the Ark to escape drowning in the Flood This is to be taught as a most certain rule whereby the true Church may be discern'd from the false And we may also know the true Church from its Original XVIII Another Rule yo know the True Church from the False which it has from the Grace reveal'd by the Apostles For her Doctrine is True not New not lately sprung up but long ago deliver'd by the Apostles and dispers'd through all the World and hence it is that none can doubt That the impious Doctrines of Heretics are far different from the Faith of the Church seeing they are against that Doctrine of the Church which has been preach'd from the Apostles to this day And therefore that all may understand which is the true Catholic Church the Fathers by Divine Inspiration have added this word APOSTOLIC Of the marks of the True Church see August contra Epist Fundamenti c. Tertul. lib. toto de Praescript For the Holy Ghost who presides in the Church governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles and afterwards by the infinite goodness of God has always continu'd in the Church But as this One Church cannot err in the delivery of Faith and Discipline of manners XIX Why the Church is call'd Apâ—stolic Aug. contra Crescen lib. 1. c. 33. seeing she is govern'd by the Holy Ghost so it must needs be that all others which falsely claim to themselves that Name and being also led by the Spirit of the Devil are most dangerously out of the way both in Doctrine and Practice But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things XX. Two figures of the Church for which cause chiefly the Apostles us'd them The Curat may not pass over that part of Docrine also which is so profitable And amongst these The First Gen. 6. Noahs Ark has an excellent signification which for this reason only was made by Gods command that there might be left no room to doubt but that it signifies the Church Which God has so constituted That whosoever by Baptism enters therein may be safe from all danger of eternal Death But they who were out of it as it happen'd to them who were not receiv'd into the Ark were overwhelm'd with their own wickedness Another Figure is that great City Jerusalem The other under the Name whereof many times the Holy Scriptures understand the Holy Church to wit That in her alone it is lawful to offer Sacrifice Because also in the Church of God only and no where else the true Worship and the true Sacrifice which can any ways be pleasing to God may be found And now in the last place XXI The Church to be believ'd by Faith and bow concerning the Church it must be taught After what manner that we are to believe the Church belongs to the Articles of Faith For tho any one perceives by reason and sense That the Church i. e. that Company of Men is in the World which are dedicated and consecrated to Christ our Lord Nor does there seem any need of Faith to conceive this when neither Jews nor Turks do at all doubt of it Yet those Mysteries which as has already been declar'd in part and partly will be said further in he Sacrament of Orders are contain'd in the Holy Church of God that mind which is illuminated by Faith only and not convinc'd by any reasons can understand Seeing therefore that this Article no less than the rest quite surpasses the strength and reach of our understanding We very rightly confess That we come not to know the Church's Original Gifts and Dignity by Huaman Reason but behold them with the Eyes of Faith For neither were Men the Authors thereof XXII Who the Author of hte Church Ps 89.5 but the very Immortal God who has built it upon a most firm Rock as the Prohet witnesses The most High has sounded it For which reason it is call'd Gods Inheritance and the people of God And the Power it has is not of Man but given her by the gift of God Wherefore as by the mere Power of Nature we cannot attain to her so also by Faith only we understand That in the Church are the Keys of the Kingdom of Heaven and that to her is given Power to Forgive Sins to Excommunicate and to consecrate the true Body of Christ and then that the Citizens which belong to her Heb. 13.14 have not here a lasting City but seek one to come It is necessary therefore to believe XXIII We must believe the Church but not in the Church Aug Ser 1.31 de Temp. That there is One Holy and Catholic Church For so we believe the Three Persons of the Trinity the Father the Son and the Holy Ghost as to place our Faith In them But now changeing the manner of speaking we profess to believe the Holy not In the Holy Church That by this different way of speaking God who is the Author of all things may be distinguish'd from the things which were created and to acknowledg that all those excellent benefits which are bestow'd on the Church were receiv'd of the Divine Goodness The Communion of Saints When S. John the Evangelist wrote to the Faithful XXIV This part of the Article to be diligently explain'd 1 Joh. 1.13 of the Divine Mysteries why he taught them therein he gives this Reason That you also says he might have Fellowship with us and our Fellowship is with the Father and with his Son Jesus Christ This Fellowship is plac'd in the Communion of Saints of which we are to speak in This Article And would to God in explaining hereof Aug. in Joan Trâ—act 32. the Teachers of the Church would imitate the diligence of Paul and the other Apostles For it is not only a kind of Interpretation of the former Article and a Doctrine full of profit and advantage but it also shews what the Use of those Mysteries is which are contain'd in the Creed For we are to search into and learn all those things for this end that we may be admitted into this so blessed and glorious a Fellowship of the Saints and being once admitted consequently to persevere Coloss 1.12 giving Thanks with Joy to God the Father who has made us worthy to partake of the Lot of the Saints in Light Firft therefore XXV Wherein is plac'd the Communion of Saints the Faithful are to be taught That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church For the Unity of that Spirit by which she is govern'd causes that whatsoever the Church has is Common For the Fruit and Benefit of all the Sacraments belongs to all the Faithful by which Sacraments as by Sacred Bands they are coupl'd and joyn'd with Christ
custom For there is no body ignorant that Children were us'd to be circumcis'd on the eighth Day Now if the Circumcision made with Hands in taking away the Body of Flesh could profit them it is evident then that Baptism which is the circumcision of Christ not made with Hands must needs profit them Lastly Fifthly Rom. 5.17 as the Apostle teaches If by the sin of One Death reign'd through One much more they that receive an abundance of Grace and of the gift of Righteousness shall reign in life through One even Jesus Christ Since therefore by the sin of Adam Children by their very birth contract hurt much more by Christ our Lord may they obtain Grace and Righteousness to reign in life which verily without Baptism can by no means come to pass Conc. Trid. Sess 5. decret de peccat origin Sess 7. de Baptis c. 12 13 14. Dionys de Eccles Hier. c. 7. Cypria Ep. 59. Aug. Ep. 28. lib. 1. de peccat merit c. 23. Chrysost Hom. de Adam Eva. Concil Mil. vit c. 2. de consec dist 4. passim Wherefore the Pastors shall teach XXXII How Children baptiz'd are to be educated That by all means Infants are to be baptiz'd and then that by little and little their tender age is to be instructed to true Devotion by the Precepts of Christian Religion For as it is excellently said of the Wiseman Train up a Youth in the way he should go and when he grows old he will not depart from it Nor is it to be doubted XXXIII After what manner Infants baptiz'd receive Faith Epist. 23. ad Bon. but when they are baptiz'd they receive the Sacraments of Faith Not that they believe with the assent of their mind but because they are establish'd in the Faith of their Parents if their Parents were Faithful but if not to use S. Austin's words they are arm'd with the Faith of the whole company or the Saints For we rightly confess that they are offer'd in Baptism by all those Saints who were pleas'd to offer them and by whose charity they are joyn'd to the communion of the Holy Ghost And the Faithful are earnestly to be admonish'd to take care that their Children be brought to the Church so soon as may be without danger XXXIV Infants to be baptiz'd as soon as may be to be baptiz'd with the Solemn Ceremonies For since there is no other way left for Infants to attain Salvation unless they are baptiz'd We may easily perceive how great a guilt they bring upon themselves who suller them to want the Grace of that Sacrament longer than necessity requires especially since by reason of the weakness and tenderness of their age they are in continual danger of their life Aug. lib. 3. de Orig. animae c. 9. lib. 1. de peccat merit c. 2. Epist 28. But then the custom of the primitive Church declares that there is a different reason for those who are of ripe Years XXXV Adult persons to be invited and prepared for Baptism and have the perfect use of Reason to wit who are born of Infidel Parents for the Christian Faith is offer'd them and with all earnestness they are to be advis'd perswaded and invited to embrace it And if they are converted to our Lord God then they must be admonish'd that they defer not the Sacrament of Baptism beyond the time prescrib'd by the Church For seeing it is written First Delay not to be converted to the Lord and put not off froam day to day they are to be taught that perfect conversion is plac'd in the new Birth by Baptism Secondly And besides by how much the later they come to Baptism by so much the longer must they want the grace and use of the other Sacraments of Christian Religion because none can be admitted to them without Baptism And then Thirdly that they are also depriv'd of that excellent benefit we receive by Baptism for the Water of Baptism not only washes off and takes away every spot or blemish of all those sins which before were commiteed But it adorns us with Divine Grace by the aid and assistance whereof we can also avoid sin for the future and secure righteousnefss and innocence in which thing consists the sum of the Christian Life as all may easily perceive Tertul lib. de Poenit c. 6. de praescript c. 41. Cypr. Epist 13. de consecrat dist 4 c. 64. 65. Aug. lib de fide operib c. 9. But tho these things are so yet the Church has not bin us'd presently or hastily to bestow this Sacrament of Baptism upon this sort of Men XXXVI Why the Church is wont to defer the Baptism of those of ripe Age. The First Reason but has decreed that it should be deferr'd for a certan time For this delay has not joyn'd with it the same danger as was noted before to impend over Infants because the purpose and resolution that they who are endu'd with the use of Reason have of receiving Baptism and their Penance for their sore-past evil life will be available for Grace and Righteousness to them if any suddain accident should happen to hinder them from being Baptiz'd But on the contrary The Second The First Advantage this delay seems to be somewhat advantagious For first because the Church ought to be very provident that none come to this Sacrament through Hypocrisie and Dissimulation the Dispositions of those who desire Baptism will be more throughly try'd and discover'd For which cause we find it decreed by antient Councils that those Jews who come to the Catholic Faith before Baptism was administr'd to them were to be for some Months amongst the Catechumens The Second and then thereby they are more perfectly instructed in the Doctrin of that Faith which they ought to profess The Third and in the Rules of Christian Life Besides there is a greater and more religious veneration given to the Sacrament if with solemn Ceremony they receive Baptism only on the appointed days of Easter and Whitsuntide But notwithstanding the Time of Baptism XXXVII When Baptism of the Adult is to be deferr'd Act. 8.38.10.48 sometimes it is not to be deferr'd for some just and necessary cause as when there seems to be a present danger of Life and especially if the persons to be baptiz'd do fully understand the Mysteries of Faith which it is manifest that Philip and the Prince of Apostles did when the One baptiz'd Queen Candace's Eunuch and the other Cornelius and that without delay and as soon as ever they profefs'd that they embrac'd the Faith Furthermore XXXVIII They who are baptiz'd ought to desire Baptism it must be taught and explain'd to the people how they that are to be baptiz'd ought to be affected First of all therefore they must of necessity be willing and resolv'd to receive Baptism For since every one in Baptism dies to sin
XXVII The same confirm'd by consent of Fathers and first it must be taught that there is nothing doubtful or uncertain in them Especially since the authority of Gods Church has thus interpreted them To the knowledg of which sense we may come by a twofold way and means The first is by consulting the Fathers who flourish'd both in the beginning and so down through every Age of the Church and were the best Witnesses of the Doctrin of the Church But all these by an exact consent and agreement have most plainly taught the truth of this Opinion Of which to bring the several Testimonies because it would be a most tedious labor it shall be sufficient to mark or rather to shew a few things whereby a judgment may easily be made of the rest S. Ambrose therefore first produces his Faith who in his Book of those that are initiated in the Mysteries testifies Lib. 4. de Sacra de tis qui Myster init c. 9. vide de consec dist 2. plutib in locis Chrys ad Popul Antioch homil 60 61. That the true Body of Christ is taken in this Sacrament as his true Body was taken of the Virgin and this is to be held with most certain Faith And in another place he teaches That there is Bread before the Consecration but after the consecration the Body of Christ Another witness hereof is S. Chrysostom one of no less Fidelity and Gravity who professes and teaches this Truth both in many other places and especially in his 60th Homily of those who unworthily receive the Sacred Mysteries as also in his 41 and 45. Homilies upon S. John For he says Let us obey and not contradict God tho that which is spoken seem to be contrary to our Reason and our very Eyes for his Word is infallible our Senses are easily deceiv'd To these exactly agrees what S. Austin the vigorous defender of Catholic Faith always taught And first expounding the Title of the 33. Psalm he writes To carry himself in his own hands is to Man an impossible thing and is proper to Christ alone For He was carri'd in his own hands when giving that Body of his he said This is my Body And besides Cyril Justin and Irenaeus in his fourth Book upon S. John so plainly affirm the true Flesh of Christ to be in this Sacrament that his words cannot be rendred obscure by any sallacies or captious interpretations But if the Pastors want any other Testimonies of the Fathers it is easie to add more as S. Dennys Hilary Hierom Damascen and innumerable others The grave Sentences of whom concerning this matter we may read collected and gather'd together by the Labor and Industry of learn'd and pious Men. Divus Augustinus in Ps 33. Conc. 1. a medio ad finera usque Cyril l. 4. in Joan. c. 33. 14. l. c. 13. Just Apolog. 2. sub finem ad Antonium l'ium lren l. 5. cont haeret c. l. 5. in Joan. c. 34. Dionys Eccles Hier. c. 3. Hilar. l. 8. de Trinit Hierom Epist ad Damasum Damasc l. 4. de Orthod fid c. 14. There remains another way whereby we may find out the judgment of Holy Church in those things which belong to Faith to wit the contrary Doctrin and Opinion being condemn'd And it is manifest that the Truth of the Body of Christ in the Holy Sacrament of the Eucharist was so scatter'd and spread abroad through the whole Church XXVIII The same further confirm'd by Decrees of Councils and willingly embrac'd by all the Faithful that when Berengarius five hundred years ago presum'd to deny it and asserted That there was only a Sign he was forthwith condemn'd by the Sentence of all in the Council of Verceils which by Authority of Leo IX was conven'd and himself retracted his Opinion and condemn'd it with an Anathema Who afterwards returning to the same impiety was condemn'd in three other Councils one at Tours and two at Rome whereof the one was call'd together by Pope Nicholas II. and the other by Pope Gregory VII And afterwards the Faith of the same Truth was more fully declar'd and settl'd in the Councils of Florence and Trent If therefore the Pastors shall diligently have explain'd these things not to say any thing of those XXIX And by Reason who being blinded and harden'd in their Errors hate nothing more than the Light of Truth they will be able to confirm the weak and to affect the Souls of the devout with the greatest joy and delight Especially since the Faithful may not doubt but that the Belief of this Perswasion is to be reckon'd among the other Articles of Faith For when they believe and confess God's Power to be supream over all things The First they must needs believe that he wants not Power to effect this great Work which we admire and worship in the Sacrament of the Eucharist And then The Second when they believe the Catholic Church it must needs follow that they believe also that this is the truth of this Sacrament as we have explain'd it And indeed there can be no greater sweetness and profit to the Faithful XXX How great the Churches Dignity by reason of the Sacrament of the Eucharist than to contemplate the dignity of this most profound Sacrament For first they perceive how great the Perfection of the Law of the Gospel is which has the priviledge to have that thing in Truth and Reality which in the time of the Mosaical Law was only shadow'd by Signs and Figures Wherefore it was divinely said of S. Dennys De Eccl. Hier. c. 3 p. 1. That our Church is in the middle between the Synagogue and the upper Jerusalem and participates of both And indeed the Faithful can never sufficiently admire the perfection of Holy Church and the height of her Glory seeing there seems to be but one step or degree only betwixt her and the Bliss of Heaven For This we have common with those in Heaven that both of us have Christ God and Man present with us But we are below them this one step They being present there enjoy the blessed Vision But We with a firm and constant Faith worship him being present with us but hiding himself far from the sense of our Eyes under the admirable cloathing of the Sacred Mysteries Besides in this Sacrament the Faithful experience the most perfect Love of our Savior Christ For it highly became his goodness never to withdraw from us that Nature which he took of us but as much as may be to be and to be conversant among us That at all times that might seem to be truly and properly said Prov. 8. My delight is to be with the Children of Men. And now in this place the Pastors must explain XXXI Whole Christ as God and Man contain'd in the Eucharist not only that the true Body of Christ and whatsoever belongs to the true Nature of a Body as
the daily reading thereof or at least so frequently that whatsoever this Book contains may be kept in Memory A Second way of using this sacred Work is commanded by St. Charles in his Second Synod at Millan before cited to wit that when the Curats of any Neighborhood come to meet each other they should frequently commune about some part of this Catechism which is now become a commendable Custom and Usage every Week in the Famous Presbytery of S. Nicholas de Cardineto in Paris The Third way of using this Catechism is prescribed by the same St. Charles in his Third Synod at Millan where it is commanded that as often as the Curats are to administer any Sacrament they teach and expound to the People the Points and Doctrin of this Book the same is appointed in the Synod of Roan in Normandy The Fourth way of using this Book is propos'd in the Synod of Bourdeaux before cited where it is appointed that on all Holy-days the Curats teach the People out of this Catechism some of those things which it concerns all Christians to know The Fifth way is prescrib'd in the Synod of Cremona Anno 1603. Pag. 9. in these words By the Divine Inspiration of the Holy Ghost those Fathers that were in the Council of Trent commanded that as soon as may be the Roman Catechism might be written out of which as out of the most fruitful Breasts of our Holy Mother all the Clergy may suck the most sweet Milk of the Church's Doctrin That Custom therefore which was holily introduced into our Seminaries for all the Clergy to explain the Roman Catechism shall by all means be henceforth observ'd daily or at least thrice every Week by all Clerks that teach School The Sixth way is prescrib'd by the Fathers themselves in the very Preface of the Catechism THE PREFACE OF THE CATECHISM FOR THE CURATES By the Decree of the Council of TRENT Wherein the intent of the Council the necessity and use of the whole work are laid open SUch is the condition of the mind and understanding of man as that I The weakness of the light of nature when of it self with great labour and diligence it has discover'd and learn'd many of those things which belong to the knowledge of divine matters Yet the greatest part of those things whereby eternal salvation is to be attain'd and for which cause chiefly man was at first created and made after the image and likeness of God it could never have discover'd by the mere light of nature The invisible things of God as the Apostle teaches from the Creature of the world II. The necessity of supernatural revelation Rom. 1.20 Coloss 1.26 27. are indeed clearly seen being understood by the things that are made even his eternal power and Godhead But that mystery which was hid from all ages and generations does so far surpass all humane understanding that if it had not bin manifested to the Saints to whom it pleas'd God by the gift of faith to make known the riches of the glory of this mystery which is Christ among the Gentiles it had bin impossible by any study or labor of man to aspire to that wisdom But whereas faith is conceiv'd by hearing III. The necessity of Teachers Rom. 10.14 15 16. it is manifest how necessary the labor and ministery of a legitimate and faithful teacher has always bin to the attaining eternal salvation For it is written How can they bear without a preacher and how can they preach except they be sent And indeed IV. God has never bin wanting to those that are his Heb. 1.1 2. Isa 49.6 Heb. 12.25 2 Pet. 1.17 from the very beginning of the World the most merciful and gracious God has never bin wanting to those that are his But by many and manifold ways has spoken to the fathers by the Prophets and according to the condition of times has chalk'd them out a certain and direct way to celestial happiness But because he foretold he wou'd give a teacher of righteousness for a light of the Gentiles and for salvation to the ends of the earth He has last of all spoken to us by his Son whom also by a voice sent down from the most excellent glory Ephes 4.21 he has commanded all to hear and obey his commands And then the Son gave some Apostles some Prophets some Pastors and Teachers to preach the word of life that we may not be carry'd about as children tossed to and fro with every wind of Doctrine but sticking close to the firm foundation of faith may be built together in the house of God in the Holy Ghost And lest any one shou'd receiv the word of God from the ministers of the Church V. How the pastors of the Church ought to be heard as the word of men and not as it is indeed the word of Christ our very Savior himself has appointed so great an authority to be given to their direction that he says He that bears you bears me and he that despises you Luc. 10.25 despises me Which yet he would not have to be understood of those only to whom he then spake but also of all those who by a lawful succession shou'd afterwards be receiv'd to the office of Teaching with whom he promis'd to be always present Matt. 28.20 even to the end of the world But whereas the preaching of the divine word ought never to be intermitted in the Church VI. The necessity of preaching Gods word so at this time with much greater piety and industry ought it to be endeavour'd that with sound and uncorrupt doctrine as with the food of life the Faithful shou'd be nourish'd and confirm'd For there are false Prophets gone out into the world 1 John 4.1 of whom the Lord said Jer. 23.11 I sent not the Prophets and yet they ran I spake not to them and yet they prophesi'd to corrupt the minds of Christians by divers and strange doctrines wherein their wickedness furnish'd with all the arts of Satan has proceeded so far that it seems scarcely possible to be kept in any bounds And were we not confirm'd by that excellent and clear promise of our Savior who affirms that he had laid the foundation of his Church so sure Matt 16.28 that the gates of Hell shou'd never be able to prevail against her It might at this time be very much fear'd that being on every side beset by her enemies oppos'd and try'd by so many engines and devices she shou'd utterly perish For VII Heresie breaking forth to omit those most noble provinces and countries which heretofore have piously and holily embrac'd and retain'd that true catholic religion which they received from their ancestors or forefathers but now leaving the right way have gone astray and do openly profess their greatest piety and religion to consist in this That they are departed and gone far away from the doctrine of their forefathers There
minister and steward 〈◊〉 25.23 and like a good and faithful servant may be found worthy to be preserr'd by his Lord over many things Nor ought he to think that men of one temper only are committed to his charge XVII The fifth Or that one certain Rule or prescrib'd Form is suitable and sufficient to teach and instruct all the faithful in Christian piety But whereas some are as it were 1 Pet. 2.2 infants new born others begin to grow to man-hood in Christ and some do grow in a manner to full age It is necessary to consider who they are that have need of milk who of more solid meat 1 Cor. 3.2 and so to provide for all such food of doctrin as may give spiritual increase Heb. 5.22 13. till we all come into the unity of the faith into the perfect man-hood of the knowledge of the Son of God into the measure of the stature of the fulness or age of Christ The Apostle yielded himself an example to be observ'd by all herein when he said Rom. 1.14 That he was debtor both to the Greeks and to the Barbarians both to the wise and to the unwise to wit That those that are call'd to the ministery might know that they ought so to accommodate their doctrin to the capacity and reach of their hearers in delivering the mysteries of faith and rules of life that when they have fill'd the souls of them Heb. 5.14 who have their senses exercis'd with spiritual meat they suffer not in the mean time the little ones to perish with hunger who ask for bread and there is none to distribute it to them Nor ought it at all to discourage any ones endeavors in teaching XVIII The sixth because it is sometimes necessary for the hearers to be taught the rules of those things which are common and despicable altho frequently it is not without some difficulty that they are handl'd by those whose minds are taken up with and take a kind of pleasure in the contemplation of the more sublime and lofty matters For 1 Thess 8.8 if the wisdom of the eternal Father came down to the earth in the meanness of our flesh to teach us the rules of the heav'nly life who is there whom the love of Christ cannot constrain to become little among his brethren and as a nurse fostering her little infants so earnestly to desire and endeavour the salvation of his neighbour 1 Thess 2.8 That as the Apostle testifies of himself he wou'd not only deliver the Gospel to them but even his own life for them Now the Rule of all that doctrin which the faithful are to be taught XIX Whence the Christian doctrin is to be fetched is contain'd in the word of God and is divided into Scripture and Tradition The Pastors therefore shou'd night and day be meditating on these things Always remembering S. Pauls admonition which he wrote to Timothy which also all that have cure of souls shou'd reckon as belonging to themselves and this is the admonition 1 Tim 4.13 2 Tim. 3.16 17. Attend to reading exhortation and doctrin For all Scripture written by divine inspiration is profitable for doctrin for reproof for correction for instruction in righteousness that the man of God might be perfect and ready to every good work But because the things deliver'd of God are many and divers XX. Whence is had the division of this Catechism that they cannot easily be comprehended in the mind and being comprehended cannot be kept in memory Therefore when there is offer'd an opportunity of teaching that the explaining of those things may be fit and easie our Ancestors have very wisely reduced the whole power and substance of the doctrin of salvation into these four heads viz. The Apostles Creed The Sacraments The Decalogue or ten Commandments And The Lords Prayer For all those things which are to be held by the discipline of Christian faith XXI The First part or which belong to the knowledge of God or to the Creation and Government of the world or to the Redemption of mankind or to the Rewards of the good or Punishment of the wicked are contain'd in the doctrin of the Creed But those things which are Signs and instruments XXII The Second part as it were for the obtaining of divine grace these the doctrin of the Seven Sacraments contains But those things which have reference to the Law XXIII The Third part 1 Tim. 1.5 the end whereof is Charity are set down in the Decalogue Lastly Whatsoever may be savingly wish'd XXIV The Fourth hop'd or pray'd for by any man is comprehended in the Lord's Prayer Whence it follows that these four which are as it were the common places of the holy Scriptures being explain'd there can be nothing wanting in a manner for the understanding of those things which are to be learn'd of a Christian It seem'd good therefore to admonish the parish Curates XXV The manner of dividing the Catechism into several Sundays that as often as it came in their way to interpret any place of the Gospel or any other place of holy Scripture they may know the meaning of that place whatsoever it be falls under one of these heads we have even now mention'd whither they may have recourse as to the fountain of all doctrin for explanation of it For example If the Gospel of the first Sunday in Advent be to be explain'd Luc. 21 25. There shall be signs in the sun and in the moon c. What is pertinent to the explanation thereof is handl'd under the article of the Creed He shall come to judge the quick and the dead which being thence taken the Pastor may with the same pains instruct the faithful people both in the Creed and in the Gospel Wherefore in all the parts of teaching and interpreting he will do well to hold to this practice of directing all things to those four chief points to which we thought fit to refer the whole power and doctrin of holy Scripture but yet to take that order in teaching as will be most proper both to the persons to be taught and to the season We following the authority of the Fathers XXVI Why it begins with the explication of the Creed who in bringing men to Christ our Lord and in instructing them in his discipline began at the doctrin of Faith have thought fit first to handle those things which belong to Faith But because in the word of God XXVII What Faith is the signification of Faith is manifold we here speak of that by vertue whereof we wholly assent to those things which are deliver'd by God Now that this Faith is necessary to the attaining everlasting salvation no one can justly doubt especially seeing it is written Heb. 11.6 Without Faith it is impossible to please God For whereas the end proposed to man for his happiness is far higher than for
Apostle us'd Eph. 5.2 when he said Christ lov'd us and gave himself a Sacrifice and oblation for us to God for a sweet-smelling Savor Furthermore this is the Oblation whereof we read in the Prince of Apostles 1 Pet. 1.18.19 Ye were not redeem'd with corruptible things as Silver and Gold from your vain conversation of the Tradition of your Fathers but with the precious Blood of Crist as of a Lamb without spot or blemish And the Apostle teaches us Gal. 3.13 That Christ was made a Curse for us that he might redeem us from the curse of the Law But besides these immense Benefits XXVI In Christs Passion are examples of all Vertues we have this very great one over and above that in this only Passion we have the most Glorious Patterns of all Vertues For he shew'd forth his Patience Humility the most profound Love Charity Meekness and Obedience and most unshaken Constancy and Resolution of Mind not only in suffering Injuries for Righteousness or Justice sake but also even in Death it self and that in such a manner as we can truly say That our Savior in the very height of his Sufferings did most lively express in himself all those Rules and Precepts of Life which throw all the time of his Preaching he taught by Words And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts and that we wou'd learn to suffer to dye and to be bury'd together with our Lord that then every spot of Sin being wip'd away and rising with him to newness of Life by his Mercy we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory ARTICLE V. HE descended into Hell the third Day He rose again from the Dead It is of very great use to know the glory of the Burial of our Lord Jesus Christ I. 〈◊〉 very useful o undeâ—â—tâ—â—â— this Article of which we have spoken last But it more concerns the Faithful to know the glorious Triumphs he bore away by conquering the Devil and spoiling the Powers of Hell Of which and also of the Resurection we are now to speak Which Point altho it may well be handl'd distinctly and by it self yet we following the Authority of the Holy Fathers have thought fit to joyn it with that of his descent into Hell In the first part therefore this is propos'd to our Belief II. What is propes'd in the first Part. That Christ being now dead his Soul went down to Hell and there continu'd so long as his Body was in the Sepulchre But in these words we also confess That the very same person of Christ at the same time was both with the Spirits below and also lay in the Sepulchre Which when we say no one ought to wonder because as we have often said before That though his Soul departed from his Body yet his Divinity was never separated either from his Soul or his Body But because it may bring much light to the Explication of this Article III. The various signification of Hell if the Curat teach what in this place is to be understood by the Word Hell It is necessary to admonish That in this place by Hell is not meant the Sepulchre as some no less impiously than unskilfully have thought for by the former Article we are taught That Christ our Lord was bury'd neither was there any Reason why in the Creed the same thing shou'd by the Holy Apostles be repeated in another and a more obscure form of Speech But the Word Hell signifies those hidd'n Receptacles wherein the Souls are kept IV. The First The Receptacle of the damn'd Phil. 2.10 which have not attain'd to the Blessedness of Heav'n For so the Holy Scriptures use this Word in many places For thus we read in the Apostle At the name of Jesus every Knee shall bow of those in Heav'n of those in Earth and those under the Earth And in the Acts of the Apostles S. Peter testifies Act 2.24 That Christ the Lord was risen again having loos'd the Pains of Hell Nor are all those Receptacles of one and the same kind For there is that worst and most dismal place of all where the Souls of the damn'd together with the unclean Spirits shall be tormented for ever and that with unquenchable Fire which is call'd the Bottomles-Pit and by its own proper signification Hell There is besides V. The Fire of Purgatory The Fire of Purgatory wherein the Souls of the Pious for a certain determin'd time are cleans'd by Sufferings that so the entrance to the Heav'nly Country may be laid open into which no polluted thing can be admitted And of the truth of this Doctrin Apoc. 21 27. Con. Trent Sess 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture and by Apostolic Tradition the Curat shall discourse and argue by so much the more industriously and frequently because we are fall'n upon those times wherein Men will not endure Sound Doctrin Lastly VI. Limbus where the Souls of the Father were The third kind of Receptacle is that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord and there being refresh'd with the bless'd hope of Redemption and free from all sense of Pain enjoy'd a peaceable Habitation The Souls therefore of these Pious Persons who in the bosome of Abraham expected the Savior Christ our Lord descending to Hell deliver'd Nor are we to think that he so descended to Hell VII Christ's Soul truly went down to Hell as that only his Influence and Vertue and not also his Soul went thither But we are verily to believ That his very Soul indeed and in presence descended to Hell Ps 15.10 of which there is this most certain Testimony of David Thou shall not leave my Soul is Hell But tho Christ went down to Hell yet this was no damage to his Supreme Power nor was the Splendor of his Holiness stain'd in the least seeing that by thus doing it rather was most evidently prov'd that all those things are most true which are celebrated concerning his Holiness and that he is the very Son of God as he had before made appear by so many prodigious Miracles And this we may easily perceiv VIII Two differences betwixt Christ's and the damned's going to Hell if we but consider the Causes why Christ and other Men came into those places For all others went thither as Captives but he as free among the Dead and Conquerer to Master the Devils by whom they were there kept shut up and imprison'd by reason of sin Furthermore All others who descended thither partly were tormented with most bitter pains and partly tho they wanted all other sense of sorrow yet being depriv'd of the sight of God and with-held in the Hope only of
our Wickedness by the Blood of his only begotten Son so that he freely endur'd the Punishment which for our sins we had deserv'd and the Just was condemn'd for the Unjust the Innocent was put to a most bitter death for the Guilty Wherefore when we seriously consider with our selves 1 Pet. 1.18 19. That we were not redeem'd with corruptible things as Silver and Gold but with the precious Blood of Christ as of a Lamb without spot or blemish we shall easily conclude that nothing could possibly come to us more advantagious than this power of forgiving sins which shews the unutterable of Providence of God and his exceeding Love towards us And from this consideration it must needs be X. Mortal Sin how great an Evil. that a mighty advantage redound to us For he that offends God by any mortal Sin whatsoever Merits he before had by the Death of Christ and his Cross he straightway loses all and the Gate of Paradice which before being shut our Savior by his Passion has open'd to all he has shut again against himself Which when we remember we cannot chuse but that the consideration of Mans Misery will extreamly grieve us But if we bend our mind to this admirable Power which God has given to his Church and being confirm'd in the Faith of this Article believe that this Power is offer'd to every one so that being assisted by Gods help he may be restor'd to his former state of dignity then are we forc'd with the highest joy and gladness to exult and give immortal Thanks to God And truly if those Medicines are us'd to seem welcome and pleasant which the skilful and careful Physitian prepares for us when we are sick how much more pleasant ought those remedies to be which the Wisdom of God has appointed for the cure of our Souls and consequently for the recovery of Life and especially when they carry with them not a weak doubtful Hope of Health as those Medicines do which are apply'd to the Body but when they bring most certain Health to those who desire to be heal'd The Faithful therefore are to be admonish'd XI The Benefit of Remission of Sin diligently to be us'd after they have known the dignity of so ample and so excellent a Gift that they study religiously to convert it to their own advantage For it can hardly be that he who makes no use of a thing that is profitable and necessary can be suppos'd not to despise it and specially seeing the Lord has deliver'd to his Church this Power of forgiving sins to this end that all might use this wholsome remedy For as no one without Baptism can be expiated or cleans'd so whosoever is minded to recover the Grace of Baptism which he lost by mortal sin must necessarily betake himself to that other kind of expiation to wit the Sacrament of Penance But here the Faithful are to be warn'd XII The Easiness of obtaining Pardon not to be abus'd Aug. in Joan. Tract 33. lib. 50. Hom. 41. Amb. lib. 2. de poenit c. 1.2 11. that hearing of so large a Power of Pardon and that it is not to be limited to any term of Time not to take encouragement either to sin the more readily or to repent the more slowly For since by the one they are manifestly discover'd to be injurious to and to affront this Divine Power they are unworthy that God should bestow any Mercy upon them and by the other it is much to be fear'd lest being overtaken by Death in vain they confess the Forgiveness of Sins which by their sloth and putting off they have deservedly lost ARTICLE XI THe Resurrection of the Body That this Article has a great influence to establish the truth of our Faith I. How necessary the Belief of this Article This does abundantly evidence that it is propos'd to the Belief of the Faithful not only by the Holy Scriptures but is confirm'd by many reasons also Which since we see it not done in the other Articles of the Creed we may perceive that the Hope of our Salvation is grounded herein as on a most foundation as the Apostle argues 1 Cor. 15.14 If there be no Resurrection of the dead then is not Christ risen again but if Chrst be not risen again then is Our Preaching vain and your Faith is vain In explaining hereof therfore the Curat shall take no less pains and care than the wickedness of many has labour'd to overthrow it For that great and excellent advantages redound to the use of the Faithful by the knowledge hereof will by and by be shew'd But first of all this is to be noted II. Why the Resurrection of Men call'd the Resurrection of the Flesh That in this Article the Resurrection of Men is call'd the Resurrection of the Flesh. And this is not done without good reason For the Apostles would teach what is necessarily to be suppos'd That the Soul is immortal Wherefore lest any one might think that the Soul dy's together with the Body and that Both were to be restor'd to life again seeing that by many places of Holy Scripture it is plainly manifest that the Soul is immortal for this reason in this Article there is mention made of the Resurrection of the Flesh only And tho frequently in Holy Scripture the word Flesh signifies the whole man as in Esaias Isay 40.8 All Flesh is grass and in S. John The word was made Flesh Yet in this place the word Flesh signifies the Body that we may understand that of the Two Parts Soul and Body of which Man is made the One only to wit the Body is corrupted and returns into the Dust of the Earth out of which it was made that the Sout remains uncorrupt But then whereas none can be restor'd to Life III. The Soul not said to rise again 2 Tim. 2.14 unless he had been first dead the Soul is not properly said to rise again And there is mention made of the Flesh to confute that Heresie which during the Apostles life was Hymenaeus and Philetus's who taught that when in Holy Scripture mention was made of the Resurrection it was not to be understood of a Resurrection of the Body but of the soul whereby we rise from the death of sin to an innocent life From these words therefore it is plain that this error is taken away and the true Resurrection of the Body is confirm'd But it is the Curates Part to illustrate and clear this Truth by Examples taken out of the Old and New Testaments IV. How the Resurrection of the Flesh is to be prov'd and out of all other Church Histories For some were restor'd to life by Elilijah and Elisha in the Old Testament others besides those which Christ our Lord rais'd from death by the Holy Apostles and many others 3 Reg. 17.19 4 Reg. 4.34 which Resurrection of many confirms the Doctrine of this Article
Savior Joh. 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God have relation to the time after his Passion If therefore the Pastors diligently handle these matters there can be no doubt but that the Faithful will come to understand and with truly devout Souls will reverence the excellent dignity of this Sacrament and especially when they consider that those excellent and rich Gifts which when Christ was baptiz d were manifested by the signification of Miracles to be given and bestow'd by the secret influence of the Holy Ghost upon all those that are baptiz'd For as if our eyes were open'd as Elisha's servants were that we could but be able to behold those heavenly things 4 Reg. 6.17 there can no body be thought to be so void of common sense as not to be carried into the greatest Admiration of the mysteries of Baptism Why then should we not think it will be so when the Pastors shall have laid open the Riches of this Sacrament in such sort that tho the Faithful cannot behold them with their bodily Eyes yet with the Eye and sharpness of their Soul illuminated with the splendor of Faith they may be able to contemplate them And now it will seem to be not only profitable but necessary also to shew by whom this Sacrament is to be ministred XXII The Ministers of this Sacrament of three Ranks both that they to whom chiefly this Office is committed may labor to discharge it holily and devoutly and also that none stretching beyond their own limits might rashly seiz upon anothers possession or proudly enter upon anothers Office 1 Cor. 15. seeing the Apostle admonishes to keep a due Order in all things The Faithful therefore may be taught That there are three degrees of those who may minister Baptism And in the first place are to be reckon'd the Bishops and Priests to whom it is given by Right of their Office and not by any extraordinary dispensation or power to exercise this Function For to Them in the Apostles the Lord gave commandment Matt. 28.19 Isiâ— l. 2. de Offic. Eccles c. 4. saying Go ye and Baptize Tho the Bishops that they might not be forc'd to leave the more weighty charge of instructing the people are us'd to leave the Ministery of Baptism to the Priests And that the Priests have in themselves a Right to exercise this Function so that even in presence of the Bishop they may minister Baptism is manifest both by the practice of the Church and the Doctrin of the Fathers For since they are instituted to consecrate the Eucharist which is the Sacrament of Peace and Vnity it is but requisite that they should have power of administering all those things by which necessarily any one may be made partaker of that Peace and Vnity And if at any time the Fathers have said That the Power of Baptizing hath not bin permitted to the Priests but by leave of the Bishop it seems that it should be meant of that Baptism only which was accustom'd to be ministred with great and solemn Ceremony on some certain days of the year In the next rank of Ministers are the Deacons to whom The Deacons by concession Distinct 93. c. 13. Any other person in necessity without the consent of the Bishop or Priest it was not allow'd to minister this Sacrament as is witness'd by many Decrees of the Holy Fathers The lowest rank is of those who in a forcible necessity may baptize but without the use of the solemn Ceremonies of this sort are all persons yea even of the Lay-people whether Men or Women what Sect soever they profess for this power is permitted even to Jews Infidels and Heretics when necessity compels provided that in so doing they intend to do what the Catholic Church does in that kind of administration These things both many Decrees of the ancient Fathers and Councils have confirm'd and there is also an Anathema decreed by the Holy Council of Trent against those who presume to say That Baptism tho given by Heretics in the name of the Father and of the Son and of the Holy Ghost with an intention of doing what the Church does is not true Baptism Trid. Sess 7. Can de consec dist 4. c. 24. Aug. l. 7. cont Donatist c. 53. Ibid. l. 3. c. 10. l. 2. cont Parmen Conc. Later c. 1. Conc. Florent in Decret Eugenii Wherein verily we may admire the exceeding Goodness and Wisdom of our Lord XXIII Why lawful for all to Baptize for seeing this Sacrament must necessarily be receiv'd of all as he appointed Water to be the Matter thereof than which nothing can be more common so also would he have no one excluded from the Administration thereof although as was said before it be not lawful for all to use the solemn Ceremonies not as tho the Rites or Ceremonies are of more Dignity but that they are of less necessity than the Sacrament Nor may the Faithful suppose that this Office is permitted promiscuously to all in such a manner as that it is not very fit to appoint some Order and Degree of Ministers For if Men be present a Woman ought not if a Clerk be present a a Layman ought not if a Priest be present a Clerk ought not to take upon himself the administration of Baptism Altho Midwives which have bin us'd to baptize are not to be disallow'd tho sometimes in the presence of a Man who is unskilful in performing this Sacrament which otherwise seems more properly to be the office of a Man they should perform it To these Ministers who as has bin already said The Antient use various Names and necessity of God-Fathers Tertul. lib de Baptis c. 18. de Coron milit c. 3. do administer Baptism may be added another sort of Ministers who by the most ancient practice of the Church have bin wont to be made use of at the sacred and saving celebration of Baptism These we now call God-Fathers and God-Mothers tho formerly they were commonly call'd by Sacred Writers Vndertakers Answerers Sureties Concerning the reason of whom because the Office belongs to all Lay-people in common the Pastors shall exactly teach that the Faithful may understand what things are most necessary for the right discharging thereof And first he must shew what the cause is why at Baptism besides those that Minister the Sacrament there are also requir'd God-Fathers and Vndertaters which indeed will appear to all to be exceedingly well done if they consider that Baptism is a Spiritual Regeneration or New-Birth 1 Pet. 2.2 by which we are born the Children of God for of this New-Birth speaks S. Peter Even as New-born Infants desire you the reasonable milk without hypocrisie As therefore when any one is born into the world he presently wants a Nurse and a Schoolmaster by whose assitance and labour he is educated and instructed in
the several Rites of Baptism are to be reduc'd to Three Heads That in explaining of them a certain order may be observ'd by the Pastors and that those things they teach may the more easily be kept in the memory of their Auditors And the First sort is of those which are observ'd before they come to the Font of Baptism The Second is of those which are us'd at the Font And the Third of those that are us'd to be added when Baptism is perfected or finish'd First therefore Water Water must be prepar'd which must be us'd at Baptism For the Water of Baptism is consecrated Consecration of the Water Cypr. Epist 70. Basil de Spirit San. c. 17 de Consec dist 4. c. in Sabb. the Oyl of Mystic Vnction being added And this may not be done at any time but after the custom of our Ancestors there are certain Festival days which are worthily to be reckon'd most Solemn and holy waited for in the Vigils whereof the Water of this Holy Sacrament is prepar'd in which days only unless necessity require to do otherwise it was the custom of the ancient Church to administer Baptism But tho the Church at this time by reason of the peril of common life thought not fit to retain that custom yet has she hitherto observ'd these solemn days of Easter and Pentecost at which time the Water of Baptism is to be consecrated with the greatest Religion and honor After the consecration of the Water Standing at the Church doors the other things which then go before Baptism must be explain'd For they who are to be initiated by Baptism are either carri'd or led to the Church doors and are by all means forbid to enter therein as being altogether unworthy to enter into the house of God before they have cast off the yoak of their most loathsom servitude from themselves and dedicated themselves wholly to Christ and to his most just Government Tertul. de Corona milit c. 3. Cyril Hyerosol Catech. 8. And then the Priest asks them The Catechism Clem. Rom. Epist 3. Aug. de fide oper c. 9. Mar. 16.15 Matt. 28.19 What they desire of the Church which being made known He instructs them first in the Doctrine of Christian Faith which they ought to profess in Baptism and this is done in the Catechism Which manner of teaching that our Savior appointed there is none can doubt seeing he commanded his Apostles saying Go ye into all the World and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you Whence we may know that Baptism is not to be administred before the chief Heads at least of our Religion be expounded But because the way of Catechism consists of many Interrogations if he who is instituted be of ripe age he answers by himself to those things that are ask'd But if he be an Infant his God-Father rightly answers and makes solemn promise and vow for him Then follows the Exorcism which is made of holy and religious Words and Prayers The Exorcism to drive out the Devil and to weaken and destroy his Power To the Exorcism are added other Ceremonies whereof every one as being mystic have their proper and clear signification Of Exorcisms see Tertul. de Praescript c. 41. Cypr. Epist 2. August lib. 2. de Gratia Dei peccato Orig. cap. 40. lib. 2. de Nupt. concupis cap. 26. Optat. lib. 4. contra Permenianum For when Salt is put into the Mouth of him that is brought to be baptiz'd The Salt hereby is plainly signifi'd that by the Doctrine of Faith and gift of Grace he shall attain to a freedom from the corruption of sin and rellish the taste of good Works and be delighted with the Food of Divine Wisdom Beda â—â— l. 1. Esdras c. 9. Isid l. 2. de Offic. Eccles c. 20. Aug. l. 1. Confes c. 11. And then his Forehead Eyes Brest Sboulders Ears are sign'd with the sign of the Cross Sign of the Cross All which things declare that by the mystery of Baptism his senses are open'd and strengthen'd that he may be able to receive God and to understand and keep his Commandments Of the sign of the Cross see Tertul lib. de Resur carn Basil lib. de Spiritu Sancto Chrys cont gent. alios Afterwards his Nostrils and Ears are smeer'd with Spittle The Spittle and coming to the Font. Joh. 9.7 that as that Blind-man in the Gospel whom the Lord commanded to wash his Eyes smeer'd with Clay in the Water of Siloam recover'd his sight So also we may understand that such is the power of Holy Baptism that it gives Light to the Mind to perceive the Heavenly Truth Of the Spittle Ambr. lib. 1. de Sacram. 1. de iis qui myst init c. 1. de consecr distinc l. 4. c. postea Those things done The Abrenunciation they come to the Font of Baptism and there other Ceremonies and Rites are us'd by which may be understood the sum of Chritian Religion The Priest thrice in conceiv'd words interrogates him that is to be baptiz'd Dost thou renounce the Devil and all his Works the World and all his Pomps Then He or the God-Father in his name answers to every demand I renounce them He therefore that is about to give his name to Christ ought first of all tp promise holily and religiously that he forsakes the Devil and the World and that from thenceforth he will ever account and detest them both as his most deadly enemies Tertul. lib. de Coron mil. c. 13. de spectac c. 4. de Idol c. 6. Cypr. Epist 7.54 And then The Prosession of Faith Cyril Himos Caâ—â—ch 2 standing together at the Font of Baptism he is interrogated by the Priest in this manner Dost thou believâ— in God the Father Almighty To whom he answers I believâ— And so being ask'd onwards concerning the other Articles of the Creed he solemnly and religiously professes his Faith in which Two Answers is contain'd all the Discipline and Power of the Law of Christ But when Baptism must now be administred The will of Baptism the Priest asks of him who is to be baptiz'd Whether it is his Will to be baptiz'd Who consenting either by himself or by his God-Father in his name if he be an Infant he presently washes him with that saving Water In the Name of the Father and of the Son and of the Holy Ghost For as Man of his own will obeying the Serpent was justly condemn'd So the Lord will have none to be enroll'd as a Soldier of his against their Wills That by a willing obedience to his commands they may at last attain to everlasting Salvation And now after that Baptism is perfected The Chrism the Priest anoints with Chrism the crown oh his Head that is baptiz'd that he
may understand that from that Day forward he is joyn'd to Christ the Head as a Member and grafsed into his Body and that a Christian is so call'd from Christ and Christ so call'd from Chrism But what Chrism signifies is well enough understood by what the Priest then prays Lib. 2. de Sacram. c. 27. as S. Ambrose testifies Dionys Eccl. Hierar cap. 3. Cyril Hieros Catech. 3. Basil l. de Spirit Sanct. c. 27. Afterwards the Priest puts upon the baptiz'd person a White Garment The White Garment saying Receive the white Garment which do thou keep free from any Spot before the Tribunal of our Lord Iesus Christ that thou mayst have Eternal Life But to Infants who use not Apparel is given a white Kerchief with the same words By which Symbol the Holy Fathers teach is signifi'd both the Glory of the Resrrection which he is born to by Baptism And that neatness and beauty wherewith the stains of sin being wash'd away in Baptism the Soul is adorn'd And also that innocence and integrity which throughout all his whole life the baptiz'd person ought to keep Dionys loc citato Ambr. de iis qui myst init c. 8. And then a burning Wax-Light is giv'n into his Hand The burning Wax-light Which shews that Faith being inflam'd with Charity which he receiv'd in Baptism is to be nourish'd and increas'd with the study of good works Of this Wax-light see Greg. Naz. serm de Baptis Greg. Turon lib. 5. c. 11. Niceph. inst Eccl. l. 3. c. 11. At Last a Name is given to the person baptiz'd which name is to be taken from some one The Imposing of the Name that for his excellent Piety and Religion is reckon'd in the number of the Saints for so it will easily come to pass that he will be stirr'd up by the Likeness of his Name to the Imitation of his Sanctity And besides when he prays he may hope that he whom he studies to imitate will be his Advocate for the health and protection both of his Soul and Body And therefore they are to be reprov'd who so diligently search for LXII What names to be rejected by Christians and then put upon their Children the names of Heathens and especially of those who were eminently wicked Since thereby it may be understood how little account they make of the study of Christian Piety who seem so much delighted with the memory of wicked Men that they will fill the Ears of the Faithful with such kind of names If these things be explain'd by the Pastors concerning the Sacrament of Baptism LXIII A repetition of the whole Doctrine of Baptism there will seem nothing in a manner pretermitted that may be thought very pertinent to the knowledg thereof For it has bin shew'd what the Name of Baptism signifies what the Nature and Substance of it is and also of what parts it consists It has bin said by whom it was instituted who are the Ministers necessary to make this Sacrament and Who ought to be made use of as Schoolmasters to help the weakness of the baptiz'd persons It has bin shew d also to Whom and what kind of dispos'd persons Baptism ought to be administred what the Vertue and Efficacy thereof is Lastly it has bin largely enough explain'd as to their design and purpose what Rites and Ceremonies are observ'd All which things the Pastors shall remember are to be taught for this cause especially That the Faithful may always be employ'd in this Care and Knowledge That in those things which they have so holily and religiously promis'd when they were initiated by Baptism they might keep their Faith and Charge and lead such a kind of Life as may answer to the most holy Profession of a Christian Of the SACRAMENT of CONFIRMATION IF ever the diligence of the Pastors were requir'd to explain the Sacrament of Confirmation I. The time and necessity of explaining of the Sacrament of Confirmation certainly there is Now the greatest need to make it as clear as may be since This Sacrament is wholly omitted by some in Gods Holy Church and very few endeavour to receive that fruit of Grace thereby which they ought Wherefore the Faithful are to be so taught concerning the Nature Vertue and Dignity of this Sacrament both on Whitsunday and also on other days when the Pastors judge it convenient to be done that they may know not only that it is not to be neglected but that it is to be receiv'd with the greatest Religion and Devotion lest by their fault and to their extream damage it happen that this divine benefit may seem to be bestow'd on them in vain But to begin with the Name II. Why this Sacrament is call'd Confirmation Conc. Aur. c. 3. item Florent It must be taught this Sacrament is therefore of the Church call'd Confirmation Because he that is baptiz'd when by the Bishop he is anointed with Holy Chrism with these solem Words added I sign thee with the Sign of the Cross and Confirm thee with the Chrism of Salvation in the Name of the Father and of the Son and of the Holy Ghost If nothing else hinder the efficacy of this Sacrament he will begin to grow stronger by receiving new Vertue and so to be a perfect Soldier of Christ III. Confirmation is a Sacrament Now in Confirmation the Catholic Church always acknowledg'd that there is the true and proper Nature or Reason of a Sacrament Which thing both Pope Melchiades and many other very Holy and Ancient Popes plainly declare And S. Clement could not prove the Doctrin of this Truth Epist ad Episc Hisp c. 2. ep antefinem habes decreta horum Ponticum de Consecr disâ— 5. with a more grave or weighty Argument than when he said All must make haste without lingering to be born again of God and then to be consign'd by the Bishop i. e. to receive the sevenfold grace of the Holy Ghost Seeing that otherwise He cannot be a perfect Christian that injuriously and wilfully and not forc'd by necessity omits this Sacrament as we have learn'd of S. Peter and the other Apostles by command of our Lord have taught And this very Faith the Roman Bishops Vrban Fabian Eusebius who being full of the same Spirit pour'd out their Blood for Christ have confirm'd by their Doctrin as may be seen by their Decrees Hereto may be added the concurring Testimony of the Holy Fathers amongst whom Dennys the Areopagite Bishop of Athens S. Dionys. de Eccl. Hier. 6.2 telling how to make this holy Ointment and how to use it said thus The Priests cloath the person baptiz'd with a Garment suitable to their cleanness to bring them to the Bishop And he i. e. the Bishop signing the baptiz'd with the Holy and truly Divine Oyntment makes him partaker of the most holy Communion And Eusebius Bishop of Caesarea Lib. 6. histor c. 43. lib. de iis qui myst
it came so to pass also that Pardon of Sins should be deny'd but to a very few Wherefore it was needful that the most merciful Lord should â—rder the common Salvation of Mankind after an easier way which by his admirable Counsel he has done when he deliver'd to his Church the Keys of the Kindgom of Heaven For by the Doctrin of Catholic Faith XLVII Confession perfects Contrition All must believe and constantly affirm If any one be so affected in mind as to bewail his sins and also to sin no more for the future altho he be not affected with such a kind of sorrow as may be sufficient to get him Pardon Yet when he has rightly confess'd his sins to a Priest by Vertue of the Keys all his wickednesses and sins are remitted and forgiven him That worthily by the most Holy Men our Fathers was it celebrated That an Entrance into Heaven is open'd by the Keys of the Church Whereof it is not fit for any one to doubt since we read it decreed by the Council of Florence That the Effect of Penance is Absolution from Sins Amb. Serm. 1. de Quadrag citatur de Poenit. dist 1. c. ecce nunc August lib. 2. de adult conjug 59. Chrysost de sacerd lib. 3. in Decreto Eugenii IV. And we may further learn from hence XLVIII Confession a most sure way of amending manners how much advantage Confession brings because we find by experience that there is nothing so profitable for the amendment of manners to those whose custom of Life has bin corrupt as if they lay open to some Prudent and Faithful Friend who can help him with his pains and counsel all the secret Thoughts of his Heart his Actions and Words Wherefore according to the same Reason it must be thought very wholsom for those who are conscious of the guilt of Sin to open the Sicknesses and Wounds of their Souls to a Priest as to the Vicar of Christ our Lord who is under the most severe Law of perpetual silence For they presently find Remedies prepar'd for them D. Poenit. dist 6. c. Sacerdot which have such a heavenly Vertue of curing not only the present Sickness but also of disposing the Soul in such a manner that thenceforth it will not be easie for the future to fall into the like kind of Disease and Vice Nor is this advange of Confession to be pretermitted XLIX Confession exercises the Bad. which is very pertinent to the society and conjunction of Life For it is evident that if you take away Sacramental Confession from Christian Discipline all things will be full of hidden and horrid wickedness Which afterwards and many others also much more heinous Men deprav'd by the custom of Sin will not fear to commit openly For the modesty and shame of Confessing calls a Bridle as it were upon the desire and liberty of offending and restrains Dishonesty And now the advantages of Confession being laid open L. The Description of Sacramental Confession the Pastors must teach what the Nature and Vertue thereof is They therefore define it to be an Accusation of sins which belongs to a kind of Sacrament done to this End that by vertue of the Keys we may get Pardon And it is rightly call'd an Accusation LI. With what mind sins are to be declar'd in Confession because sins are not so to be commemorated as tho we boasted of our wickedness as they do who are glad when they have done mischief nor are they altogether to be told as if for divertisement or sport to some idle Hearers we were telling some matter that had bin done but they are so declar'd by a mind accusing it self as that we desire also to revenge them in our selves But we confess our sins to the End that we may get pardon LII We must confess to get Pardon Chrys 20. in Genes because this Judgment is far unlike those Courts which make inquisitions of Capital Causes where the Pain and Punishment of Confession is not made to be a Discharge of the Fault or a Pardon of the Offence In the same sense in a manner altho in other words the most holy Fathers seem'd to have defin'd Confession as when S. Austin says Aug. Serm. 4. de Verbis Domini Greg hom 40. in Evang Confession is that by which the Disease which lay hid is laid open by the Hope of Pardon And S. Gregory Confession is the Detestation of sins either of which because it is contain'd in the definition above mentioned may easily be referr'd to it And now LIII Confession instituted of Christ which is above all the Curats shall teach and without any doubtfulness deliver to Faithful that this Sacrament was instituted by Christ our Lord who did all things well and for the sake of our Salvation For after his Resurrection the Apostles being gather'd together into one place he breath'd upon them saying Joh. 20.22 Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained Vide Trid. Sess 14. de poenit c. 5. can 6. Aug. lib. hom 64. citatur de poenit dist 1. c. agite Orig. hom 1. in Ps 37. Chrysost de Sacerd. lib. 3. When therefore the Lord gave power to the Priests of Retaining and Remitting sins LIV. Confession to be made to the Priest it is plain that they were made Judges of the Matter And the Lord seem'd to signifie the same thing when he gave his Apostles that imployment to loose Lazarus Joh. 11. when he was rais'd from the Dead from those Bands wherewith he was bound For S. Austin explains that place thus Aug. de vera falsa poenit â—tia c 16. Serm. 8. de verb. Domini They says he the Priests can now profit more they can spare more those that confess to whom they forgive sin to wit the Lord by the Apostles deliver'd Lazarus whom he had rais'd from the Dead to his Disciples to be loos'd shewing that the Power of Loosing was now granted to his Church Whither also belongs that which he commanded those who on their journey were cleans'd of their Leprosie that they should shew themselves to the Priests and undergo their judgment Since therefore the Lord has given to the Priests a Power of Remitting and Retaining sins it is evident that they are appointed Judges of that Matter and because as the Holy Synod of Trent has wisely admonish'd Sess 14. c. 5. can 7. de Poenit. that a true judgment cannot be made concerning any thing and in appointing punishments of sins there can be no Measure of Justice held unless the Cause be truly known and searched into from hence it follows that by the Confession of Penitents all sins are severally to be laid open to the Priests That the Priests are Judges of sins S. Austin teaches lib. 20. de civit Dei c. 9. Hieron Epist 1.
that he might be able to teach the Mysteries of Christian Faith and the Precepts of the Divine Law to the People and stir up the Faithful to Vertue and Piety and reclaim them from Vice For there are Two Functions of a Priest Whereof the One is that he rightly make and administer the Sacraments The other that he instruct the people committed to his charge in those matters and things which are necessary to Salvation For Malachy testifies Mal. 2.7 The Priests Lips preserve knowledg and they require the Law from his Mouth Because he is the Angel of the Lord of Hosts As therefore in one of these tho he be qualifi'd bu◠with small learning he may perform what he ought to do Yet the other requires no small but rather an exquisite stock of Learning altho the highest pitch of the Knowledg of hidden matters is not equally requir'd in all Priests but that which is sufficient for every one for the discharge of his own proper Office and Ministery Now this Sacrament is not to be given to Boys Furious or Mad-men LIV. Boys Furious and Mad-men not to be ordain'd because they want the Use of Reason altho if it were administer'd even to them also it ought certainly to be believ'd that the Character of this Sacrament is imprinted upon their Souls But what Year of Age is to be look'd for Not of ripe Age. for these several Orders it is easie to know from the Decrees of the Sacred Council of Trent Servants also are to be excepted Servants for neither ought he to be dedicated to Divine Worship who is not at his own dispose but in the Power of another And Men of Blood and Manslayers Man-slayers because by Ecclesiastical Law they are repell'd and are irregular Also Bastards Bastards and all those who were not begotten in lawful Wedlock For the same Law teaches that those that are dedicated to Sacred things should have nothing in them which might seem worthily contemptible or despicable to others Lastly Deform'd in Body they ought not to be admitted who are Creeples or deform'd with any notable Uncomeliness of Body For that Deformity and Debility must needs both cause offence and also hinder the Administration of the Sacraments And now these things being expounded LV. The effects of the Sacrament of Order The First it remains that the Pastors teach what the effects of this Sacrament are And it is manifest that tho the Sacrament of Order as before was said belongs chiefly to the profit and beauty of the Church yet the Grace of Sanctification is wrought also in the Soul of him who is initiated into Order Because he is render'd fit and qualifi'd for the due discharge of his Duty and for the administring of the Sacraments even as by the Grace of Baptism every one is made fit to receive the other Sacraments And it is evident that another Grace also is given in this Sacrament The Second to wit a special Power which is referr'd to the most holy Sacrament of the Eucharist in the Priest indeed full and perfect as being he alone that can consecrat the Body and Blood of our Lord But in other Ministers of inferior Orders greater or less according as every one by his Ministery comes more or less to the Sacraments of the Altar And this also is call'd a spiritual Character The Character because they that are tinctur'd with Sacred Order are by a certain inward Mark impress'd upon the Soul distinguish'd from the rest of the Faithful and wholly bound to Divine Worship to which the Apostle seems to have had respect when he said to Timothy Neglect not the Grace which is in thee 1 Tim. 4. which was given thee through Prophecy with the Imposition of the Hands of the Presbytery And elsewhere 1 Tim. 7. I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my Hands This is sufficient to have bin spoken concerning the Sacrament of Order For we undertook to deliver to the Pastors only the more weighty heads of Matters that they might furnish them with arguments to teach and instruct the Faithful in Christian Piety Of the SACRAMENT of MATRIMONY BEcause the Pastors ought to propose to Christians a bless'd and perfect Life I. The Vertue of Continency to be desir'd of all 1 Cor. 7 7. it were much to be wish'd for them also what the Apostle wrote to the Corinthians that himself desir'd in these words I will that all Men be even as I my self To wit that All would follow the Vertue of Continence For there can nothing in this life fall out more happy to the Faithful than that the Mind being distracted with none of the cares of the World being quiet and restrain'd from every Lust of the Flesh may take rest and satisfaction only in the study of Piety and the Thoughts of heavenly things But because II. The Holiness of Matrimony diligently to be taught Joh. 2.2 as the same Apostle testifies every one has his own proper gift from God one after one sort and another after another sort and Matrimony is adorn'd with many and divine Blessings so that is is truly and properly reckon'd among the other Sacraments of the Catholic Church and the Lord himself honour'd the celebration of Marriage with his own presence it sufficiently appears that the Doctrin thereof is to be taught especially since we may observe that both S. Paul and the Prince of Apostles also have exactly left in writing in many places not only those things which belong to the Dignity but also to the Duties of Matrimony For being inspir'd with the Spirit of God they very well knew how great and how many advantages might come to the Christian Society if the Faithful rightly understood the Holiness of Matrimony and kept it inviolable And on the contrary That being not well understood or neglected that very many and very great Calamities and Hurts are brought upon the Church First therefore the Nature and Vertue of Matrimony is to be explain'd III. What is chiefly to be explained concerning Matrimony For since Vice often bears the Resemblance of Goodness heed must be taken lest the Faithful being deceiv'd with a false shew of Matrimony pollute their Soul with Filthiness and hurtful Lusts For declaring whereof some may begin with the signification of Matrimony Matrimony is therefore so call'd IV. The various names of Matrimony because the Woman desires to be married chiefly that she might become a Mother Matrem Or else because to conceive to bring forth and to bring up is the part of a Mother Matrix It is also call'd Wedlock Conjuginm à conjungendo a joyning together Wedlock because a lawful Woman is bound with her Husband as it were in one Yoak Besides it is call'd Marriage Nuptiae because as S. Ambrose says Marriage for Modesties sake Maids cover'd or veil'd themselves