament of Confession he said to his Disciples: As my Father sent me, so do I send you. If then Christ as he was man, had power here on earth to remit sins (as no Christian man can deny) no doubt but the same power he left and gave his Apostles, and all Priests their Successors to do the like.  
And for further Confirmation hereof, that men should not misdeem of those high functions of his Apostles and Priests, he breathed upon them and said: Receive you the Holy Ghost, whose sins you forgive, are forgiven &c. to signify that they should do those things, that is: remette sins, not of them selves, but by the commission of Christ, and by the virtue and power of the Holy Ghost. Wherefore S Cyrill sayeth: 
Cyr. lib. 12. ca 56. in joan.  It is not absurd that Priests forgive sins, for when they remit or retain the holy Ghost remitteth or retaineth in them: and this they do both in Baptism and Confession. And no doubt as they are the Instruments of God in Baptism to purge and cleanse Original sin: so no doubt they are the Instruments of the Holy Ghost after Baptism to remit and retain Actual sin.  
S. Ambrose contending with the Novatians old Heretics, 
S. Amb. li. 1. 6. 7. de Paniten.  who denied this power in Priests to remit and retain sin asked of them this question: Why it should be more dishonour to God, or more impossible or inconvenient for men to have their sins forgiven by Confession then cleansed by Baptism: seeing it is the power of God, and the Holy Ghost that doth work it by the Priest's office and ministery in them both, as well the one as the other? I think the same demand may be made to the Protestant's of this age, and I suppose they will answer with as much shame as the old Heretical Novations did: Who can (say they) forgive sins but God only? True it is that he is the only Principal cause of releasing all sin: Yet we may not deny but the Priest is God's Instrument and vicar here on earth to minister his Sacraments; Whereby first we are received to be of the household of God, and made his Children, and then after, if we offend him, we have the means to be reconciled and united to him again, the one no doubt as beneficial, profitable, and necessary for man, as the other.   

CAP. 11. Whether it be necessary that all the words be spoken, that are of the form of Baptism.  
THe form of Baptism is (as I said before) john, or Francis, I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. Amen. which words (I say) it is necessary distinctly and truly to be spoken, or else there can be no Baptism. The reason is, because first the Minister of this Sacrament, must express the fact he intendeth; secondly, he must declare the person for whom he intendeth it; thirdly, he must manifest in whose name; and by whose virtue and power he effecteth it. The Minister, and the fact intended are declared in these wordx: I baptize thee: the person unto whom this Sacrament is given by these words: john or Francis. In whose name, and by whose ●ower it is done, is showed in these word: In the name of the Father, and of the Son, and of the Holy Ghost. All which three points (I say) ●re necessary to be expressed. For if one should ●ake or leave out the first words: I baptize ●hee; and only repeat the words following: In the name of the Father, and of the Son, and of the Holy Ghost, it were no Baptism. Also if one should say only these words: I baptize thee: and leave unsaided the words that follow, which are: In the name of the Father, and of the Son, and of the Holy Ghost, it were also no Baptism. This I say for a Caveat, and warning to all middwives, and other Say Persons, that if in necessity, or danger of death they be urged to baptize, that they have a special care to speak and pronounce, truly, and distinctly, the whole form of Baptism, not leaning any part or word out, for if they do, nothing is performed. Also I would advise them to be careful, not to invert or change the form of Baptism, that is, when one sayeth that last which is to be spoken first. As for example to say: In the name of the Father, & of the Son, and of the Holy Ghost. Amen. I baptize thee Francis: whereas they should say as before is expressed: Francis I baptize the: In the name of the Father, and of the Son, and of the Holy Ghost: Amen.  
If you ask me to avoid scruple, whether if the words should be thus inverted, altered, or changed, the Child wert truly baptized: I dare not say that the words thus altered, did take away the form of Baptism, and so consequently that the child were not baptized. For although words be altered: yet if the sense remain, Baptism is effected: yet I must needs confess, that he or she, who shall willingly and wittingly invert, altar, or change the words from the form prescribed and ordained by Christ, and his Church, should sin greatly. Wherefore let them be careful, who undertake a matter of such importance, that they know the form of Baptism prescribed, and truly and distinctly pronounce it accordingly.   

CAP. 12. Whether if one should leave out to express the party who were to be baptized, it were Baptism.  
THe difficulty of this question consisteth in the word (thee) which expresseth and designeth the person, who is to be baptized. I said in the precedent Chapter that the denomination, and designation of the party present to be baptized, was necessary in the form of Baptism particullarlie to be expressed and declared. Wherefore if any one should leave out to express the party who is to be baptized, it were no Baptism. As for example, if one should say: I baptize: In the name of the Father, and of the Son, and of the Holy Ghost: and leave out this word (thee) which doth express the person to be baptized, it were of no value. 
Mat. 28.  For Christ insinuated as much when he said not only: Go ye baptizing: but also added: baptizing them; which word (them) was particularly added by Christ, to signify that the person, or party to be Bapti●ed, were necessary to be expressed. So also if ●he Priest should say, when he absolveth his Penitent; I absolve, In the name of the Father, ●nd of the Son, and of the Holy Ghost; lea●ing out this word (thee) and so should not ●ay: I absolve the, designing and denoting the Penitent and party present, it were no Absolution. Wherefore I conclude, it is necessary to express the party, who is to be baptized, in ●aying: john or Francis I baptize thee.   

CAP. 13. Wether the form which the Greek Church useth, be sufficient for Baptism.  
THe reason of this question is, because the Greek Church doth differ somewhat from the form of the Latin Church. Their form is: Baptizetur servus Christi. N. talis. In In nomine Patris, & filii, & Spiritus Sancti. Amen. The servant of Christ john or Thomas, be he, or let him be baptized: In the name of the Father, and of the Son, and of the Holy Ghost. Amen. The Latin Church, that is, the Roman hath always used this form. john or Thomas, I baptize thee: In the name of the Father, and of the Son, and of the Holy Ghost. The difference of and in these two forms of Baptism is, that the Greeks' in their Baptism do not attribute the act of Baptism unto the Priest, or Minister, who Baptizeth, as the Roman Church doth. For they say commanding, or in the Imperative Mood: Be he, or let him be baptized: but the Priest in the Roman institution doth absolutely say in the present Tense: I baptize thee. The reason of this difference and alteration in the Greek Church, and amongst the Grecians was, because at the first in the very beginning of Christianity amongst them, there grew a Schism and error in that they did attribute too much unto the party, who baptized them; As appeareth by S. Paul, who dehorteth the Corinthians from their schismatical boasting against one an other in their Baptisers, 
1. Cor. cap. 1.  telling them that they must boast only in Christ for their Baptism. Some contentiously say: I certes am Paul's; and I Apollo's. But I take Baptism of Cephas, I of Apollo; I of Paul. So that to avoid this error and Schism, this alteration of the form of Baptism grew: Yet not with standing there is no doubt but this their form is sufficient and available: For although the person baptizing, or the Baptizer, be not particularly declared: Yet the act, which is performed by the Sacrament is expressed, which is sufficient. And the form in substance really doth not differ from the Latin Church: neither is there any essential part left out, nor real alteration in the form. And this was defined and decreed in the Council of Florence. 
Con Floren sess. vlt. de Bap.  Whereby it may be gathered, that by the general consent of the Church, for the avoiding of Contention Schism or Heresy, there may be alteration, in the very form of Sacraments, so that they do not take away or touch any essential part thereof. So teacheth S. Thomas, 
Tho. 3. p. q. 60. ar. 8.  and practice confirmeth.   

CAP. 14. Whether the Arrian Heretics in their form did truly baptize.  
THe Church of God always acknowledged the Baptism of Heretics to be sufficient, when they have not altered any essential part of the form. Only the Arrian Heretics, and some of their followers have been condemned, for that some of them would alter the form of Baptism according to their erroneous and Heretical conceit and opinion of Christ: in that they would have Christ not equal, but inferior to his Father. So that some did baptize, as reporteth Nicephorus Calixtus in this form: 
Niceph. hist. lib. 16. c. 15.  In nomine Patris, per Filium, in Spiritu Sancto: In the name of the Fhather, through the Son, in the Holy Ghost. And some otheres: In nomine Patris maioris, & filii minoris: In the name of the Father the greater, and the Son the lesser: as recordeth S. Thomas. 
Tho. 3. p. q. 60. art. 8.  Which forms of Baptism do pervert the essential parts of the true form, and consequently take away the effects of Baptism. Therefore there was great care taken in the first Arelatense Council, 
Conc. Aret. de Conse. dist. 4. cap. de Arria.  and commandment given to examine those of the Arrian heresy, when they returned to the Catholic Church, how and in what form they were baptized; & if they were not found to be baptized in the right form, then to be baptized again. Not that they allowed Rebaptisation, but because Baptism took no effect without the right form. Wherefore I conclude that the Arrian Heretics in this their particular form did not truly baptize.   

CAP. 15. Whether Baptism given only in the name of jesus Christ be available.  
THe diffigultie of this question doth arise ou● of two difficultes and hard places of Scripture, that is: the tenth and ninth of the Acts o● the Apostles. In the first S. Peter commaunde● Cornelius the devour Italian, with his kindred and friends to be baptized in the name of ou● Lord jesus Christ. In the second: S. Paul coming to Ephesus, 
Act. 10. v. 48.  finding some twelve baptized only with john's Baptism, told them that john's Baptism, was not sufficient; for that john baptized the people with the Baptism of Penance: saying that they should believe in him that was to come after him, 
Act. 19  that is to say: in jesus. They hearing these things, were baptized in the name of our Lord jesus. Out of which two places some have gathered, that Baptism only ministered in the name of jesus without the invocation of the Blessed Trinity, the Father, the Son, the holy Ghost, was sufficient and available; also so commanded and permitted by the two Chief Apostles S. Peter & S. Paul.  
Not withstanding these two places of Scripture, in mine opinion there ought to be no doubt (as hath been proved before) but that the form of Baptism was instituted, determined and commanded by Christ himself to be: In the name of the Father, and of the Son, and of the Holy Ghost. And therefore no way to be altered, because it was Christ's Institution; nor sufficient or available without the Invocation of the whole Trinity, the Father, the Son, & the Holy Ghost. Wherefore as I said, these two places of Scripture are hard & difficul●e. The general doctrine of the auncent Fathers, & the practice of the Church hath ever been to baptize: In the name of the Father, and of the Son & of the Holy Ghost: and never to awarrant or approve Baptism ministered only in the name of jesus Christ, or only in the name of the Father, or only in the name of the Holy Ghost. Therefore we are not to think that S. Peter, nor S. Paul commanded or permitted Baptism to be only in the name of Christ or jesus. As concerning S. Paul it is plain he asked the twelve he found at Ephesus, whether they had received the Holy Ghost? They answered: 
Act. 19  Nay neither have we heard whether there be a holy Ghost. But he said: In whom then were ye baptized? As if he should have said: why then no Baptism without the Father, the Son, and the Holy Ghost. They answered: In john's Baptism. But that not being sufficient, he farther instructed them in Christ, and the Holy Ghost. So that there is no doubt but Christ's Baptism according to S. Paul was: In the name of the Father, and of the Son, and of the Holy Ghost.  
wherefore we must understand S. Luke who writeth the two Apostles to have commanded Baptism in the name of our Lord jesus, not so, that it was only in the name of jesus, but with all in the name of the Father, and the Holy Ghost, Or we may suppose that S. Luke named Christ jesus only for the greater honour of his name: altough the Baptism was in the name of the whole Trinity. Or we may interpret S. Luke that he would say the Apostles to have baptized in the name of Christ jesus that is: In the faith of our Lord jesus, or by the authority of Christ, or with the Baptism, which Christ had instituted; and so for brevities sake to have named only Christ, not deni●ing the Trinity. And justinus Martyr thinketh that the Apostles might add the name of jesus to the form which Christ had instituted saying: Ego Baptizo te, In nomine Patris, & filii eius jesu Christi, & Spiritus Sancti: I baptize thee, In the name of the Father, and of ●is Son jesus Christ, and of the Holy G●ost. And this they might do at that time for to make more honourable the name of jesus, because his name was in contempt and hatred amongst the jews.  
Wherefore I conclude, if any should upon mistaking or error of these places baptize only in the name Christ, or only in the name of jesus, not invocating the Blessed Trinity, it were no baptize.    

THE THIRD BOOK. Of the Minister Baptizing, & the Party baptized.  

CAP. 1. Whether Christ in his own Person with his own hands did Baptize.  
SAINT Chrysostome was of opinion; 
Dionis. Car. in ca 3. joan.  as reporteth Dionysius Carthusianus, that Christ did not Baptize in his own person with his own hands, because the Scripture sayeth: Quamquam jesus non Baptizaret, sed Discipuli eius: Howbeit jesus dit not Baptize, 
joa. 3.5.  but his Disciples. Secondly if Christ did Baptize any in his own person with his own hands, it must be in most likliehood his Apostles and Disciples: but after his resurrection upon the day of his ascension Christ said to his Apostles: 
Act. 1.  Vos Baptizabimini Spiritu Sancto etc. After these few days yea shall be baptized with the Holy Ghost. Therefore it may seem Christ did not Baptize any, for that the Apostles may be said to have been baptized upon the day of Pentecost by the Holy Ghost.  
Yet not withstanding S. Augustine is of opinion, that Christ did in proper person with his own hands Baptize his Apostles, and some of his Disciples, which opinion is rather to be approved as more probable. For S. john in his Gospel said: 
joa. 3. v. 22.  That jesus came and his Disciples into the Country of jewrie, and there he abode with them, and did Baptize. secondly no man can or will deny; but that all the Sacraments were instituted by Christ, and the two principal, as Baptism and the Sacrament of the Altar, or holy Mass were executed & performed in proper person with his own hands. For as we have said, the first Sacrament, which is Baptism, Christ in proper person with his own hands did baptize the Apostles. And for the other Sacrament of the Altar, or holy Mass, the three Evangelist with the Apostle S. Paul record; 
Math. 26. mar. 14. Luc. 22. 1. Cor. 11.  that Christ after his last supper: took bread in his hands, blessed it, broke it, gave it to his Apostles saying: Hoc est Corpus meum; and so consecrated it. And in like manner took the Chalice in his hands saying: This is the new Testament in my blood, which shall be said for you Wherefore we may conclude, that seeing it is plain that Christ did Baptize and minister this Sacrament in his proper person with his own hands, it is likely that it was first to his Apostles and Disciples. For if Christ thought it good for others, why also should it not be profitable for the Apostles? why should any man think that Christ would ba wanting with his own hands to Baptize his Apostles, 
joa. 23.  who did not disdain with his own hands to wash their feet? And surely considering Christ, was to commit this office and function of Baptizing by special commission to his Apostles and Disciple●, it is likely he would first Baptize his servants, who were to be Baptizers of others. We must take heed (sayeth S. Augustine) that we do not say, 
Aug. ep. 108.  that the Apostles were not baptized with water, but only with the Holy Ghost, least, we give occasion to others to contenme Baptism, and that we ourselves in so saying, be not found to strive against Apostolical practice, discipline and order. For Cornelius, and those who were with S, Peter, although they received the Holy Ghost: yet notwithstanding they were baptized with water. So that the receiving of the holy Ghost did nor take away the Baptism of water. 
Ibid.  And further sayeth this holy doctor. We ought in no case to doubt, although there be no exprese mention in Scripture made thereof, but that the Apostles were baptized with water in respect of that general sentence which Christ hath pronounced: 
joa. 3.  Nisi quis renatus etc. Unless a man be borne again of water and the Holy Ghost, he s●all not enter into the kingdom of heaven. And in particular he proveth S. Peter to have been baptized out of those words of Christ: Qui lotus est, non indiget nisi ut pedes lavet etc. He that is washed, needeth not but to wash his feet, but is clean wholly. As if he should have said: you have been washed & baptized by me already, and therefore you are wholly clean, now you need no more. Or, my will is no further but to wash your feet only. When. S. Peter upon humility thought himself unworthy that Christ should wash his feet. Christ said: If I do not wash thy feet, thou shalt have no part with 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 hands. Christ answered: He that is washed, needeth not but to wash his feet. So that I may conclude that Christ with his own hands did baptize his Apostles or some of them: it remaineth only to accord those two places of Scripture in S. john, which seem contrary.  
Christus Baptizabat; &: Christus non Baptizabat, 
Io. 3. & 4.  sed Discipuli eius: Christ did Baptize; and: Christ did not Baptize, but his Disciples. I answer they are not contrary but both true. Christ did Baptize at the first institution and beginning of his Baptism: and then afterward Christ did not baptize himself, but committed this office and function to his Disciples as proper unto them; and he himself took a higher charge and care upon him, which was: to preach, and teach and confirm by miracles. So did also the Apostles after Christ's ascension in the beginning Baptize themselves: but afterwards that their preaching might not be hindered, they committed this office and function as proper to the Priest, and betook themselves, To evangelize, 
1. Cor. 1.  and not baptize, as S. Paul sayeth. So that we may understand S. john, when he sayeth: That Christ did not Baptize, but his Disciples: that is, he did not ordinarily by himself with his own hands Baptize all sorts of people, but only some of his Apostles and Disciples. And when he had done thus, he gave commission to them as his Ministers to Baptize all others. Wherefore when Christ said upon the day of his ascension, that his Apostles should be baptised with the Holy Ghost upon the day of Pentecoste, we must not so understand, as though they had not been baptized before with water: but that they should be cleansed, baptized, and inflamed with a special internal infusion of the grace of the holy Ghost, under the visible form of fiery tongues, as having thereby no ordinary baptism, but an extraordinary gift of the Holy Ghost to speak with tongues, and by an especial grace of his heavenly spirit, that they might evangelize with courage Christ crucified, which was then: Scandalum judaeis, & stultitia Gentibus. A Scandal to the jews, and foolishness to the Gentiles, & therefore stood in need of extraordinary gift, grace and fortitude.   

CAP. 2. Whether it doth belong to the Priest only, Ex officio: by Office and frunction to Beptize.  
IT is the general opinion of Catholic Divines, that ordinarily by office and function it appertaineth only to Priests to Baptize. This word (only) must not exclude Bishops, for that they are also Priests, and do Baptize as Priests. Yea in the opinion of some, although the Priest by office and function in his ordination, in that he is made Priest, hath this power to Baptize: yet because it is a matter of jurisdiction, he doth exercise it with a subordination and dependency of the Bishop. As also the Priest hath by ordination, in that he is made Priest, power to absolve from sin: Yet because the act of Absolution is an act of jurisdiction, and jurisdiction is proper to a Bishop, he can not use and exercise this power except in case of necessity, but within such limits as the Bishops shall appoint. So then ordinarily by office and function it, appertaineth to the Priest only to Baptize, and not to the Bishop as Bishop. wherefore altough the Bishop may do it: yet we can not say he doth it: Ex officio, as Bishop, but as Priest. And this appeareth and may be proved out of S. Paul, of whom there is no doubt but he was a Bishop: yet he sayeth that Christ sent him: 
1. Cor. 1.  To evangelize, not to Baptize: for that it is not by Christ's Commission and institution the office of a Bishop to Baptize by himself as in his own person, but ordinarily it is committed by office and function as belonging to the Priest. Yet in the same place S. Paul recordeth that he baptized some few 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.  
Object. True it is, and may well be objected, that, that Christ gave this commission to his Apostles, not only to teach, but also to Baptize saying: Going teach ye all nations Baptizing them: 
Mat. 28.  but the Bishophs are successors to the Apostles: Therefore the Bishops have by office and function also to Baptize. To this objection I answer with that worthy Doctor S. Thomas: 
Tho. 3. p. q. 67. art. 2.  that Christ gave in charge to his Apostles, and so consequently to Bishops both functions, that is: to teach and to Baptize; The first as principal to be exercised, and performed by themselves 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 plain S. john in his Gospel sayeth: That jesus himself did not Baptize, 
Io●. 4.  but his Disciples were they, that did Baptize. Whereby it is gathered, that it is ordinarily the proper office of Priests to Baptize; for that the Priests are the Successors of the Disciples, as the Bishops are to the Apostles. wherefore I conclude that ordinarily it belongeth Ex officio: By office and Function, to the Priest to Baptize, although with subordination and dependency of the Bishop: and that also the Bishop may Baptize, because he is a Priest; for no man can be a Bishop, unless first he be a Priest. Whereupon I leave to your judgements what Bishops we have now in England considering there hath been no true ordination, Consecration, or imposition of hands of Bishop, or Bishops amongst them, since the beginning of Queen Elizabeth's rainy, and so consequently neither Bishop nor Priest; 
2. Tim. cap. 1.  for both Bishop and Priest must have their ordination by imposition of hands from their Predecessors. But no one, but all the Bishops in England forsook Queen Elizabeth's new-devised Religion, so that she remained without Bishop.   

CAP. 3. Whether a Deacon may Ex officio, by office minister this Sacrament.  
I Answer that absolutely he hath not by office and function to baptise; but he may by subordination or dependency of the Priest; that is in absence of the Priest, or in imminent danger of the Child, or by commission or permission of the Priest. For properly his office and function is to assist the Priest, to read the Gospel, to minister at the Altar, to compose, set in order, and provide allthings necessary for the administration of the Sacraments; also to serve the widows, and other such like offices. Therefore Gelasius the Pope decreed: 
Gelas. ep. ad Episco. per Lucanian. ca 9 & 10. Act. 8.  that Deacons did usurp the office of Priests, if the did presume to baptise in presence of priests, they not commanding or permitting of it. True it is that S. Philippe the Deacon baptised the Eunuch the Queen of Aethiopia her high-treasurer but it was not Ex officio, but in absence of the Apostles. Read Gratiam. Dist. 93   

CAP. 4. Whether a mere lay-man, who hath no holy Orders, neither Priest nor Deacon, may lawfully Baptize.  
YOu must note and understand that one thing it is to Baptize by function and office, and an other thing to baptize in necessity, that is when the Priest can not be had, or in danger of death. The general opinion of Catholic Divines is, and the practice of the Church hath ever been A Cunabulis, From the Cradle, that in absence of the Priest, in case of necessity a mere Lay-man may lawfully Baptize. The reasons for proof of this Conclusion are pregnant and many. First it is not of the essence of Baptism that the Minister, that is, he that Baptizeth, be in holy Orders: therefore in necessity it may be lawful for a mere Lay-man to minister this Sacrament. Secondly it standeth with the mercy of God, who would have all men saved, that in those things, which are of necessity to salvation, man may easily find a remedy. But amongst all the Sacraments Baptism is most of necessity to salvation (as hath been proved) therefore seeing Christ our Saviour would ordain that common water should be the matter of this Sacrament, because it was common to all & in all places to be had, that it might not be wanting to this Sacrament being of such necessity to salvation: there is no doubt also but the minister in case of necessity should and might be every man, not only of the Clergy, but also of the laity: that for want of a minister the Infant, or any other in danger of death should not perish, or be in way of damnation, or destitute of the remedies of their salvation. For Christ hath spoken the word: That unless a man be borne anew an regenerated by water and the holy Ghost he can not enter in to the kingdom of heaven Therefore said Saint Jerome: 
jero. dial. count Lucif,  Baptizare, si necessitas cogat, scimus etiam licere laicis: We know also, if necessity urge or compel, that it is lawful for every lay-man to Baptize. thirdly Ananias in the first year after Christ's Passion baptized S. Paul: but Ananias was none of the Apostles, nor Deacon, 
Act. 9  nor Priest; therefore in absence of the Bishop, Priest or Deacon a Lay-man may lawfully Baptize. And although Ananias in Scripture be called a disciple: yet that maketh him not a Bishop, Priest, or Deacon; For Tabytha a widow woman is called also a Disciple. 
Act. ca 9.36.  Wherefore we have example in Scripture that Ananias a Lay-man by vision and special commandment from God was sent unto S. Paul, restored him to his sight, and in absence of the Apostles in case of necessity did Baptize him; We need not then doubt, but in absence of the Priest a Lay-man may lawfully Baptize. This confirmeth Saint Isodorus, and giveth the reason why Lay-men may Baptize: Ne quisquam sine remedio salutari de saeculo evocetur: Lest (sayeth he) any should be called out of this world without the saving help and remedy of Sal●ation.  
Not withstanding these reasons and the necessity of Baptism with the general consent ●nd practise of the Primitive Church, and all age's sithences; Caluin to cross all antiquity, 
Cal. li. 4. Inst. cap.  peremptorily doth deny: That in any case of necessity a Lay-man ought to Baptize: Because Christ said only to the Apostles: Go ye and Baptize; which we grant, and have proved in the precedent Chapter that by office ordinarily it belongeth and appertaineth to the Priest: but extraordinarily; and in case of necessity we allow it lawful for all men. And our reason is, because in the same place it was also said only to the Apostles: Teach ye all Nations: yet notwithstanding not only the Apostles, but also the Disciples and others did theach; why may not others also in case of necessity with the Apostles Baptize? If Caluin should mean, or any other should think, that none were truly baptized, but those who were baptized by true Bishops or Priests, and that laymen's Baptism were not available or of force, which doth consequently follow in his opinion; Or else why should they be denied in case of necessity, but that he would make the minister an essential point for the rightful administration of this Sacrament? In what case then were our poor Country of England, which hath had no true Bishops, nor Priests since the first of Queen Elizabeth, as hath been said. For all the ancient Bishops of Queen Mary's time, standing firmly to the Catholic faith, there was by them no imposition of hands, nor consecration upon any Protestant Bishop: but only letters Patents from Queen Elizabeth, & Confirmation afterward by Parliament. But how available, or of what force the one or the other, or both jointly are to make Bishops, may easily be discerned, and descried. Let us then allow the Baptism of lay-men to be available, or else we shall prove the most part of England to be Infidels, and no Christians. Idle then and erroneous must needs be the opinion of Caluin, And not only are the Sectaries of this age content to approve & allow with Caluin, that parents rather should permit their Children to die without Baptism, then in any case whatsoever to seek or suffer their Sacrament to be given or ministered by any Lay person, Not only (I say) do they maintain this wicked position and dangerous doctrine concerning children and Infants: but also would counsel and advise men of age and understanding newly converted, if they should be in danger of death, not having any Priest or minister ready, rather to rely upon their faith, then to demand Baptism at a lay-man's hand. This is manifest, for at the Conference the Sectaries had at mount Peglier (as reporteth Florimond de Roemond in his History of the heresies of this age) where Beza being present, 
Flor. Roem. li. 8. ca 11.  asked this question of Smedeline Brentius Disciple; what he would do, or what Counsel he would give, if a jew or Pagan in case of necessity should demand Baptism at the hands of a Lay-man, not having a minister ready. I would advise him (sayeth he) to repose himself upon his faith, and not to require Baptism at the hands of any lay person. But put the case (said Beza) that the jew or Pagan thought with himself and were fully persuaded, that his faith were not sufficient to salvation without Baptism. Then answered Smedetine: I would say unto him; Go then to the Devils and dwell with them. Whereupon Beza jesting replied: what M. Doctor, I perceive you will be a miserable comforter, in this miserable case of necessity.   

CAP. 5. Whether Baptism may lawfully be ministered privately in private houses, by private Persons.  
IT is manifest and doubted of few or none that in the Primitive Church in the beginning of Christianity this Sacrament was ministered in private houses & not in public places, by reason at that time there were no public Churches or chapels builded, neither were the Christians suffered any public use or exercise of their Religion; but continually pursued by Pursuivants, and other such like officers, & extremely persecuted by the Pagan Empeperours. I may well compare this time and state now of England with that of the Primitive Church. For it is evident to the whole world, that Christian Catholic people of England, are forced to Baptize privately in their houses, and that with hazard of great penalty, they are allowed no public Church, nor Chapel, no public use or exercise of their Religion, but their Priests, the true Ministers of this Sacrament, are continually pursued by Pursuivants and other Officers, and extremely persecuted by Protestans even to death. But after the Church began to be settled, persecution to cease, Christianity to flourish, the use and exercise of Religion permitted, then were Churches builded, fonts and Baptisteries public erected, as is evident and at this day extant in the Mother-Church of the world in the City of Rome; There is now standing: Baptisterium Constantin● The Baptisterie of Constantine the first Christian Emperor, And the like you shall find by the general use and practise of the whole Church throughout all Catholic countries publikes fonts and Baptisteries erected in their Churches, for the public use of this Sacrament. And in process of time because, some began rather to Baptize in their private houses, then public at the fonts and Baptisteries of the Church, in the Council of Vienna private Baptism was forbidden in houses, and public communded, as may appear by the Constitution of Clement the Fifth; 
Clem. tit. de Baptis.  except always in case of necessity, in danger of death, or as a prerogative for Prince's Children. Wherefore I may conclude that in England, notwithstanding this. Constitution, we may lawfully Baptize in private houses, because we are in case of necessity as in the Primitive Church: no Churches, fonts, nor Baptisteries allowed, no public exercise of Religion, our Priests pursued, and persecuted to death. So that our necessity compelleth us not to be subject to this Constitution: but exempteth us as the Gloss doth express: Necessitas legi non subiacet: 
Ibid. lor. cit.  Necessity hath no law. And thus much for the place.  
Now concerning the Persons, whether a private Person may lawfully Baptize. First we must not what we understand by a private person; A private person is he, who hath no public authority by imposition of hands, or holy Orders solemnly to Baptize, that is: we call a private person, a mere Lay-man. And private Baptism, we call that, which is performed in case of necessity by a Lay-man or woman privately without solemnity or Ceremonies, not in Church, nor cappel, but in private houses. I suppose in the precedent chapter I have sufficiently proved, that it may lawfully be done, and being so done, to be sufficient and available, This controversy was particularly handled between the Proetstant Bishops, and the Puritans, in the presence of Kinh james at the Conference at Hampton Court, 1603.  
The Bishop of Worcester to prove that other besides Bishops, or Priests, 
Bills. of worces.  mere Lay-men might also lawfully baptize, and that their Baptism might be sufficient, brought, & urget the fact of the Apostles, that upon one day three thousand were baptized: Which was (sayeth the Bisoppe) impossible, or at least improbable for the Apostles to perform in their own Persons. Wherefore in case of necessity in this multitude of people, they permitted Lay-men (for there were no other at that time) to assist them, and Baptize, and approved their Baptism as sufficient and available. 
Bish. of winch.  Also D. Bilson Bishop of Winchester earnestly urged, that to deny private persons in case of necessity to baptize, were to cross all antiquity, seeing it had been the ancient & common practice of the Church, when the Priest or minister can not be had, that Lay-men perform it. Also that it was a rule agreed upon amongst Divines: That the Minister was not of the essence of this Sacrament, 
Bills. fo. 18.  therefore in case of necessity it might lawfully be executed by any other then Priest or Minister. Not withstanding the King's majesty being earnest against private Baptism by Lay-people, answered the Bishop and replied: Although (said the King) the Ministers be not of the essence of the Sacrament: yet is he of the essence and lawful right and ministery of the Sacrament; But if it be an essential point in the administration of Baptism, that the Baptizer be a lawful Bishop, Priest, or Minister, than it must needs follow, if it be acted or administered by any other than a Bishop, Priest, or Minister, that it wanteth an essential part in administration, and consequently not available, of no force, nor perfect. For nothing is perfect that wanteth his essential part. Why then do they admit for baptised those who have had Lay-men for their Baptizers, and not Rebaptize them again? For either they must needs say, that Baptism is not absolutely necessary to salvation, and therefore not necessary to Rebaptise them again: or else they must needs confess, that they had the Sacrament sufficiently and available, being administered by Lay-men, although there were mortal sin committed in the administration, because some essential part was nor performed. And thus they cast themselves into many encumbrances and inconveniences, which might be avoided by admitting private Baptism by a Lay-man in case of necessity, conform to the Traditions of the Apostles, the practice of the Church, and consent of Fathers.   

CAP. 6. Whethe the midwife or any other woman may in case of necessity Baptize.  
CAluin detesteth the midwife, 
Caluin. Cont. West. pa. 157. 128.  and contendeth that it were better that the Infant should die without Baptism, then to give power or allow a woman to Baptize, let the necessity be never so great. And our Puritans at home following M. Caluin, are very peevish, froward, and obstinate in this point. For they will by no means grant that the midwife, or any other woman may lawfully in case of necessity what soever Baptize. This hath been a great Controversy between the Puritans and the Protestants: but the Protestants have in some sort yielded, for they have reform their Communion-booke, 
Book of Com. Pray. Baptis.  and that liberty which was before for midwives is blotted out, & taken away. And by the way we may note, that the Puritans in this point disagree and departed from their first Evangelist martin Luther, and the Protestants in thus yielding, from themselves. Also the Puritan party in their letters to their friends at Oxford writ, that King james the first day of their Conference, 
In the end of the book of Confer.  was so earnest against Private Baptism of women, that he should say: That he had as lief, & liked as well, that an Ape, as a woman should Baptize. But of my Conscience I think they misreport his majesty.  
Let us but consider that the principal Agent in Baptism is Christ, and that he only as the principal cause, doth work the effect thereof; and that man is but the Instrumental cause, and minister only of Christ's. If then in the absence of the Priest, who was by Christ appointed as the ordinary minister of this Sacrament the Lay man in case of necessity may lawfully supply his room and Baptize, (as I have proved before) why may not also in the like case of necessity the woman supply the place of the man in his absence? 
Cap. 3.  The difference of the sex in this case of necessity, whether it be male or female, is nothing. But because the man is the head of the woman, 
1. Cor. 11.  and Christ the head of the man, the woman ought not to Baptize in the presence of the man, nor the Lay-man in presence of the Priest Christ's minister. And for that it is not convenient nor decent that men should be present at the birth of Children, the Church hath commanded that the midwife upon pain of sin, learn distinctly the form of Baptism: because she hath special licence and commission in danger of death to minister this Sacrament. It is true that the fourth council of Carthage doth forbid women to Baptize, that is: 
Concil. Carth. can. 99 & 200.  publicly or with solemnity, or in the presence of men, or not in case of necessity; and so all Canonists understand. Also it is thus at this day observed, commanded, and only permitted, that women privately in case of necessity, and when it is not fit men to be present, to Baptize.  
For Confirmation that women may Baptize, we have an example in Scripture of Sephora Moses wife; 
Exo. 4.  she circumcised her son in case of necessity, and although Moses was present: yet he was sore sick, vexed with an angel, threatened death that he could not perform it himself. For no doubt (although he had delayed it) at that time if he could, he would have done it himself, and therefore signified to his wife that she should do it, which when it was done, Moses was delivered from that sickness, or vexation of the angel. But Circumcision was a figure of Baptism: Therefore as in circumcision, so also in Baptism in case of necessity as Sephora did the one, why may not the midwife do the other? It is a world and wonder to consider, that these kind of men can approve and allow a woman to be head of the Church, and not permit in case of necessity a woman to Baptize. Whereas otherways for want of this Sacrament the Infant were in danger to perish eternally, as hath been proved.  
Object. But against this fact of women Baptizers they allege these places of S. Paul: That women should hold their peace in the Church: 
1. Cor. 14. 1. Tim. cap. 12.  And that he would not permit them to teach, but be Silent. Therefore (say they) they ought not to Baptize, nor to minister any Sacrament.  
True it is in deed, and they may wnderstand if they will, 
Sol.  that S. Paul doth forbid women public to preach or teach in Churches or public assemblies, for that it is the proper function & office committed by Christ only to Bishops and Priests: yet I think they will not deny, nor no man can mislike, but women may lawfully admonish, instruct, and teach privately both women, and men, and children: and also deliver their mind concerning matters of faith, doctrine, good life and piety. And this is confirmed when Priscilla and Aquila took privately Apollo the eloquent jew, 
Act. 18.  who preached and taught jesus but not sufficiently grounded, and they women instructed him, expounded unto him diligently the way of our Lord. Wherefore we doubt not, but that a woman may lawfully in extremity, in danger of eternal salvation of the poor Infant privately, 
Breden. li. 1. c. 51. Coll. sacra.  Baptize and minister this Sacrament. And for farther confirmation hereof, you may read a miracle related by Bredenbacius: In the year of our Lord 1579. it happened in Amsterdame that a Catholic woman being married unto a Caluinist, and delivered of a child, she caused the Infant privately to be baptized by a Catholic woman of her own profession in Religion, because she would be sure her child should be truly baptized. So it fell out, that the husband being hot and earnest on the contrary, caused the child to be brought to a public preachind, where after the sermon the minister being ready in the assembly of people to Baptize the Infant, suddenly he became dumb, not able to speak one word. Whereat the Father being astonished took his child in his arms, came home to his wife, & charged her to tell him the truth, whether she had not caused the child before to be baptized Catholiklie according to her profession. She confessing the truth said, that it was so. Whereupon he with the rest of his family, seeing the work of God, were converted from their heresy, became Catholics, were reconciled unto the Church, & so lived & died.  
This question was moved in the Conference had at Poissi by a minister of Mets: whether the Infant baptized by the midwife ought again to be baptized by the Minister. 
Beza count Hessu. pag. 533.  Beza in the name of all present at that Conference answered: That a great number of the ministery had already judged, and that with his consent, that this Baptism of the Midwife was of no effect. Yet forasmuch (sayeth he) that the Contrary opinion is not without ground of reason, it is fit and very convenient, that the matter be remitted to the Resolution and determination of the Congregation of Geneva and Zurike. Whereupon worthily (sayeth Florimond) the Catholics of France jested at their Conclusion in this their Conference, 
Florim. li. 8. c. 11.  one could not but marvel at the madness of these kind of people, who could not decide this difficulty by Scripture, by the written word, whereupon they would seem wholly to rely in decideing matters of Controversy, but were now forced to refer themselves and the subject to the Censure and judgement of men, that is: a few Ministers of Geneva and Zurike gathered together in a corner of the world. And in this and the like cases stick not to scorn and cotemne the decisions, resolutions and indgments of general councils lawfully gathered of the most virtuous, 
Concil. Later, Floren. Trid.  the wisest, and best learned throughout the Christian world and no doubt, but according to the promise of Christ, they were guided by the Holy Ghost. As for example: 1. That Children ought to be baptized in their infancy. 2. That the Baptism of Lay-men is allowable and available in case of necessity in absence of the Priest. 3. That the midwife in extremities in danger of death may Baptize. The resolution and determination of these cases have been decided by general councils, and have been delivered unto us as a Tradition from the Apostles, as a practice of the primitive Church, as the sentence of antiquity, descending in the Church throughout all ages until this day. And now to be condemned and censured by a few unlearned ministers of Zurike and Geneva? I say no more but leave this (Gentle Reader) to thy best thoughts and considerations.   

CAP. 7. Whether an Heretic, an Infidel, or a jew may Baptize, and if they do, Whether it be available.  
I join these three together, and first I put an Heretic; for that heresy is a kind of infidelity or misbelief of Christ, of his ministries, his Sacraments, and his Church. Or heresy is: An obstinate resisting or striving against the true faith of Christ, his ministers, his Sacraments, or his Church. S. Thomas sayeth: More grievous, 
Tho. 2. 2. q. 10. art. 6.  or greater is the infidelity of heretics, then of Pagan or jewe. For the Heretic, in that he is a Christian hath promised true faith and fidelity to Christ, to his Sacraments, and Church, which neither jews nor Pagan did. It was the opinion of Saint Cyprian, or rather his error: That Baptism given out of the Church by Heretics was no Baptism, nor available. Concerning which point S. Stephen Pope and Martyr writ to S. Cyprian: That there should be no Innovation in the Church; but that the ancient Tradition should be observed, forbidding those who were baptized of Heretics to be baptized again. Whereupon this question was much agitated, handled and disputed in his time, and by the Church concluded: That if the Heretics did Baptize in the name of the most Blessed Trinity, the Father, the Son, and the Holy Ghost, with intention to do and effect that which Christ instituted, that their Baptism was available, and those by them Baptized, were not to be baptized again.  

Aug. li. 10. de Baptis. con. Donat. c. 1. Idem. ep. 48. ad Don. Aug. li. 5. de Baptis. con. Donat. ca 20. Aug. li. 1. count Cresco.  And S. Augustine confuted this error in many books; his reasons were; for that Baptism was: unitas orbis: One through out the whole world: And that Heretics agreed generally with Catholics in this point. And that it was not the goodness of the Ministers that caused this Sacrament, but Christ the principal cause therefore in necessity available of whom soever it was given. And in his fifth book of Baptism against the Donatists, he proveth that God doth give this Sacrament by evil persons, because they do not minister this Sacrament: Sua potestate, sed virtute Dei: By their own power, but by the virtue of Christ. And therefore he concludeth: Although there be no certain example brought forth out of Scripture to prove that Baptism of Heretics is true Baptism: yet because the whole Church hath decreed it, we observe (sayeth he) the truth of Scripture; for that the Scripture commendeth her authority, and telleth us that the Church being guided by the Holy Ghost can not err in her decrees, and deciding of doubtful questions. Therefore we doubt not of the Baptism of heretics so long as they observe the true form instituted by Christ and commended by his Church.  
Some difficulty there was in the time of the Arrian heresy, for that they held Christ not to be equal with his Father and consequently not God but man, Yet it was concluded that their Baptism was available so long as they kept the form of Baptism instituted by Christ, and commanded by his Church. 
Niceph. lib. 16. ca 15.  Nicephorus Ca●ixtus recordeth in his history of one Deutrius ●n Arrian Bishop Baptizing at Constantinople one who was called Barbas, and not observing ●he ancient form of the Church, but altered and changed it according to his heretical humour saying: Baptizetur Barbas in nomine Patris, per Filium, in Spiritu sancto: Barbas be he baptized In the name of the Fater, through the Son, in the holy Ghost: the water presently dried up, and vanished a way out of the font. At which miracle Barbas being moved, ran forth, and published the fact: where you may see how God by miracle condemned the Arrian heretic, when he did not observe the form of the Church. 
Concil. Nicen. can. 19 Gratian. 1. q. 1. can. Si quis connfugerit. Grego. li. 9 epistol. epis 61. Idem de cons. dist. 4. cap hi. vero.  Wherefore those Heretics who keep not the form of Baptism by Christ instituted, as the Paulianists & Cataphrigians, not believing aright of Christ, nor the Holy Ghost: the Council of Nice appointed that those should be baptized again: Statutum est eos omnino rebaptizari: we decree and appoint in any case those to Baptized again. If any of the forenamed heretics fly for help unto the Catholic Church. Read Gratian. And the same hath S. Gregory of the Cataphriges and Bonosians, who did not baptize in the name of the Trinity, because they thought the Father only to be God, and the Son, and the Holy Ghost to be but men. I will conclude with this Corrolarium or addition; Although in case of necessity an Heretic may baptize, and that the Baptism of Heretics observing the form of the Church be available, also that their ought not to be Rebaptisation: Yet notwithstanding this can not be no warrant for Catholics or Schismatics to sent their children to be baptized of Heretics, or to communicate with them in this Sacrament, or to permit them to be by them Baptized. For no penal statute, or Commandment to the contrary can free them from the Censure of Communicating with Heretics in Sacraments and Divine things Besides no man knoweth how far he may endanger the soul of the Infant thereby, considering that some of them maintain this dangerous opinion: That baptism is not necessary to Salvation. And so grow careless whether they Baptize or not.  
Now concerning the Pagan and jew, who never were themselves Baptized, whether they could give an other that they never had themselves. 
Nichol. de cons. dist. 4. can. a quodam judaeo.  It was decreed by Pope Nicholas at the consultation and petition of the Bulgars, what was to be done with those, who were baptized by Pagan or jew; his resolution was, that if they were baptized in the name of the Holy Trinity, whether by jew or Pagan, they were not to be Rebaptized again. Wherefore I will put the case: If two jews or Pagans were together where no Christians were being in danger of death, and both desirous of Baptism: 
Concil. Floren. can. de ministris Baptismi●  if in that case the one should Baptize the other, no doubt they both should be saved and their Baptism available. Wherefore I conclude with the Council of Florence: Minister huius Sacramenti etc. That the Minister of this Sacrament is the Priest, to whom by office and function it appertaineth to Baptize: but in case of necessity not only the Priest or Deacon, but also the Lay-man and woman yea also the jew Pagan, and Heretic may baptize, so that they observe the form of the Church, and intent to do that the Church doth.   

CAP. 8. Whether Catholic Parents or others may send or permit their Children to he baptized of Heretical or Schismatical Ministers, without grievous mortal sin.  
ALthough the Baptism of Heretics, as I have proved in the precedent Chapter, be available, and that those children, who are baptized by them, are not to be Rebaptized again: yet you must understand this not be lawful but in case of necessity.  
Now the question is: whether it be a grievous mortal sin for Parents to send their children to be baptized of Heretical or Schismatical ministers. I think no man can justly make any doubt thereof. My reasons are. First if it be a grievous mortal sin for any man to participate or communicate, In Divinis: In Divine service or Sacraments with Heretics or Schismatics, as generally all agree it is: but they who send their children to be baptized of, or by Schismatics, do communicate in Sacraments with them. Ergo it is a grievous mortal sin to send their Children to be baptized of such kind of persons. The Parent can not excuse himself saying, that he doth not communicate, but the child, for the Infant is capable of no such action more than is imposed or laid upon him: Therefore the act of communicating is the Parents, and not the Child's. And if it be a heavier offence to God to communicate in Sacraments, then to be present, at their service: then I may lawfully conclude, that they have more to answer for before God, in sending their Children to Church to be baptized, then in being there present themselves. The second reason may be, for that they expose their child to great danger of Irregularity if he be a boy. For if he were baptized at home either by the midwife or otherways, & be rebaptized again, he is irregular, that is, not capable of Holy Orders. 
De Conse. dist. 4. Can. qui bis. Scienter.  The Constitutions and Canons of the Church are: that Rebaptizans, & Rebaptizatus: The Rebaptizer, and the Rebaptised are both Irregular. But the Canonists do interpret the law, if they do it willingly and witinglie. But you will say; some of the ministery if they be told the Child is baptized, will not absolutely Rebaptize, but conditionally If thou be not baptized, I baptize thee. And so they avoid Irregularity in themselves, and the Child: Yet they can not be excused from sin in this their doing; because they ought not to doubt of the Baptism, and thereupon take occasion to Rebaptize again, but upon probable cause, which in this case is not. The third reason. Silvester a learned Casuist affirmeth: 
silvest verbo Baptis. cap. 3. num. 7.  That it is a mortal sin for any man to require Baptism at the hands of him, whom he knoweth probably to be either an Heretic, Schismatic, Excommunicate or suspended person, unless it be in extreme necessity; For in such a case (as hath been said) I may require it at the hands of an Heretic, jew or Pagan. But you will say: The law urgeth and compelleth upon forfeiture of an hundred pounds; I answer: Iniqua & iniusta est lex: Wicked and unjust is that Law, that urgeth and compelleth a man against his Conscience to commit a mortal sin, and consequently no law. Therefore not to be obeyed. Read the Constitutions of Pope Felix the Third in his first Epistle and second Chapter. 
Felix. de Conse. dist. 4. can. Eos quos.  And the Gloss hath: Magis mors est eligenda, quàm consentire rebaptizari: That one ought rather to suffer death, then to consent to Rebaptisation,  
For a Caveat to Catholic Parents for sending their Children to Church, to be baptized of Protestant or Puritan, I have thought good to relate what happened here in England in the County of Gloucester about the year of our Lord 1583. as was reported unto me by an ancient grave man, worthy of credit, who came immediately after the fact was done. So it was that a Catholic gentlewoman being brought to bed of a Son, a Protestant Lady their neighbour, 
Cas. cas.  being very desirous to be Gossip to the Child; the parents refusing to have it Catholiklie christened at home for satisfying the Lady's request, were content it should be carried to the Church to be baptized of a Protestant Minister. But what happened? Presently as the Minister laid water upon the Child, it fell a crying vehemently, and could in no case be stilled, but continued crying all that day and night following, even so long as it had strength, and was able to cry, and so died. A worthy punishment no doubt for the parent's fault. Also I have read of a child in Flanders, who being brought by the Father unto a preaching Minister to be baptized, the Infant suddenly appeared as dead: but being returned back unto the mother being a Catholic, the child miraculously revived again. 
Breden. li. 7. coll. Sacra. ca 50.  Bredenbachius relateth the history from D. Walter, Canon at Antwerp as an eye-witness.  
A Catholic woman being married unto a Caluinist brought forth a child, whom the Father secretly, his wife being a sleep, took away and brought him unto a preaching minister to be baptized; who being ready to baptize in the presence of the assembly, perceived the child to be dead. Whereupon presently he did expostulate and reason with the Father, what he meant to delude and mock him, and to bring a dead child to be baptized? The father being strooken in a maze with this unlooked for mischance returned home and laid again the dead Infant by the mother's side; And so secreetlie departing from the chamber, a little after returning, called upon his wife, and asked how she and the Infant did. She being ignorant what was done, answered all was well, and turning herself with pleasing countenance, offered the child alive and in good liking to the Father. He being astonished with this miracle rejected his Calvinian errors and heresies, embraced the Catholic faith, became one of his wife's profession, and caused the Infant to be baptized Catholiquelie.  
And for the Minister that he be not too hasty to Rebaptize the Child already baptized by a Catholic midwife, let him read what happened at Amsterdame in the year of our Lord 1579. as testifieth Bredenbacius. 
Breden. li. 7. coll. Sacra. c. 51.  So it was a Catholic woman being married unto a Caluinist, and delivered of a Child, she caused the Infant privately to be baptized by a Lay Catholic woman, because she would be sure of Baptism. The Father took the Child according to Caluins' rule, brought it to the preaching to be baptized by the Minister. So it fell out that the minister being ready to baptize in the assembly of all the people, suddenly he became dumb not able to speak one word. Whereat the Father being astonished, took his child in his arms, and came home unto his wife, charging her to tell him the truth, whether the Infant had not been baptized before according to the Catholic order. Which she confessed to be true. Whereupon he with the rest of his family were converted, reconciled to the Church, and became Catholics.   

CAP. 9 Whether one may baptize many at one tyme.  
I Say one may under this form saying: Ego Baptizo vos: I Baptize ye: which is as much to say: I Baptize thee, and thee, determining every person. But you must understand that this must be only in case of necessity, as in danger of death, or some extraordinary cause, otherways it is not to be done. For this Sacrament b'ing of such necessity; that without it no salvation it must and ought carefully, and respectively to be ministered. Therefore it is more secure and better that it be severally done and acted, that the water and the word may go togeater, and the intention of the Baptizer may particularly be applied to every party who is to be baptized.  

Act. 2.  There were three thousand Baptized upon one day by the Apostles, but the Scriptures do not express in what manner they were baptized. It may be they had help of others of the Disciples: but very probable they Baptized many at once. Wherefore I may conclude, that in case of necessity, or upon some extraordinary cause one may Baptize many: at once otherwise it must and aught to be done severally and distinctly, that is: one by one.   

CAP. 10. Whether many at one time may together Baptize one Child.  

Tho. 3. p. q. 67. art. 6.  SAint Thomas is of opinion that many can not well concur together to the Baptizing of one. For when there are multiplicite of Ministers, there may be many Baptisms, which were dangerous. For if the one should be before the other, than the first did Baptize, and the other Rebaptize, which were a great fault. Also S. Paul sayeth: 
Eph. 4.  There is one God, one faith, one Christ, and one Baptism. So it were fit there should be but one Minister to Baptize one party.   

CAP. 11. Whether one may baptize himself.  
THe general opinion is that one can not Baptize himself, no not in danger of death, or what other necessity soever. For better understanding I will propose the case: For example. A jew or a Pagan having heard or read of Baptism, or lived sometime amongst the Christians, and being desirous of Christianity lying at the point of death amongst his own, near no Christian, and so consequently having no means to get any other man to Baptize him: taketh water putting himself therein saying: I Baptize thee in the name of the Father, and of the Son, and of the Holy Ghost. The question is, whether in this case he be baptized, and receive the Sacrament of Baptism. The resolution is, that he is not baptized, nor can of himself receive the Sacrament of Baptism. The reason is, for that Baptism is a spiritual birth or regeneration but no man can be generated or borne of himself, but necessarily of an other: so no man can be baptized of himself, but of necessity must be baptized of an other. Also it is gathered out of Christ's own words; that the Baptizer must be a different person from the Baptized. For he said to his Apostles: Go ye and Baptize all nations. And to signify thus much, we may also think that Christ would not Baptize himself, but be baptized of john. If you do ask me what I think of this jew or Pagan, in this case, whether he should be saved or not? I answer with Pope Innocentius the Third: that he could not be saved by the Sacrament of Baptism, for that he had it not: but no doubt he might be saved by the faith, vow, and desire of baptism, and the zeal, fervour and love to Christ, and so he might have it supplied by Christ in will and affection. Read Innocentius libro 4. decretalium. tit. 42. de Baptismo & eius effectu.   

CAP. 12. Whether the intention of the Minister be necessary that the Sacrament take effect.  
ALL Divines agree, & it is decreed in two general councils of Floremce, and Trent, and deduced expressly out of Scripture, that to the substance of Baptism as necessary are three things; that is: water as the matter, the words as the form, and a minister to do it and effect it. For the two first I have sufficiently proved before in my second book, that they are the two essential parts of Baptizme: now that the minister must of necessity have intention to do this act I will briefly show. When Christ instituted this Sacrament, and gave the form he said to his Apostles: Go ye Baptizing: no man can think, 
Mat. 28.  but that Christ meant that they should intend, what he had instituted. secondly, if a man should take water, say the words, and cast it, and power it upon an other, and have no intention to Baptize, it were no Sacrament, no Baptism, because there was no intention to do the act of Baptism. As also if a player upon a stage should but show the act of Baptism, no man would say he baptized: And why? There was water, the word, the minister, and all other things. Because there wanted in the player intention to do the act of Baptism. In like manner if a drunken man, who had lost the use of reason, or if a mad man, or if a Priest should rise in his sleep, and do all that belongeth to Baptism: Yet it were no sacrament; because in none of these thee there were properly any human act with freedom of will or intention to direct this action, or free mind to work or not to work, to Baptize, or not Baptize. So also when the nurse doth wash or bathe the child, if she should say: I bath or wash thee in the name of the Father, and of the Son, and of the holy Ghost; no man would be so mad, as to think she baptized the child. And why? For no other reason, but because she had no such intention as to Baptize. Wherefore I conclude, it is necessary to the true effecting of this Sacrament, that the minister ought to direct this his exterior act to this end and purpose, that is to Baptize, that thereby he intent to perform that which Christ instituted and commanded to be done.  
Absurd then is the opinion of M. Luther and other his followers, 
Luth. de cap. Bab. cap. de Bap.  who do not require any intention in the Minister of this Sacrament but maintain that Baptism is sufficiently performed, if there be the water & the word, although they do the act of Baptism like a minstrel or player, in jest or in earnest, idly or feignedly. No man can think that the jews, when they bowed their knees to Christ and said: ave rex judeorum: Hail king of the jews, they intended in deed and verity to adore him, but rather to jest and scorn him. Worthily therefore is this opinion condemned as Heretical by the Council of Florence against the Armenians. 
Concil. Floren. Arme. Trid. sess. 7. can. 11.  And now also by the Council of Trent, where Anathema and curse is laid upon him, who doth not require in the Minister of this Sacrament intention to do that, which Christ instituted when he Baptizeth. Not without cause then was Doctor john Rainoldes one of the agent for the millinarie ministers by the Bishops of England rejected, 
Confer. at Hap Court. 1603. Fol. 71.  when he moved the King, that this proposition should be inserted in their book of Articles: That the intention of the Minister was not of the necessity of Baptism.   

CAP. 13. What kind of Intention is necessary.  
THat the minister of this Sacrament must of necessity have intention, I have declared in the precedent Chapter. The schoole-divines dispute what kind of intention may suffice. For there are three kinds of intention, Actual, Habitual, and virtual. The Habitual all Divines exclude as not sufficient; for that it may be (say they) in a drunken man, a mad man, or in any man that is asleep, for it extendeth not to the act, but only to an inclination or promptitude gotten by the habit. 
Arist. Phys. 2.  And therefore the Philosopher Aristotle said, that Habitus non est actus: The Habit cannot be the act, but a promptness and power to the act. The Actual intention is very good, and to be wished to be in all, who baptize, which is: De facto, and in deed to have and produce a mental intention to execute the act of Baptism, and to do that the Church doth, & Christ instituted. But this is not always of necessity of the Sacrament; For that men are often subject to many distractions, and hardly it is in man's power, to be always attentive upon those things we have in hand, although they be holy. Wherefore, if this actual intention were always of necessity, it would often breed much trouble and scruple in the minds of the pious Baptizers, and make uncertain the act of Baptism. Therefore it is generally holden, that the virtual intention is sufficient, that is when one provideth and intendeth actually to baptize: but yet when he doth the act, his mind may be so dulled, that he think of nothing, or so distracted, that he have quite other cogitations. Therefore when we purpose to Baptize, it is sufficient to intend the external act of Baptism, as instituted by Christ or used by the Church although our mind at the time of the act, may be wandering upon other things. Neither is it necessary, that we extend our intention to the effect of Baptism, that is that we intent by this action to give grace, to remit original sin, and to sanctify the soul. For if this were necessary, we might justly doubt of the Baptism of many Heretics. For the Pelagians, and some in these days, denied that Baptism did remit Original sin. Also it may be thought, that neither Pagan nor jew, do think of grace or sanctification of the soul when they Baptize. And it is probable, that the Caluinists and Puritans of England will not be behind any of them in this point, their dangerous opinion leading them thereunto. Wherefore to conclude, it is sufficient to have internal intention, to do in deed and verity the act of Baptisms, in the manner a foresaid for there in is included to do that which the Church doth and Christ instituted. To take away all intention in the Baptizer (as Luther would) were to make a Parrot that can speak, to baptize.   

CAP. 14. Whether the Devil can Baptize.  
I Move this question, the rather that you may understand what a friend M. Luther is to the Devil. 
Luth. de mis. pri. v. painted 1554.  For in his opinion, the Devil can Baptize, if he observe the form. Which Baptism of the Devils, he approveth and alloweth as available. But to me it is strange and unheard, to imagine that the Devil should sanctify a soul, being the common defiler and corrupter of the soul of man. That you may not think this an idle dream of his, or a feigned story of mine, you must understand that he goeth about by argument to prove it judas (sayeth he) The betrayer of Christ, and traitor to his Master did Baptize: but judas was a limb and member of the Devil; why then cannot the Devil do as much as any limb or member of his can do●. M. Luther might have considered if he would, that judas when he baptized, he was an Apostle, and no traitor at that tyme. Also he might as easily have conceived; that judas baptized as an Apostle and minister of Christ's, and not as a limb and member of the Devil. Finally it is most manifest by Scripture, that Christ gave his commission for ministering of this Sacrament, only to men for their good, and not to Devils the utter enemies of mankind. Therefore let us leave M. Luther with his Devils, it is likely he is amongst them; take heed & beware of his doctrine lest thou be brought were he is.   

CAP. 15. Whether an Angel may Baptize.  
THere is no doubt but the ordinary commission for the administering of this Sacrament, was granted and committed only to man; 
Haeb. 5. Omnis pontifex.  therefore no angel by ordinary Commission can Baptize. But if God hath or should send an Angel from heaven, with extraordinary commission and warrantise to Baptize, I would make no doubt, but his Baptism were available, because it is ordinary for Angels, to be assistants and friends to God's people here on earth.  
Now having spoken of the minister Baptizing: it followeth that we entreat of the parties who are to be baptized; that is of Infants and children, & those who are of riper years, and of understanding, at man's estate, young or old. And first we will examine concerning Infants, whether they contract original sin, and whether the only ordinary remedy for that sin be Baptism. And if they die without Baptism, what place & punishment they shall possess, and have after this life. And so forth as followeth.    

THE FOURTH BOOK. Of the party to be baptized, as Infants and others of understanding and age.  

CAP. 1. Weather Infants do contract Original sin.  
IT is manifest both in the old and new testament, that every man borne by man and of woman since Adam, are subject to Original sin, and in, and by them are conceived, borne, and constituted sinners. The●e ●s exception to be made of Christ who was not ●orne by man; and also the blessed virgin is to be exempted by special privilege, because Christ was borne of her. That all others are subject and borne in Original sin S. Paul proveth saying: 
Rom. 5. ver. 12.  Per unum hominem peccatum etc. By one man sin entered into this world, and by sin death and so unto all men death did pass, in which all sinned. But this sin wherewith we are infected by Adam can not be Actual sin, because Infants are not capable to do good or evil; therefore it must needs be Original sin. And holy job plainly telleth us: that no man is clean from the filth of sin, no not the Infant of one day old, 
job. 14.  Nemo mundus a sorde, ne Infants cuius est unius diei vita super terram. And there upon asked this question of Almighty God: Quis potest etc. who can make clean him, who is conceived of unclean seed? Nun tui qui solus es? Is it not thou Lord, who only art? So that it is plain by the testimony of holy job, that Infants are borne in sin, and by nature unclean, and that God only is to purge these uncleanness contracted by Conception. And kind David in the Miserere Psalm confesseth of himself, and consequently of others: Ecce in iniquitatibus conceptus sum, 
Psal. 50.  & in peccatis concepit me matter mea: Behold I was conceived in iniquities and my mother conceived me in sin. But no man can imagine any other sin, that king David should be conceived in, then Original sin: therefore there is no doubt but Infants in conception contract Original sin. And S. Paul hath this general proposition: 
Rom. 3.23.  Omnes peccaverunt, & egent gloria Dei: All men have sinned, and do stand in need of the glory of God. If all men have sinned, why then no exception to be made of Infants & Children; But children have no actual sin; therefore it must needs be that they are infected with Original sin. And the same Apostle confesseth. Eramus & nos natura filii irae sicut & caeteri: 
Ephes. 2.3.  And were by nature the children of wrath as also the rest: But they could no way be the children of wrath, but only by Original sin: therefore every one was, and is subject unto it. And thus by Scripture it is manifest, that all men are conceived in Original sin, and borne sinners. The like may be proved out of the ancient councils & Fathers of the Primitive Church, especially after the time of Pelagius the arch-heretic, who maintained this heresy: That Infants & children did not contract Original sin; and therefore were not of necessity to be baptized in remission of sin. Concerning which subject, and against this heresy S. Augustine wrote diverse books: As De Peccato Originali, and four books Contra duas epistolas Pelagiani, three books De Peccatorum meritis, and in diverse other places of his works. Wherefore if any man desire to be farther satisfied in this point, let him read S. Augustine.   

CAP. 2. Whether it be of necessity that Children be baptized for remission of this original sin.  
IT is necessary, and as hath been proved by the sentence of Christ himself. For he hath made this general decree without exception of young or old: 
joa. 3.  That no man shall enter into the kingdom of heaven, unless he be regenerated and borne again by water and the Holy Ghost. But there is no cause to exclude Infants and children from the kingdom of heaven but Original sin, therefore it is necessary they be Baptized for remission thereof. Secondly the Church of Christ, even from her cradle and infancy, hath ever had a Vigilant eye, and careful solicitude grounded upon the Tradition of the Apostles, continually to Baptize Infants and children, especially if in that age they were in danger of death. But this was principally that they should not depart this life without the Sacrament of Baptism, which is the ordinary means by Christ instituted for remission of Original sin, because it is necessary they be regenerated and borne again by water and the Holy Ghost. Also they, who are baptized are said by the Apostle: To die to sin, that they may walk in newness of life; 
Ronvere 6.4. Ephes. 5.26,  And to be cleansed by the laver of regeneration. So it is manifest they have sin from which they are to be purified and washed; wherefore it is of necessity that children be baptized for remission of this sin. thirdly the Apostle S. Paul writeth to the Romans that: 
Rom. 6.23.  Stipendium peccati est mors: The stipend of sin is death. Therefore where death is, there is also sin. But death is as well amongst children as aged folks; Therefore Children are also subject to sin. Christ is said by the Apostle: To die for all, as well Infants as aged. 
2. Cor. 5.15. 1. Pet. 3.18. Rom. 5.8.  But S. Peter said: That Christ died for the unjust & wicked. And this doth S. Paul also prove, ask the question: why Christ died for the impious? He yieldeth the reason, and giveth answer: for herein God commendeth his Charity in us; because when we were Sinners Christ died for us. But Infants and children are no way unjust & wicked by any act of their own; wherefore it must needs be they are unjust and wicked by Original sin. The conclusion them followeth that they must be consepulted & buried again with Christ in his death & Passion by Baptism, that they may rise with him to glory; necessary then it is, that children be baptized in remission of sin S. Agustine to prove that Infants are infected with Original sin, & so consequently under the power & might of the Devil, useth this argument: The Church doth use that most ancient Cer●monie in Baptism, 
Aug. li. 1. de pe. m●ritis ca 34. & l 6. in julian. c. 2.  that is, by exorcisms & Insufflations to expel the Devil even from Infants and children, before the● be baptized, which she would not use, but that thereby she intendeth to instruct & teach, that even children by Original sin were subject to the power of Satan. The Melevitane council under S. Innocentius the First of that name, hath decreed & Anathematized those: Quicunque paruulos recentes ab uteris matrum Baptizandos negat, aut dicit eos in remissionem peccatorum Baptizari, sed nihil ex Adamo trahere originalis p●ccati, quod lavacro regenerationis expietur, Anathema sit: Whosoever doth deny that children newly borne, are not to be baptized: or doth affirm that children are to be baptized unto remission of sin, but so that they contract from Adam nothing of original sin, which is to be purged & cleansed by the laver of regeneration, let him be accursed. Wherefore to conclude, it is necessary that Infants and Children be baptized for remission of Original sin.   

CAP. 3. Whether Original sin doth appertain or be to be imputed to Children, borne of Christian Parents.  
I Have in general proved in the precedent chapters that all men borne of man and woman since Adam (except Christ and the B. virgin) are conceived and borne in Original sin and thereby constituted and made sinners: also that it is of necessity that Children and Infants be baptized in remission of this sin, and for the cleansing and taking away thereof. Now the question is in particular whether to be borne of Christian parents, be a sufficient means to remove Original sin from their children, that it may not appertain, or be imputed unto them. I move this question not that Christian people should make any doubt of the val●●, virtue and force of Baptism instituted by Christ unto remission of sin, as the ordinary means for Original sin in children and Infants: but to decipher the dangerous doctrine of Caluin, 
Caluin li. 4. Inst. c. 16. §. 24. Antid. ad can. 5 sess. 6.  who dares not avouch with the Pelagian Heretics, condemned by the Church of God above some twelve or thirteen ages past, that Children borne of Christian Parents do not by birth and conception contract Original sin.  
Yet notwithstanding hath this new Ghospeller found out this new devise, that this sin shall not be imputed, nor laid to the charge of children borne of Christian Parents, but covered and hidden in the sight of God. And what is his intent hereby? Surely no other then. judaizare, to play the jew, to debilitate and weaken the virtue, power, and strength of the Sacrament, and to take away the necessity thereof for the salvation of Infants and Children, and withal to make Christian men careless of Christianity in their children and posterity. If I should demand of any in different man, whether it were not better and a more safer way, to have Original sin clean washed by Baptism, utterly abolished, and taken away by the Holy Ghost, working in, and by that Sacrament, and so to have the wound and sore perfectly cured, then to have the sin remain, although not imputed, but covered, not perfectly cured, but plastered? I think this would be a sufficient argument to confute this error, & to make men beware to endanger their children's salvation upon this slippery doctrine. For what warrant hath Caluin, or any of his Complices; or partakers our Contreimen out of Scripture; That children borne of Christian Parents, shall not have Original sin imputed unto them? But sure I am, that we have the testimony of Christ and his Apostles, that Baptism doth open the gate to heaven, ●nd regenerate, and cause us to be borne a new to Christ. 
joa. 3. Eph. 5.  And that it is a washing and cleansing of our souls, in the word of life. And that we thereby die to sin, that we may walk in newness of life. 
Rom. 5.  Therefore let all Christian Parents of our country, with all their Predecessors, and the whole Christian world round about them, seek the salvation of their children by the Sacrament of Baptism, and not trust unto the new devise of Caluins not imputation, lest they be guilty of their children's damnation.  
But for further confutation, I will allege two or three examples out of Scripture, that to be borne of faith full parents, is not a sufficient means to free them from contracting Original sin, or being contracted, therefore not to have it imputed. David was the son and child of faithful parents, and true believers in God, as also of the seed of Abraham: yet he confesseth: That his mother conceived him in sin. 
Psal. 50  But where can it be found in Scripture, that his Parents was the cause that this sin should not be imputed, and not rather Circumcision to be, the true cause which was a figure of Ba●tisme? And S. Paul when he was borne, his Parents were of the faithful & true believers: yet said he, that he as well as the rest, was by nature the child of wrath. But how became he the child of God, and to be cleared of all sin? By his Parents, in that they were true believers? No. The Scripture telleth us no such thing; but rather by the Sacrament of Baptism. 
Act. 22.  For Ananias bid him arise, and be baptized, and so to w●sh away his sins. And the same Apostle proveth the jews to be reprobate; although they came of Abraham's flesh; And that to be the son of God, goeth not by birth, but by the grace of God. For example Esau, twin to jacob, was borne of Isaac the Father, 
Rom. 9  and Rebecca the mother faithful Parents, and immediately from Abraham: yet Esau was a reprobate (sayeth S. Paul) from his birth. Wherefore we may conclude, that it is not the parents that freeth their children from Original sin, let them be true believers and faithful before Christ, or now Christians after Christ.  

Cyp 11. 3. Epist. ep. 8. de Infant. Baptizandis.  Therefore S. Cyprian writing to fidus the Priest concerning Baptizing of Infants before the eight day, willeth that no man be hindered from Baptism & the grace of God, but especially children and Infants newly borne, taken even from their mother's womb. For although they have no actual sin: yet because they are borne carnally according to Adam, they must needs contract Original sin. Worthily then we may conclude with S. Augustine: Quicunque dixerit etc. 
Aug. ep. 28, none long a fine.  Whosoever shall say that children also shall live in Christ, who depart this life without participation of the Sacrament of Baptism by him instituted, in very deed that man doth oppose himself against the open Apostolical declaration, and condemneth the whole Church, seeing that for that cause, she doth hasten the Baptizing of children; because without doubt it is believed that no other way at all they can be saved, or have life life in Christ.  
Thus S. Augustine. Idle then is this not imputation of sin by Caluin maintained, because they are borne of Christian Parents.   

CAP. 4. Whether Infants and children are to be baptized, before they come to years of discretion.  
THe Anabaptist maintain this heresy, that children and Infants ought not to be baptized, but only those who are of years and understanding, and do seek it and desire it of themselves. And some of this sect do contend, that they ought to stay until they come to thirty years of age, because Christ was at that age baptized of john. All men may plainly see in this age the work of the Devil, who not only by heresy endeavoureth to destroy in Christendom the souls of a great part of the elder sort, but also to send to hell, even the poor Infants & children, in taking away from them the use of this Sacrament of Baptism.  
The Catholic Church, and all Catholic Doctors, have always practised and taught, that Infants and children ought to be baptized. And first they prove it by example out of the old Testament: 
Colos. 2.  Circumcision sayeth S. Paul was a figure of Baptism: but Circumcision was commanded to be given to children of eight days old. Wherefore then may not Baptism be ministered to children? 
Gen. 17.  secondly Christ hath pronounced, and given this sentence generally without exception, that there can be no salvation without Baptism. 
I●a. 3.  Unless (sayeth Christ) a man be borne again of water and the Holy Ghost he can not enter into the kingdom of heaven. And that we may not think children to be excluded, Christ hath recorded by three Evangelists: 
Mat. 19 Mar. 10. L●c. 18. Esay. 49.22.  Sinite paruulos etc. Suffer children to come unto me for the kingdom of heaven is for such; To signify that he would not that children and Infants should be lest without remedy to salvation. And that children should be members of the Church of Christ prophesied Esay: Ecce levabo ad gentes etc. Behold I will lift up my hands to the Gentiles, and will exalt my sign unto the people, and they shall bring their sons in their arms, and shall carry their daughters upon their shoulders. Therefore Children are to be admitted to the Sacrament of Baptism.  
thirdly the Church hath ever taught, observed, and delivered it as from the Apostles to be lawful, yea necessary to Baptize children and Infants. And no man can deny, but that Baptism of children hath been ever held as an Apostolical tradition. Wherefore although it be not expressly commanded in Scripture, yet it is sufficiently collected and deducted (as I have proved) and no way contradicted, therefore lawfully to be practised. We read in the history of the Apostles: 
Act. 16.  that they Baptized whole families. No doubt but their were some children amongst the family.  
Wherefore we must needs conclude that Baptizing of children proceeded from the direction of the Holy Ghost, or else we must confess, that the Apostles spoke and practised not with the Spirit of God which were blasphemy. Dionysius Areopagita S. Paul's Scholar sayeth: 
Dionis. Areop. Eccle. Hier. ca ultimo.  Deuces divini nostri, scilicet Apostoli probaverunt Infantes recipi ad Baptismum: Our heavenvly guides the Captains of our God, the Apostles have approved and allowed Infants to be received unto Baptism. Finally no man can doubt, unless he will become a Pelagian Heretic, but that Infants are borne in original sin; therefore it is of necessity that children be baptized, or else that they be left without remedy for their salvation, as the Anabaptists would have it. Which were against the mercy of God, who would have all saved, The difficulty of this question is, because there is faith required in the Baptized, and a will and desire to receive the same. How this can be in children that they may be admitted to Baptism is the question. Wherefore in the next ensuing Chapter, we will put down, what faith is required in children, and how this may be performed.   

CAP. 5. What faith is required to the Baptism of Children and Infants.  

Mat. 28.  WE must understand when Christ said to his Apostles: Go ye first & teach, & then Baptize. as S. Matheu reporteth. And: men must believe before they be baptized, as hath S. Mark. 
Mar. 16.  And when the Eunuch asked whether he might not be baptized, S. Philippe answered: Si credis licet: If thou believe thou mayest, 
Act. 8.  to signify that he must first believe before he could be baptized. And S. Paul sayeth: That faith is by hearing: Fides ex auditu, and other such like places of Scripture we must vndestand (I say) that Christ spoke of the Conversion of nations, of men of understanding, and such as had use of reason, who were by preaching; teaching, instructing, and miracles to be brought to the faith, and belief in Christ. And for those, who are at man's estate, capable of understanding, apt to be taught, ready to hear the word of God preached, I say it is requisite, yea necessary that they have actual faith and belief in Christ, and that of themselves they seek and desire Baptism, before it can, or aught to be ministered unto them; because the Scripture doth require this actual faith and belief in full age, the elder sort, and those at man's estate, making no mention of Children.  
Therefore, say these Anabaptists, that Children are not to be baptized before they be capable of teaching, & preaching to receive actual faith, & to require of themselves Baptesme. So that Infants and children, if they never come to age, should perish, and be without remedy of salvation in these men's opinion. But to confound these Heretics, and satisfy any reasonable man, in the precedent chapter it hath been sufficiently proved, that children may and aught to be baptized in their childhood and infancy. Now because they are not capable of actual faith, for that they can not distinguish between good and evil, 
Deu. 1. jonas. ca vltim●.  nor be able to know the right hand from the left (as jonas the Prophet sayeth. Therefore it is sufficient for them to be baptized: In fide aliena: In the faith of an other; that is in the faith of their Parents, or those who offer, and bring them to be baptized, if they be Christians; Or In fide Ecclesiae: In the faith of the Church, if they be the children of Infidels. This is the doctrine of the Church, and the opinion of Catholic Doctors, both ancient and modern, and that with reason. For as these Infants contracted Original sin from their first parents Adam and Eve and were infected in their souls: Alieno peccato: with an others sin: so now also they should be cured, and have this sin remitted in the faith of an other. Therefore Saint Augustine writing to Bonifacius sayeth: In Ecclesia salvatoris paruuli per alios credunt etc. 
Aug. ep. 23.  In the Church of our Saviour Children believe by others, as by others they contracted sin, which is remitted in Baptism. And considering that Baptism is a spiritual generation, and hath some similitude with carnal generation, therefore we say; even as children, when they are in their mother's womb, do not receive nourishment from or by themselves, but are maintained by food from their mothers: even so we say as yet not having use of reason, being as it were placed in the womb of their mother the Church, do not receive salvation and Baptism by and from themselves, but by the faith and act of the Church. Therefore S. Augustine sayeth: Our Mother the Church doth offer and lend her mouth to Children & Infants, 
Aug. li. de Pect meritis & remeff. c. 33.  that they may be endued with holy Mysteries; for as yet they can not believe with their own hearts, nor make confession to salvation with their own mouths. Wherefore we conclude, that children and Infants have intention to be baptized, answer the Priest, & are baptized by the intention, by the mouth; by the faith of their mother the Church.  
Whereupon the Church hath instituted, that when the child is brought to the font to be baptized, the Priest asketh him: Quid Petis? what intend? what seek you? what ask you? The child answereth by the mouth of the God-fater and Godmother, or by the standers by: Pet● Baptismum: I intent, and ask Baptism. Then the Priest sayeth: Vis Baptizari? wilt thou be baptized? The child answereth as before, or the Church for him: Volo: I will. Then the Priest goeth forward: Credis in Deum Patrem omnipotentem etc. Dost thou believe in God the Father Almighty: and in jesus Christ his only Son etc. The child answereth as before: Credo: I do believe. Then the child is baptized, receiveth the sign and Character of a Christian, Origiginall sin is remitted, and in the soul is infused the habit of faith, hope, and Charity, and so the Child is made. Vere fidelis: A true faithful soul. This is the doctrine & practice of the Catholic Church. Anathema then, and fie upon these Heretics and heresy, who would leave the poor Infants remediless of salvation, because they are not capable of actual faith. And Isidorus sayeth: Paruuli alio profitente Baptizati sunt, quia adhuc loqui vel credere nesciunt etc. Children are baptized, an other making profession of faith for them; because the know not as yet to speak or believe. In like manner also it is with them, who are sick, dumb, or deaf, in whose steed and place an other doth make profession, that he may make answer for them, while they are baptized.  
I think M. Luther hath much to answer for before God, who gave occasion of this heresy, for that he would needs maintain that Infants had actual faith, which is impossible, and against reason; and not to be content with the general doctrine of the Church, that habitual faith, & the faith of an other was sufficient for Baptism in the Infant. And being dealt for & reasoned with, concerning this difficulty, notwithstanding did stiffly defend against Cocleus: That Children have use of reason, do actually hear, and believe, whilst they are baptized. And also the Lutherans maintained the same in their Synod held at witenberg, in the year of our Lord. 1556.   

CAP. 6. Whether Children if they die before Baptism can be saved by their father's faith.  
I Have proposed this question, not that there is any probability in the affirmative part. Because according to S. Paul: Not only the children of the unbelieving, 
Eph. 2.  but also of the faithful, all are borne the children of wrath, and all conceived in original sin.  
Therefore I absolutely answer that they can not be saved by the parent's faith. For (as I have sufficiently proved before) that the ordinary means for the salvation of Children, and remission of Original sin is Baptism, and therefore not the parent's faith. Let this then be a Caveat and warning to all Catholics and well-minded Christians, to beware of the dangerous doctrine, that many of our Countrymen following M. Caluin are not ashamed public to preach; that Baptism is not necessary to Salvation in Infants; so that they be borne of Christian Parents. As though the Patents faith could make safe the child; which is against Scripture, councils, Fathers, and all antiquity. For that the ordinary means (as I have said before) for the salvation of children is Baptism.  
It was decreed by S. Innocencius the first Pope of that name, who flourished in the time of S. Jerome and S. Augustine: That children, although borne of Christian Parents, aught to be borne again by Baptism, that in them that which they contracted by birth and genration, should be cleansed by regeneration and Baptism. True it is (as we have proved in the precedent chapter) that Infants are baptized in their pa●ents faith, if the Parents be Christians, or ●n the faith of the Church, if they be Infidels; but it is the Sacrament that maketh them safe, and not the Parent's faith, for that is but an introduction to the Sacrament. This privilege and special help children have being borne of Christian Parents, that they themselves being Christians, will and aught to have a special care that they be brought to Baptism, and in this respect the faith of the Parents, may profit the Infant, and be a secondary cause of his sanctification. Therefore no doubt it is a deadly and mortal sin in the Parents, if by their negligence the child die under their hands without Baptism. Surely then I may conclude that this doctrine of Caluins, is but a trick of Satan to make Parents careless of this Sacrament, that he may bring their Children to utter danger of salvation, and to make themselves not free from sin. I have heard of some great personages, who for pomp at Christening, and to have some honourable person for Godfather, have delayed and neglected Baptism, and so the Infant dying without it, by the Parent's pride and negligence have been sent unto hell. What grief this aught to be in Parents judge you, and what sin it was in them, I have censured before. Because this opinion of Caluin is too pregnant in our Country of England, 
Cal. li. 4. Inst. ca 16. Object.  and some of the best seem to incline unto it, I will solve all his arguments.  
The first objection is out of the old Testament, where God made pact and promise to Abraham, 
Gen. 17.  that he would be a God unto him; and this promise was not only made unto him for his own person, but to his seed and posterity after him: but all the Children of the faithful are of the seed of Abraham. Therefore they are not so properly justified by the act of Baptism, as by the promise God made to the seed of Abraham. 
Sol. Kelli. ●. lib. 4. Survey.   
But this argument hath Doctor Kellison most learnedly answered. First although God made this promise to Abraham's seed, yet after he instituted Circumcision, and threatened all those who had it not, that they should perish; but Circumcision was a figure of Baptism; Therefore although we be partakers of the benediction; yet we must be baptized, or else we perish eternally. secondly this promise and benediction is to be understood either carnally or spiritually; If carnally; than it belongeth only to the jews, who where of the seed and flesh of Abraham, and the carnal children of him; If spiritually, than they only are partakers, who, 
Rom. 9  as S. Paul sayeth: Do imitate the faith & works of Ahraham. For so are they made the Children of Abraham. But the Children of the faithful do no way imitate Abraham's faith or works, until they be baptized, and receive the Sacrament of faith, whereby they are in deed: Verè fideles, and become truly faithful. For as we have proved before, the Children can not have faith but by Baptism. For actual faith they are not capable of, and habitual faith they have infused in them only by Baptism. Therefore that they be the children of Abraham, it is necessary they be baptized to receive faith. thirdly this absurdity would follow, that children should not contract Original sin, which were to revive the Pelagian heresy. For if children be justified by this that they are of the seed of Abraham, if you understand it according to the flesh, there is no doubt, but in the first instance of their conception, they are of Abraham's seed, and so consequently justified; Therefore not borne in Original sin. Wherefore we must needs conclude, that this place of Scripture no way can prove M. Caluins' opinion.  
The second objection is out of S. Paul, 
Ob. 1. Cor. 7.  where he sayeth: That the unbelieving man is sanctified by the faithful woman; and that the Children of them are clean and holy. Therefore the children may be borne sanctified by the Father's faith. To this I answer, 
Sol.  that no man will think if a Turk should marry a Christian woman, and be content to live with her, and let her use her conscience, that the Turk thereby should be sanctified and made lust. Or if a Protestant marry with a Catholic woman, & be content to live with her, & let her use her conscience, that therefore the Protestant becomes a Papist. But it may very well be thought, that by the prayer of the wife, by her persuasion, by her good example of life, the Turk may become a Christian, the Protestant a Catholic, but the one must be baptized, and the other reconciled, or else the faith of the woman will not suffice. So I say the faith of the Parents without the Sacraments of Baptism can not cleanse or wash the soul of the Infant from Original sin contracted. But this benefit the Child may have being borne of Christian Parents, that they will, and are bound to have care, and seek the only remedy for the soul of their Children, which is Baptism. Therefore Saint Augustine sayeth: 
Aug. li. 3. de anima. etc. 9  Si vis esse Catholicus, noli dicere, noli docere, noli credere, Infants etc. If thou wilt be a Catholic, do not say, do not teach, doenot believe, that Infants dying before the come to Baptism, can obtain indulgence, pardon, or remission of original sin.  
Secondly I answer that the Pelagians urged this place of Saint Paul against Saint Augustine, to prove that Children borne of faithful Parents did not contract Original sin; and so consequently were not to be baptized to take away Original sin. And Caluin urgeth the same place, not daring plainly to say, that Infants do not contract from their Parents Original sin, but to prove by their Father's faith, that they may be saved without Baptism, because Original sin shall, not be imputed. Therefore the same answer Saint Augustine gave to the Pelagians I think may also satisfy the Caluinists. 
Aug. li. 2. de Pect. meritis ca 26. & l. 3. ca 12.  First Saint Augustine sayeth, that the cleanness, sanctity, and holiness, that the children have from their parents, the Apostle doth not mean to be sanctity or holiness to justification, salvation, or to remission of sins. For than it would follow, that the Turk or Infidel should be sanctified by the believing woman, and that by the very conjunction of matrimony he should become Just and saved, which were against Scripture and reason, 
Haeb. 11.  because it is impossible to please God without faith.  
Also it is manifest by Scripture that Christ hath laid an other foundation of justification & salvation then the believing woman for the husband, and the faith of the Parents for the Infant, and that is, to be borne again by water and the Holy Ghost, and to be incorporate to Christ by Baptism. No doubt but the true sense and meaning of the Apostle was, not to separate man and wife, although they were different in Religion; because who knoweth whether one may be an occasion of the others Conversion, sayeth the Apostle.  
So also the Parent may be a cause of the Salvation of the Infant, in seekeing to have the Sacrament duly ministered. And thus expoundeth S. Chrisostome upon this place of S. Paul the Infidel man to be sanctified by the faithful woman, 
Chry. in hunc loc.  Quia spes est quod 〈◊〉 fideli pertrahatur ad fidem, because there is hope that by the faithful woman he may be drawn to true faith and belief. And concerning the Infants of the faithful: Saint Jerome doth interpret those words of Saint Paul: Nunc Sancti, id est: Fidei Candidati, 
jero. li. 1. count iovi. c. 5. & ep. ad Paulin.  ●oc est deputati ad Christianam fidem: Now ●hey are holy, that is: now they are clothed in white, endeavouring to obtain ●aith. That is as much to say: Now ●hey are deputed unto Christian faith and sanctity, esteemed and admitted as Christians; because there is a great hope that by the industry and care of the one Parent being faithful, the children may be brought to Baptism. This was S. Ieromes opinion, and this I hope may satisfy any reasonable man.   

CAP. 7. What punishment Children dying without Baptism shall have after this life.  
Having sufficiently proved in the precedent Chapters, that Infants and Children contract Original sin, and are by nature thereby become the Children of wrath and in dee● constituted sinners, and that the only ordinari● means to restore them to grace & Innocence again, is by Christ's institution the Sacrament of Baptism, without which if they depart thi● life, they can not be saved: It must needs consequently follow, that they shall absolutely b● deprived of the Kingdom of heaven, that the● shall never possess eternal beatitude and blessedness, which consisteth in the fruition an● sight of God, they shall perpetually want th● blessed vision that is, never to see God, an● consequently they shall be no companions o● blessed Angels nor Saints of Christ in heaven So that it is the general opinion of Catholik● Divines, that Children dying without Baptism, being their ordinary only means of salvation, shall suffer the pains of damnation You must understand there are two kinds an● manners of punishments or pains to be executed upon sinners after this life; that is: Poena damni, & poena sensus: The Pain of Damnation and the Pain of sense. The first doth consist of the perpetual want of the blessed vision and fruition of the sight of God: The other which is Poena sensus: The pain of sense, doth consist in the eternal torment of hell fire, wherewith the soul for the present shall be tormented, and after the general resurrection, both soul and body eternally witthout intermission. For the first (as hath been proved) it is manifest that children dying without Baptism, are subject unto death eternal, & accounted as damned, who shall never see God. And the reason is plain out of Scripture as hath been said, 
Io. 3.  For by Original sin, even children are deprived of, and exiled from the glorious city and kingdom of heaven; they are become by nature the children of wrath. 
Eph. 2.  Also they have the ire of God hanging over them, & continue as Captives under the power of Satan Prince of darkness; but those who are in this estate, are in state and way of damnation. Therefore children dying without Baptism are subject to eternal death, and are accounted as damned, and so consequently never in possibility to ●nioy the fruition and sight of God: but incurre Poenam damni: The punishment of damnation. So that now the question is whether Infants dying without Baptism shall feel and suffer the torments of hell fire. 
Fulgen. de fide ad Pet. 3.27.   
There are some of opinion as Fulgentius an ancient writer, who seemeth to make no doubt therefore, but that they shall in some degree endure the very torments of hell fire. And to this inclineth Ariminensis a Scholeman. 
Arimi. 2. dist. 33. q. 3. Dried. de gran. & lib. arbit. tract. 3. c. 2.  And Driedo writing of controversies. But the general sentence of Fathers and Divines is to the Contrary: that Infants dying without Baptism, shall not suffer the pains and torments of hell. The reason is, because Positive actual punishment is not inflicted, but for actual offence: but Infants never did nor can offend actually (for Original sin is in them but habitual) wherefore it is sufficient for them to be rejected from the sight of God, and banished the kingdom of heaven, and not to be punished with the torment of hell fire. Wherefore the want of the blessed vision and sight of God is attributed the ordinary penalty and pain for Original: and the torment of hell fire as the pain due for actual sin. And Saint john heard the voice from heaven speaking of the sins of Babylon saying: Quantum se glorificavit etc. 
Apoc. 18.7.  As much as she hath glorified herself, and hath been in delicacies; so much give her torment and mourning. As if he should have said; the measure of pains and damnation, is according to the wicked pleasures, and unlawful delights of this life, but children and Infants could not any way be proud, nor give themselves to any sensual delight or pleasures of this world: therefore no way sensibly to be tormented. And Esay the Prophet sayeth that God, Reddet increpationem etc. will show his threatenings in the flame of fire; 
Esai. 66, 45.  because our Lord shall judge between the good and the bad in fire. And S. Mark the Evangelist describeth the punishment for them, who commit scandal, that is to go into hell; Into the fire unquenchable, where their worm dieth not, 
Mar. 9.45.  and the fire is not quenched. But there is no action to be discerned good or bad in Infants; neither can they commit any scandal, or have remorse of conscience, or worm gnawing for any evil works; Therefore the pains of hell fire are not due or to be executed upon them but upon elder sort, who commit actual sin. Wherefore we may conclude, that Children dying without Baptism, shall have: Poénam damni: the punishment of damnation, that is to be damned for their Original sin: but not have Poenam sensus: The pain of hell fire, because the have no actual sin.   

CAP. 8. Vhether that Infants shall after this life be here on earth, and enjoy the pleasures as men do now, or be in hell, or what place they shall possess.  
SOme there are of opinion, that children dying without Baptism, after the general resurrection, shall have amiddle place neither in heaven, nor in hell, but shall live here on earth, 
Bellar. lib. 6. de statu peccati. c. 2.  and enjoy a certain kind of natual felicity and pleasure such as the earth can yield. But this opinion, or rather I may say this error, is worthily confuted by that religious Cardinal Bellarmine. I call it an error, because Saint Augustine doth record it as specially maintained by the Pelagian Heretics. 
Aug. li. de haer. ca 8 8. & l. de Orig. animae. ca 9  And writing of the origine of the soul sayeth: Nemo non Baptizatis paruulis promittit inter damnationem & regnum coelorum locum quietis etc. No man doth give or promise to children dying without Baptism, as it were a middle place of quiet and felicity between heaven and hell, damnation and salvation. And why? Because (sayeth S. Augustine) Hoc enim haeresis Pelagiana eye promisit: thus much the Pelagian heresy hath promised. 
Aug. li. de orig. animae. ca 14.  And entreating of the same matter, he sayeth further: Novellos Hereticos Pelagianos iustissime etc. Most justly the late new-sprong up Pelagian Heretics hath the Catholic councils and sea Apostolic by their authority worthily condemned, because they presumed boldly to appoint and give to children not baptized an other place of quiet and felicity besides heaven. Wherefore I doubt not but that it may lawfully be called an error, to assign to children not baptized, a middle and third place of quiet and felicity, as shall be proved hereafter by Scripture and reason.  
First S. john in the Apocalyps sayeth: Blessed and holy is he that hath part in the first resurrection, 
Apoc. 20.9.  for in those the second death hath no power Also he sayeth: He that is not found written in the book of life, shall be cast in stagnum ignis into the lake or pool of fire. 
Ibid. 16.  But Children dying without Baptism are not partakers of the first resurrection, that is the washing and cleansing the soul from Original sin, that thereby they may have the grace of God to rise to salvation, and consequently have not their names written in the book of life. Whereupon it followeth, that the second death, that is damnation must reign in them, and their place of abode must be the lake of fire, which is hell. And S. Paul doth tell the Collossians: 
Colos. 1.13.  That by Christ we are delivered from the power of darkness. But the only means by Christ instituted to deliver Infants and children from darkness and the power of Satan, is Baptism; wherefore until they be baptized, they remain captive and under the power of Satan in darkness. But they, who converse with Satan in the dungeon of darkness can not be in place of pleasure, nor enjoy great felicity. Ergo it is manifest they remain in hell. It is plain in the Gospel that in the latter day, when Christ shall come to judge the world, 
Mat. 25.23.  all men must go either on the right hand, or on the left. There are then but two ways; but children dying without Baptism are not for the right hand, then of necessity they must go on the left hand; but the way on the l●ft hand is damnation and hell: if damnation and hell, than no place of pleasure and felicity.  
wherefore to conclude, what care ought Parents to have that this Sacrament of Baptism be duly ministered to their Children? And what grief it ought to be in them, if by their negligence, or by inclining unto this new devise of Caluin, they should send their Infants unto the dark dungeon of hell under the power of the devil, & captivity of Satan? There is but one difficulty or objection of any importance, Object. that may be urged against the alleged reasons, that is: After the general judgement, and destuction of the world by fire, Almighty God will make all new: 
Apoc. 21.  A new heaven, and a new earth; but this new earth shall not be vacant without inhabitans: The Angels and Saints, and servants of Christ shall have heaven, the devils and damned shall have hell; It soundeth probably that the Infants and children dying without Baptism, who never committed actual sin, may have this middle place, inhabit the earth, and enjoy the pleasures thereof. To this argument I answer: 
Sol.  that this earth shall not be inhabited neither by man nor beast. And that by the heaven is understood the air. Heaven and earth shall be a new: that is; all the four elements, the air the water, the earth and the fire shall be renewed, made pure without mixture, and put in their natural places. The air shall have no living thing in it, the birds and fowls of the air shall be gone, the waters shall environ and compass about the whole earth, there shall be no fish in it, the earth shall have no cattle, no beasts, no living creature in it, no trees, no fruit, no flowers, no grass on the ground: Non erit arida: There shall be no dry land. But as I have said, all shall be environed and compassed about with the wathers. The reason is pregnant out of Saint john. 
Apoc. 21.  Who sayeth: Prima terra abijt, mare iam non est: The first earth is gone the seas now are not. For the wather shall be without term or limit. For what are the seas but waters limited within such a compass that they shall not pass to environ, or overwhelm the whole earth. Therefore after the first creation of the elements God said: 
Gen. 1.9.  Congregen●ur aquae in locum unum, ut appareat arida: Congregationesque aquarum appellavit maria: Let the wathers be gathered to gather in one place, that the dry land may appear: and the gathering to gather of the wathers he called the seas. So that we may conclude that when in the innovation the seas shall be no more, the waters shall have their full course over the face of the whole earth. 
Tho. in sup. a. q. 91. ar. 5.  And the reason in this innovation of the destruction of all things both in the air, the wathers, and on the earth may be, because all these creatures as the fowls of the air, the fishes of the seas, the beast and fruits of the earth, were ordained of God only for the use, maintenance and comfort of man: but man being taken away, all the elements shall be renewed and restored to ●heir natural course; So that there can be no habitation at all upon the earth of man or beast. Two places there shall remain only habitable ●hat is; heaven and hell; heaven for the good Angels and Saints, and hell for the devils and damned souls. Therefore the ordinary opinion of School-divines is, that the place for Children dying without Baptism, 
In. 2: senten. dist. 33. v. in 4. dist. 45.  shall be ●he horrible prison and dungeon of hell. And ●his only relief they shall have (as hath been ●ayed) they shall not suffer any sensible pai●e, nor be tormented with hell fire, nor ha●e any worm of conscience grawing on ●hem, nor remorse for any fault they did ●pon earth, because they never committed, ●nie actual sin: Wherefore I conclude, they can have no middle place between heaven and hell: neither can they inhabit or live on the earth to enjoy any natural kind of felicity or pleasure.   

CAP. 9 Whether they shall have any excessive grief in hell, for that they are deprived of the fruition and sight of God.  

Aug li 6. in julianum cap. 4. ultra medium. B. Greg. lib. 9 moral. c. 16. Fulgen. de fide ad Pet.  IT is the opinion of some Doctors, as S. Augustine, S. Gregory, and Fulgentius, that the Infants dying without Baptism, can not be exempted, nor freed from all sorrow and grief; because they know they were created to the Image and likeness of God, and that they want their final end, for the which they had their beginning, which was to praise God, to see God, and to have a certain beatitude and blessedness, the want whereof can not but be a certain great grief unto them.  
Yet it is the more general opinion of the greater part of Divines that their sorrow and grief can be but small and little; because they have many causes to lenify and mitigate this their grief and sorrow. Although they had a knowledge of God, and were not ignorant of some kind of beatitude and blessedness: yet because they never had any act or habit to execute it, whereby they might attain unto it but a weak, remote, and far of disposition only, which could effect nothing: therefore their grief can not be great for the loss of that, whereof they never had perfect knowledge, nor in themselves means to attain.  
Again it was nor by their proper negligence, but by the fault of an other, that they have lost so great a good: Also these Infants never tasted of the delights of heaven or earth; but we know by experience, that we never grieve so much for the want of those things we never had, as we do for the loss of those things we have possessed, or were in power to enjoy. We are easily content to want tose things we never had use of, and never looked after neither in Spe, nor In re: Neither in expectance nor in deed, But so it is with the Infants: therefore their grief can not be great. Besides all this it must needs be a great relief and comfort to them, when they shall see great multitudes far more unfortunate, and in more miserable case then themselves. Because they shall see others for their own proper action grievously tormented by the torment of hell fire, and with all the know themselves freed from it, because they never had any proper use of action in themselves, whereby actually they could offend. Wherefore we may conclude their grief and sorrow to be but remiss and small, although they are deprived of the sight of God, and want of some kind of beatitude and blessedness, because they had but an unperfect knowledge thereof, and no means to obtain it.  
S. Thomas his opinion is, 
Tho. de malo. q. 5. a. 3.  although Children unbaptized be in hell, and suffer Poenam damni: punishment of damnation: Yet for all that they shall take no serrow nor grief at all, neither external, nor internal; because (saith he) they have no perfect knowledge that they are frustrate of their beatitude; and understand full well, that they never had any natural means to obtain it. For what man but a fool would grieve and sorrow that he were not a king or Angel, when he knoweth there is no means for him to become a King or Angel. And S. Bonaventure sayeth: 
Bon. 2. Sent. dist. 33.  That so it cometh to pass that the consideration of the lose of the kingdom of heaven is in such manner tempered with the escape of the pains of sense; and the evasion of the torments of hell, that all grief and sorrow is avoided. So that we may conclude that children although damned in hell, yet they have no excessive grief in respect of their deprivation of the fruition or sight of almighty God.  
Object. You may object that it is a common Maxim and saying amongst Divines that: Dolour amissa beatitudinis gravissimus est: The grief of the loss of beatitude and the blessed vision of God is the greatest and most grievous torment that is in hell; But children have lost beatitude and the blessed vision of God; therefore their grief must be great: I answer; 
Sol.  that the Proposition and saying of the Divines is most true, that the loss of beatitude, and the blessed sight of God is the greatest grief and torment that can be; But this Proposition must be understood as proper only to the elder sort of men and women, who are damned by their own fact, and not as appertaining to Infants, who have no fact of their own, but are punished for an others, In very deed it can not but be an excessive grief in the elder sort of the damned, because t they lost heaven and blessedness by their own proper actual offence and sin. And therefore have with all conjoined to their damnation, the perpetual torments of hell without intermission; and their grief the greater by reason they had by faith a confident hop to have obtained that which they have lost. Wherefore we conclude, that Infants and children damned may have some small grief, but no excessive sorrow for their loss of beatitude, and deprivation of the sight of almighty God.   

CAP. 10. Whether the Infant in the mother's womb may be baptized.  
SAint Augustine solveth this question and sayeth, 
Aug. ep. 57 ad Dard.  that the Infant in the mother's womb can not be baptized; and yieldeth the reason: Quia nemo renascitur nisi primò nascatur: No man is said to be borne again, unless he be ●●rst borne carnally. Also to the same effect speaks Isidorus: 
Isidor. li. 10. sent de summo bono c. 24. Tho. 3. p. q. 68 art. 11.  Qui adhuc natus non est secundum Adam, non potest per Christum renasci: He that 〈◊〉 yet is not borne according to Adam, can not be borne again by Christ. And S. Thomas proveth it by an other reason. It is of necessity and the essence of Baptism that the body of the Infant be dipped in water, or have some water laid upon it; But the body of the Infant can not ha●e wather in the womb of the mother before it be Borne. Therefore it cannot be baptized before it be borne.   

CAP. 11. Whether if some part of the Child appear, although the whole body be not borne, it may be baptized.  
THe difficulty of this question ariseth, because the child may be said to be borne totally, wholly, and perfectly, also to be borne in part, that is: when the hand, foot, or head appeareth out of the womb of the mother; as happened to Thamar, when she brought forth Phares and Zaram, 
Gen. 38.  for Zarams' hand first appeared. The question is, when it so happeneth, that part of the child appear out of the womb of the mother, that then according to that part the child may be baptized. The opinion of some learned Casuists is: That it were convenient and good to expect the whole and perfect birth of the child. But if it be imminent danger of death, and the principal part appear, as the head, and no hope of total birth (for the hand and foot there is more difficulty) than the child may and aught to be baptised. If thou desire to be better informed concerning this case, read Silvester a learned Casuist, In Summa, verbo Baptismus. §. 4. nu. 2. And S. Thomas. 3. p. q. 88 ar. 11. ad 4.   

CAP. 12. Whether if the mother being great with child being baptized, the child also in her womb b● also baptized.  
THe case is, if a jewish or Turkish woman, being converted to Christianity, and being great with child desire to be baptized, whether the Infant in her womb at the same time, and by the same action be also baptized. For if one part of the body be baptized, all the members of the same body be also baptized. But the Infant in the mother's womb is a member of her body. Therefore it is also baptized with the Baptism of the mother. 
Tho. 3. p. q. 68 ar. 11.  S. Thomas resolveth this doubt and sayeth; That the Infant is not baptized by the Baptism of the mother, because properly the child is not a member of the body of the mother; but hath a distinct body and soul from hers; only until it be borne it is knit and tied to the body of the mother, but this doth not make it a member of her body.  
There was one julianus an Heretic who lived in S. Augustine's time, and he was of opinion, that the Infant was part of the mother; and therefore Baptized in the mother's womb by the mother's Baptism. Against whom S. Augustine wrote many books. 
Habetur d● Consec. dist. 4. C. si ad matris.  Read him in his sixth book and fifth Chapter against julian the Heretic.   

CAP. 13. Whether if the mother should be martyred, the Infant in her womb were also a martyr.  
I Think in this case the Infant should be baptized in his own blood, and so consequently a martyr with his mother. The Infants who died for Christ after his birth, the Church always honoured for Martyrs, and they Confessed Christ: Non loquendo, sed moriendo: Not by tongue and mouth, but by blood and death. Therefore as the mother by constant confession and death was a Martyr: so also the Infant in her womb being slain in contempt of the mother, and the cause she died for, must also be a Martyr by blood and death. I may put for example that worthy woman mistress Cleathrow, who was put to death at York in Queen Elizabeth's time for receiving a reverent Religious Priest into her house, and for constant confessing the Catholic faith. She was a worthy martyr and true Imitatrix & follower of S. Alban the Protomartyr of England. If she were with child, & confessing as much, but the judges not regarding it, I make no doubt, but the child dieing in her womb died also a Martyr.   

CAP. 14. Whether the Mother may be cut and opened if other wise the Child can not be borne & so taken from her alive that it may be baptized.  

Th. locis sup. citatis.  I answer with S. Thomas and learned Silvester, that the mother, so long as there is life in her, in no case is to be cut and opened. For no man ought to kill the mother for the Baptizing of the child. But if the mother die, and the child be alive in her womb, then f●●e aught to be opened & the child baptized. You may object that temporal death in the mother is less evil, Object. than the eternal death of the child, which must needs follow if it die without Baptism; but of two evils the lesser is to be chosen. Wherefore we should rather choose the temporal death of the mother, than the eternal damnation of the child. 
Sol. Rom. 3.  To this objection we answer with S. Paul: That no man may do evil that good may come of it. Therefore we may not murder the mother that the child may live spiritually or corporally.  
If it be true (as is reported of King Henry the eight, when his Queen jane Seymer could not be brought a bed, and delivered of her Son Edward the sixth, he yielded and gave consent that she should be opened & cut, & said: I may have an other wife, but I doubt whether I shall have an other child; and so the mother died for the life of the child. But what followed? The child never lived to be a man, and by reason of his nonage, the whole realm was disturbed, Religion contemned, and heresy planted. A plague no doubt for the Father's iniquity and sin.   

CAP. 15. Whether the children of jews or other Infidels, may lawfully be baptized against their Parents will.  
IT is a hard and difficult question, especially were jews and Infidels are subject unto a Christian Prince, as both jews and Indian Infidels are to the King of Spain. A man would think it were but Christian duty and Charity to take the children of these jews and Indian Infidels and Baptize them, educate, instruct and bring them up in Christian faith and belief whether the Parents will or nill. For if upon malice or other displeasure; the Father should endanger the corporal or temporal life of his child, one might lawfully by violence resist him. Why not also may one for the eternal & spiritual life of the soul against the parents will, or contrary to their consent, baptise their children? Notwithstanding it is the general opinion of Divines, and practise of the Church, not to Baptize jews & Infidels children, without the parents consent and free-will. And the reason is (as sayeth S. Thomas) because it is against the law of nature. 
Tho. 3. p. q. 68  For by the law of nature children are under the government, tuition and care of their parents until they come to the use of reason, and years of understanding; but the law of grace doth not destroy the law of nature; therefore they cannot be baptized without the parent's consent.   

CAP. 16. Whether Iewes, Turks or Infidels being converted are presently to be baptized.  
Having spoken of the Baptism of children: now 〈◊〉 will entreat of those, who are at men's estate adults, & elder sort, what is required of them before they are baptized. First concerning jews, Turks and Infidels converted, it was the practice of the Primitive Church, and is continued until this day in the Catholic Church, that presently after their conversion they are not baptized; but for a time instructed and trained up in the belief and life of a Christian, and therefore called, Cathecumeni, Men to be instructed and catechized. True it is in deed, that the Apostles in the beginning did not use this practice: for in the Acts of the Apostles we read that on the first day of S. Peter's preaching, 
Act. 2.  there were three thousand Baptized, and afterward on an other day five hundred. And S. Philippe the Deacon, presently the same day after conference with the Eunuch the Queen Candaces Treasurer, 
Act. 8.  he baptized him. Also S. Peter at the first meeting, baptized Cornelius the Italiam with his kindred & Friends. Yet we must not think that the Church immediately after the Apostles, & so continueth until this day in making Cathecumins, doth any thing contrary to the Apostles proceed. For we must understand, why the Apostles did immediately upon the conversion of the people, Baptize. Because at those times the Holy Ghost fell upon them, and they were sufficiently instructed by the Holy Ghost himself. Yet can we not say for the approving of this practice of the Church, but that they were also instructed and catechized by the Apostles, as partly by S. Peter's preaching, partly by private conference, as S. Philippe had with the treasurer, and S. Peter with Cornelius. But to conclude they were all taught to believe before they were baptized. The reason of this practice of the Church, that they should not presently after their Conversion be baptized, but for a time instructed, catechized and made Catecumins, is, because Baptism is a certain profession of Christian faith, and therefore called the Sacrament of belief: but faith cometh by instruction: 
Rom. c. 10.  Quomodo credent etc. How shall they believe in him whom they have not heard? And how shall they hear without a preacher? Therefore in these kind of men it is necessary, 
Mat. 18. Mar. 16.  that instruction and catechizing go before Baptism. Wherefore Christ in his commission for Baptism, spoke first of instruction, then of Baptism: Going ye (sayeth he to his Apostles) teach and preach Baptizing.   

CAP. 17. Whether jews and Infidels may be compelled to Baptism.  
TRue it is that Sisebutius King of the Goths when he entered into Spain about the year of Christ 595. the jews, who at that time dwelled in Spain, he compelled by force & fear of punishment to receive the Christian faith; which fact of the Kings was not then approved, but after in the Council of Toledo decreed and commanded that none should be forced to the Christian faith. For: Cui vult Deus miseretar: & quem vult indurat: unto whom God will he showeth mercy; and doth indurate whom he will. Those who come of their own accord Christ accepteth, and not those who are forced. Therefore sayeth the Council: Non vi, 
Con. 4. Toleta. can. 56.  sed liberi arbitrij voluntate ut convertantur suadendi sunt: They are not by force to be compelled, but they are to be persuaded that freely & willingly they may be converted. For it is necessity that the party, who is to be baptized, give his Consent and good will to Baptism. For if by force without his consent not having faith he be urged, he hath no Sacrament, no Baptism.  
In these case of Sisebutius, the jews being compelled either to make their choice to be banished & departed the realm, or else to be baptised, they consenting by this coaction or compulsion rather to be baptized then to be banished (because it is a consent although coacte & by compulsion) they receive Baptism, that is the Character and sign of a Christian, but not grace, salvation or justification, as shall be proved in the sequent chapter. Read C. maiores de Baptismo & eius effectu. lib. 3. docretalium titulo 42.   

CAP. 18. Whether he who cometh to this Sacrament feignedly, not having in deed faith in Christ, be baptized.  
TRue it is and we can not deny, that he who feignedly cometh to be baptized, doth and may receive the Sacrament of Baptism, that is the character, sign and seal of a Christian, and therefore not to be rebaptized when he cometh after to believe aright. But he that thus feignedly and without faith doth approach, shall never be saved. for as S. Paul sayeth: 
Rom. 3.  The justice of God is by faith of jesus Christ. He that will come to God must believe. 
H●b. 11.  And it is impossible to please God without faith. Therefore Christ said: Quicre. diderit etc. He that believeth & is baptized, 
Mar. 16.  shall be saved: and he that believeth not shall be damned. Wherefore seeing and considering, that faith is so necessary to the obtaining of Baptism, we conclude, that even in children and natural fools there must be faith. And because neither of them, children nor fools, are capable of actual faith as those at man's estate and understanding, are therefore we Catholics say that: Aliena fides: The fait of an other, that is of the Church is sufficient for them. But for those of the elder sort and of understanding, we defend that it is necessary they have actual faith, or else it will be with them as it was with judas, who received the Sacrament of the Body of our Lord at the hands of Christ in his last supper, but not the effect of the Sacrament, because he received unworthily to his own damnation. So also he that approacheth to Baptism feignedly without faith may & doth receive the Sacrament, and hath the character and sign of a Christian, but he shall never have the effect and end of the Sacrament, that is grace, justification, or salvation. For example, some jews desire Baptism, not for the faith they have in jesus Christ, but because their flesh and skin doth savour and stink: therefore they are called: judai foetentes: stinking jews. But as soon as they are baptized this filthy savour of their bodies is gone, and they smell as sweet as any other Christians do; so that some of them may for this cause only require Baptism, I say they may have the Sacrament, although they come with this corrupt intention: but never shall they have the effect and end of this Sacrament.  
In like manner we read of some Sarracens & Turks, who desire baptism, not with true faith in Christ, but being sore sick or troubled and vexed with an evil spirit, having experience that by Baptism they may be delivered, they seek and desire Baptism, for this cause only that they may receive their health, and be delivered from the vexation of the Devil. These kind of men also may receive the Sacrament, but they shall not have salvation and justification, if they have not true faith and belief in Christ. Wherefore to conclude, one may come to this Sacrament faineldlie and with a false heart, without faith, with a corrupt intention, and be baptized: but he shall never have salvation and justification thereby, as hath been proved.   

CAP. 19 Whether he that is baptized may be compelled to live according to Christian Catholic laws.  
NO man ought to be compelled to Christian faith, nor forced to receive Baptism, as hath been proved, but they must approach and come voluntarily and willingly, and to be won by reason, persuasion & preaching. And therefore the Church hath no authority, jurisdiction nor power to force or compel those, who never received Baptism, to the observation of Christian laws, or Ecclesiastical Constitutions. And this S. Paul hath taught, and practised, and would not judge them, 
1. Cor. 5.  who were not baptized: Quid mihi de ijs, qui foris sunt, judicare? what is it to me to judge of them that are without? But if once they submitted themselves under the yoke of jesus Christ, received the Sacrament of Baptism, and were incorporate as members of the body of Christ mystical: then no doubt but they are under the jurisdiction and power of the Church. And therefore S. Paul, although he would not judge the Infidel or unbaptized: yet it is plain he excommunicated the public incestuous Corinthian, 
1. Cor. 5.  and commanded not to keep company, or so much as to eat with him. Therefore in so much as one by Baptism is incorporate and made a member of the Church, he is subordinate to the jurisdiction of the Church; and so consequently subject to the Censures, laws and Constitutions of the same, and therefore may be compelled to observe Christian rites and Constitutions, and be forced to live accordingly.    

THE FIFTH BOOK of the Ceremonies.  

CAP. 1. What a Ceremony is.  
A Ceremony is an external acts of Religion; which is exhibited, acted, and done to the honour and worship of God.  
Considering that man doth consist of soul and body, & not of body only nor of soul only, but of both jointly: therefore there is internal worship and honour proceeding from the soul, and there is also external exhibited, acted and done by outward acts and signs. The first honour or adoration, which we call internal, is the chief and principal, and that which most pleaseth God, and it is threefold, that is; exercised by three special virtues; ffirst by faith & true belief in God: secondly by a firm hope of God's mercy & grace towards us, a confidence of life eternal, & a trust that God will perform his promises made to his Church; thirdly by a fervent love of God Above all creatures. These are the three Theological Divine virtues faith, hope, and charity, proceeding from the operation of the soul, working internally by the assistance of the Holy Ghost. Therefore Christ said: 
Io●. 4.  God is a Spirit, and they that adore him must adore in spirit and verity. Yet there is also external adoration & worship of God, which is guided and governed by the internal, as the Sacrifice and ceremonies were of the old law. And in the new law instituted by Christ are the Sacraments of the Church, the making of the sign of Christ crucified, the cross, the bowing of the knee at the name of jesus, praying with our mouth, lifting our eyes and hands towards heaven etc. In Baptism making the sign of the cross upon the Infant, using Exufflations, Exorcisms, holy unction, Chrism, and the rest. Therefore the very wisdom of God in ordaining and instituting this Sacrament, would express the state and condition of man and institute and ordain the Sacrament of Baptism, to consist of water and the Holy Ghost, externally signifying what internally should be wrought; The water washing externally the body, and the Holy Ghost internally sanctifying the soul, both jointly concurring to the cleansing of man.   

CAP. 2. What distinction and division there is of the Ceremonies in Baptism.  
THe ceremonies of Baptism are of three sorts: Some precedent, going before Baptism: Some concurring with Baptism; and some subsequent, and following Baptism. Or we may make our division: some before the Baptized come unto the font: some at the font and other some after he is taken out of the font. The precedent, or before the Infant come to the font, are such as are given for the better preparing of the Infant to be baptized, and to take away all obstacles, lets and hindrances that the Sacrament may have his full effect. Also to weaken the power of Satan, who would plead possession by reason of sin in the soul: The other Ceremonies, such as are, when the party to be baptized cometh to the font, are the naming of the child, the Godfathers and Godmothers, the abrenunciation of Satan, and all his pomps and pride, the profession of faith, the Baptizing with the water & word jointly, with three mersions. The ceremonies subsequent, or after the Baptized is taken out of the font, are the use of holy Chrism, the anointing on the crown of the head, the Godfathers and Godmothers laying their hands on his head, the clothing with the white garment commonly called the Chrisom, the giving him the candle or taper light in his hand; all which in this book and sequent treatise in several Chapters I will set down, and show the use and reason of them. And there is not the least rite or ceremony of this Sacrament of Baptism now used in the Catholic Church, which either die not descend by Tradition from the Apostles, or were not instituted by the Holy Church, confirmed by the ancient Fathers, and practised for many ages, until of late time these Novelants and new-opspronge Heretics began to bay and bark against them.   

CAP. 3. Whether these Ceremonies are of necessity to this Sacrament of Baptism.  
I answer they are necessary: Ad bene esse, but not simpliciter, that is they are no essential parts of the Sacrament: yet they are to the Decorum and beauty of the Sacrament. For in case of necessity there is no doubt (as I have proved before) but this Sacrament may be ministered without these Ceremonies, because they are not of the essence and substance of Baptism. Yet no man shall or can deny; but that they are helps and comforts to the Baptized, instructions, and signs to the standers by, and ornaments for the more solemn receiving of this Sacrament, Which is the gate and first entrance to Christianity. We know full well, that the leaves of the tree are not the substance of the tree: yet no man can deny, but that they are the ornaments and beauty of the tree. Also the hedge is no essential part of the vine: yet all men know it is a protection and defence to the vineyard. Wherefore I hold it a grievous mortal sin in Catholic Christian people, negligently & caressely, otherwise then in case of necessity, to omit these ceremonies; and statte Schism and an open sign of an Heretic proudly & contemptuously to reject and contemn them; having been practised in the Primitive Church, descended from antiquity, and used generally in the Church of God. 
Tho. 3. p. q, 66. a. 18.  And why the Church useth Ceremonies S. Thomas giveth the reason: The Church (sayeth he) which is guided by the Holy Ghost, useth and commandeth the rites and Ceremonies of Baptism for three several causes and considerations; although they be no essential or substantial part of the Sacrament: yet are convenient for the Decorum and solemnity of this Sacrament. First because they are means to stir up and move the minds of the believing and faithful people to greater devotion and reverence unto this Sacrament, for that there is greater mystery in this Sacrament more than the external washing which is showed by water. Secondly because these Ceremonies instruct and teach many things more than do the bare essence and substance as shall appear hereafter in the examination of every rite and ceremony of this Sacrament. Thirdly because by these Ceremonies the force and power of the Devil is much weakened, that he may not hinder the effect of Baptism in the Baptized. Thus far S. Thomas. 
Concil. Trid. s●s. 7 canon. 13.  Not without cause therefore, the General Council of Trent doth Anathematize and condemn, whosoever shall contemn the approved and received rites and ceremonies of the Catholic Church, which are accustomed to be used in solemn celebration of Sacraments. Marvel not (Good Reader) that the Heretics of this age regard not the Ceremonies of this Sacrament, seeing they endeavour to take away all force from the Sacraments themselves.   

CAP. 4. Whether the child be not to be Signed with the sign of the Cross in the forehead and breast.  
THe Custom of the Catholic Church is, that the Priest come to meet the Child at the Church door, to signify that the Infant as yet is not of the household of the faithful and congregation of Christ, but standeth at the gate ready to enter into the Church of God. And the first action he doth is to sign the Baptized with the sign of the Cross first in the forehead saying: Signum salvatoris etc. The sign of our Saviour our Lord jesus Christ I place or put in thy Forehead. And then to the breast saying and doing the like: The sign of our Saviour our Lord jesus Christ I put upon thy breast. This is the practice of the Catholic Church. Concerning this Cheremonie of the Sign of the Cross, the Protestants Commend highly as a lawful Ceremony, and honourable badge, whereby the Infant is dedicated to the service of Christ, who died on the Cross. 
Confer. fol. 72.  Therefore it is Commanded in their Communion-Booke, approved by the supreme power the King and Clergy, and defended against the Puritan, and preciser sort of Ministers in their book of Constitutions; 
Can. 30.  and to satisfy thee better, I will put down the reasons of this Ceremony. First because amongst the jews the Cross was ignominious and hateful, and the Apostles were derided for believing in Christ, who was Crucified upon the Cross. Notwithstanding the Apostles and Primitive Christians thereby were not dismayed, but the rather gloried in the Cross of Christ, according to that of S. Paul: God forbidden that I should glory, saving in the Cross of our Lord jesus Christ, 
Aug. tract. in joa. 43.  And therefore sayeth S. Augustine: The Cross is fixed and fastened to the forehead of the faithful, that they being Christians may say: God forbidden that I should glory, saving in the Cross of our Lord jesus Christ, and not be ashamed of Christ crucified. 
Gal. 6.  Secondly in the Apostles time the sign of the Cross was of such honour, dignity, and esteem among Christians, that not only the used it in all their actions to sign themselves with the sign of the Cross, but also to dicated their children by that sign to the service of Christ, when they were to be baptized; therefore an ancient, honourable and lawful ceremony: thirdly it began not only to be a bag & Cognizance of a Christian, to be distinguished from jew and gentle, but also a defence and weapon against Satan, and the assaults of the devil. For Satan when he saw the sign of the Cross made, he remembered the victory Christ had over him upon the Cross; and therefore abhorreth and flieth from that sign, as a sign of his destruction and Calamity: And we read that not only Christians, who have faith in Christ crucified, have been defended from power of Satan by the sign of the Cross, but such virtue hath God showed by that sign, and daily doth, that even jews and Pagans have been protected by it. Read the history of julian the Apostata recorded by S. Gregory Nazianzen, 
Greg. Naz. orat. in julian. Epiph. haeres. 30.  and of joseph the jew as Epiphanius. julian being desirous to practise with Conjurers, and consult with devils that he might know whether he should be Emperor or no, he was by a Necromancer brought into a Temple of the Idols, where the devils solemnly appeared, at whose presence and sight being sore affrighted: Terrore compellitur in front sua Crucis formare signaculum: tunc Daemons, 
Hist. Eccle. trip. li. 8. ca 1.  etc. Was (sayeth Theodorete) for fear compelled to make the Sign of the Cross in his forehead: then the devils looking back, and seeing the figure of our Lord's banner, and remembering the fall and overthrow they had by the Cross suddenly vanished out of sight. 
Gr●g. Naz. orat. in julian.  And S. Gregory Nazianzen recordeth, that after he had been once frighted, yet being animated, and encouraged again the second time the devils appearing, he also again fled to the refuge of the Cross, and so put the wicked spirits to flight. 
Greg. lib. 3. dial. ca 7.  And S. Gregory one of the four Doctors of the Church, reporteth the history of a jew, who had no faith nor hope in the Passion of Christ: yet in travel being benighted, and so forced to lodge in the temple of Apollo, he made the sign of the Cross upon him; and as he thus lay signed with the Cross, a great company of devils entered. The master devil seeing one  in the temple, sent some of the other devils to see who he was that presumed to take up his lodging, in the temple of Apollo. They brought word that he was: Vas vacuum, sed signatum: A void and empty vessel, but signed with the sign of the Cross. At which words the whole company vanished out of sight. By which examples and authorities, we may gather the sign of the Cross to be a defence against devils, and a putter to flight of evil spirits, as also spiritual virtue against the snares and wiles of Satan. Wherefore worthily used not only as a badge of a Christian, but also as a protection against all ambushes and crafty fetches of the enemy of mankind. And this may be effected either by the apprehension of the devil, for than they fly when they see the Cross, whereby they were conquered; or among the Christians by him that maketh the sign of the Cross with devotion, for that the Cross is a memory and a certain invocation of the merits of Christ's passion; or amongst the Infidels and Pagans, in whom there is no faith nor belief in Christ, it doth work even by the very doing and making of the Cross, as may appear in the examples alleged, where the very making of the sign of the Cross made the devils to fly. Wherefore to Conclude laudable, ancient, and profitable is the use of the sign of the Cross in Baptism.  
Although the Protestants agree and accord with us to use the sign of the Cross in Baptism: yet because they will be Schismatics from the Catholic Church, and from the first founders of Christianity in this land, both among the Britons and Saxons, they differ in three points. First, for that they sign the child after Baptism and not before, as we Catholics do, as though the Cross were not a means as well to expel Satan the enemy of man, as to be a badge and Cognizance of Christian profession. secondly, they omit to sign the Child in the breast, for if it be lawful and convenient to use the Cross in the forehead, for an outward sign of profession of Christ crucified upon the Cross, why also do they not use it upon the breast, where the heart is, that it may signify that this profession of the Cross, proceedeth also from the heart and inward affection. thirdly, the Protestants seem to insinuate that the Catholics make the sign of th● Cross an essential and substantial part of Baptism, as though we held that there could be no Baptism without it, which is a slander and calumny. For if it be but a ceremony annexed to this Sacrament (as we have said) it can be no essential part of Baptism.   

CAP. 5. Whether they who are of years and understanding being converted, aught to be Cathecumines before they be baptized.  
I have spoken something of this ceremony in the precedent book. It was a laudable ordinance, ri●e and ceremony used in the Primitive Church, and to this day diligently observed in the Catholic Church, that those who being at man's estate, and were converted and desired Baptism, should before they were baptized be Cathecumines, that is to be instructed and trained up in Christian belief and life, and taught the rudiments and principles of Christian Catholic Doctrine, 
Concil. Bracha. can. 1.  The second Bracharense Council, appointed twenty days before Baptism, that the newly converted should be cathechized, instructed and learn the Creed etc. And this practice is plainly proved out of S. Augustine, 
Aug. d● Symb. ad Cathe. li. 4. ca 1.  for he wrote a book of the exposition of the Creed, and delivered it to the Cathecumines, that is, the newly converted. This ceremony is most observed in Italy, Spain, and the Indians, east and west, in which countries daily are converted unto the Christian faith, jeves, Turks, and Pagans; but in England there is no use of this Cheremonie and that for two causes First because there are neither jews, nor Turks, nor Pagans, who publicly inhabit, or are permitted in the land, and therefore no dealing for their conversion. I will not say there are no Infidels, for that Atheism and heresy (as hath been said) is a kind of Infidelity or misbelief; but how that country swarmeth with such kind of people. Notum est omnibus: It is known to all the world. The second cause why this ceremony is not in use in England is, because it was never heard of as yet, that ever any Protestant converted to Christianity any jew, Turk or Pagan, although it be most manifest, they have had dealing and traffic with all three and have of late sought to plant themselves in some Pagan parts of the world, as Guiana and Virginea: yet did we not hear of any Conversion to Christianity in any part or place of the world. And will you have the reason why they can not effect this Conversion of Infidels? Surely Schismatics and Heretics divided from God's Church, have always been perverters, no Converters, destroyers, no builders of Christianity; and therefore we must not look nor expect that Protestants should convert Countries, or bring jews or Pagans to Christianity. 
Tertul. li de Praes. ad Haer.  And this observed Tertullian in his time, that Heretics scarce ever endeavoured to convert Heathens and Pagans, but alway were ready to pervert Catholics: Nostra suffodiunt (sayeth he) ut sua aedificent: They undermine and dig up our foundations, that they may build their own. 
Niceph. de Eccl. histo.  And for confirmation o● this read the history of Alamundarus, a most mighty Prince and potent King of the Saracens, being converted to the Christian faith by the Catholics; and coming to be baptized, the Eutychean Heretics laboured all they could that he would be baptized by their Bishops, and profess their heretical doctrine? 
D. Antoninus Chron. p. 2. tit. 11. ca 2. ss. 5.  And the rather they presumed to prevail with him, because at that time the Emperor Anastasius was also an heretic. But so it fell out by the providence of God, and that the world may understand and take notice that heretics can not prevail with Infidels, that this great King utterly refused to communicate with Heretics in the Sacrament of Baptism; and with al● so confounded their heretical doctrine, that their Bishops with shame & confusion departed.  
It was my Chance being in Spain, to have some Conference with one Mustafan a Mauritanian by birth, a Turk by profession, to become a Christian. His answer was, that in deed the new Christians in England, (for so he termed them in respect of their new opinions and revolt from the old) came nearer to his Religion then the old Christians in Spain did. For that they of England had no Images, nor pictures of Christ nor his Saints. Also they of England loved them better than they of Spain did; yet said he, if I should turn Christian, I had rather turn to the old of Spain, than the new of England, for the elder the nearer to Christ, and so the more likelier to be true. Thus this Mauritanian Turk could distinguish & make his choice between new and old Christians, and new and old Christianity. Therefore I may conclude that the Protestants neither have, nor can have ordinarily the use of this Ceremony of the Cathecumines in their Church, nor be Baptizers of Turks or Pagans, nor Converters of Countries.   

CAP. 6. Whether the solemnity of Baptization, were especially to be reserved for the feasts of Easter Pascha, and Pentecoste.  
ALthough in case of necessity (as hath been said) we are not to expect time nor stand upon the performance of ceremonies of Baptism; yet it hath been a laudable custom, and solemn ceremony in the Catholic Church, even from the time of the Apostles unto this day used and observed, at the feasts of Pascha and Pentecoste that is Easter and Whitsontyde to have honourable Baptization, and solemn celebration of this Sacrament. And the reason is, first for the feast of Pascha or Easter, because in the death and Passion of Christ was given the full power to the effects of Baptism, Quicunque Baptizati sumus etc. 
Rom. 6.  All men (sayeth S. Paul) who are baptized in Christ jesus, in his death we are baptized: But at Easter is a special memory and recordation of the death and Passion of Christ, therefore worthily doth the Church reserve a solemn Baptization at the feast of Easter. Secondly because in our Baptism is represented the death of Christ, and his glorious resurrection. For as the same Apostle sayeth, 
Heb. 6.  we are buried together with Christ in Baptism unto death, that 〈◊〉 Christ is risen from the dead by the glory of the Father; so we may also walk in newness of life. Therefore true it is that remission of sin, new life and sanctification are given by Baptism, because it resembleth in us, and apply unto us Christ's death & resurrection. And Baptism doth represent both; For as Christ once being dead, doth always live: so we being dead to sin, by Baptism do live again. And as the death of Christ was cause of our Purification, and his Resurrection first opened us the gate of heaven: so Baptism is the Sacrament that cleanseth and washeth our souls and maketh the first entrance to Christianity. Thirdly Christ after his death upon the day of his Rasurrection gave commission to his Apostles to Baptize all nations, set down and appointed in what form they should do it, that is: In the name of the Father, 
Mat. 18  and of the Son and of the Holy Ghost. Not without cause than doth the Catholic Church at the feast of Pascha, use a solemn hallowing of the font, and reserve a public Baptization and celebration of this Sacrament, in memory of gratitude of this great benefit Christ lest in his Church. And for the feast of Pentecoste or whit suntyde, there is as great reason as for the other, that on that day there should be used a public solemnisation of this Sacrament; because on that day the holy Ghost visibly fell upon the Apostles and Disciples of Christ, 
Act. 2.  in so much that they may be said to have been baptized with the Holy Ghost. Also on the same day was performed by the Apostles a most solemn public Baptization, after S. Peter had spoken and preached unto the people, there were baptized three thousand. Finally Christ hath said: That our regeneration and new birth must be by the Holy Ghost. 
joa. 3.  Worthily then doth the Catholic Church at this feast also of Pentecoste reserve and appoint a solemn and public Baptization and celebration of this Sacrament; and Consequently with ignominy and shame do the Protestants exile, banish and reject this Ceremony. Read the fourth epistle of Pope Leo written to all the Bishops of Sicily, 
Leo ep. 4. ca 3.  where he exhorteth to this Ceremony, and proveth it by Apostolical authority. And in the sixth Chapter of the same epistle, he giveth the reason, why the Roman Catholic Church doth not use any solemn Baptization on the epiphany day commonly called the twelfth day, although in the opinion of some upon that day Christ himself was baptized in jordan by john Baptist. Because john's Baptism was instituted to an other end and purpose than Christ's Baptism, 
De Consecra. dist. 4. can. Si quis Epiph.  neither had it that effect as remission of sins or especial operation of the Holy Ghost. And therefore no such reason for solemn Baptization upon the epiphany day, as upon the day of Pascha, and Pentecoste.  
The puritan or preciser sort of Ministers, would seem to aim at this laudable ceremony and custom of the Catholic Church; for willingly they would, if any Child be borne in the week day, differre and put of his Baptization until the Sunday. Which if they do, because every sunday is and so we account it as the Octave day of Pascha or Pentecoste; then I think, if the Child be strong and no way in danger of death, this ceremony of differing Baptism until the sunday, may be approvable. But if they do differre Baptization for an other end and purpose, which rather is to be feared, and that is to broach, approve and allow the opinion of M. Caluin, that Children may be saved without this Sacrament, and so to induce & breed in the mind of the Parents a carelessness, and negligence to see this Sacrament duly performed; and so consequently to endanger the salvation of the child, than this Ceremony is not to be suffered, but dangerous and intolerable. For in doubtful and dangerous cases, the securer & safer way is ever to be followed. And for confirmation of this I will recite the history of Samuel Hubert the minister, 
Rescius in Atheism.  who baptised a child on the weak day, being called up at middinght by the Parents, and urged there unto, in respect the Infant was in danger of death. Musculus the superintendant hearing of it, complained to the counsel of the city, because he did baptize before the soundaye. Hubert being cited to appear was accused for this fact of heresy and rebellion: but he pleading for himself, said, that he did baptize before the soundaye in case of necessity, which he thought lawful in respect of the danger of the child, who dying without baptism might be in danger not only of death of body, but also of soul. But Musculus with other ministers replied, yet the want of baptism did not hinder the Infant from the sight of God and salvation. But Hubert constantly averred before the counsel and senate that this proposition was heretical, because it mayintaned yet children could be saved without baptism. Upon this contention Beza in his old age, (for this was in the year of our lord 1595.) was called and consulted with all, also other ministers of basil and Zurike were present, the matter being debated among them, Hubert was by them for this fact condemned, and deprived of his ministery: so that we may conclude, that this delaying of baptism until soundaye, is but to patch up this heresy, and make parents careless of Christianity in their posterity.   

CAP. 7. Whether the Imposition of the Priests hands, with his benediction and prayer be a Ceremony allowable.  
AFter the Priest hath signed the Infant with the sign of the Cross (as hath been said) he layeth his right hand upon the head of the Child using this Benediction or Ceremony: Omnipotens, etc. Omnipotent sempiternal God the Father of our Lord JESUS-CHRIST vouchsafe to look back upon this thy servant, whom thou vouchsafed to call unto the first Documents or instruction of faith: expel from him all cecity and blindness of heart, break a sunder all the bands of Satan, with which he hath been tied and bound: open, O Lord, unto him the gate of thy piety, etc. This is the benediction or prayer. And for the lawful use of this Ceremony we have the example of Christ himself. In the Gospel of S. Mathewe we read, 
Mat. 19 Mark. 10. Luc. 18  that the people brought, offered, and presented unto Christ Children that he might and should touch them, impose his hands upon them, and pray over them, And this no doubt Christ did to leave an example for his Apostles and Disciples to do the like. And this the Church doth especially before Baptism, 
Dionis. Areop. de eccles. hier. ca 7.  that the enemy of man may not hinder the effects of this Sacrament. For the antiquity of it and that it was practised in the Primitive Church we have the testimony of Dionysius Areopagita S. Paul's scholar.   

CAP. 8. Whether Exorcisms, adjurations, and exufflations are convenient to be used before Baptism.  
NO man can deny but Christ gave to his Disciples commission and power over devils to exorcize them, to suppress them, 
Mar. 9 Luc. 10. Act. 10.  to cast them out of the possessed persons for all which the Scripture is plain. No man also can deny unless impudent and ignorant of Ecclesiastical histories, but that the same power, authority and practice over devils to exorcize them, to suppress them, to weaken their power by Exorcisms, Adjurations, Exufflations, prayer and fasting, hath been continued and practised in the Catholic Church of God, even from her cradle and infancy ever to this age 1614 Further also no man can deny but that among the holy Orders given in the Church, the third of the Minores Ordines is Exorcists, the Exorcist, and so called for the power and authority he hath given him over devils, in so much as his function and office is by Exorcisms, holy prayers, adjurations, insufflations, imposition of hands to expel devils, to weaken his power in Infants and Cathecumines, that the enemy hinder not in them the effects of Baptism; and for full proof of this, 
Pet. Greg. lib. 16. cap. 5. Mar. 9  read Syntagmata juris Petri Gregorij: And that you may not think that this ceremony is only for the elder sort, and not for Children, it is manifest in S. Marks Gospel, that not only aged people, but also Children and Infants have been, and may be molested with evil spirits even from their Infancy, with all considering as S. Paul sayeth; we are all borne, and by nature are filii irae: 
Ephes. 3  The Children of wrath, and begotten in original sin, and so consequently subject to Satan. Therefore worthily the Church of God hath ordained this precedent Ceremony of Exorcisms before Baptism, to debilitate the power of the enemy, that he may no way hinder the effects of this Sacrament. In the first general Council of Constantinople held under Damasus Pope in S. Ieromes time the use of Exorcisms before Baptism was enacted, 
1. Conc. Constant. can. 7.  commanded, and the order set down: We (sayeth the Council) make them Cathecumines, we exorcize and adjure; Ter simul in faciem eorum insufflando: Breathing three times one after an other in their faces, and so we catechize, 
Celestin. de Consec. dist. 4. c. Sive paruuli.  and then we do Baptize. Celestinus Pope the first of that name about the year of our Lord 423. above a thousand years ago, writing to the Bishops of France, advised that young or old, Infant or aged before they come to the font of regeneration should have the unclean spirit cast out of them by the Exorcisms, and exufflations of the Priest or Clergy. The sentence and opinion of S. Augustine is pregnant and manifest in many places of his works. First in his book De Symbolo, speakeing to the Cathecumines: 
Aug. li. 1. de Symb. ca 10.  You know (most dear brethren) that not only aged, but also Infants and Children are exufflated & exorcized, that this adverse power of the Devil may be driven from them. Non ergo creatura Dei in Infantibus exorcizatur, aut exufflatur: sed ille sub quo omnes, qui sub peccato nascuntur: Let therefore no man say, that the Creature of God in the Infants are exorcized or exufflated, but the enemy of man, who deceived man, that he might possess man, and under whose power we all are, who are borne under sin. Thus S. Augustine. 
Aug. li. 2. de Nupt. & Concup. ca 29.  And the same holy Doctor in an other place, writing against the Pelagian Heretics, who contemned then, as now our Protestants do, the Ceremonies of Exorcisms and Exufflations, proved first plainly that Infants are infected with Original sin, and for remedy and removing thereof are to be baptized with Exorcisms and Exufflations, which Ceremonies the Church doth practise as delivered unto her by ancient Tradition as from the Apostles. And they are exorcized and breathed upon before Baptism (sayeth he) that by these means they may be translated from the power of darkness of the devil and his Angels, unto the kingdom of Christ. Wisely doth that man order his work, who first seeketh to take away the impediments that may hinder him; and this is the intention of the Church in the exorcisms to debilitate the power of Satan, that he do not hinder the effect of Baptism. You know the the ploughman will till his ground again and again, and seek to kill all weeds, and to remove all impediments, before he will sow his good seed, according to the advise of the Prophet jeremy and Osee: 
jerem. 4. Ose. 10.  Nouate vobis novale, & nolite serere super spinas: Make new your fallow fields, and do not sow upon thorns.  
We read in Eusebius history that it was particularly noted in Novatus the Archeretike, 
Eus. li. 6. ca 34  who being vexed with an unclean spirit, and having spent some time with the Exorcists but falling desperately sick, that there was small hope of his recovery, they were forced hastily to Baptize him lying in his bed without the Ceremonies. And after never having them supplied, nor receiving the Sacrament of Confirmation, was never rid of the unclean spirit, nor never could obtain the gift of the holy Ghost. 
Lib. 7. cap. 48.  And Bredenbachius reporteth, that a number of children in the low Countries near Delphs being christened, without the exorcisms and ceremonies of baptism appointed by the Catholic church, were all strangely strooken sore sick. Their parents bethought themselves for remedy and humbly entreated a Catholic priest to supply the wants of the exorcism and other ceremonies, which being performed, presently they all recovered their healths. Worthy examples fitly declaring the effects of exorcisms & the force of the ceremonies, and with all a caveat & warning that parents be careful to have the ceremonies of baptism supplied when in necessity or otherways they are christened without them. Therefore not without cause doth the Catholic priest command the devil with these and the like exorcisms. Maledicte diabole, etc. Thou cursed devil call to mind with me the sentence given of thee, and give honour unto the true an● living God, give honour unto jesus Christ his sonn● and to the holly Ghost, and depart from this servant of God, because God and our lord jesus Chris● hath vouchsafed to call him to his holy grace an● gift of the holy Ghost. This is the intention of the church, this ceremony hath been practised from the beginning unto this day: what then may be the reason that the Protestants of this age should contemn and deride this so ancient and profitable a ceremony? I know no reason but on, and that is, because they have no power nor commission over devils, no other I say then that which dependeth of wax and parchment, no other holy orders of priesthood than they can derive from their letters patents of Queen Elizabeth. But how weak that authority and power is to deal with the devils, may easily be descried, therefore marvel not that these ceremonies are derided and rejected by them.   

CAP. 9 Whether Salt be to be blessed and given the Infant before baptism.  
COncerning this ceremony of salt, the priest after he hath blessed it, taketh it, and putteth it in the mouth of the child saying. Accipe sal sapientiae, etc. Take and receive the salt of wisdom, that God may be propitious and merciful unto thee unto life eternal, And then maketh this prayer following. Deus patrum nostrorum, etc. God of our fathers, God the maker of all creatures. We humble beseech thee, that thou wilt vouchsafe mercifully to look back upon this t●y servant, and having tasted this first food of salt, do not suffer him any longer to be hungry, but that he may be filled with heavenly sustenance, in so much O Lord as he may be fervent in spirit, joyful in hope, and bring him unto the new laver of regeneration, that he may deserve to obtain with the faithful the eternal reward of thy promises. This is the ceremony of the Catholic church, and this is the prayer. Christ hath said that his Apostles should be (Sal terrae) the salt of the earth to season the world, 
Mat. 5  that is mankind with the wisdom understanding and doctrine of Christ. And moreover Christ said to his Apostles salt is good, 
mar. 9 Coll. 4.  have salt with you. And S. Paul counseled the Collossians that their mouth and talk should be seasoned with salt. So the priest doth put salt into the mouth of the Infant, to signify that he should and ought to be seasoned with salt, and make profession with his mouth of Christian faith Catholic religion and true belief. 
lib. 10. instit. cleric. In Esdram. lib. 2. c. 9 Levit. 2. mar. 9 Habetur. de Consec. dist. 4. Ca shall calestis Hom. 6 super Ezech. can. 3.  Salt being blessed sayeth Rabanus, is put in the mouth of the Infant that thereby may be figured and signified that he being seasoned with the salt of wisdom, may be void of all fetor and stink of sin and iniquity, and that hereafter he may not be putrefied and corrupted with the maggotes of sin, but rather being untouched may be preserved to receive greater grace. S. Bede alluding to that of the old law where god commanded that no sacrifice should be offered with out salt or not seasoned with salt. And Christ also hath said that every victima shallbe salted with salt. where upon I say, S. Bede sayeth, Sal calestis? The salt of heavenly wisdom wherewith the Cathecumen, or those who are to be baptized were first instructed and seasoned we, are commanded to offer in all the sacrifices of our works. And of this first taste of salt speaketh Origen. and the same hath the third Counsel of Carthage. Considering then that this ceremony of salt hath his signification and instruction, as you have heard, also of such antiquity in the church, what reason have the Protestants of this age to contemn and neglect it? I will tell you the salt of their doctrine is infatuate unsavoury, without smack of salt, and therefore not fit to be put in the mouth of the baptized. For salt that hath lost his saltness & virtue is profitable neither for ground nor middinge nor dunghill, 
Luc. 14  but it shallbe cast forth sayeth Christ, he that hath ears to hear, let him hear.   

CAP. 10. Whether the use of spittle before baptism, be a superfluous ceremony.  
THe order of this ceremony is that the priest taking spittle to the ears and nostrils (not to the mouth as some mistake it, for that salt is proper for that part) and putting it first on the right ear, sayeth Epheta, quod est adaperire, that is be thou opened: then to the nostrils, saying, in odorem suavitatis, and be thou opened unto the odor of sweetness: and at the left ear he concludeth. Tu autem effugare diabole: therefore o thou devil be thou put to flight and driven away, for the judgement of God will draw nigh, and baptism now is at hand. We read in the gospel that our saviour twice used this ceremony of spittle, first when he healed the deaf and dume man, who was brought unto him, than he used spittle and put his fingers into his ears and looking to heaven said these words Ephata, quod est adaperire, 
mar. 7.  which is as much to say as, be thou opened. Secondly in the Gospel of S. john when he cured the man who was borne blind, 
joh. 9  he spit on the ground and made clay of the hospital and laid it upon his eyes and said, Go Wash in Siloe. The church of God to the imitation of Christ doth use these ceremonies of touching and spit●le. And first for the ears that the deaf devil do not hinder nor stop those senses, but that the ears may be open to hear the word of God, 
Rom. 10.  for faith is by hearing as sayeth S. Paul. This ceremony def●ndeth that worthy Doctor S. Ambrose, it hath no worse a pillar to lean unto, 
Li 1. de sacra 6. 1.  also this washing of the blind borne man in the waters of Siloe was a figure of baptism, and therefore baptism is called the sacrament of illumination, for which cause man being borne in sin & blindness, is sent thither for illumination sight and light of faith and belief. And as Christ before he sent the blind borne man to wash at the pool of Siloe made a plaster with spittle: so the church doth use this ceremony of spittle before baptism. To conclude therefore we may lawfully and laudably maintain with S. Ambrose this ceremony, and that it is no way superstitious, seeing it hath his imitation from Christ, is also significant and worketh his effect. Then with out cause do the Caluinists and Protestants make this ceremony ridiculous or superstitious. We know Christ could have healed the dume man and blind borne without touching, speech, spittle, clay, washing or any other ceremony, & we affirm that baptism may have his effect without these ceremonies: but dare any man say, that in Christ the use of spittle was ridiculous or superstitious? I know no man dare who beareth the face of a christian. Beware therefore in time of such as M. Caluine who calleth this ceremony ridiculous, and M. Willet who termeth it an interpretative toy, and all other who deride the ceremonies of the church, which are done to the imitation of Christ, for they may become scorners of Christ's own actions. The ears and nostrils, sayeth Rabanus, are touched with spittle, 
De instit: cleri: lib. 1 ca 27.  and those words of the gospel which Christ used when he cured the dume man are spoken, that through the tipical and shadowed spittle of the priest and his touch, the divine wisdom and virtue may work health to the Cathecumine, that his nostrils may be opened to the receiving of the sweet smell of the knowledge of God and mysteries of christian faith: and that his ears may not be shut to hear the commandments of God and sound Catholic doctrine. I have heard that a parson of high esteem, whom I honour for his parson and place, and therefore of me not to be named, should report that his parents commanded that this ceremony in his baptism should be omitted, because the priest should not spit in his mouth. But he was certainly misinformed, for this ceremony doth not concern the mouth but the ears and nostrils only. And the priest doth not spit upon any part of the child, but only out of his own hand taking spittle, and with touch thereof doth effect this ceremony. What was done God he best knoweth; but it appeareth his ears were never truly opened to the Catholic Roman doctrine, nor he never tasted nor smelled of the Roman mother church, nor greatly esteemed of the rites and ceremonies of that religion; It is our part to hope the best and to pray heartily, ut Dominus daret scientiam & intellectum, that our lord would vouchsafe to give him knowledge and understanding.   

CHAPTER. 11. Whether it be a superstitious ceremony to take the right hand of the child, and deliver unto him, the signet seal or sign of Christ, which i● the cross, that thereby he may learn to bless himself against the devil and heresy the greatest emmies of man and to remain Constant in Catholic saith.  
THe priest taketh the Cathecumine, Infant or party who is to be baptized by the right hand and doth sign him in the bale or palm of the hand with the sign of the cross, and so deliver unto him the signet or seal of Christ which is the cross: saying. Trado tibi signaculum domini nostri jesu Christi in manu tua dextra, ut te signs. & te de adversa part repellas & in fide Catholica permaneas & habeas vitam aternam & vivas in saecula saeculorum Amen. john or Thomas I deliver and give unto thee the signet seal or sign of our lord jesus Christ in thy right hand that thou mayest sign thyself and repel thy enemies, defend thee from the adverse part and that thou mayest remain steedfast in the Catholic faith have life eternal & live for ever amen. and withal useth this benediction Benedictio dei etc. The blessing of god the Father omnipotent and of the son, and of the holy ghost, let it descend upon thee and continue with thee for ever. By this Ceremony the Catholic Church would instruct the Baptized in two points. first that he learn to bless himself with the sign of our lord that is the cross, which is given him in his right hand. Secondly that this sign may be a means to protect and defend him against the devil, all his works, heresy or any other misfortune. For the use of this ceremony we have the practice of the Apostles and saints of the primitive church: who not only blessed themselves with the sign of the cross as an armour and weapon against any evil that might happen: but also exhorted and counselled all other Christian people to do the like. Abdias who did see Christ in flesh, lived with the Apostles, and was a disciple of theirs, recordeth and writeth of S. Paul, 
lib. 2. Apost. Histo.  that when he came to the place of execution, turned himself towards the East, lifted up his hands and eyes to heaven Gentibus flexis Crucisque signo se muniens ceruicem praebuit percussori, kneeling on his knees fortifinge and blessing himself with the sign of the cross yielded and offered his neck to the executioner. Lo the practice and example of the Apostle S. Paul for the use of blessing thyself with the sign of the cross. It is written also of S. Andrew who traveling up from Byzantium into Thracia; 
Abdias lib. 3. Hist. Apost. non log● a principio.  there met him and his company a multitude of men with drawn sword and spears in their hands ready to run upon them, which when the Apostle perceived, Faciens signum crucis contra eos, making the sign of the cross against them said. Oro domine nelaedā tur sperantes in te. I pray thee o lord, that they may not be hurt, who put their trust in thee. By the sing of the cross and prayer of the Apostle the Angel of God appeared terrified the enemy, and so the Apostle with his company had free and safe passage. In like manner the same Apostle S. Andrew being at Patras a city in Achaia, 
Ibidem prope finem.  in the palace of Aegeates the proconsul with his wife Maximilla and many other christeans there gathered together in christian exercise. Aegeates suddenly unlooked for and unawares returned from Macedonia, so that he had like to have taken them all together: which the Apostle perceiving: Singulis manus imponens & Consignatis cruce eos abire permisit, novissime autem se signans discessit. laying his hands upon every on of them, and withal signing them with the sign of the cross, suffered them to departed, and last of all, also he blessing himself and signing himself with the sign of the cross departed, so that no man was apprehended. It is reported of S. john the Evangelist when he was at Ephesus, 
Abdia. lib. 5. Hist. Apost.  and had destroyed the temple and Idol of Diana, being therefore persecuted by Aristodemus the chief minister of that Idol, the Apostle willing to have him satisfied, said unto him. Quid faciam ut tollam indignationem de animo tuo? what shall I do to take away this rancour and malice out of thy heart? He answered, take and drink this poison which I have prepared; which if thou drink and die not it will appear, that thy God is the true God. S. john boldly without fear took the cup of poison in his hand, Et signaculum crucis faciens, and making the sign of the cross over it prayed, and also blessed his mouth and armed all his body with the cross and drunk up all that was in the cup, and so passed without any harm at all. Thus you may see in the practice and example of S. john the power of prayer and virtue of the cross. And for this cause S. john the Evangelist is commonly pictured with a chalice or cup in his hand. It is written by S. Hierome of S. Anthoine a holly saint of the primitive church going to visit S. Paul the first Eremite saw by the way a monster, 
In vita sancti Pauli Eremitae.  in the upper part like a man, in the neither part like a horse, presently at the sight thereof, Salutaris impressione signi armat frontem. Armed his forehead with the sign of the cross being a sign of health and comfort. And incontinently the monster ran away and vanished out of sight. Also S. Martin Bisshope, a worthy Prelate of the primitive church a man of great virtue and hollines, se adversus diabolum signo crucis & orationis auxilio protegebat, protected and defended himself against the devil with the sign of the cross and help of prayer. S. Chrisostome setteth a rule for Fathers and mothers to teach their children to bless themselves. A primis annis, 
Homil. 12. in primam Cor.  etc. Defend and arm your children, even from the beginning in their tender age with spiritual armour and teach them to make the sign of the cross in their foreheads, and before they be able to do it themselves, do ye it for them. 
In vita eius.  Thus S. Chrisostome, of whom it is also written that immediately before his death after he had received the sacrament of the altar, seque crucis signo muniens animam Deo reddidit, and blessing himself with the sign of the cross yielded up the Ghost. And S. Hierome exhorteth Demetriades often to make the sign of the cross, 
Epist. ad Demetr.  Crebro signaculo crucis munias frontem tuam ne exterminator Aegipti in te locum reperiat: thou must often and sundry times fortify and defend thy Forehead with the sign of the cross, lest the exterminator of Egypt find place in thee. 
de custodia virginitatis.  The like instruction he giveth to the virgin Eustochium. Ad omnem actum ad omnem incessum manus pingat crucem: at every action, whatsoever you do, at every time you go forth, let your hand make the sign of the cross. 
Athenasi, in vita eius.  And S. Anthony exhorting his monks and followers to take courage to fight against the devil and shewing with what weapons they might overcome him, among the rest putteth the sign of the cross: mihi credite fratres unico Sanctissmae crucis signo debilitatus aufugit: believe me brethren with one only sign of the cross the devil being weakened is put to flight. Thus you may see by the example of the Apostles by the practice of the saints of the primitive church, by the advise and instruction of the ancient fathers, this ceremony to bless ourselves with the sign of the cross, and to instruct others to do the like is not superstitious Idle or un profitable, as protestants would have it, unless they will accuse the three Apostles of superstition and condemn the saints & Doctors of the primitive church in their practice doctrine and instruction thereunto: wherefore to conclude this ceremony of taking the right hand of the Infant or party to be baptized to deliver and give unto him the signet seal or sign of our lord jesus Christ thereby to protect and defend himself from the adverse part the devil and heresy and remain in the Catholic faith, this ceremony I say is ancient profitable and conform to antiquity the practice of the the Apostles and primitive church. What reason then have the protestants not only to condemn contemn and blot it out of their books, but also to forbid both young and old to bless themselves with the sign of the cross? sure I know none but one, and that is to take away from Christean people their armour of defence, that they may lie open to Satan and heresy.   

CAP. 15. Whether the abrenunciation of sathan and his works and pomps be a Ceremony approvable.  
Having spoken of the precedent ceremonies such as are acted before the child be brought to the font. Now we are to entreat of such as are done and performed at the font. The priest taking the child by the right hand, bringeth him into the church, saying, Enter thou into the temple of god that thou mayest have eternal life and live for ever. And so being brought to the font, the priest extendeth his hand over him, the god father or godmother holding the child; then sayeth the priest, Abrenuncias sathanae. Dost thou renounce satan? the godfather and godmother make answer Abrenuncio, I do renounce him; the priest proceedeth, & omnibus operibus eius, and all his works? I renounce them all. & omnibus pompis eius, and all his pomps and pride? I renounce them. For the proof of this ceremony we need not much to stand for it is manifest that it hath descended unto us from the Apostles by tradition and so continued in the church until this day, and not contradicted by the Protestants. S. Clement the first of that name and the third pope after S. Peter in his constitutions speaketh of this ceremony of the renunciation of sathan his works and pomp. 
Lib. 4. Const. can. 41. & 42.  And S. Dionysius Areopagita converted by S. Paul in his ecclesiastical Hierarchy in the chapter of baptism Tertullian and others.   

CAP. 13. Whether multiplicity of God Fathers and God mothers are necessary.  
BY the general and ordinary constitution and custom of the church, if the Infant be a boy, on God Father is sufficient without Godmother, if it be a wench or girl, on Godmother without Godfather: yet according to the custom of the country we may admit both, 
De Consecr: dist. 4. Camnon plures. De refor. ses. 24. c. 2. De eccl. Hiero. c. vlt. Lib. de baptis.  that is a God Father and a Godmother to on child, but not above. So pope Leo decreed: let no man sayeth he come to receive or take the Infant from the font and baptism but one and that a man or a woman. according to this order hath the Tridentine Counsel made a reformation against multiplicity of God Fathers and God mothers and instituted that on was sufficient or two at the most. S. Dionysius calleth them susceptores, that is undertakers for them whom they receive out of the font in baptism. And Tertullian calleth them sponsores, for that they do promise on the behalf of the baptised. 
Aug. homil. 3. ad Neophit.  And some other call them fideiussores that is sureties for that they make themselves pledges for the baptised.   

CAP. 14. Whether the God Father is to gevethe name unto the child.  
I Make no doubt of the question but it hath always been a laudable custom in the church, that the God Father doth impose or give the name of the child. And the ancient christians ever called them after some of the Apostles as Peter, Andrew, james; or some other of the saints, as Frances, Edward and so forth. It is a profane custom of late crept into our country to name their children after their surnames, as Hatton Dudley, Baggot, Brase, Winter Talbot etc. Much more profane is it to call them after heathenish names, as some have used, contrary to the custom of the ancient christians, 
Can. 30  and the constitution of the Counsel of Nice.   

CAP. 15. What God Fathers and God mothers are bound unto who Christian Children.  
SAyncte Augustine exhorteth God Fathers and God mothers to remember that they are Sureties and pledges for their spiritual children; 
Sermo post pasc. hodier. dies.  and sayeth that they are to instruct them in good works and above all things that they learn the Apostles Creed, the Pater noster, and the ten commandements: and that they hold constantly the Catholic faith and believe the doctrine of the church. 
3. p. q. 68 a. 8.  S. Thomas conclusion is, that every on is bound to execute the office they take upon them: but the God Father at the font doth take upon him to instruct and teach the baptised: ergo he is bound to have care of their instruction, more particularly when there is just cause, as if the baptized were to live among Infidles, or among heretics as now at this time our country standing as it doth, every God Father is bound to have a special care of his spiritual children. But in christian catholic countries his charge is not so great, because there is no danger in education, for the parents and pastors of their churches will see the children sufficiently instructed, and for this cause now there is no exception taken of the God Fathers and God mother's concerning their sufficiency to instruct. But in the primitive church it was not so. For as Dionysius sayeth. Oportet doctum esse in divinis: the God Father ought to be able to instruct in the rudiments of Christean doctrine and belief. 
eccles. Hiera. c. 7.    

CAP. 16. Whether the unction or anointing of the breast and shoulders be allowable.  
THe priest doth execut this ceremony in this manner, he taketh holly oil saying, I do anoint the upon thee breast with the oil of health, And between thy shoulders in Christ jesus our lord, that thou mayest have life eternal. The reason of this ceremony, as S. Ambrose sayeth is, 
lib. 1. de Sacrament c. 2.  because he being anointed upon the breast and showelders, he is made a champion of almighty god, that he may be able to wrastel in gods cause and take courage and force against the enemy. And Innocentius the 3. of that name sayeth, that the child is anointed in the breast, 
lib. 1. decree. tit. 15. de sacravnctione. can. cum venissent.  that by the gift of the holy ghost he may expel from his heart and cast of error and ignorance that he may receive the true Faith, because the just man doth live by faith. And he is anointed between the shoulders, that by the grace of the same heavenly spirit, he may shakebag of negligence and Idleness, and take upon him the exercise of good works because faith without good works is dead. therefore by the mystery of faith let cleanness be in his breast, and by the exercise of good works, let fortitud of labour be upon his shoulders. If this ceremony of anointing the breast and shoulders have this signification to make us champions of Christ, to increase our faith, to give courage for the exercise of good works. Why do the protestants exile and banish it out of their books? In very deed marvel not thereat, for of faith they have mad shipwreck, and for good works they account them as not necessary to salvation. And so they neither anoint nor are anointed as champions of Christ to fight against devil or enemy, nor yet to make themselves nimble or fit for the exercise of good works. And of this unction of holly oil speaketh, 
Homil. 6. c. 2. in Epist. ad Collos.  approveth and alloweth S. Chrisostome. And S. Cirile Cataches. 2. mistagog And to prove it to have descended by tradition from the Apostles we have an Apostolical constitutione recorded by S. Clement And for brevity sake I remit thee to read the 3. 
lib. 7. const. Apost. c. 23.  Homily of S. Augustine to the Neophits o● newly baptized.   

CAP. 17. Weather profession of faith be necessary befog baptism.  
Concerning this ceremony I have spoken before in the forth book and fith chapter; That men of understanding being converted to the Christian faith are to make profession of their faith with their own mouth at the interragotorie of the priest before they be baptised. But children and Infants because they are not able to make answer for themselves, no● as yet have not understanding, make profession of their faith by the mouth of the church, o● by the mouth of the godfathers and godmothers or standers by: therefore when the priest asketh them and maketh these interragotories Credis in deum patrem omnipotentem etc. 
lib. 2. office c. 24.  Dost thou believe in god the father almighty, and dost thou believe in jesus Christ his only son our lor● who was borne and suffered, and dost thou beleeu● in the holy ghost, the holly Catholic church, the communion of saints, the remission of sins, the resurrection of the flesh and the life eternal after death. Unto which answer is made by the mought of the godfather. Credo, I do believe Therefore Isidorus sayeth, paruuli alio profitente baptizati sunt, quia adhuc loqui vel credere nesciunt. children therefore are baptised another making profession of faith for them because they know not as yet, neither can they speak or believe. Wherefore we conclude that this ceremony of profession of faith is necessary not only in men of understanding who are converted to Christeanitie and are able in their own parsons with heart and mouth to profess the same, but also it is required in Infants and children, and because they can not perform it with their own mouth and heart, the church their mother dareth them her mouth and tongue to speak and profess the faith for them. For the Antiquity of it and that it was an Apostolical tradition, I will only note tow authers who were in the Apostles time as S. Clement. lib. 7. constit. can. 39 40. & 41. and S. Dionysius. de eccl. Theologia c. 2.   

CAP. 18. Weather Immersion or dipping of the Infant be necessary.  
WE must distinguish between case of necessity and solemn celebration of the Sacrament. For baptism being the only sole ordinary means of salvation, the Catholic church doth not stand upon solemnities rites and ceremonies; but in case of necessity as in danger of death, requireth only the substance and essence of baptism to be performed, that is, the matter and form to be duly excuted: wherefore seeing water is the matter of this Sacrament and assumed to the ablution and washing of the body, whereby is signified the internal washing of the soul: there is no doubt but in case of necessity, or for some other respect, baptism may be ministered not only by Immersions or dippings three or one, but also by aspersion, sprinkling effusion or pooringe of water on the head or face of the child or party to be baptised. as for example when there is little or small quantity of water, or urgent necessity of baptism, or the priest be sickly or weak, not able to bear the child, or on the other syd the Infant be so feeble that it might be danger to dip it. In these cases immersions or dippings are not necessary, but it shallbe sufficient to poor or lay water upon the head or face of the baptized. So that we may conclude that immersions are not absolutely necessary; yet without case of necessity in solemn ordinary, or public baptization, upon wilfulness, negligence or contempt, to omit or neglect immersions were a grievous mortal sin: because it is an ancient rite and ceremony commanded by the church, and also because it is so significant a ceremony, and so configurat to the passion of Christ as is pregnant and proved by Scripture and fathers. S. Paul compareth the baptized to those who are laid in the sepulchre with Christ and rise with him to glory. All we sayeth he, who are baptised in Christ jesus, in his death we are baptized, for we are buried together with him by baptism unto death, that as Christ is risen from the dead by the glory of his father, so we also may walk in newness of life. And therefore sayeth S. Chrisostome, 
Homil. 24. in joan.  we are as it were laid in a sepulchre 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 lively, then doth immersion represent the figure of the sepulchre of our lord, wherefore a ceremony not ●o be contemned. Also by immersion the who●e body is washed and dipped: who feeleth not but by the effects original sign doth work the whole body is infected. What inconvenience then were it, if the whole body be dipped and washed with the water of baptism. You will say the head is the principal part of man's body because therein are most vigent and lively the internal and external senses o● man, as understanding, wit, memory, sight, hearing and smelling: wherefore it is sufficient that water be laid upon the head or face of the child. true it is indeed in case of necessity, or when conveniently immersion can not be, but you must learn to distinguish, as I said before between urgent cause, and solemn ordinary christening.   

CAP. XIX. Weather one or trinall immersions are to be used in baptism.  
THe church of god ordinarily doth use and command three immersions or dippings of the child. Wherefore although one might suffice yet it were a great sin to infringe and break the rite and ordinary custom of the church. By three immersions is signified the trinity of persons in God, that is, the Father the son, and the holly ghost, and as the form doth give so the immersions follow. 
Rom. 6.  Also because S. Paul sayeth that by baptism we are said to be buried with Christ, therefore the three immersions are done to signify the three days Christ was in the sepulchre. 
serm. 3. & 4. add Neophitas.  wherefore S. Augustine in a sermon he made to the new baptized hath these words, recte tertio mersi estis etc. You who have received baptism in the name of the trinity, rightfully you are three times dipped, and with reason also be thrice dipped who have been baptized in the name of jesus Christ who the third day rose from death, for that third immersion doth express the type and figure of our lords burial, by which you are consepulted and buried together with Christ in baptism, thus much S. Augustine. And to the same effect speaketh S. Hierome, ter mergimur etc. We are three times diped that the mystery of the trinity may be showed and appear. And we are not baptised in the names, in the plural number but in the name in the singular number, whereby is signified on God: wherefore although we are thrice dipped to declare the mystery of the trinity, yet it is but one god on baptism, 
lib. Epist. 41.  unus Deus unum Baptisma, one god, on baptism. Also S. Gregory writing unto Leander bishop in Spain doth approve three immersions, and also not disallow if there be but one. So that for this ceremony of three immersions we have three Doctors of the church S. Hierome S. Augustine and S. Gregory besides these there is an Apostolical constitution, 
Can. 49.  as recordeth S. Clement which doth depose that priest who shall baptise without trinall immersion: by reason of some heretic in the very begeninge and infancy of the church, who baptised not in the name of the trinity, but only in the death of Christ, and because Christ died but once, he would use but one immersion. You may object that in the forth Counsel of Toledo, baptism was commanded to be effected with one immersion. I answer, it is true it was so commanded, and this was to avoyed the scandal of schism and the use of heretical doctrine, wherefore S. Gregorius sayeth baptism may be effected with one immersion to signify one deity in three parsons. And this was at that time done because some Arrians began to baptize with three immersions, not to signify as the Catholics did the three parsons in one deity, but to signify three natures, which was to make the son and the holly ghost not to be of one substance with the father; wherefore one immersion was permitted in Spain by S. Gregorius and also commanded by the counsel of Toledo because these heretics should not think that Catholics did use the trinall immersion to confirm their doctrine. And therefore all Catholics of that country at that time agreed to use but one immersion, but now that occasion of one immersion being taken away all Catholic countries ordinarily do return to the ancient custom of the primitive church and do practise and command three immersions. an● this power and right the Catholic church hath and ever had concerning ceremonies & rites t● alter as occasion by heretics was given to edification. But for any essential part of any sacrament, she newer hath nor can alter or permit to be altered upon any occasion whatsoever: for the essential part Christ himself instituted and left the rites and ceremonies to his church.   

CAP. 20. Weather the unction with holy chrism on the crown of the head after baptism be allowable.  
NOw being come to our third division of ceremonies which are to be done and acted after baptism, you shall understand that they are three in number, which the Catholic church doth specially practise; The first is unction with holy chrism upon the top or crown of the head. The second is the chrisom or white garment which is put upon the baptized. The third is the taper or wax candle light and burning being given and put in the right hand of the baptised. All which three the Protestants neglect or contemn as unprofitable, not honourable nor significant, and have quiet blotted them out of their books. Concerning the first. So soon as the child is taken out of the font, the priest doth anoint him not with holy oil as before on the breast and shoulders: but with holy Chrism and that on the crown of the head; to signify that now he is become a Christean and so called of Christ, which is as much as unctus, anointed; and therefore an anointed Christean, and then he useth this orison or prayer. God omnipotent father of our lord jesus Christ, who hath regenerated thee of water and the holy ghost, and also who hath given thee remission of all thy sins, he doth anoint the With the chrism of oil of health into life everlasting. 
lib. 30. de Sacramentis c. 1.  S. Ambrose after this ceremony is perfected sayeth to every Christean man. unctus es quasi Athleta Christi. Now thou art anointed as the champion of Christ unto life eternal. And Rabanus writeth to this effect, after sayeth he, the child is taken out of the font presently he is signed in cerebro, in the crown of the head with sacred Chrism together with the prayer of the priest, that he may be made partaker of the kingdom of Christ, and of Christ be called a Christean. S. Ambrose goeth farther and asketh the question. Quare Caput? 
lib. 3. de sacra. c. 1. & 2. Eccles. 2.  why hast thou received ointment and holy Chrism upon thy head? he maketh the answer and giveth the reason quia sensus sapientis in capite eius. because the sense and understanding, the eyes of the wise are in his head, And thus much to show how significant this ceremony is. Now for the antiquity thereof that it was used in the primitive church, we have among the decrees and rites of the church which were published and instituted by S. Sylvester the first pope of that name who baptized Constantine the great and first christean Emperor; ut praesbiter baptizati Chrismate summum liniret verticem. That the priest should anoint the crown of the head of the baptised, with chrism. Also S. Hierome reporteth that in his time, 
in dialogo contra luciferanos.  it was not lawful for the priests to baptize without chrism. What reason then have the protestants of this age not to allow, but to neglect and contemn so significant a ceremony I know no reason but one because they are not uncti domini, the anointed of our lord. And as the Spayniards commonly say Christeanos' may no veros Christeanos'. christians by name, but not true christians in dead, but misbelievers of Christian mysteries, contemners of the rites and ceremonies of the Christean Catholic church.   

CAP. XXI. Whether the use of putting upon the baptized the white garment be not significant.  
THe use of this ceremony of clothing the baptized with a white vesture or garment or with a linen cloth commonly called the chrisom, as the manner and custom of our country of England hath been, is on this form. The priest after he hath anointed the baptized upon the head, taketh the chrisom or white garment and sayeth, Accipe vestem candidam etc. Receive and take the bright, white holly and immaculate vesture, which thou mayest carry before the tribunal of our lord jesus Christ and that thou mayest have life eternal and live for ever, this is the ceremony with the prayer. The sacred scripture doth often allude to this ceremony of white vestments and clothing. And first in Christ's transfiguration did not his garments turn and become white as snow? 
Matth. 17. Luc. 9 Mar. ulto. Act. 2.  And the Angelical vesture was it not white when they appeared to the holly women the three Maries at the sepulchre of our lord the day of his resurrection? also when they spoke to the Apostles after the Ascension of Christ they were all in white. And how often doth S. john in the apocalypse describe the saints to be clothed in white garments, white stolles, 
Apoc. 3.  white robes. In the third chapter it is said, that there were some in the church of Sardis, who had not after baptism defiled their garments with deadly sin, and those are they who shall walk with god in whites, ambulabunt mecum in albis, because they are worthy. he that shall overcome, shall thus be vested in white garments, and I will not put his name out of the book of life. Also describeth how he saw the four and twenty seniors about the throne clothed in white garments also he declareth that the souls who were under the altar had white stolles given them every one had on. 
Apoc. 4. Apoc. 6. Apoc. 7.  And the multitude of saints standing before the throne in the sight of the lamb were all clothed in white robes. The white vesture which is given immediately after baptism to the baptized hath three or four significations deduced out of Scripture. first it is given in the memory and sign of the glorious resurrection, for all those who are regenerated and borne again by baptism, are capable and may be made partakers of Christ's glorious resurrection, and so to walk with god in whits. Secondly to signify what we have gotten and obtained by baptism, that is innocency, awhite soul, clean washed from all spots and stains of sin. Thirdly to signify and put us in mind, of that purity of life which every one ought to observe and keep after baptism, 
Rom. 6  according to that of S. Paul, that we may walk in newness of life; fourth and last of all, to put us in mind of the glory of the next life, for there we must be standing in the sight of the lamb clothed in white robes, For nullum coinquinatum nothing defiled shall enter into heaven, and thus much for the signification. Wherefore I doubt not but that I may conclude this ceremony to be significant to have his instruction and signification. Now for the antiquity we have the testimony of S. Dionysius in his ecclesiastical Hierarchy. and the same confirmeth S. Ambrose lib. de ijs qui initian: mist c. 7. Also of ancient time the octave day of pascha or Easter, is and was called dominica in albis, the sounday in whites, because after that day the Neophits, that is to say those who were newly baptized, either upon Easter even or upon the day, being clothed at their baptism in whits, did usually on the soundaye after put of those white garments. Ita tamen, sayeth S. Augustine, ut candor qui in habitu deponitur, 
Sermo deocta●a paschalis.  semper in cord teneatur. But so notwithstanding, that the purity and whiteness which the garment did signify, although laid away in the habit, yet always to be kept and reposed in the heart and mind. The Roman church, the mother church of this part of the world, solemnly doth observe even until this day this ceremony; And there you shall see from Easter day until the sounday after, the Neophits, or new baptized jews, to walk in their white garments. And all other Catholic countries omit not this ceremony: what may we imagine might move the protestants, to contemn neglect and deride this ceremony, so significant and so generally practised throughout Christendom. I can say nothing but that they are coinquinated with schism from their mother church, Candidi non sunt, they are not white.   

CAP. XXII. Weather the giving of the wax candle light into the hand of the baptised be a ceremony unprofitable.  
THe order of this ceremony is, that the priest after the white garment given he taketh a taper or wax candle light, and putteth it into the right hand of the baptized saying. Accipe lampadem ardentem etc. Take and receive the burning and irreprehensible lamp, keep thy baptism, observe the commandments, that when our lord shall come to the marriage thou mayest meet him together with the saints in the heavenly hall, that so thou mayest have eternal life and live for ever. The meaning of this ceremony is, and so the church intendeth to instruct, that the baptized hath given him by this sacrament the light of faith, and the light withal of god's grace, that he may and ought thereby to work the works of light and virtue, and not of darkness and sin, accorge to that saying of christ, let your light shine before men; 
Matth. c. 5.  that they may see your good works and glorify your father which is in heaven. And also that they have always their lamps ready in their hands, light and full of oil that when the bridegroom cometh they may be ready to enter in with him: alluding unto the parable of the five wise virgins. For the lamp will not serve the turn without light and oil, which is as much to say, that faith is dead without the oil of charity and good worcks to lighten it. 
Matth. 25.  And therefore the gate was shut against the foolish virgins; so that they could not enter, nor would be knoven, because they had no oil nor light in their lamps: wherefore I conclude that this ceremony of giving a taper light in the right hand of the baptised to be profitable, comfortable and significant. What is the reason then that the protestants forsake this ceremony, blot it out of their books, will have no light in their churches? I fear me although they bear the name of Christians, yet they are become darkness, they willbe lamps without oil, or light which is contrary to Scripture and reason; let them take heed the gate be not shut against them, and that in the latter day they will not be known of Christ and to their confusion, they hear not that voice Nescio vos. I know you not. I pray god lighten their parts and give them unity of fayht, that we may once be all members of one Catholic and Apostolic church, and therein to have the true use of the sacraments with the rites and ceremonies thereof Amen.    

EPILOGUS.  
IN this treatise gentle reader, hath been briefly showed and by questions declared unto thee, what baptism is, the effects thereof, the matter, the form, the minister, the party baptised, and finally the reasons of the rites and ceremonies, and with all how honourable, significant, profitable, and comfortable they are to christian people. The lyk may be declared of the other six sacraments, but not to be expected at my hands. For I will promise no more than I mean to perform. The catholic church hath ever maintained seven sacraments, which christ himself and no other could institute. And this was the bounty and goodness of our saviour christ, thereby to assist and comfort man to make this his passage in this vale of misery. So that christ would not leave us without a remedy all the time of our life, even from the hour of our birth unto the day of our death, baptism at our birth, Confession, the eucharist with the other sacraments all the middle of our life, and extreme unction at our death. It is wonderful to consider, what easy way the protestans have found out, they have cut of five of these seven sacraments, and would seem to retain only two. But in very deed they have but bare one, And that is baptism, which is allowed to be ministered by them and of them in case only of necessity. And this one which they retain, god knoweth they have peeled and pouled, and the puritans issuing from them have endovered to root it quit up, as may appear by this precedent treatise. As for the lords supper as they call, it it is with them no Sacrament for they have no consecration, no change of bread into the body of Christ, bread before and bread after, you may make as good a Communion are home in taking bread at break fast, in memory that christ died for you. And as concerning the rites and ceremonies of the Catholic church, daily in their pulpits they bay and bark at them; that they are cumbersome, troublesome, to many in number, superstitious: what willbe the end of this? what tendeth this unto? surely to extinguish all external honour of christ, all communication of Sacraments, 
de doctrina Cijristiana. lib. 3. c. 9  and all assotiation of christian people in rites and ceremonies of religion. But S. Augustine shall answer these kind of men and so I will end. Some few, sayeth he, Sacraments and ceremonies we have for many in the time of moyses law, most easy to be done, most honourable for signification and most clean and pure to be observed and kept, and such as our lord himself hath instituted, and Apostolical discipline delivered.  
LAUS DEO uni ET TRINO 23. Junii 1614   

A TABLE OF THE Chapters.  

THE first BOOK  
CAp. 1. What Saacrament is and why god would use external sensible things for the sanctification and justification of man. pag. 1.  
Cap. 2. What baptism is, how it is defined, and what are the effects. pag. 2.  
Cap. 3. Whether if by error or otherwise this Sacrament of baptism be not duly administered, on be capable of any other Sacrament. pag. 6.  
Cap. 4. Whether all punishment dew for original sin, be remitted by baptism. pag. 8.  
Cap. 5. Whether baptism doth remit sin ex opero operato, and give grace by the force and virtue of the word and work done and said in the Sacrament. pag. 10.  
Cap. 6. Whether baptism be really and in deed an instrumental cause of justification, or only a means to excite, stir up, or move to faith. pag. 12.  
Cap. 7. Whether be that is once baptised, can sin, but shallbe saved. pag. 16.  
Cap. 8. Whether baptism hath force to remit sins committed after baptism. pag. 19  
Cap. 9 Whether baptism be necessary to salvation. pag. 23.  
Cap. 10. Whether in the third chapter of S. john, Christ did entreat of baptism. pag. 25  
Cap. 11. When and at what time Christ instituted baptism. pag. 28.  
Cap. 12. Whether the sacrament of baptisms by martyrdom, or contrition of heart may be supplied. And whether the distinction of the three baptisms that is of blood, Charity, and water be i● scripture. pag. 31  
Cap. 13. How there can be unity of baptisms if there be three distinct baptisms. pag. 32.  
Cap. 14. Whether if one baptised in his blood, should over live, were after to be baptised with water. pag. 34.  
Cap. 15. Whether baptism of blood be mor● worthy, than baptism of Charity or the Sacrament pag. 35.  
Cap. 16. Whether by baptism a character or indelible sign be imprinted in the soul of the bapzed. pag. 36.   

The second book.  
Cap. 1. Whether water be, by Christ's institution the matter of the Sacrament of baptism. pag. 38.  
Cap. 2. What are the reasons that water above all other things was chosen and taken for the matter of this Sacrament. pag. 40.  
Cap. 3. What kind of water was instituted the matter of this Sacrament. pag. 44.  
Cap. 4. Whether on may be baptised with Ice, snow or hail. pag. 45,  
Cap. 5. Whether on may baptize with the water of the Bath, Brimstone water, ot alum water or which water, whereof salt is made. pag. 46.  
Cap. 6. Whether on may baptize in rose water ●r any other Distilled water. pag. 47.  
Cap. 7. Whether on may baptize in wine, Awl, Beer, or milk in necessity, when water can not be had. pag. 48.  
Cap. 8. Whether it be convenient the font should be hallowed and the water blessed before baptism. pag. 49.  
Cap. 9 What is the form of Baptism. pag. 52.  
Cap. 10. Whether it may not lawfully be said, that the priest by this Sacrament doth Wash and cleanse the soul of the Infant from original sin pag. 55.  
Cap. 11. Whether it be not necessary, that, all the words be spoken, that are of the form of baptism. pag. 58.  
Cap. 12. Whether if one should leave out to express the party, who were to be baptized, it were baptism. pag. 60.  
Cap. 13. Whether the form which the greek church useth be sufficient for Baptism. pag. 61.  
Cap. 14. Whether the Arian heretics in their form, did truly baptize. pag. 63.  
Cap. 15. Whether baptism given only in the name of jesus Christ be a vayable. pag. 64.   

The third book.  
Cap. 1. Whether Christ in his own parson, with his own hands did baptize. pag. 67.  
Cap. 2. Whether it doth belong to the priests only, ex officio, by their office and function to baptize. pag. 71.  
Cap. 3. Whether a deacon may ex officio by office and function administer this Sacrament. pag. 74  
Cap. 4. Whether a mere lay man who hat● no holly orders, that is neither priest nor Deacon may lawfully baptize. pag. 75  
Cap. 5. Whether baptism may lawfully Administered privately in private houses and by private parsons. pag. 79  
Cap. 6. Whether the mid wife or any other woman, may in case of necessity baptize. pag. 83.  
Cap. 7. Whether an heretic, an Infidel, or a jew may baptize. And if they do, whether it be available. pag. 89.  
Cap. 8. Whether Catholic parents or others, may send or permit their children, to be baptized of heretical or schismatical Ministers, without grievous mortal sin. pag. 93.  
Cap. 9 Whether one may baptize many, at one time. pag. 97.  
Cap. 10. Whether many at one time, may together baptize one child. pag. 98.  
Cap. 11. Whether one may baptize himself pag. 99  
Cap. 12. Whether the intention of the minister be necessary, that the Sacrament take effect, pag. 100  
Cap. 13. What kind of intention is necessary. pag. 102.  
Cap. 14. Whether the devil can baptize. pag. 104.  
Cap. 15. Whether an Angel may baptize. pag. 105.   

The fourth book.  
Cap. 1. Whether Infants do contract original sin. pag. 107.  
Cap. 2. Whether it be of necessity, that children be baptized for the remission of this original sin. pag. 109.  
Cap 3. Whether original sin doth appertain, or be to be imputed to children, borne of Christian parents. pag. 111.  
Cap. 4. Whether Infants and children are to be baptized, before they come to years of discretion. pag. 115.  
Cap. 5. What faith is required to the baptism of children and Infants. pag. 118.  
Cap. 6. Whether Children, if they die before baptism, can be saved by their father's faith. pag. 121.  
Cap. 7. What punishment children, dying without baptism, shall have after this life pag. 128.  
Cap. 8. Whether that Infants shall after this life be here on earth and enjoy the pleasures as men do now, or be in hell; or what place they shall possess. pag. 131.  
Cap. 9 Whether they shall have any excessive grief in hell for that they are deprived of the fruition and sight of God pag. 136.  
Cap. 10. Whether the Infant in the mother's womb, may be baptized pag. 139.  
Cap. 11. Whether if some part of the child appear although the whole body be not borne, it may be baptized. pag 140.  
Cap. 12. Whether if the mother being great with child, being baptized, the child also in her womb, be also baptized. pag 140.  
Cap. 13. Whether if the mother should be martyred, the infant in her womb were also a martyr. pag. 141.  
Cap. 14. Whether the mother may be cut and opened, if other wise the child can not be borne, and so taken from her alive that it may be baptized. pag. 142.  
Cap. 15. Whether the children of jew or other Infidels, may lawfully be baptized against their parents will. pag. 143.  
Cap. 16. Whether jews, Turks, or Infidels, being converted, are presently to be baptized. pag. 144.  
Cap. 17. Whether jew and Infidels may be compelled to baptism. pag 146.  
Cap. 18. Whether he who cometh, to this Sacrament feignedly, not having in deed faith in Christ, be baptized. pag. 147.  
Cap. 19 Whether he that is baptized, may be compelled to live according to Christian Catholic laws. pag. 149.   

The fifth book.  
Cap. 1. What a Ceremony is. pag. 151  
Cap. 2. What distinction and division there is of the Ceremonies in baptism. pag. 152.  
Cap. 3. Whether these Ceremonies are of necessity to this Sacrament of Baptism. pag. 154.  
Cap. 4. Whether the child be not to be signed with the sign of the Cross, in the forehead and breast. pag. 156.  
Cap. 5. Whether they who are of years and understanding being converted, aught to be Cathecumins before they be baptized. pag. 160.  
Cap. 6 Whether the solemnity of baptization were especially to be reserved for the feasts of Easter and Penticost. pag. 163.  
Cap. 7. Whether the imposition of the Priests hands, with his benediction and prayer, be a ceremony allowable. pag. 168.  
Cap. 8. Whether Exorcisms, Adjurations and Exufflations, are convenient to be used before baptism. pag. 169.  
Cap. 9 Whether Salt be to be blessed and given to the infant before baptism. pag. 173.  
Cap. 10. Whether the use of Spittle before baptism, be a superfluous ceremony. pag. 175.  
Cap. 11. Whether it be a superstitious ceremony to take the right hand of the child, and deliver unto him the signet, feal, or sign of Christ, which is the Cross, that thereby he may learn to bless himself against the devil and heresy, the greatest enemies of man, and to remain constant in Catholic faith; pag. 178.  
Cap. 12. Whether the abrenunciation of Satan and his works and pomps, be a ceremony approvable. pag. 183.  
Cap. 13. Whether multiplicity of godfathers and godmothers are necessary. pag. 184.  
Cap. 14. Whether the godfather be to give the name to the child. pag. 185.  
Cap. 15. What godfathers and godmothers are bound unto who christian children, pag. 185.  
Cap. 16. Whether the unction or anointing of the breast and shoulders, be allowable. pag. 188.  
Cap. 17. Whether profession of faith be necessary before baptism. pag. 188.  
Cap. 18. Whether immersion, or dipping of the infant, be necessary. pag. 189.  
Cap. 19 Whether one, or trinall immersions are to be used in baptism. pag. 191.  
Cap. 20. Whether the unction with holy Chrism on the crown of the head after baptism be allowable. pag. 194.  
Cap. 21. Whether the use of putting upon the baptized the white garment, be not significant. pag. 196.  
Cap. 22. Whether the giving of the wax candle ligth in to the hand of the baptized, be a ceremony unprofitable pag. 200.  
Epylogus pag. 201.    

The errors, thus correct. pag. 50. lin 23. whit. with. pag. 51. lin 15. whit, with. pag. 62. lin. 4. absolutely, absolutely pag. 68 lin 32. ba, be. pag. 98. lin. 1. b'ing, being. & ibid. lin. 1. 2. it no, it, is no. pag. 101. lin. 12. thee, three. pag. 108. lin. 7. tui, tu. ibid. lin. 12. kind, king. ibid. lin 28. And were, and we were. pag. 110. lin 28. wiched wicked. pag. ●●5. lin. 31. grawing, gnawing. pag. 148. lin. 8. fait, faith. pag. 153. lin 30. die did. pag. 154. lin 32. stat●e, flat. pag. 167. lin. 19 yet, that, Ibid lin 23. yet, that.  
Some other faults which are of lesser importance, I doubt not but thou thyself in the reading, wilt castlie correct them.   

A DOV AY, par PIERRE AUROI, au Pelican d'or. Anno 1614