that there might be seuerall sorts of Christians all of them beleeuing in Iesus Christ yet all could not haue the true faith of Christ as being opposite in doctrine and disobedient to each others Churches therefor it was further necessary that the Apostles should declare which of all Christian Churches that were then or might be afterwards was the true Church of Christ This they did in the ninth article when hauing professed the cheife things that concerned the B. Trinity and the mystery of the Incarnation in the next place they added I beleeue the Catholike Church Here noy all controuersys of faith should haue an end we being allwais bounde to beleeue the Church and in all points to referre our selues with obedience to it And if this article had bene allwais truely obserued there neuer could haue bene any haeresys nor false Churches of Christians in the world For if all Christians had allwais kept themselues constant to the doctrine of the Church and continued obedient submitting allwais to it noe false Churches of Christians could at first haue risen all of them first rising in the breach of this atticle for that they will not beleeue the Catholike Church which is then and must be at all times extant for the gouernment of the world in the true worship of God but will follow the conceipts of some priuate men and beginne new Churches which then are not in any place And if we rightly consider this article we shall finde it sufficient to destinguish amongst all Christian people that now are which of them is for the present the true Church of Christ For as at first the true Church of Christ was planted Catholike that is to say a people all ouer and vniuersally agreeing in the same faith and doctrine and those that beganne false Churches of Christians were first of it and went forth to beginne a new Church in disobedience to it soe if amongst all the Churches of Christians that are now in the world we finde one out of which they haue all gone forth all the rest that haue gone forth of it are false Churches and that out of which they haue all gone forth must haue the true faith of Christ and be that first Church which the Apostles planted and called The Catholike Church This argument of the Apostles take to prosecute and to prooue more at large that which they in the Creede haue but briefly professed First in the first article against atheists that there is a God Secondly in the same article against Pagans that there is but one God Thirdly in the second article against Iewes and Turks and all that deny Christ I prooue the Christian faith Fourthly in the ninth article I shew how that amongst all the Christian Churches that are in the world there is none but the Romane which is commonly called Catholike that is indeede the true Catholike Church for that all other Christian Churches that are in the world went first out of it and beganne at some time in disobedience to that Church And to shew this I willingly vse the Popes autority that the enemys of the Catholike Church may see the truth and lay a side their auersion from that holy seate which to the ruine of their soules they labour to disgrace This manner of inducing the verity of the Romane Catholike faith is as you see both according to the Apostles method and by it the verity of all and euery particular point of that faith is inferred For that being once prooued to be the true Church there needeth noe further proofe of any particular point which it teacheth the true Church not being subiect to teach falsehood in particular doctrines but all whatsoeuer is taught by it is to be receiued for the authority of God soe speaking and we are allwais to say I beleeue the Catholike Church Yet in the other parts of the Christian doctrine when any points of controuersy in religion occurre I giue satisfaction briefly in them also as the Romane Catechisme doth but that which I desire most to satisfy in is the authority of the Romane Catholike Church prooued out of the first second and ninth article of the Creede and which may be vnderstoode by reading the ninth onely The third thinge which I labour for in Catechizing is edificatioÌ„ to good life Esa 27. for this is the end and fruite of all to take away sinne We lay the foundation when we instruct in the Christian doctrine and we build vpon it when we exhort to good life this being the hight and perfection of our labors Wherefor that you may not onely know speculatiuely what to beleeue but also how to apply practically that knowledge to the honour of God and your aduancement in his grace I haue annexed many things both out of the Romane Catechisme and other authors as also some examples of my owne certaine knowledge which tende onely to deuotion Thus I follow that methode which the Councell of Trent hath giuen vs to follow in the Discourses of the Romane Catechisme adding onely the Haile Mary in the beginning of euery Discourse as a pious deuotion to implore the assistance of our B. Lady before any good exercise But because the Discourses of the Romane Catechisme were but few as treating onely of fower subiects besides the praeamble which it hath of faith to wit of the Creede of the Sacraments of the Commandements and of the Pater Noster and those also somethinge obscure as not being intended by the Councell of Trent as a Catechisme immediatly to the people but to pastors to giue them examples how to Catechize and were therefor deliuered as intire speeches without titles vntill Andreas Fabritius for more cleernesse added titles vnto them therefor I haue treated of more subiects as first of the Obligation which all haue to learne the Christian Doctrine of the Signe of the Cros of the Masse of the Aue Maria of the Rosary of the Praecepts of the Church and of Sinne. And I haue destinguished the points which are treated in them by titles sufficiently connecting the former sense with that which followeth soe that I hope you will haue here the substance of the Romane Catechisme with that cleernes which Fabritius added vnto it and also some other subiects in the same manner handled soe requisite for all to know that this will appeare not onely a good but a necessary booke As for the stile of Catechizing if it be plane and easy it is propper and as it ought to be and for this I haue laboured all that I could euen to the repearing of the same words often ouer of purpose for more cleernesse That which I feare most is a weake and cold spirit which will appeare in many places of this booke but this must be supplyed by your more feruerous desire and endeauour of profiting your selfe by it yet the iudicious will coÌ„sider that tendernes of deuotion is not much obe expected where instruction is deliuered much â—sse where controuersys
the Apocalypse And Suencfeldius seeing such a strife about the scriptures cleered himselfe readily in a word reiecting all Soe that if we might contradict the Church and follow either our owne or the conceits of any priuate men we might reiect the true scriptures as these haue done and receiue false scriptures as the Apocryphi did or deny all scriptures as Suencfeldius Quintinus the Libertines and other haeretiks haue done The authority of the Church bindeth vs to receiue scriptures and appointeth what scriptures we should receiue and for that authority we receiue the ghospell which S. Marke wrote who was noe Apostle and not that of S. Thomas who was an Apostle and we reiect the ghospell of Nicodemus who had seene Christ and receiue the ghospell of S. Luke who neuer saw him Therfor we must ground our selues vpon the authority of the Church and obey it or els we should not know what scriptures to receiue S. Augustine hath said this in plane termes Epis fund c. 5. when he said that he would not beleeue the ghospell but for the authority of the Church And addeth that for the same authority he would not beleeue Manichaeus the haereticke Further more the word of the scriptures is not profitable to vs but in its true sense and that true sense can not be knowne but by a true interpretour which euery priuate man as we see is not for although there be a great disparity in the abilitys of men excelling one another yet noe man of himselfe is free from errour and can but by his owne reason probably affirme that which another may probably deny and therfor all priuate opinions must be referred vnto some certaine authority which must decide all controuersys in the sense of the scriptures Besides the scriptures in themselues are soe hard to be vnderstoode and full of difficultys that it were against reason to leaue euery man to his owne sense and construction of them They haue beside the litteral sense many kindes of allegorys in which if we should follow the letter it would kill vs. The deuill alleadged the letter and word of holy scriptures but in a false sense to tempt Christ and Christ refuted him by the words of scripture in their true sense but if we had not at all times the like authority of Christ in the Church the deuill would easily peruert the scriptures to vs and we should be subiect to continuall errors S. Peter saith that in the Epistles of S. Paul there are certaine thinges hard to be vnderstoode which the vnlearned and vnstable depraue as also the rest of the scriptures to their owne perdition and S. Augustine Pet. 2.3 Epis 119. who was one of the learnedest sort of men confesseth that there were more places of the scriptures which he vnderstoode not then that he vnde stoode The sense of the scriptures is soe depraued by haeretiks that Luther called the scriptures the booke of haeretiks euery haeretike alleâ—dging scriptures and all of them deprauing them to their owne perdition and in this they are knowne to depraue them that they follow their owne interpretations and priuate conceipts against the whole Church Simon Magus would giue soe much honour to the Angels that he would haue them our mediators aboue Christ and he alleadged scriptures and reason for this doctrine Protestants honour them soe litle that they will not grant them any mediation at all neither vâ—der Christ and they also alleadge scriptures and reasons for their doctrine The Manichees forbadde some meates as in themselues vnlawfull to be eaten and alleadged scriptures and reason for this doctrine Protestants allow of all meates to be eaten at all times although it be against the praecepâ— of the Church and alleadge also scriptures and reason for their doctrine The Marcionists Encratites and other haeretiks forbadde marriage as vnlawfull and alleadged scriptures and reasons for this doctrine Protestants esteeme soe highly of marriage that they make it lawfull for virgins and religious persons that haue dedicated and vowed their chastity to God and alleadge also scriptures and reasons for it Pelagius attributeth our good works to our owne natural forces and to freewill more then to grace and hath more shew of scriptures then most haeretiks haue for their doctrines Protestants on the contrary grant noe freewill at all and will not want scriptures nor reasons for themselues Thus you haue two contrary doctrines both of them alleadging scriptures and both of them in a false sense the truth being betwixt them both saith a learned authour as Christ was betwixt two theeues Mald in Io. 6. But how doe we know that neither of them hath the true sense of the scriptures We know it by the authority of the whole Church which at first declared against those doctrines and therefor whosoeuer shall obstinatly mainteine them are haeretiks because they deny the ninth article of the Creede not beleeuing the Catholike Church but standing obstinate against all authority that was then in the world Which if at any time it were lawfull to doe then were there none to interprete the scriptures and to destinguish betwixt sense and sense and reason and reason and we might as well haue noe scriptures at all as haue noe meanes to know the true sense of them Lastly if there were not at all times some authority amongst men infallibly assisted of God to gouerne and direct in his worship and to determine the verity of all propositions that were to be beleeued with diuine faith then might euery man beleeue and say what he liked and all order and gouernment were taken away and vtmost disorder would reigne amongst vs euen to the denying of God For although natural reason doth declare the diuine existence and a demonstration may be made by a good Philosopher to prooue it yet liberty would induce to that which is against reason and would draw into atheisme as it doth to other vices which by the reason and nature of all men are abhorred Besides not one man among a thousand can make that demonstration and what then should become of those that can not if they were to forsake the authority of the Church and follow onely their owne reasons should he onely be saued that can make it noe nor he neither by that which were but a natural knowledge and humane faith in him Out of all which it followeth that the Catholike Church hath diuine authority to determine all veritys and to decide all controuersys of faith and to direct vs infallibly in that which we are to beleeue and to doe in relation to the honour of God or els the Creede had bene in vaine as also the scriptures all proofe of reason had bene vncertaine all vnion and orderly gouernment and the very foundation of all religion were vtterly destroyed and therfor one may as well say I will haue noe Creede nor religion at all as to say I will haue or beleeue noe Church and those onely remaine sure and
Rome was once the head of the Church and that he and his pastors had the authority of the whole Church but will say that he and they were fallen into errors and therfor they were bounde to disobey them But this is not a good answere for it is authority which now we inquire after and which we require obedience vnto All doctrines must be tryed by lawfull authority but lawfull authority must not be questioned in doctrine for that there is none to question it For subiects to examine the authority of the Church and the doctrine which it teacheth is to set the feete aboue the head and to subuert all order and gouernment in the Church of God Christ hath giuen Apostles Pastors Eph. 4. and Doctors vnto the edifying of his body that is to the building vp and preseruing of his Church and these must either be obeyed or els they were in vaine and to noe purpose It is therfor preposterous and haereticall to disobey the authority of the Church vnder pretence of errors Neither is there any thinge by which haeretiks discouer and condemne themselues more then by talking of errors in the Church for by that one sheweth that he hath somethinge to say against the doctrine of the Church which is to be an haeretike The head of the Church and pastors of his Communion haue the authority of the whole Church and can not teach false doctrine for if they could we should haue noe certainty of the scriptures or of the sense of them or of the Creede or of any point of faith and this article were in vaine when we say I beleeue the Catholike Church Which being made by the Apostles to be said at all times the Church can neuer teach false doctrine but in all doctrines whatsoeuer and in all controuersys we must cleaue to the authority of the Church as to a firme and sure rocke and allwais say I beleeue the Catholike Church Ep. 48. S. Augustine it is impossible that we should haue iust cause to depart from and to impugne the whole Church They must first shew that the gouernment of the Church was taken from the bishop of Rome and his pastors and was giuen to some others whom they obeyed or els they could not lawfully disobey them vnder any pretence whatsoeuer Authority must gouerne the Church we shew our authority to be the same which the primitiue Church obeyed and we aske them vpon what authority they disobeyed it what head and what pastors deliuered their doctrine to them by continual succession from Christ and from S. Peter This they must shew or els they open a gappe to all haeretiks to disobey the Church when they will themselues vnder pretence of false doctrine If they say they haue authority from an inuisible head and inuisible pastors it is a ridiculous saying As though a company of souldiers who were brought before a Councell of warre for deserting their colours should pretende licence from inuisible officers or as rebels who being accused for resisting of lawfull authority should pretende a commission for what they did and being required to shew it should say that it were inuisible soe we aske them vpon what authority they disobeyed that authority which the primitiue Church obeyed and they say by the authority of a Church inuisible We bid them shew their commission they say it is inuisible Is not this Ridiculous for this it is enough to say that men are men that is to say a corporal and visible creature and therefor if the Church which gaue them authority were a congregation of men it was visible and if it were the true Church it was most eminently visible as a candle not hidden but set in a glorious candlesticke that all might see it and see by it what they were to beleeue for true and as a city on a hill conspicuous to all teaching preaching administring sacraments and gouerning of people after a glorious and eminent manner that all might haue recourse vnto it To alleadge onely an inuisible authority is to shew noe authority and shewing noe authority they are noe true Church If they say that they disobeyed not and went not out from the Communion of the Bishop of Rome and his pastors but were thrusten out of it whether they would or noe as a later authour who would seeme wiser then the rest hath vrged it is the weakest of all answeres For if they had kept themselues in obedience to their lawfull gouernors as they ought they could neuer haue bene out of the Communion of the Church They were thrusten out of the Church of Rome as Ozias king of Iuda was thrusten out of the holy temple of Hierusalem a plague of leprosy appearing suddainly in his forehead in punishment of his pride and disobediēce to the high Priest and priests that were with him soe they obstinatly disobeying the head and pastors of the Church that then were departed of their owne accord from the inward Communion of the Church and were thrusten out onely from externall Communion with it least they should infect others with the plague of heresy or schisme which appeared in them Seeing therfor all these answeres to be vaine and groundlesse and that they can shew noe head and pastors in all the world that gaue them authority to teach their doctrine in disobedience to those whom the primitiue Church obeyed they will pretende authority not by succession of pastors from pastors which is the ordinary way but after an extraordinary manner immediatly from God himselfe to disobey the first and to beginne a new gouernment contrary to it and hauing for this an extraordinary calling and commission immediatly from God they needed noe authority from any pastors vpon earth and therefor they will act according to their commission and will be tryed by none nor be subiect to any but God This is the onely answere which an haeretike can make who reiecting indeede the authority of all men that then are must of necessity pretende a particular and extraordinary commission immediatly from God But neither is this a good answere First for that there can be noe such extraordinary commission as to disobey the lawfull authority of the Church of Christ it being builded vpon sure promises of his perpetuall assistance that it can not faile in doctrine but hauing ordained pastors for the gouernment of it he will haue them allwais to be obeyed and therefor that Church that hath not allwais a continual succession of lawfull pastors is not the Church of Christ Secondly if they haue any such commission from God they must shew it or els they open a gappe for all disobedient persons to runne out of the Church disobeying their lawfull pastors when they list themselues vnder pretence of commission from God And this commission not comming to them after the ordinary manner from pastors to pastors but after an extraordinary sort immediatly as they pretende from God himselfe they haue noe ordinary meanes to shew it but
repeateth and inculcateth ouer againe the necessity of instruction also in that particular point that it is a thinge very remarkeable to see the great zeale of this holy Councell in soe often commending and recommending to Pastors the instruction of their people In the explication of the Sacraments beginning to speake of Baptisme it sayth that Pastors should neuer thinke that they had said enough in declaration of that Sacrament and exhorteth them that not onely on the Eues of Easter and whitsunday when it is administred with greater solemnity but also at other times that they take occasion when they see a good number of people together at the baptizing of any to say something if not of all the cheife parts of it at least of some one or other point of it as opportunity shall permitte And in another place as I remember it exhorteth them to haue certaine commune places in their memory for the explicating of any part of the Christian doctrine as neede shall requite This was the first thinge which I could not but obserue in the Romane Catechisme and which ought to be a great incitement especially to the Pastoral Clergy to whom it was directed and who haue by office the charge of soules to attende earnestly to doctrine And indeede he that before God hath vndertaken this charge and considereth on one side the dignity and necessity of the Christian Doctrine in it selfe and on the other side the ignorance of many and the stupid neglect of their soules which is caused by it will easily see what obligation he hath to vse his vtmost endeauours by all methods and wayes possible to attende to it but especially in that which by the sanctity wisdome and autority of a Generall Councell is commended I will not here omitte to propose the Clergy of France for an example and especially those about Paris in all Ecclesiasticall perfections the glory of Christendome who considering the Christian Doctrine to be the first ground of spirituality haue sett themselues soe earnestly to instruct in it as though the words of the Apostle were allwais in their eares Attende to thy selfe and to doctrine be earnest in them c. Tim. 1.4 And the sentence of God menacing Ezec. 34. Woe to the pastors of Israel which fedd themselues c. But my flocke you fedd not How many seuerall institutions haue of late yeares bene there erected for this purpose How many congregations of Priests are now established in the Parish Churches of the citty for education of the Pastoral Clergy and with speciall care to the Christian doctrine What methods haue they deuised what a number of books haue they settforth How many litle papers haue they dispersed amongst the people and what extreme and continuall paines doe they take to inculcate that by word of mouth which they deliuer in writing It is an admirable thinge and full of aedification to see the sweat and toile which I haue seene in those graue and excellent men Nay that nothing might be left vnessayed by them they haue caused the cheife points of the Christian doctrine to be put into verse for the easyer learning of it without booke But that which is yet of more moment and most worthy to be practised all ouer the Catholike Church is an exercise confirmed by authority as I perceiue all ouer France which they call the Prone or Pronaum as being deliuered in the Naue or open of the Church in which euery Sunday at High Masse the Creede being ended the Celebrant or some other for him ascendeth the pulpit and ioyning prayer with the people for the necessitys of the Catholike Church for the Popes Holinesse the soules in Purgatory and particular affaires that occurre the Christian doctrine is then read to them and a speech or Sermon is commonly made vpon some part of it Is not this a zeale worthy of Catholike Priests of the soules of Christians which they must answere for of the dignity of that doctrine which they professe Why doe not all then imitate this zeale in them That which they doe in this Prone is but in prosecution of the Councell of Trents desire and that which I here labour for For what is my Summe of the Christian doctrine but the Creede Sacraments Praecepts of the Church and the other most necessary points which first they reade and what my Discourses but as theirs vpon some of them Truely it was noe small satisfaction to mee when comming into France I saw that which for some yeares I had practised in priuate to be see publikely and generally there professed allthough vnknowne to mee And besides the profit which I had experienced in it and the authority of the Romane Catechisme their example did not a litle encourage mee to publish it and to commende the like practise to our countrey which standeth much more neede of it then they And yet for all this care and paines which they take I haue heard them sometimes complaine to their people that many of them were ignorant euen in the first principles and most necessary points of doctrine and I know by some experience that it was not alltogether without cause But if in France and about Paris where such care is taken and where the common people generally are to be thought more knowing then in any place of the Christian world there was reason to complaine what shall we say of other places where that care is wanting and where those methods of Catechizing are not soe much as thought of By all which we may see the dignity and necessity of Catechizing in the iudgment of the wise and how great a falt it is in some of the weaker sort of Christians who sleight it as a thinge for children onely and when themselues perhaps remaine in damnable ignorance The Christian doctrine is the ground and foundation of religion and the Catholike Church continueth allwais in the world by continuall instructing in it Christ the Sonne of God laid that foundation the Apostles after him buildded vpon it the Fathers and Doctors of the Catholike Church from time to time haue raised vp the structure and by their preachings and writings mainteined it and for all that they haue said and written there will still remaine for others to write vntill it come to that perfection to which God hath ordained it in this world This is that doctrine which plane humble and outwardly despicable but grounded vpon the promises of Iesus-Christ auncient Philosophy could not withstande it This doctrine deliuereth the principles of diuinity it hath beaten downe infidelity dispersed haeresys like smoke it abolisheth sinne and inflameth vnto vertue the harts of those that faithfully imbrace it Finally this is the knowledge of saluation in which the Orient from on high hath visited vs. And it should suffize to say that it is the knowledge of saluation What esteeme then ought all to haue of it with what dilligēce to study it and to be perfect in it And therefor
the Councell of Trent after the decision of controuersys in faith and declaratioÌ„ of the diuine truth in the next place would prouide for Catechizing that the true doctrine declared might be deliuered to the people And for this end they caused the Romane Catechisme to be made and that not to incite Pastors howsoeuer to instruct but to propose such a manner of instuction as was most propper for times of heresy as it declareth of purpose in the Preface where speaking of the suttelty of haeretiks in insinuating of their new and poysonsome doctrines it hath these words Wherefore to apply some remedy to these pernicious euills the Fathers of the Oecumenicall Councell of Trent haue thought it not sufficient onely to determine the cheife points of the Catholike doctrine against the haeresys of these times but haue also deemed it necessary to setiforth a certaine forme and manner of instructing of Christian people which in all Churches should be followed by those who haue the office of a lawfull Pastour and teacher Now for the forme and manner of instructing which it deliuereth it is by Discourses Speeches or Sermons made vpon seuerall parts of the Christian doctrine such as the auncient fathers of the Church haue left of the same subiect and haue called Homilys which in Greeke also is the same as to say Discourses or Sermons And for the methode which it hath obserued in those Discourses it is such that a more profitable can not be deuised for by it Catholiks are soe taught in doctrine that they are also confirmed in faith and piously excited to holinesse of life Three principall thinges then are intended in the Romane Catechismes Discourses The first is Instruction of the ignorant the second is Confirmation of the Catholike faith the third Aedification to good life As for instruction it performeth it very abundantly and more at large in those subiects which it treateth of then other Catechismes commonly doe As for the second it confirmeth the Catholike doctrine especially against moderne heresys soe as in that breuity is very sufficient for the satisfaction of any that would haue a care of his soule As for the third which is Aedification to good life it sometimes threateneth with such zeale the iudgments of God to make vs to feare him and againe when the subiect requireth it layeth open soe efficaciously the bowels of his loue and mercy to draw vs to loue him that we haue in it not onely a Catechisme for instruction but also soe many Sermons and exhortations to vertue and Pastors by following of that methode in these three things may well be said to pay the debt which they owe both to the wise and vnwise The same methode of discourse I desire to obserue and the same three things I will labour to imitate with that spirit that it shall please God to giue mee For the first which is instruction considering that in the opinion of authors some expresse and explicite knowledge of the mysterys of faith is absolutly necessary for euery one to haue soâ— necessary that to those that are come to the vse of reason there can be noe saluation without it I haue therefor collected a short and easy Summe or abbreuiation of the Christian doctrine conteined in the answeres to a few questions which moe doubt but compriseth as much as is absolutly necessary for Lay people to know and more then authors in rigour exact of them The learning then and indifferent vnderstanding of that Summe shall satisfy the obligation which all haue to learne the Christian doctrine and shall excuse them from the sinne of ignorance which they might incurre In which answeres I doe not intende the rigorous definitions of those things which are there asked but onely to declare soe much as is necessary for the vnderstanding and in breife for the remembring of that point This I often explicate to the people and procure that they haue it with them to get without booke for I finde by experience that neither explication onely withour getting somethinge without booke nor the getting without booke onely without explication is sufficient for the people to learne the christian doctrine I haue explicated the same things ouer and ouer againe many times and vntill I gaue them somethinge in breife for their memory I perceiued that my labour was in a manner lost especially with the yong and ruder sort who when I came to examine againe were as farre to seeke as at first And on the other side I haue knowne some children who through their parents care haue knowne all Cardinal Bellarmins litle Catechisme without booke yet for want of explication haue bene litle or nothing better for it Wherfor to bring the people both to vnderstande and to remember the christian doctrine I was forced to vse these meanes to giue them that Summe to gett without booke for their memory and to expounde it to them as they doe in their â—rones in France onely with this difference that where as there the people haue onely the cheife parts of the Christian doctrine read to them before the explication I require that they say it themselues answering all together alowde to the questions of the Summe for by this meanes the most rude and ignorant hearing others answere and answering with them come in time to learne the answeres whether they will or noe and that much more easily in their owne language then those who gett without booke whole psalmes in Latine by onely hearing and singing them with others in the Church As for explication I sometimes expounde all the Summe in breife for the ignorant and sometimes for the good of all I make a discourse after the manner of some of the following Discourses either of Faith or of the Signe of the Cros or of some article of the Creede or other part as occasion shall serue and as is most agreeable to that dayes solemnity The second thinge which I labour for is to confirme in the Catholike faith by such proofs of the Catholike doctrine as may suffize for that purpose And that you may better vnderstande how I proceede in this I desire you to take good notice in the Creede For in the other Discourses there is noe difficulty For the vnderstanding of which you are to minde well the methode which the Apostles haue obserued in composing of it which they carried with them in their liues and left behinde them at their deaths as a rule of diuine faith First against Atheists who would perswade themselues that there is noe God they laid this ground I beleeue in God Secondly against Pagans who on the contrary beleeue in many Gods they professe their beleefe in one onely God the maker of heauen and earth Thirdly against Iewes and Turks and all such as they foresaw might beleeue in one God yet deny Christ they professe their beleefe in Iesus Christ the onely Sonne of God Yet all this was not sufficient finally to resolue in point of faith For being
any other religion nor doubt of their owne as long as they adhaere vnto it but must sticke fast to that pillar and sure ground of truth and beleeue that the spirit of God and assistance of Christ is allwais with the Church and that obeying it they obey the holy Ghost and Christ They by these grounds can not as you see pray to God to inspire them to the true faith but must pray to God that they may allwais continue in the spirit of obedience to the Church as hitherto they haue done And soe this point hath onely soe farre relation to Catholiks as that they may gather by it that as hitherto God hath giuen them his holy light and spirit to reiect all priuate inuentions both of their owne and of others to obey the autority of the whole Church and to adhaere to it soe they ought still to doe and to pray to God that they may allwais doe soe and neuer forsake it But all those who haue goneforth of the Church and followed the priuate inuentions of some particular men as all others but Romane Catholikes haue done beginning new Churches which then were not teaching That it behoueth Protestants and those that are out of the Catholike Church to if examin the state of their owne Church nor gouerning of people in any place but were prohibited by the auncient Church as soone as they beganne and would haue bene prohibited sooner if they had begunne sooner with their new doctrines to oppose it all these and those that follow them of necessity mainteining that the true Church had then failed and that there was then noe true Church in the world which they might submitte vnto but that God sent them to reforme the Church and to restore it to its truth againe as Protestants say that when Luther beganne to oppose the Romane Catholike Church the true faith was perished wholy extinct destroyed not one iot of the ghospel had bene knowne but by his labour and study and the like sayings which may be seene in the booke called THE AVTHOVR OF THE PROTESTANT RELIGION l. â— c. 1. and commonly in authors This they saying as they needes must by consequence to their new reformation they ought in all reason if they will haue any care of their soules to be continually feareful and in doubt concerning their faith and being that the true Church may and did as they say faile and was quite decayed out of the world they ought to pray to God to enlighten them to see whether it be not decayed againe as then they say it was and stande not neede of a new reformation as then they say it did and if it doe that he will bring them to the true faith Or els if they will be out of doubt and free from feares they must beleeue as we doe that the Church could not stande neede of any reformation at all in doctrines of faith and soe to betake themselues againe to the obedience of it and to rest secure and contented with the Apostles Creede I beleeue the Catholike Church without troubling themselues about reforming it But being that they can neuer be certaine in their faith as long as they hold it lawfull to change their religion by reforming of errors in the Church they ought to haue often recourse vnto God to know when they should change their religion and to what religion they should change And this by Gods grace I will now shew them how they shall haue recourse to God for This question therefor I adde here for Cods sake and for those that are out of the Catholike Church that being as I haue shewed in the former title saying their prayers they obtaine not the diuine grace because they pray amisse they may know how to pray And because I conceiue it the most necessary of all points and that on which the conuersion of those that are in a false religion cheifly dependeth that they haue true recourse vnto God and also because it was commended to mee by a very graue and experienced person to procure of such that they will commende the state of their soules to God whose grace worketh much more efficaciously in them then our words can doe and because it is a meanes which none by reason can except against therefor I would adde this whole title for their satisfaction and final good that seeking rightly to God they may obtaine the pretious iewel of true faith in obedience to the true Catholike Church necessary to saluation But that the Protestant or any such reader may receiue that benefit by â—his which I wish him and may haue some feeling of that which we are now treating of I desire him first to take into serious consideration the state of his soule and of religion and that he goe not coldly about this busines which of all thinges in the world concerneth him most and is as important vnto him as his entrance into that happy and blessed state were he shall enioy the glorious sight of God or his entrance into hell where he shall neuer see the diuine face but most irefull and full of rage against him to the extreme horrour of his soule and to thinke truely that in this I aske nothing but that which is both according to his owne grounds and also reasonable in it selfe For his predecessors hauing forsaken the common religion of christians which was then vniuersally professed by that which had the name of the Catholike Church for a religion which had then noe name nor being in any place of the world he may with great reason feare himselfe and with much more reason forsake his new religion for some other that was then extant and especially to that which both is now and was then the most famous of all christendome But that which I now aske of him is not to change but onely to haue recourse to God and to pray vnto him that if his Church doe erre as he sayth that it may and once did that by his diuine light and inspiration he will bring him into the true Church He that were trauailing in a vast wildernes vncertaine of his way and saw the darke night comming on and heard the wild beasts sallying out of their dennes roaring and seeking for their pray in what feare and anguish of minde would he be what would he giue for a guide that could sett him into à safe way free from dangers much more fearefull is the condition of euery man that is out of the Catholike Church this world is the wildernes in which he wandereth heauen is his home obedience to the Catholike Church is the onely way to it death is the night that draweth on and the infernal spirits as wild beasts surrounde him Poore soule thou confessest thy selfe to be in an vncertaine Church which may lead thee to hell and why dost thou not tremble for feare and cry vnto God betake thy selfe vnto him call vpon him beseech him earnestly to guide thee and
the faithfull dispersed ouer the world Which is in substance the same that is here answered for euery one that hath the true faith and is in vnion with the head and Pastors of the Church by obeying them is a member of the true Châ—â—ch and all these put together make the whole Church But because Schismatiks although they beleeue in all points yet are out of the Church as diuiding themselues from it by disobedience to the head and Pastors theirof therefor to be a member of the Church we require vnion with the rest of the members vnder one head to wit the Pope who is for the time the successor of S. Peter the Vicar of Christ and the Head of the Church Now for the explication of this article In the first place the Church is said to be holy Holy It is holy in diuerse respects First in respect of the eminent holines of Iesus Christ the cheife head of it Secondly for the holy gouernment which Christ instituted and allwais conserueth in it Thirdly it is holy in respect of the holy sacrifice which it hath of his most sacred body and in respect of the holy Sacraments and obseruances that are in it Fourthly in respect of the Vicarhead Pastors and people whose holinesse it includeth Christ ascending into heauen made S. Peter the head of all the Apostles and of the whole Church to remaine as Vicar to himselfe vpon earth commending particularly to him the charge of his sheepe that is of all faithfull christians that are in the Church as in his sheepfold This charge was performed by him whilst he liued and after his death by men of great holines who succeeded him ioyning their blood vnto his as it were in a continuall streame of martyrdome for almost three hundred yeares after the Ascension of Christ After them those who haue succeeded in that chaire and office haue bene for the most part men of great holinesse as they haue great meanes to be and as it is fitting they should be in that holy office The Church is also holy in many other inferiour Pastors and people of all sorts and callings of Martyrs Confessors and Virgins who haue illustrated it with their holy liues and haue rendred it a deere and amiable spouse to Christ Lastly the Church is holy as being by its authority the ground of all holines there being none at all but in it For there can be noe holinesse in this world if not grounded vpon true faith Heb. 11. without which it is impossible to please God And being there can be noe faith that can please God but in the Catholike Church all holinesse that is amongst men is in the holy Catholike Church The Church is called by the Apostles Catholike Catholike which is as much as to say vniuersal to destinguish the true Church of Christ from all false Churches of christians which they saw might rize vp in following times and did euen then beginne to rize in their times None of which can be said to be Catholike or vniuersal but priuate and particular Churches which beginne by opposing of the Catholike and vniuersal Church then extant when those new sects beginne First the Church is vniuersal in doctrine for that it teacheth all ouer the same doctrine and yeeldeth obedience to the same gouernment vnder one head and soe the Church of Rome is Catholike and the Church of Protestants is not Catholike for that protestants agree in name onely and nor in doctrine and also because some of them acknowledging a head vpon earth as the English Protestants did and some of them acknowledging noe head vpon earth they haue not all obedience to the same authority which obedience must necessarily be had to be the same Church and to be the true Catholike Church For the Apostles made this article to keepe vs allwais in the odedience of the true Church and that those might be knowne to haue the true faith of Christ who retaining the doctrine which is professed by the whole Church which then is and obeying the authority of it submitte in all controuersys to that which it teacheth and say with the Apostles I beleeue the Catholike Church and therefor two Churches that obey two different authoritys can not both of them be vniuersal and Catholike Secondly the true Church is vniuersall in times for that it must be at all times and neuer soe vanished out of the world that there should neede any to restore it againe for God doth not soe vnequally destribute his graces as to leaue the the world at any time without meanes of saluation which cannot be without a true and lawfull Church Besides the Apostles Creede is to be said at all times and soe we are allwais to say I beleeue the Catholike Church which we could not allwais say if at some time there were noe true Catholike Church in the world Thirdly the Church is vniuersal in place for if S. Paul could with truth apply those words of the psalme their sounde hath gone forth vnto all the earth Ps 18. and vnto the ends of the â—ound world the words of them to the Church of Christ in the Apostles times when it was nothing soe much dilated as now God be thanked it is we may now with good reason call it Catholike in respect of all places when the sounde of the Apostles doctrine is soe much enlarged that there is hardly any place of the world whither the Catholike Church doth not send her subiects to preach Out of this vniuersality of the Church it followeth One that there is but one true Church in which saluation may be had for vniuersality importeth vnity and if there be vnity in the Church and that this vnity be necessarily required and included in the word Catholike or vniuersal which signifye hâ— many agreeing in the same thinge then two Churches which are not vnited in the same Communion and obedience to the same authority can not both of them haue meanes of saluation for if they could both haue meanes of saluatioÌ„ and yet might lawfully disobey each others authority then we should not be bounde to obey it nor could it lawfully require obedience to it which is contrary to the words of Christ binding vs to the obedience of the Church and contrary to this article and to all reason and gouernment S. Augustine There is nothing which a christian ought soe much to feare as to be separated from the body of Christ Aug. tract 27. which is for certaine the one Catholike Church For if he be separated from the body of Christ he is not a member of him If he be not a member of him he is not nourished with his spirit By which it is plane in the doctrine of this saint that it can not be a true Church which is separated from the true Church and by consequence two Churches which separate from each other can not both be true Therefor let those take head that hearken
thinke will the deuill doe to see the sword with which Christ disarmed him and cut of his head be not thou then ashamed of soe great a good least Christ be ashamed of thee when he commeth in his maiesty Thou shalt see then this signe borne before Christ as bright as the sunne The Cros shall goe before him and shall speake with a lowde voice for him to shew that there was nothing wanting on his part This signe both now and of old doth open the doores that are shutt is hath extinguished poyson it hath tamed wild beasts it hath cured the mortall stings of serpents The Cros hath conuerted the world it hath put away feare and brought the truth it hath turned earth into heauen men into Angells death into sleepe it hath brought all our enemys downe to the ground If a gentill shall say to thee adore not him that was Crucifyed be not affraid with a cleere voyce and countenance to say I adore him and will adore him for euer And if he shall lauhg at thee weepe thou with many teares to see his madnes Giue thankes vnto our Lord by whom we haue these things which none without the diuine grace can say We wiâ—h a lowde and cleere voyce and with speciall confidence will cry out The Cros is our glory our freedome our crowne the head and fountaine of our happines I would I could say with S. Paul the world is Crucifyed to mee and I to the world But my Passions hinder mee that I can not say soe Whâ—efore I admonish you and much more my selfe that we be Crucifyed to the world that we haue nothing to doe with he earth but that our wh le mindes be inslaâ—â—â— with the desire of heauenly glory Thus S Iohn Chrysostome and there remaineth nothing for mee to adde to his words words worthy of his holy zeale and eloquence I would I had an Angells voice to sing them as they deserue I would repeato that saying ouer and ouer againe Th Cros is our glory our freedome our crâ—wne the head and fountaine of our happinesse Make it not onely with the fingars on the body but with confidence on the soule and make it as a profession of this faith as an incitement vnto all vertues as an armour against all temptations as a defence against all dangers as a comfort in all afflictions It is the beginning of our awaking of our sleeping of our prayers of our studies of our preaching of our Catechizing of our eating of our drinking of our walking of our riding of our working and of our leauing of from worke all our actions shall beginne and end with this blessed signe and words In the name of the Father and of the Sonne and of the Holy Ghost Amen THE FOVRTH DISCOVRSE OF THE CREEDE OF THE AVTHORITY AND VSE of the Creede I INTENDE now to declare the Creede vnto you in which not onely the cheife mysterys of the christian faith but all whatsoeuer the christian doctrine teacheth in some sort is conteined But first we will haue recourse vnto God and craue his assistance by our blessed Ladys intercession Haile Mary c. Before we declare the articles of the Creede in particular we will say somethinge of the authority and vse of the whole Creede to shew how authentical and pious it is Although the Creede be not deliuered in any part of the scriptures yet it is of equall authority with them to vs neither they nor it being receiued by vs but for the testimony of the Church which both of them haue and which in all thinges we are bounde to beleeue the same autority of the Catholike Church which hath deliuered the scriptures to vs deliuering also the Creede to be beleeued in the same manner by diuine faith the one by writing the other by word of mouth from time to time both of which traditions being in themselues by humane meanes onely a like fallible and by the power of God a like infallible S Pauls writings are receiued by vs as the word of God and he himselfe hath said of his preaching although not written that it was to be receiued not as the word of man but as the word of God Thes 1.2 And againe he planely commandeth them to receiue the like traditions which are deliuered by word of mouth as well as those that are written saying Breth en stande and hold the traditions which you haue learned whether it be by word or by our Epistle Thes 2.2 These are as plane words as S. Paul could speake or write to let vs vnderstande that the words of the Church are to be receiued as the writings which it deliuereth and the holy fathers by these words vnderstande the same autority to be for all the mysterys of faith and for the lawfullnes of all the ceremonys generally practised and allowed of by the Church although not mentioned expresly in the scriptures as is for the scriptures themselues L. 3. c. 3. S. Irenaeus biddeth vs in all questions of controuersy to haue recourse vnto the Apostolicall traditions and to try them by the Apostolicall succession of bishops and in particular by the chayre of Rome and saith that there are many nations of barbarous people simple for their learning but most wise in the constancy of their faith who neuer had the scriptures S. Clement the disciple of S. Peter and the adiutor of S. Paul speaking of the Creede saith that the Apostles before that they separated themselues into seueral countreys to preach the ghospell conferred together and by the inspiration of the Holy Ghost made the Creede as a rule to direct them and others in the faith which they were to preach and therfor saith he it is called the Symbole which is a Greeke word signifying a collection or a conference for that it was made by the general assembly and conference of the Apostles S. Ambrose hath these words Ep. 81. The Apostles like a company of skillfull workmen conserring together made the Symbole as a kea to locke vp the Diabolical darknes and to let in the light of Christ and we must deliuer this kea to ourbrethren that the Disciples of Peter may vse it to locke the gates of hell and open the gates of heauen to themselues S. Augustine speaketh thus of it Serm 80. de temp The Apostles haue deliuered a sure rule of faith comprehended according to the Apostolicall number in twelue sentences They called it a Symbole by which Catholike vnion might be conserued and haeretical pranity conuinced It is a Symbole breife in words but large in mysterys for whatsoeuer is praefigured in the Patriarks whatsoeuer is declared in the scriptures anâ— whatsoeuer is foretold by the Prophets either of God the Father of God the Sonne or of the Holy Ghost or of the receiuing of the Sacraments or of the death and resurrection of our Lord is conteined and breifly confessed in it Let therefor euery one learne that Apostolical faith when
being reprehended by his superiour for it he tooke in such euill part his reprehension that he fell to say that the Saints were noe better then other men and when he was reprooued for his temeratious speech he fled to the scriptures demanding the contrary to be shewed by them and when the scriptures were produced against him he interpreted them after his owne sense and liking and when the interpretations of holy fathers were alleadged against him he scorned all saying that they were men and might erre Lastly the authority of the Church guided of God for the orderly gouernment of the world is obiected against him and when he saw that he must either sticke to the autority of God gouerning vs by the Church and deny his owne singularity or sticke to his owne singularity and deny allorder and gouernment of God he stucke like an haeretike to his owne singularity and rather then he would submitte vnto the Church he denyed God and fell to atheisme The end of this obtinate brute was at last to become madde and to dy roaring like a beast Now his last proposition was but consequence to the former for he that in matter of faith will beginne a nouelty by which he separateth himselfe from all religions and will obstinatly mainteine it against all Churches why may he not as well deny that there is a God seeing that he hath but his owne opinion for both The same experience we haue now a dayes of too many who by long continuance in heresy and disobedience to the true Church seeme to haue lost the very beleefe of God and all feare and feeling of him out of their harts and in this haeretical kingdome it is long since come to that that euery man in religion might in a manner hold what opinious he liked soe that he were not a Romane Catholike and as an enemy of the Catholike Church would but goe to their Churches A neighbour yet liuing not farre from this place mainteined publikly against the mystery of the blessed Trinity and the diuinity of our Sauiour and being many yeares since apprehended for it when he was brought to his tryall he was cleered and by publique authority set at liberty to teach his blasphemys as now he doth to all that will heare and learne them the Foreman of the sury who was a knight of the best ranke in this countrey of what religion I know not declaring as I haue heard that he would rather take the lines of twenty Papists then to haue the blood of one such man vpon him Tell one of our libertines that he is an atheist which a Romane Catholike presently would abhorre to heare most English Protestants make but a iest of it and many there are who seeme as though they would gladly be soe indeede that they might let goe the bridle to all liberty and follow their sensuality without restraint They seeing the wicked sometimes to prosper in their liues and in the end to dy life other men doe what they can to perswade themselues that there is neither heauen nor hell and to say in their harts that there is noe God This is now the plane case of many amongst vs and I could rehearse the prophane sayings of some of our great ones which I haue heard of to this purpose many yeares since but they are not worth the repeating He that will reade The Authour of the Protestant Religion l. 1. c. 4. may see more particularly how the doctrine of Protestants tendeth to atheisme and the vnworthy and atheisticall speeches of their authors and in The Suruey of the new Religion l. 8. almost all ouer but especially c. 3. he may see the same This is easy to be seene in all heresys that they beginning allwais in the contempt of the Church assume to themselues liberty of doctrine and that liberty of doctrine bringeth liberty of life now who doth not see the next and last consequence which liberty of life and doctrine runneth into It is therefor very necessary in these times to say somethinge for haeretiks in proofe of this first article of the Creede to preserue it as the hart roote and foundation of faith from their corruption and to let those libertines see their extreme folly that labour to beate out of their harts the feare of God But Catholiks who beleeue it as a point of the Catholike and Apostolike faith neede noe proofe of it because they haue it as they haue all other points of faith by the testimony of God manifesting himselfe to them who can not deceiue vs as we may doe our selues by our owne reason God is true Rom. 3. and euery man a lyer faith the Apostle and therefor we may mistrust ourselues but we can not mistrust God nor contradict the Church by which he speaketh to vs and gouerneth vs. If it be an irreuerence to stande in contradiction with a graue and reuerent person how much more must it be to contradict God were he not a madman that should oppose his physitian and denying that to be poyson which he affirmeth to be soe should take it and kill himselfe or if a man seeing a caldron full of melted led prepared by some workeman and were warned by him to take heed of it yet would not regard his words but because he saw not the fire vnder it nor any smoke in it should deny it to be hot and throw himselfe into it would not you thinke that he were worse then madde we ought to beleeue God the workman of the world and not like atheists who because they see not the fire of hell will not beleeue it but throw themselues into it and damne themselues And we must not onely beleeue in God and receiue for his authority all points of faith but we must also with our mouths Confesse our beleefe and defende it with our liues when neede requires Rom. 10. With the hart we beleeue vnto iustice but with the mouth Confession is made to saluation Saith the Apostle And the holy king saith I beleeued for which cause I spake And as S. Peter Psal 115. and S. Iohn answered to the high Priests and Princes of the Iewes we can not but speake the thinges which we haue seene and heard soe ought we in the like occasion to speake resolutly the thinges which we see Act. 4. and heare in the Catholike faith and say with S. Paul I am not ashamed of the ghospell And in all temptations both publike and priuate stande to our Creede Rom. 1.8 and professe I beleeue in God and the Catholike Church This I wish that all the world could truely say and I will bring all that I can to say soe and to beginne with the atheists of these times who in words say I beleeue in God but not in hart he shall see first that all the Angels and all nations of men giue testimony against him Secondly he shall see God and feele him by experience in himselfe Thirdly he
sentence which they giue soe priests are made of God the iudges ouer soules they beare his person they forgiue sinnes and whose sinnes they forgiue vpon earth those are forgiuen by him in heauen By sinne we become debtours to God he is the creditour who onely of himselfe can forgiue but he substituting others to forgiue in his name his substitutes can validly forgiue and the substitutes of God are his priests To say that men can not haue power to forgiue sinnes is that which the Iewes obiected against Christ and which he answered and disprooued by a miracle shewing by it that himselfe not onely as he was God but also according to his humanity could forgiue sinnes A lame and impotent man being brought vnto him he said Mat. 9. Thy sinnes are forgiuen thee And when the Iewes heard those words presently they said that he blasphemed as though the power of forgiuing sinnes had bene soe propper to God that he could not haue imparted it to man But they shall see the contrary and that there was noe blasphemy in his words Wherfor thinke you euill in you harts saith Christ whether is easier to say thy sinnes are forgiuen thee or to say arize and walke but that you may know that the Sonne of man hath power on earth to forgiue sinnes Arize take vp thy bedd and goe into thy house And he aroze and went into his house And the multitudes seeing it glorifyed God that had giuen such power to men Now let none euer say that men cannot haue power to forgiue sinnes It is soe farre from being a blasphemy or iniury to God to say that he giueth power to men to forgiue sinnes that to say the contrary is a blasphemy and iniury to him to wit that he can not or doth not giue that power to men For as the honour and power of the king is not diminished but rather his loue and care ouer his subiects is demonstrated in making iudges to conserue iustice and order amongst them and especially in giuing power to his iudges to pardon offences done against him soe is it a special demonstration of the loue of God vnto men to giue power to priests to forgiue sinnes which are committed against him And this is that which the Apostles would haue vs here to professe to wit the forgiuenesse of sinnes by power giuen to the Catholike Church He that considereth the euill of mortall sinne how that it woundeth and quite killeth our soules leauing them depriued of the grace of God and guilty of the paines of hell will esteeme greatly of this power and will thinke that there is nothing in the world which soe much behoueth a sinner as the right application of that power to himselfe Esa 27. This is the end and fruit of all that sinne be taken away Saith the Prophet By this our soules when they are as a dead and filthy carrion in the sight of God are restored to the life of grace made cleane and beautifull and all the happines of future life also becommeth then due to them This we shall learne how it is to be applyed in the Sacrament of Pennance where the benefit of it is obtained THE ELEAVENTH ARTICLE THe Resurrection of the flesh How necessary this article was to the establishing of the christian doctrine it appeareth in this that the holy scriptures doe not onely professe it but also prooue it S. Paul prooueth the resurrection of our bodys by the resurrection of Christ If saith he there be noe resurrection of the dead neither is Christ rizen againe Cor. 1 15. And if Christ be not rizen againe then vaine is our preaching vaine also is your faith And he declareth and confirmeth it by the similitude of corne which corrupting in the seede rizeth vp fresh and faire corne againe With these and the like arguments he disputeth against certaine men that denyed the resurrection Tim. 2.2 as Hymenaeus and Philetus who interpreted the scriptures to be vnderstoode of the resurreation of the soule to the state of grace Christ also himselfe disputed with the Saducaeans about this point and confirmed in fact the truth of it when he raized Lazarus to life who although he had bene fower dayes dead and laid then stinking in the monument yet when Christ called he heard Io. 11. and obeyed comming forth fresh and liuely Holy Iob in the midst of all his assictions comforted himselfe with these words Iob 19. I know that my redeemer liueth and in the last day I shall rize out of the earth And I shall be compassed againe with my skinne and in my flesh I shall see God Thus did this holy man solace himselfe with the thought of the resurrection which he saith he had laid vp in his bosome vsing it as a cordiall and antidore against his great miserys Our soules and bodys desiring by nature to be vnited together for the complete and intire constituting of man it stands with reason that they should once come together againe that the soules of the blessed may enioy their desire and be satiated in the naturall appetite which they haue vnto their bodys And for this reason the immortality of the soule and the resurrection of the body is mentioned in the scriptures and was taken by the auncient Philosophers as it were for the same because such is the connexion betwixt them that by the immortality of the soule the resurrection of the body is inserred for if the soule be immortal and haue a natural appetite to the body as being ereated to constitute man consisting of both soule and body then that appetite must once be satiated by the resurrection of the body after death and revnion of the soule to it againe and soe take away the resurrection of the body and you take away the immortality of the soule and then all grounds of faith and the hopes of future life are taken away with it our soules being mortal with our bodys and therefor S. Paul If I fought with beasts at Ephesus what doth it profit mee Cor. 1.15 if the dead rize not againe let vs eate and drinke for to morrow we shall dy And therefor S. Chrysostome calleth the Saducaeans who denyed the resurrection the most pernicious haeretiks that euer were S. Ambrose hauing prooued it by scriptures and by the examples of those who haue rizen from the dead and by reasons which he calleth euident concludeth all in this plane and certaine truth that the corruptions of seedes and productions which we see of new thinges are vnto God the resurrection of the old That which we beleeue by this article is that the very same bodys which liued before although neuer soe much corrupted shall be vnited to their soules againe and remaine for euer with them for if it were not the same body which was before it were not a resurrection but a production of a new thinge and that this resurrection is general to all Cor. 1.15 according to the
soe doe haeretiks deride the caeremonys of the Church but we haue an answere for them in Dauids words I will humble my selfe both in soule and body to God and will serue him with all my might spiritually and corporally This is a sufficient answere to all obiections against caeremonys There are two kinds of caeremonys Two kindes of caeremonys the one hath a direct and immediate relation to God without representing any particular mystery as kneeling at our prayers or to the B. Sacrament holding vp our hands adorning of Churches and the like The other is of caeremonys which represent some particular mystery as the signe of the Cros in relation to the Passion of Christ and the caeremonys of the masse and of the Sacraments which for the most part signify somethinge of his life or death By the first we humble our selues to God in the condition of our nature the same we doe also by the second and furthermore by them we remember and honour the mysterys which they represent All the caeremonys of the Church are in the same nature as corporal sacrifices Sacraments and vocal prayers outward expressions of our inward affection Neither can there be any thinge obiected against the nature of caeremonys but it hath the same force against them This is sufficient for caeremonys in general Now for the particular caeremonys of baptisme we neede but to shew that they haue holy significations The font consecrated First then the font is consecrated with holy oyle to signify the inward vnction of the Holy Ghost by the grace of baptisme Oyle is a liquor which spreadeth it selfe mollifyeth that which is hard and cureth wounds And therefor may well signify grace which diffused in our harts dilateth it selfe by good works softeneth and tendereth them to the loue of God and cureth vs from deadly sinne and therfor oile is often vsed in the Sacraments and caeremonys of the Church and was vsed in the law of Moyses Exod. 29. Exod 40. by the expresse commande of God in the consecration of Priests and of things that belonged to the Church The tabernacle and vessell theirof the altare of holocaust and the vessell theirof the lauer with the fâ—ote their of all shalt thou consecrate with the oile of vnction that it may be most holy The font being consecrated the child is brought to the doore and stayeth there to signify that we must first lay downe our burden of sinne and ease ourselues of it if we will enter into the house of our Lord. He is instructed in the christian doctrine by the Pater Noster and Creede c. Those that are baptized at yeares of discretion answere for themselues those that can not answere for themselues haue their God fathers to see them instructed in the duetys of a christian God fathers It was the Apostles care as they were pastors ouer all to prouide spirituall foode of instruction both for great and litle and therefor they instituted Godfathers in Baptisme who as nurses might feede yong christians and strengthen them in the doctrine of the Catholike Church That great Philosopher of Athens who liued in Christs time and was conuerted by the preaching of S. Paul was chosen of God for the recorder of the Church in those times and he as an eye witnesse hath declared the vse of Godfathers in these words Dionys part 3. c. 3. Ecclefiashier It hath seemed good to our captaines to receiue infants after that manner that the natural parents of the child should deliuer him to some man learned in diuine things whom as vnder a master or diuine father he leadeth the rest of his life Him whom S. Denis calleth there Diuine father we keeping the very same terme call him Godfather and this office was as you see by institution of the Apostles who were our captaines or els of Christ himselfe He further declareth in what words the Godfather vsed to vndertake his charge saying Ipromise to bring this child to the knowledge of holy thinges that by my serious admonitions he renounce the contrary and performe what he hath promised S. Augustine in a Sermon of Baptisme which he made after easter when it vsed to be more solemnely administred declareth in what things they ought to instruct their Godchildren Teach them saith he to obserue chastity to loue iustice to conserue charity and aboue all teach them the Pater Noster Crede and ten Commandements and the first rudiments of the christian religion This institution of Godfathers was very much to the aduancement of christian piety in all those that were to be baptized who although they were at yeares of discretion yet as yong christians were to be instructed in religion and deuotion Prou. 22. A yong man according to his way when he is old will not departe from it I haue somethinge of this disc 1. treating of instruction The Councell of Trent to auoide confusion in the office of Godfathers hath commanded that there shall be but one either a Godfather or a Godmother or at most both a Godfather and a Godmother Exorcismes are vsed to expell the deuils if they haue gotten any power ouer or about the party and that they may not hinder the due administring of the Sacrament In these exorcismes that power is exercized which Christ promised and gaue to his Apostles ouer vncleane spirits that they should cast them out Mat. 10. The signe of the Cros is often made in remembrance of Christs Passion and to signify that this as all other Sacraments hath its power and vertue from it Imposition of hands is vsed to signify the spiritual cure which is then done Christ declaring to his Apostles that they should cure by imposition of hands Spitle Spitle is put vpon the eares nose and mouth and the word Epheta is said in imitation of the same caeremonys of our Sauiour when he restored the impotent man of the ghospelâ— and to shew the custody Salt which we ought to haue of our senses against temptations Salt is put into the mouth to commende vnto vs wisdome in speech and actions salt signifying wisdome for as it is the seasoning of meates Col. 4. soe is wisdome and discretion the seasoning of our words and deeds Your talke allwais with grace let it be seasoned with salt saith the Apostle And because it is hard to speake much with discretion and without sinne therefor silence is often seasonable and much talke vnseasonable The Creede is said to professe the faith of Christ and the Pater Noster to signify our hopes in his merits which are then applyed The annointing signifyeth our spiritual warrfarre that as wrestlers aunciantly annointed themselues to become more actiue against their enemys soe we against the spirituals of wickednesse Godfathers in behalfe of their children renounce the deuils power and aske baptisme in their name that they may come as volunteers and not forced souldiers into the wartfare of Christ Baptisme is then giuen
subiecteth vs as lyable to some punishment soe euery good worke which we doe in the state of grace aduanceth vs in the diuine grace and taketh away some of our due punishment But allthough Veniall sinnes depriue vs noâ— of the diuine grace nor make vs as the enemys of God guilty of eternall damnation yet we ought to beware of them and to be carefull especially that we gett noe euill habite nor affection to any Veniall sinne for that is very dangerous and if we gett not also a habit of repenting presently for it it will without doubt draw vs in the end into some Mortall sinne And in this sense we may say of Veniall sinnes that they depriue vs of Gods grace and euen kill our soules dispositiuely that is they dispose vs to Mortall sinnes bâ— which our soules are immediatly killed euen as a litle hole or leck in a shippe neglected causeth a greater breach by which she is suddenly ouer charged and sinketh downe to the bottome soe litle falts neglected bring great sinnes and are sometimes bewailed with euerlasting teares in hell And therfor to preuent great sinnes we must haue an eye ouer our lesser falts to mende them by times Besides a good and louing seruant will feare to offende in any thinge least by committing that by which his masters affection should bellessened towards him he might come in the end quite to loose his fauour This is that saith S. Hiero to 7. instrueÌ„s amicum quemdam Hierome which the Apocalypse reprooueth in the bishop of Ephesus who is called an Angell for that he had in his conscience the merits of many good works much labour and sufferings for Christs sake But because the edge of his former piety was somethinge dulled and the heate of his loue beganne to abate he is called and stirred vp to repentance Apoc. 2. I know thy works and labour and patience that thou canst not beare euill men and hast tryed them that say themselues to be Apostles and are not and hast found them lyars And thou hast borne for my name and hast not sainted But I haue against thee a few things because thou hast left thy first charity Be mindfull therefor from whence thou art fallen and doe pennance And what pennance may we read that the Saints of God haue done euen for litle Veniaâ—â— sinnes because they knew that by all such sinnes the grace of God was endangered and that the least degree of his grace was better to them and in it selfe more pretious then all this world S. Theresa conceiued soe greatly against the least oâ— her sinnes that she spoke of them as heinous offences and if it happened that in singing in the quire she missed in any thinge presently in the sighâ— of all she prostrated her selfe to the ground with such true shame and sorrow that the rest of thâ— Nunnes were interrupted from singing and could not goe on for teares Grant vs O Lord by the merits of thy Passion and by the prayers of thy blessed Mother and of the whole court of heauen that we may neuer loose thy grace by mortall sinne and may allwais feare to offende by veniall I haue done now my deere Reader that which I intended in this booke I haue giuen thee for thy instruction a breife Summe of the whole Christian Doctrine in a few short answeres to be gotten without booke and the declaration of them at large in their propper places I haue sett before thee in the Apostles Creede one supreme eternall and omnipotent Power God the beginner and conseruer of all creatures to be worshipped by thee And for thy comfort and Confirmation in the Catholike faith I haue shewed that there is noe true worship of God but in the Catholike Church of Christ The Catholike Church reacheth that an eternall retribution ofteward or punishment remaineth according to our works good or euill Good works by Gods grace are in our owne hands if we will What now remaineth but to excite our wills This also I haue done according to my ability exhorting thee to vertue and holinesse of life And now at last I intreate and coniure thee by the omnipotent power and infinite goodnesse of God that made thee by his iustice and mercy which one day thou must try by the torments of the damned and ioyes of the blessed soules by all which thou canst imagine to be feared or desired that thou feare 〈…〉 loue him Looke downe to hell and feare him in that horrible eternity Looke vp to heauen and loue him seeke him and enioy him in that happy state Resolue from this very instant vpon a vertuous life Beginne now a new and perseuer to the gaining of that euerlasting life which is the end of the Creede and of all Instruction Live sweet Iesu King of eternall glory Liue Liue and reigne in our soules here and in heauen for euer and euer Amen Laus Deo Dei genitrici Virgini Maria. A TABLE A ACTVALL sinne 715 Altare 603. Altares towards the east 603. Almes deeds 473 Amen 505 Angell Gabriel 510. 532. The time and place of the Angell Gabriel his apparition to the blessed Virgin 533. c. Anger 415. Remedys against anger 420 The Apostles preaching 137 The Ascension of our Sauiour 164 Atheisme and Atheists 78. 79. 80. c. Attributes of the diuine Persons in the Blessed Trinity 142 B BAptisme The necessity of Baptisme 283. Baptisme a Sacrament 284 The effect of Baptisme 285. The Baptisme of S. Iohn 286. The caeremonys of Baptisme 287 Beades 555. blessings of Beades 572 Aue Mary Bell. 564 Bloody sinnes horrible to nature 416 C CArnall sinnes 412. seuerely punished of God 422. the causes and rootes of Carnality 428. Remedys against Carnall sinnes 428 The Catholike Church prooued by induction from all other religions that are in the world 250. Catholikes according to their grounds can not with reason seeke vnto any other Church not doubt of their faith but all other Churches euen according to their owne grounds ought to doubt allwais and can neuer be satisfyed till they come to the Catholike Church 35. Character Vide Sacraments 275 Charity towards God and our neighbour 409.491 amongst the primitiue Christians 418 Ceremonys 287.598 Two kinds of Ceremonys 290. Childrens education 1 Christ 109. The faith of Christ euer from the beginning of the world 113. Christ the Messias was to be true God 120. Iesus Christ our Sauiour was the true Messias foretold by the Prophets 122. Christianity demonstrated by holy Scriptures and miracles 113. vnto 140. Christ was more sensible of paine then others 151. Christ prophecyed of his Passion 153. Christs Passion was voluntary 154. Christ the annointed as he was Prophet Priest and King 112. Christmas day 148 Church The Church must try the priuate spirits of all men 24.184.641 Noe order in religion but by the authority of the Church ibid. The Church can not erre 35. The authority of the Church 184.641 The Church is holy 177. It