call to mind how he has by solemn promise oblig'd himself to God when he was initiated in Baptism and will also consider with himself whether in his Life and Conversation he has behav'd himself in such a manner as the very Profession of Christianity obliges and undertakes That therefore what is to be taught III. What the Name Batism signifies Eight kinds of Baptism See Damass lib. 4. de fide Orthod 10 might be made the more intelligible it must be declar'd what the Nature and Substance of Baptism is after that the signification of the word Baptism shall have bin explain'd There is none who know not that Baptism is a Greek word which tho in Holy Scripture it signifies not only that Washing or Cleansing which is joyn'd with this Sacrament but even all other kinds of Washing yea and sometimes is extended to signifie Suffering also Yet among Church-Writers it signifies not every kind of Washing of the Body but that which is annext to the Sacrament and is not ministred without the prescrib'd Form of Words which signification the Apostles by the Institution of Christ frequently made use of Now the Holy Fathers made use of other names also to signifie the same thing For S. Austin testifies that it was call'd the Sacrament of Faith IV. By what other names the Sacrament of Baptism is call'd D. Aug. Epist 25. in sin Heb. 10.15 because they who receiv'd it made profession of the Faith or Belief of the whole Christian Religion Others call'd this Sacrament Illumination because the heart is illuminated by the Faith we profess in Baptism For thus says the Apostle Remember the former days wherein being illuminated ye underwent a great fight of sufferings to wit signifying when they were Baptiz'd Besides S. Chry. 10.5 Chrysostom in his Oration to those who were baptiz'd calls it both a Purgation whereby through Baptism we purge away the Old Leven that we may be a New Lump and a Burying and a Planting and Christ's Cross The reason of all which Names may be gather'd from the Epistle to the Romans And why S. Denys call'd it the Beginning of the most Holy Commandments S. Dionys de Eccl. Hier. c. 2. is evident seeing that this Sacrament is the Gate as it were through which we enter into the fellowship of Christian Life and from thenceforth begin to obey Gods commands and this will suffice briefly to be taught concerning the Name of Baptism Of the various Names of Baptism See Greg. Naz. Orat. in Sancta Lumina Clem. Alex. lib. 1. Paedag. c. 6. But as to the Definition of the Thing Tho there may many others be gather'd out of Sacred Writers V. The Definition of Baptism yet That seems more fit and suitable which we may learn from our Lords own words in S. John's Gospel and from the Apostle in his Epistle to the Ephesians Joh. 3.5 Except a man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle when he spake of the Church Ephes 5.26 Cleansing her in the Laver of Water in the Word For through Adam by nature we are born the Children of Wrath but by Baptism we are born again in Christ the Children of Grace For he gave power to men to become the Sons of God Joh. 1.13 even to them that believe in his Name who are not born of blood nor of the will of the flesh nor of the wiâ—l of man but of God But in what words soever the nature of Baptism chances to be explain'd VI. How the Sacrament of Baptism is made the people are to be taught That this Sacrament is made by Washing with which according to the institution of our Lord and Saviour must needs be us'd certain and solemn words as the Holy Fathers have always taught as is shew'd by the plain testimony of S. Austin The Word is added to the Element and so the Sacrament is made But the Faithful must be carefully taught An Error to be mark'd not to fall into that Error not to think as it is vulgarly us'd to be said that That Water which is kept in the Holy Font to make the Sacrament is the Sacrament For then only is it to be call'd the Sacrament of Baptism when in truth we use Water to wash any one adding those words which were instituted by our Lord. Of this see Chrysost hom 24. in Joan. Aug. l. 6. contra Donatist c. 25. Conc. Florent Trid. item August Tract 80. in Joan. Now because in the Beginning when we spake of Sacraments in general VII The Matter of Bap â—â—m is natural Water we said that every Sacrament consists of Matter and Form therefore what each of these is in the Sacrament of Baptism must be declar'd by the Pastors The Matter therefore or the Element of this Sacrament is any kind of natural Water whether of the Sea or the River or a Pond or a Well or a Fountain that is us'd to be call'd Water without any adjunct Joh 3.5 For our Savior has taught Except a man be born again of Water and the Spirit he cannot enter into the kingdom of God â— h. 2.26 and the Apostle says That the Church was cleans'd by the Laver of Water And we read in the Epistle of S. John 1 Joh. 5.8 There are Three which bear record in Earth The Spirit the Water and the Bloodâ— this may be prov'd also from other testimonies of Holy Scipture But that which S. John the Baptist said Maâ— 3. that the Lord was coming that would baptize with the Holy Ghost and with Fire this can by no means be understood of the Matter of Baptism but ought to be apply'd either to the inward working of the Holy Ghost or at least to the Miracle which appear'd on the day of Pentecost Act. 2.3 when the Holy Ghost came down from Heaven upon the Apostles in the likeness of Fire whereof in another place Christ our Lord foretold Act. 1.5 John indeed baptiz'd with Water but ye shall be baptiz'd with the Holy Ghost not many days hence But this we may observe from the Holy Scriptures to have bin signifi'd before-hand by the Lord VIII The Matter of Baptism figur'd in the Old Testament Gen. 6.5 2 Pet. 3.10 both in Figures and in the Oracles of the Prophets For the Flood whereby the World was cleans'd because the wickedness of man was great in the Earth and all the thoughts of his heart wholly set upon evil carri'd the Figure and Resemblance of This Water as the Prince of Apostles in his former Epistle shews And the Passage through the Red-Sea signifi'd this Water 1 Cor. 10.1 as S. Paul writing to the Corinthians expounds it 4 Reg 5.24 to omit the cleansing of Naaman the Syrian and the admirable virtue of the Pool of Bethsaiday Job 5.2 and many others of the like kind Wherein it plainly appears
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
of the Flesh but not of the Soul Wherefore they were instituted only to be Signs of those things which are effectually wrought in our Services But the Sacraments of the New Law flowing from Christ's side who through the Holy Ghost offer'd himself to God cleanse our Consciences from dead works to serve the Living God and so by vertue of the Blood of Christ they work that Grace which they signifie Wherefore if we compare them with the Old Sacraments besides that they have a greater Efficacy they will be found to be much more full of profit and more reverend and holy August lib. 2. de Symb. c. 6. in Joan. Tract 15. lib. 15. de Civit. Dei c. 26. Another Effect of the Sacraments XXIX Another Effect whch is of Three Sacraments only is a Character 2 Cor. 1.21 not common to all but proper to Three only is the Character of Baptism Confirmation and Holy Order which they imprint upon the Soul For when the Apostle says God has anointed us who has also seal'd us and given us the pledge of his Spirit in our hearts by that word has seal'd he clearly has describ'd the Character whose property it is to Sign and Mark a thing Now this Character XXX What this Character is Trid iâ—id Can. 8. is as it were some remarkable thing impress'd upon the Soul which can never be blotted out but remains forever in it Of which S. Austin has thus written Can the Christian Sacraments haply do less than this corporal Mark wherewith to wit the Souldier is Sign'd For that Mark is not impress'd anew upon the Souldier at his return from the War where he had serv'd but the old one is known and observable Of this Character see Aug. lib. 2. contra Episc Parm. c. 33. Epist 50. circa medium Tract 5. in Joan. lib. 1. contra Crescen c. 30. item D. Thom. 3. p. q. 63. Now this Character has this vertue XXXI To what purpose a Character is impress'd In Baptism that it can both make us fit to receive or perform some Sacred thing and also that by some Mark one man may be distinguish'd from another Both these we have in the Character of Baptism Both that we are made fit to receive the other Sacraments and besides this that thereby the Faithful may be distinguish'd from Infidels The same thing may be observ'd in the Character of Confirmation and Holy Order by the One of which we are arm'd and prepar'd as Christ's Souldiers to make public confession and defence of his Name and against the Enemy set against us and the Spiritual Wickednesses in High Places And also we are discern'd from them who are but newly baptiz'd In Order and as it were Infants new-born But the Other has both a conjunct power of making and ministring the Sacraments and also distinguishes those persons who have this power from the rest of the Faithful We must therefore hold the Rule of the Catholic Church which teaches us that these Three Sacraments impress a Character and are never to be iterated These are the things generally to be taught concerning the Sacraments XXXII By what Motives the Faithful are to be excited to the use and reverence of the Sacraments in explaining of which Point the Pastors shall diligently labour to do Two things especially First to make the Faithful understand how much honour worship and veneration these Divine and Heavenly Gifts deserve And the other because the most merciful God has offer'd them for the common Salvation of all that they use them piously and religiously and be so inflam'd with the desire of Christian Perfection that they reckon it as a mighty Loss to them if at any time they want the most wholsome use of Penance and especially of the Eucharist These things the Pastors may do with ease if they often inculcate into the ears of the Faithful what has before bin said of the Divinity and Benefit of the Sacraments First First That they were instituted by the Lord our Saviour from whom nothing can come but what is most perfect Secondly Besides when they are ministr'd the influence of the Holy Ghost is ready at hand to make them effectual in our hearts Thirdly And then they have in them an admirable and sure vertue to cure our Souls and also to draw down upon us the immense riches of the Passion of our Lord. And Lastly Fourthly They shew that the whole Christian Edifice is founded upon a Corner-stone But were it not propp'd up on every side by the Preaching of the Word and by the Vse of the Sacraments it might greatly be fear'd that a great part of it would tumble down For as by the Sacraments we are admitted to Life so thereby as with Food we are nourish'd preserv'd and increas'd Of the SACRAMENT of BAPTISM FRom what has bin spoken before of the Sacraments in general I. How frequently Men should be taught concerning the Sacrament of Baptism we may easily perceive how necessary it is both for the understanding of the Doctrine of Chrstian Religion and for the exercise of Piety to know those things which the Catholic Church requires us to believe concerning the Sacraments in particular for he that carefully reads what the Apostle has written will without all peradventure find that it is greatly requir'd of the Faithful perfectly to know and understand their Baptism and therefore he not only very frequently Rom. 6.1 but with cogent arguments and full of the Spirit of God renews the remembrance of this Mystery commends the Divinity of it and therein puts before our eyes the Death Burial and Resurrection of our Redeemer for our Contemplation and Imitation Wherefore the Pastors can never think they have taken pains and care enough in the handling of this Mystery But besides those days wherein after the manner of our Fore-Fathers the Divine Mysteries of Baptism are us'd to be explain'd to wit in the Great Sabbath of Easter and Whitsuntide at which time the Church has bin us'd to celebrate this Sacrament with the greatest devotion and solemnity they may at other times also take occasion to discourse of this Point And for this end That Time seems most proper II. How profitable it is to explain the several things done in administring Baptism when at the ministration of Baptism to any one they shall observe a fit number of the Faithful to be met together for then it will be much more easie and convenient though they cannot handle all the points that belong to this Sacrament to teach at least one or other of them when the Faithful with a pious and attentive mind think upon the Doctrin of those things which at the same time they both hear with their Ears and see with their Eyes express'd in the Holy Ceremonies of Baptism From whence it will come to pass that every one being admonish'd by those things he sees done in another person will
that there is a Symbol of this Mistery And of Prophesies none can doubt but those Waters to which the Prophet Esay so freely invites all that thirst IX The Matter of Baptism foretold by the Prophets Isa 55.1 Ezâ—k 47.20 Zac. 13.1 and which Ezekiel in Spirit saw come forth out of the Temple and that Fountain which was open'd for the house of David and inhabitants of Jerusalem for the washing away of sin and of uncleanness which Zachary propheci'd of have relation to this saving Water of Baptism Now S. Hierom writing to Oceanus X. Why Water the Matter of Baptism D. Hieron Ep. 85. shews by many reasons how suitable it was to the nature of Baptism that Water should be made choice of to be the proper Matter thereof But as to this Point the Pastors may teach first of all that this Sacrament is very necessary to all without exception to the attaining Life Everlasting and therefore that the Matter of Water The Reasons The First The Second which can easily be bad any where and is no where wanting was most proper And then Water very excellently signifies the Effect of Baptism for as Water washes away spots and dirt so also it very well demonstrates the power and efficacy of Baptism The third by which the spots of sin are done away To which may be added That as Water is very fit to refresh the Body so by Baptism the Heat of our Lusts in a great measure is abated Of the Matter of Baptism see Conc. Florent Trid. Sess 7. can 2. de consecrat dist 4. Item D Thom. 3. p. q. 56. art 5. But this is to be noted XI Why Chrism to be us'd in Baptism Amb. l. 1. de Sacr. c. 2 Innocent l. 1. decretal tit 1 c. 3. That tho Simple Water that has no mixture in it be the proper Matter for this Sacrament to wit whensoever there happens a necessity of administring Baptism yet by Tradition from the Apostles it has always bin observ'd in the Catholic Church That Baptism is conferr'd with solemn Ceremonies and Holy Chrism added whereby it is manifest that the Effect of Baptism is the better declar'd And the people are to be taught that tho it may sometimes be doubt'd whether This or That be true Water such as the Perfection of the Sacrament requires yet this must be held as a certainty That the Sacrament of Baptism can never be made of any other Matter than of the liquor of Natural Water upon any account whatsoever Now after that One of the two Parts of which Baptism consists XII The Form of Baptism why diligently and frequently to be explain'd that is the Matter of it has bin expounded The Pastors shall take the same diligence and care to explain the Form of it which is the other part of this Sacrament and is very necessary But in the explanation of this Sacrament they must labor with so much the more care and diligence because the understanding of so Holy a Mystery does of it self not only exceedingly delight the Faithful which delight commonly arises from the understanding of all other Divine Matters but it is much to be sought after because of the daily use and necessity of it For seeing that it often happens as in its proper place will be said more fully that Baptism must be ministred by other people and very often times by Women For this Reason those things that belong to the Substance of this Sacrament ought to be known and well understood promiscuously of all the Faithful And therefore in plain and familiar words which all may easily understand the Pastors shall teach that this is the perfect and absolute Form of Baptism I baptize thee in the name of the Father and of the Son and of the Holy Ghost For so our Lord and Savior appointed XIII The Form of Baptism instituted and explain'd when according to S. Matthew he commanded the Apostles Mat. 28.19 Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost By that word Baptizing the Catholic Church which is taught of God rightly understood that in the Form of this Sacrament the Action of the Minister is to be express'd which is done indeed when it is said I baptize thee And because besides the Ministers it is necessary to signifie both the person of him who is baptiz'd and the principal Cause which makes Baptism therefore the Pronoun Thee and the Distinct Names of the Divine Persons are added that so the absolute Form of the Sacrament might be concluded in the words even now mention'd Joh. 1.33 I baptize thee in the Name of the Father and of the Son and of the Holy Ghost For it is not the person of the Son only of whom S. John writes This is he that baptizes But all the Persons of the Holy Trinity work together at the Sacrament of Baptism But that it is said in the Name and not in the Names This plainly shews That there is but One Nature and Divinity in the Trinity For in this place the Name is not referr'd to the Persons but signifies that Divine Substance Vertue and Power which is One and the same in all the Three Persons See Aug. cont Donatist lib. 6. c. 25. D. Thom. 3. p. q. 66. Art 5. Now in this Form XIV The more Essential parts of the Form of Baptism which we have shew'd to be full and perfect it is to be observ'd that there are some things exceeding necessary which if they shou'd be omitted there can be no Sacrament and there are other things not so necessary but that if they should be omitted the Sacrament is made notwithstanding of which kind is the word Ego l. the vertue whereof is contain'd in the word Baptizo I Baptize Yea and in the Greek Churches changing the order of words they us'd to omit it because they thought it not fit to make any mention at all of the Minister Hence it is that they us'd this Form in Baptism Let this Servant of Christ be baptiz'd in the name of the Father and of the Son and of the Holy Ghost And yet it appears by the Sentence and Decree of the Council of Florence That this Sacrament was perfectly administred by them Since by those words is declar'd what belongs to the truth of Baptism to wit Washing or Cleansing which at that time is verily perform'd But if we may say that once there was a time XV. Why antiently the Apostles baptiz'd in Christ's name Act. 2.38 Act. 8.20 when the Apostles baptiz'd only in the name of the Lord Jesus Christ We ought to be assur'd that they did this also by the inspiration of the Holy Ghost that in the Infancy of the Church their preaching in the Name of Jesus Christ might be the more remarkable and that his Divine and immense Power might be the more celebrat'd And then if
to God Balsom has this other property or vertue that whatsoever is cover'd therewith it keeps it from corruption or rottenness And this seems excellently well suited to signifie the vertue of this Sacrament since it is plainly manifest that the souls of the Faithful being well dispos'd or prepar'd by that heavenly Grace which is given in Confirmation can easily be secur'd from the contagion of Sin Now the Chrism is consecrated by the Bishop with solemn ceremonies For that our Savior so taught at his last Supper VIII Why Chrism consecrated only by Bishops when he left with his Apostles the way or manner of making Chrism Pope Fabian a man very famous for his Sanctity and glory of Martyrdom S. Fab. Papa ubi supra has deliver'd altho why it ought to be so may be shew'd even from Reason it self For in most of the other Sacraments Christ so appointed the Matter of them that he gave Holiness to it For he will'd not only that Water should be the Element of Baptism when he said Joh. 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God But when himself was baptiz'd he caus'd that thenceforth the Water should be endu'd with a power of Sanctisying And therefore S. Chrysostom said Hom. 4. oper imperf habetus de Consecr dist 4. nunquid The Water of Baptism could not purge away the sins of Believers unless it self had bin sanctifi'd by the touch of the Lords Body Because therefore the Lord himself did not hallow this Matter of Confirmation by the very use and handling thereof it is therefore necessary that with Holy and Devout Prayers it be consecrated Nor can this Confection belong to any other but a Bishop who is appointed the ordinary Minister of this Sacrament And now is to be explaln'd the other Part whereof this Sacrament consists IX The Form of the Sacrament of Confirmation to wit the Form and the Words which are to be us'd at the anointing And the Faithful are to be admonish'd That in the receiving of this Sacrament they then especially when they hear them pronounc'd apply their minds to Piety Faith and Devotion that there may be nothing to hinder the Heavenly Grace In these words therefore the Form of Confirmation is perfom'd I sign thee with the sign of the Cross and I confirm thee with the Chrism of Salvation in the name of the Father and of the Son and of the Holy Ghost But yet if to the Truth hereof we also add the Reason it is easie to prove the same For the Form of the Sacrament ought to contain all those things which explain the Nature and Substance of the Sacrament But especially these three things ought to be observ'd in Confirmation The Divine Power which as the principal cause works in the Sacrament and then the strength of Soul and Spirit which is given to the Faithful for Salvation And lastly the Sign wherewith he is mark'd that is entring into the Combat of the Christian Camp And first these words In the name of the Father and of the Son and of the Holy Ghost which are put in the last place Secondly these I confirm thee with the Chrism of Salvation which are plac'd in the middle Lastly those which are plac'd in the beginning of the Form I sign thee with the sign of the Cross sufficiently declare Altho if it could not by any reason be prov'd that this is the true and perfect Form of this Sacrament the authority of the Catholic Church by whose Rule we are always taught suffers as not to doubt in the least concerning this matter The Pastors ought to teach also to whom the administration of this Sacrament is committed X. The Bishop the ordinary Minister of Confirmation for seeing that there are many as the Prophet complains that run and yet are not sent it is needful to teach who are the true and lawful Ministers thereof that the Faithful may have the very Sacrament and Grace of Confirmation The Holy Scriptures therefore shew that the Bishop only has the ordinary power of making this Sacrament For we read in the Acts of the Apostles Trid. Sess 23. c. 4. can 7. Act. 8.14 When Samaria had receiv'd the word of God That Peter and John were sent to them who pray'd for them That they might receive the Holy Ghost for as yet he had not come upon any one of them but they were baptiz'd only In which place we may see that he who baptiz'd for as much as he was a Deacon only had no power of Confirming but this Office was reserv'd for the more perfect Ministers i. e. the Apostles And besides wheresoever the Holy Scriptures make mention of this Sacrament the same thing may be observ'd nor are there wanting the most clear testimonies of Holy Fathers and Popes Vrban Eusebius Damasus Innocent Leo as may be seen in their Decrees And S. Austin grievously complains of the corrupt custom of those of Egypt and Alexandria where the Priests presum'd to administer the Sacrament of Confirmation That a Bishop is the ordinary Minister of Confirmation these do teach Vrbanus Papae Epist ad omnes Christianos in fine Euseb Papa Epist 3. ad Episcop Tusciae Campaniae Damasus Papa Epist 4. ad Pros caeteros Epis Orthod circa med Innocentius Pap. Epist ad Episc Hispaniae Clemens item Pap. Epist 4. Concil Wormaciens c. 8. Florent de Sacram. Horum summorum Pontificum Epistolae habentur in Tomis Conciliorum ferè omnes in primo juxta cujusque aetatem Vide insuper Aug. in Quaest Novi Testam quaest 42. And that this is well and rightly done XI Why a Bishop the Minister Confirmation to defer this Office to the Bishops the Pastors may shew by this similitude For as in the building a House altho the Workmen who are the inferior Servants prepare the Mortar Lime Timber and the other Materials and make them fit yet the perfecting of the work belongs to the Architect or chief builder So also this Sacrament whereby the Spiritual Building is perfected as it were is fit to be administred by no other person but by the Chief Priest or Bishop There is also to be a God-father XII Why God-fathers added as has bin shew'd to be done at Baptism For if they who are to fence have need of a Fencing-Master by whose skill and counsel they may be taught what stroaks to make to wound the Enemy and yet to save themselves harmless How much more will the Faithful want a Captain and Monitor when cover'd and secur'd with the Sacrament of Confirmation as with the strongest Armor they enter into this Spiritual Fight the reward whereof is eternal Salvation Rightly therefore are God-fathers to be had at the Administration of this Sacrament Trid. Sess 24. c. 2 â—â—esâ—r matrim with whom there is such an Affinity contracted as hinders the contracts of Matrimony
as to imagine the Work being perfected and finish'd the things made by him cou'd be able to remain without his infinite Power to support them For as the Creator made all things by his supreme Power Wisdom and Goodness So also if his perpetual Providence were not always at hand with the things he created and preserv'd them by the very same Power he made them by they would presently fall back into their first nothing And this the Scripture declares when it says Wisd 11.25 How can any thing continue unless thou pleasest or that which thou callest not be preserv'd Now God not only defends and governs all things that have Being by his Providence but also by a secret kind of Vertue he moves those things which are mov'd and which act to move and act in such a manner that tho he hinders not the efficacy of second causes yet he does prevent and his secret power reaches to all things Wisd 8.1 and as the Wiseman witnesses It reaches powerfully from End to End and sweetly orders all things And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd Act. 17 27 28. he said He is not far from every one of us For in him we live move and have our Being And this is sufficient for the explication of the First Article XXV The Creation to be ascribed to all the three Persons when we shall have given this Admonition that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity For in this place according to the Doctrine of the Apostles we confess the Father to be the Creator of Heav'n and Earth Job 1.3 Of the Son we read in the Holy Scripture All things were made by him Gen. 1.2 And of the Holy Ghost the Spirit of the Lord mov'd upon the Waters and in another place By the Word of the Lord the Heav'ns were made Ps 32.6 and all the Power thereof by the Breath of his Mouth ARTICLE II. ANd in Iesus Christ his only Sâ—on our Lord. That the Benefit is wonderful and satisfactory I. The utility of this Article which throw the Belief and Confession of this Article redounds to Mankind this Testimony of S. John declares He that confesses that Jesus is the Son of God 1 Joh 4.15 God dwells in him and he in God And that commendation of Happiness which Christ gave to the Prince of the Apostles Blessed art thou Simon Bar-jona Mat. 16.17 for Flesh and Blood has not reveal'd this to thee but my Father which is in Heav'n For this is the surest foundation of our Salvation and Redemption But because the Fruit of this admirable Benefit is best understood II. Whence the explication of this Article is to be begun Come Trent Sess 3. Can. 1 2. Gen. 2.6 from the ruine of that most happy State wherein God at first plac'd Man the Curate is to take diligent heed that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities For when Adam had fallen from his Obedience to God and violated that Prohibition Of every Tree of the Garden thou mayst eat but of the Tree of the Knowledge of Good and Evil thou mayst not eat for in the day thou eatest thereof thou shalt surely dye He fell into that most extream Misery that he lost the Holiness and Righteousness in which he was created and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd But besides this Ibid. Sess 6. Can. 1. 2. we are taught That Sin and the Punishment of Sin remain'd not in that one Adam only but from him as from the Seed and Cause it justly flow'd and pass'd over to all his Posterity Seeing therefore that our whole Kind fell from the highest pitch of dignity not possibly to be restor'd to its former station by any power of Men or Angels there was this only Remedy left to repair our miseries and ruines that the infinite Power of the Son of God having first assum'd the weakness of our Flesh shou'd himself bear the infinite weight of our Sin and in his own Blood reconcile us to God Now the Belief and Confession of this Redemption is III. The confession of this Article necessary and always was necessary to Men to Salvation as God from the beginning has shew'n For in that first condemnation of Mankind which presently followed upon the Sin there was also shew'd a Hope of Redemption in these Words in which he denounces the Devil his doom which he was about to accomplish in the deliverance of Men from his thraldom I will put enmity between thee and the Woman Gen. 13.15 betweeen thy Seed and her Seed she shall break thy Head and thou shalt bruise her Heel He moreover often confirm'd the same Promise IV. The promise of a Savior made and confirmed and more plainly signifi'd his purpose to those Men especially whom he had a singular love for and among the rest where both he had frequently signifi'd this Mystery to Abraham the Patriarch and also more plainly declar'd it at that time when in obedience to Gods command he was ready to offer up in Sacrifice his only Son Isaac For he says Because thou hast done this thing Gen. 22.17 18. and hast not spar'd thy only begotten Son I will bless thee and will multiply thy Seed as the Stars of Heav'n and as the Sand which is on the Sea-shore and thy Seed shall possess the Gates of thy Enemies and in thy Seed all the Nations of the Earth shall be blessed because thou hast obey'd my Voice From which Words it may easily be gather'd that it shou'd be one of the Seed of Abraham who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Satan It was necessary therefore that the very Son of God according to the Flesh should be born of the Seed of Abraham Not very long after V. The same Promise renewed Gen. 28.12 the Lord to consecrate the memory of this Promise made the same Covenant with Jacob Abraham's Grandson for when in a Vision he saw a Ladder reaching from Earth to Heav'n and the Angels of God ascending and descending upon it as the Scripture witnesses he heard the Lord Gen. 28.13 standing upon the Ladder saying I am the Lord the God of thy Father Abraham and the God of Isaac the Land whereon thou sleepest I will give to thee and to thy Seed and thy Seed shall be as the dust of the Earth And thou shalt stretch forth thy self to the East and to the West and to the North and to the South and in thee and in thy Seed shall all the Nations of the Earth be blessed Nor was God after this VI. The memory of this Promise is renewed wanting in â—â—hewing the memory of the same Promise
towards us by how much the more assistances or helps they shall understand God has furnish'd us with for our Salvation and Happiness The Sacraments of the Church then XVIII There are only Seven Sacraments Trid. S ss 7. câ—n â— de S cr in gen Con. Fl rent in Doc. ad Arm. as may be prov'd by Scripture and by the constant Tradition of the Fathers down to our times and by the Authority of Councils are Seven in number But why they are neither more nor fewer may be probably shew'd from those things which by a Similitude are transferr'd from the Natural to the Spiritual life For these Seven things seem necessary to a Man to live and to preserve his life and to be made profitable to the Common-wealth To wit A notable Simil tude D. Thom. 3. p q 63. art 1. that he be Born Grow and be Nourish'd If he fall into Sickness that he be recover'd that the weakness of strength be restor'd And then as to the Common-wealth that the Magistrates be not wanting on their part to rule him by their Authority and Government And lastly that by a lawful propagation of his Family he preserve both himself and mankind All which things seeing they answer well to that life which the Soul lives to God from hence it may easily be gather'd what the number of Sacraments is For the First is Baptism Baptism the Gate as it were of all the rest Confirmation whereby we are born again in Christ Then Confirmation by vertue whereof we grow bigger and stronger in the grace of God For as S. Austin testifies D. Aug. Ep. 105. Luc. 24.49 It was to the Apostles already baptiz'd that the Lord said Stay ye in the City till ye shall be endu'd with power from above Then the Eucharist The Eucharist wherewith as with the Food of Heaven our Spirit is nourish'd and sustain'd For of this our Savior speaks Joh. 6.55 when he says My Flesh is Meat indeed and my Blood is Drink indeed In the Fourth place follows Penance Penance by help whereof our lost Health is restor'd after we have bin wounded by Sin Then Extream Vnction Extream Unction Isa 5.14 by which the remains of sin are taken away and the powers of the Soul refresh'd for S. James writing of this Sacrament testifies thus Orders And if he be in sins they shall be forgiven him Then follows Orders by which the public ministration of the Sacraments is exercis'd in the Church and a power given to discharge or perform the Sacred Functions Lastly Matrimony is added Matrimony that by the lawful and holy Conjunction of the Man and the Woman Children may be begotten and religiously brought up to the Service of God and the Conservation of Mankind But This is specially to be observ'd XIX The necessity of all the S craments not alike That tho all the Sacraments contain in them a Divine and Admirable Vertue yet all have not a like and equal necessity or dignity or One and the same signification But there are Three of them which are more necessary than the rest Trid. 1. Sess 7 can 3.4 de Sacr. in en D. Tho. 3. p q. 65 â—r 4.7.3.5 tho not for the same reason For Baptism is necessary for every one without any exception at all as our Savior shews in these words Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And Penance is necessary to them only who after Baptism have intangl'd themselves with some mortal sin nor can they escape eternal Destruction unless they truly do Penance for the sin admitted And Orders is altogether necessary tho not to all the Faithful in particular yet to the whole Church in general But then if we consider the Dignity of the Sacraments XX. The Eucharist excels the other Sacraments in Dignity the Eucharist far excels all the rest in Sanctity in the number of Mysteries and in Magnitude All which things will be better understood when we shall come to handle in their proper place those things which belong to the particular Sacraments Dionys lib. de Eccles Hier. c. 3. We must next see Whence it is we receive these Holy and Divine Mysteries XXI Christ the Author of the Sacraments Amb. l. 4. de Sacr. c. 6. D. Tho. 3. p. 4.62 Trid. Ses 7. can 1. de Sacr. in gen l. de Eccles dog Cassian Col. 7.18 For there is no doubt but that the value of any excellent Gift is much increas'd by the worth and excellency of him from whom it came But that Question is not difficult For seeing it is God which justifies Men but the Sacraments are the wonderful Instruments of obtaining Righteousness it is plain that one and the same God in Christ must be acknowledg'd to be the Author both of Justification and of the Sacraments Besides the Sacraments have such a and Efficacy as to penetrate into the inmost Soul since therefore it is the Property of Gods Power alone to search into the Hearts and Souls of Men from This also it is easy to see That the Sacraments are instituted of God himself throw Christ even as we must firmly and constantly believe that they are inwardly dispens'd by him For S. John affirms that he receiv'd this Testimony from him when he says He that sent me to baptize in Water the same said to me Vpon whom thou shalt see the Spirit descending and remaining upon him that same is he that baptizes in the Holy Ghost But tho God be the Author and Dispenser of the Sacraments XXII Men only are Ministers of the Sacraments yet he would have them administred in the Church not by Angels but by Men For to the making the Sacraments there is no less need of the Office of Ministers than of Matter and Form as is confirm'd by the constant Tradition of the Holy Fathers And because these Ministers in that Holy Function carry or represent not their own XXIII The unworthiness of Ministers hinder not the efficacy of the Sacraments Trid Sess 7. de Sac. in gen ca. 11 12. Greg. Naz. in Orat. in S. Bap. Amb. de bis qui myst init c. 5. Chrysost hom 8. in 1 Cor. Aug. contra Donat. l. 1. c. 4. l. 2. cont lit Patil c. 47. 1 Cor. 3.6 A similitude S. Aug. Tract in Joan. Act. 19.5 but the person of Christ for this reason it is that whether they be Good or Bad so they use the Form and Matter which by Christs Institution the Catholic Church has always held and intend to do the same thing which the Church in the ministration does they truly make and confer the Sacraments So that nothing can hinder the Fruit of Grace unless those who receive them wilfully defraud themselves of so great a good and resist the Holy Spirit That this was always the constant and undeniable sense of the Church
good learning and liberal Arts so also is it necessary that those who at the Font of Baptism begin to live a Spiritual Life should be committed to the trust and prudence of some one of whom they may learn the precepts of Christian Religlon and be taught the whole Practice of Piety and so by little and little to grow to Manhood in Christ till at last by God's help they come to be perfect Men Especially seeing the Pastors who have the public Cure and Charge of their Parishes can scarcely have so much spare time as to undertake that private care of instructing Children in the Faith Of this most anocient practice S. Dionis de Eccl s Hier. c 7. part 3. we have the clear testimony of S. Dennys It was says he the Invention and determination of our Divine Captains and Leaders for so he calls the Apostles to receive Infants according to that Holy Manner and as the natural Parents of a Child deliver him to one learn'd in Divine Matters as to a Schoolmaster under whom as under a Divine Father and undertaker of his Holy Salvation the Child might lead the rest of his life The same Sentence does the Testimony of Higinius confirm As may be seen de Consec dist 5. c. 100. Leapp ibid. cap. 181. Conc. Mogunt ibid. c. 101 30. q. 1. Wherefore it has bin very wisely decreed by Holy Church XXVI What kind and between whom Affinity is contracted in Baptism that not only be that Baptizes is affianc'd with him that is baptiz'd by him but the God-father and God-mother are also affianc'd with the God-child and with his true Parents So that amongst all these there can be no lawful Marriage and if they should be marri'd such marriage becomes void Moreover the Faithful must be taught what the Duty of God-fathers is For this Office is so carelesly undertaken that there is only the Name of this Office remaining but that there is any thing Holy contain'd in it Men seem not to have the least apprehension This thing therefore in general let all God-fathers always consider That they are strictly oblig'd always to account those who are committed to them as their Spiritual Children and to take very great care of them concerning those things which belong to the institution of a Christian Life that through all the course of their life they behave themselves in such a manner and be such kind of persons as they in most solemn manner promis'd that they should be Let us hear what S. Dennys writes concerning this matter expressing the words of a God-father I promise to train up this Child when he shall come to understanding of sacred things with my careful exhortations that he may renounce all things contrary to his profession and that he may profess and perform those divine things which he promis'd And S. Austin D. Aug. ser 163. de tâ—mâ— ser 215. You who undertake for others in Baptism as well Men as Women I admonish before all things to consider that you stand as Sureties before God for those whom you were pleas'd to undertake for at the Holy Font. And indeed it very much becomes him who undertakes any Office never to grow slack or weary in the diligent discharge of it and he who has profest himself to be anothers Guide and Teacher ought not to suffer him to be destitute whom he has once receiv'd into his charge and protection while he sees him stand in need of his help and defence Now those things which Spiritual Children are to be taught Ser. 165. de tâ—mp de conec dist 4. c. 120. S. Austin has comprehended in few words speaking of this very Office of God-Fathers for says he They ought to admonish them to keep Chastity to love Justice to preserve Charity and above all things they ought to teach them the Creed and the Lords Prayer as also the Decalogue or ten Commandments and those things which are the first Rudiments of Christian Religion Which things being so XXVIII Who not to be taken as God-fathers we may easily perceive to what sort of Men the administration of this Holy Tuition is not to be committed to wit to them who either will not discharge it faithfully or cannot perform it wisely and diligently Wherefore besides the Natural Parents who may not undertake this charge that thereby it might appear how far this Spiritual Education is different from the Carnal First of all Heretics Jews and Insidels are altogether to be prohibited from this Office because they are always contriving and studying to blacken the truth of our Faith with their Lies and to overthrow all Christian Piety It has bin decreed by the Council of Trent XXIX how many God-fathers to be taken That there shall not be many God-fathers to one person baptiz'd but one only either God-father or God-mother or at most one God-father and one Godmother Both because the order of teaching and instructing might be disturb'd or hinder'd by a multitude of Masters and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might streighten the society of people that they cannot lawfully enter into Wedlock onâ— with another Now if the knowledg of those things which have bin already explain'd XXX The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd so very profitable to the Faithful Then surely there can nothing seem more necessary than to be taught that the Law and necessity of Baptism was prescrib'd by our Lord himself to all Men so that unless by the Grace of Baptism they are born again to Godward they are begotten of their parents whether Faithful or Infidel it is no matter to eternal misery and Destruction The Pastors therefore ought often to explain what is read in the Gospel Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God Hereof see Clem. Epist 4. in med Aug. in Joan. tract 13. de Eccles dogm c. 24. Amb. de iis qui Myst initiantur c. 4. Conc. Lateran c. 1. Trid. Sess 7. can 51. Which Law or Necessity that it is not meant of those only who are of ripe age but of Children and Infants also and that the Church has receiv'd this by Apostolical Tradition the common consent and Authority of the Fathers confirms Besides it must needs be believ'd That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants of whom he said Matt. 19.14 Mar. 10.10 Suffer ye and forbid not the little Children to come to me For of such is the Kingdom of Heaven whom he embrac'd laid his Hands upon them and bless'd them And then when we read Thirdly that a whole Family was baptiz'd of Paul It sufficiently appears that Children also who were in the number of them were baptiz'd And then Circumcision which was a Figure of Baptism much commends this
and undertakes to lead a new way and manner of Life it is but just not to grant Baptism to any one that is unwilling to receive it or that refuses it but to them only who chearfully and freely receive it Wherefore by Holy Tradition it has bin receiv'd Aug. de poen Mediâ— c. 2. D. Thom. 2. p. q. 68. sect 7. and always observ'd Not to administer Baptism to any before he be ask'd whether he wills it Nay even in Children and Infants it must be suppos'd that that Will is not wanting Since the Will of the Church which answers for them is not obscure Besides Madmen and Furious XXXIX Wheter Mad persons ought to be baptiz'd and when D. Thom. 3.3 p. q. 86. art 12. who being sometimes in their Wits and then falling again into Madness have at that time no Will to receive Baptism are not to be baptiz'd unless there be danger of Life But when they are in such danger of Life if before they began to fall mad they gave any Tokens of their Will to be baptiz'd they are to be baptiz'd Note .. But if not we must abstain from administring it to such The same thing ought to be judg'd of them that sleep But if they never were in a sound mind so that they had no use of Reason they are to be baptiz'd in the Faith of the Church no otherwise than Children are who want reason as both the Authority and Practice of the Church sufficiently declare But besides the Will of Baptism XL. Three things requir'd in Adult persons to be baptiz'd Faith Penance and a Purpose to forsake sin Marc. 16.19 Faith also is very necessary to attain the Grace of that Sacrament for the same reason as was said concerning the Will For our Lord and Savior has taught He that believes and is baptiz'd shall be sav'd And then there is need that every one repent of his Sins and of his ill-spent life and resolve for the future to abstain from all sin For otherwise he that desires Baptism so as that he will not amend his custom of sinning is by all means to be rejected for there is nothing so contrary to the Grace and Vertue of Baptism as the Mind and Purpose of those is who never put to themselves an end of sinning Seeing therefore that Baptism is to be desir'd for this end that we might put on Christ and be joyn'd with him it is plainly manifest that he is deservedly to be rejected from Holy Baptism who purposes to persevere in sin and Vice Note But especially because none of all those things which belong to Christ and his Church are to be undertaken in vain And we know well enough if we consider the Grace of Righteousness and Salvation that Baptism will be in vain to him who purposes to live according to the Flesh Rom. 8.1 and not according to the Spirit Altho as to the Sacrament it self without all doubt he does receive the perfect Reason thereof only if so be when he is rightly baptiz'd he purposes to receive what by Holy Church is administr'd Wherefore the Prince of Apostles answer'd to that great multitude which as the Scripture says being prick'd at the Heart Act. 2.50 ask'd of him and the rest of the Apostles what they should do Do Penance says he and be baptiz'd every one of you And in another place Do Penance and be converted that your sins may be blotted out And S. Paul writing to the Romans plainly shews him who is baptiz d that by all means he ought to dye to sin and therefore he warns us not to yield our members as weapons of iniquity to sin but to yield our selves to God as those that are risen from the Dead Now if the Faithful often meditate on these things XLI How profitable this Doctrine of Baptism is they will be compell'd earnestly to admire that infinite goodness of God who being led by his own mercy only has bestow'd so singular and so divine a benefit upon them who deserv'd no such matter And then when they put before their Eyes how free their life ought to be from every crime who are adorn'd with so great a gift They will easily understand that this is first of all requir'd of Christians to study to lead every day of their Life so holily and religiously as if that very day they had receiv'd the Sacrament and grace of Baptism Altho to inflame their Souls with the study of true Piety there can be nothing more profitable than for the Pastors diligently to explain what the Effects of Baptism are Of these things therefore because it must often be treated XLII The Effects of Baptism The fi st Remâ—ssion of sins that the Faithful may the better perceive that they are plac'd in the highest degree of dignity and never suffer themselves at any time to be cast down thence by any wiles or violence of the adversary it is necessary to teach them this thing first of all that sin whether contracted by birth from our first-parents or committed of our selves altho it is so necessary that it seems not able to be imagin'd by the admirable vertue of this Sacrament is remitted and pardon'd This was long before prophesi'd by Ezekiel Ezek. 36.25 by whom our Lord God says thus I will pour clean Water upon you and ye shall be cleans'd from all your filthithiness And the Apostle to the Corithians after a long reckoning up of sins 1 Cor. 6.11 subjoyn'd And these things ye were but ye are Wash'd but ye are sanctified And it is manifest that this Docttine has bin always deliver'd by the Catholic Church For S. Austin in his Book which he wrote of the Baptism of Infants testifies thus Lib. 1 de peccat met remiss c 15 Eph. 85 ante medium Sess 5. can 5. By carnal generation we contract only original sin but by regeneration of the Spirit there is Forgiveness not only of orginal but also of wilful sins And S. Hierom to Oceanus All sins says he in Baptism are forgiven And that no one may doubt any more of this matter after the Definition of other Councils the Council of Trent has declar'd the same thing when she decreed an Anathema against those who presum'd to think otherwise or who doubted not to assert That tho in Baptism sin were forgiv'n yet it is not wholly taken away or pull'd up by the Roots but rac'd or scarr'd in a manner so that the roots of sin yet remain fasten'd in the Soul For to use the words of the same Holy Synod God hates nothing in the Regenerate because there is no condemnation to those who are truly bury'd with Christ by Baptism into death who walk not according to the Flesh But putting off the Old man and putting on the New which is created according to God they are made innocent spotless pure without hurt and lov'd of God Of this effect of Baptism See Aug. lib. 1.
there remain in us the infirmity of the Body The Second Reason Diseases sense of Grief and the motions of Concupiscence is This to wit that we may account them as the Husbandry and Matter whereupon our vertues are to exercise themselves whence we may get a more plentiful Harvest and larger Rewards For when with a patient mind we endure all the inconveniences of this life and by the Divine Assistance bring all the evil affections of our Hearts under the government of Reason we ought assuredly to hope that the time will come 1 Tim. 4.7 when if with the Apostle We have fought the good fight and finish'd the course and kept the faith the Lord the righteous judge in that day will give us also the crown of righteousness which is laid up for us And thus the Lord seem'd to do also with the children of Israel whom tho be deliver'd from the bondage of the Egyptians and drown'd Pharaoh A Figure and his armies in the Sea yet he did not immediately bring them into that blessed Land of Promise â— but first exercis'd them with many and various fortunes and then when he put them into the possession of the Promis'd Land he put the other Inhabitants out of the possessions of their Fathers and some other Nations which they could not destroy were left remaining that God's people might never want occasion of exercising their Warlike Vertue and Courage To these may added The Third Reason that if through Baptism besidse those heavenly gifts wherewith the Soul is adorn'd there were given Bodily endowments also it might well be suspected that many would come to Baptism seeking rather the advantages of This Life than the Glory which is to be hop'd for in the Future Whenas yet what is seen is not false and uncertain 2 Cor. 4. but those good things which a Christian ought always to propose to himself and which are not seen are true and eternal But yet in the mean time the condition of this Life which is full of Miseries XLIX Christians are not without comfort when they suffer wants not its pleasures and joys For what can be more pleasant or desirable to us who now by Baptism are grafted into Christ as branches than to follow him our Captain with the Cross on our Shoulders and not to be tir'd by any labours nor hinder'd by any dangers so as not to press forward with all diligence to the reward of the high calling of God Some to receive of the Lord the Laurel of Virginity others the Crown of Teaching and Preaching others the Palm of Martyrdom and others the other Ornaments of their Vertues Which excellent Badges of Renown and Tokens of Honor would not be given to any unless first we exercis'd our selves in the Stage of this troublesom Life and stoutly kept our ground in the Battel But to return to the Effects of Baptism I. The Third Effect of Baptism Infusion of Grace It must be explain'd that by vertue of this Sacrament we are not only deliver'd from those evils which are truly said to be the greatest of all but also We are enrich'd with the best and most excellent endowments For our Souls are fill'd with Divine Grace whereby being made just and the children of God Mar. 16.17 Eph. 5.26 Sess 6. c. 7. de justifie we are train'd up to be heirs of eternal Salvation also For as it is written he that believes and is Baptiz'd shall be sav'd and the Apostle testifies The Church is cleans'd by the Laver of Water in the Word But Grace as the Council of Trent has decreed to be believ'd of all under pain of an Anathema is not only that by which we have Remission of Sins but it is a Divine Quality inherent in tho Soul and as it were a kind of Splendor and Light which wipes away all the Stains and Spots of our Souls and makes our Souls more beautiful and glorious and this is plainly gather'd from Holy Scripture when it says that Grace is pour'd out and it is us'd to call that Grace the Pledge of the Holy Ghost And to This is added a most noble Train of all Vertues LI. The fourth Effect of Baptism Infusion of Vertues Tit. 3. D. Aug. 23. which together with Grace is pour'd of God into the Soul Wherefore when the Apostle to Timothy says He has sav'd us by the Laver of Regeneration and Renewing of the Holy Ghost which he has pour'd abundantly upon us through Jesus Christ our Saviour S. Austin expounds those words Abundantly pour'd to wit says he For the Remission of Sins and for an abundance of Vertues Of this Effect of Baptism see Chrysost hom ad Neoph. Baptiz Damasc lib. 2. de fide Orthod cap. 36. Lactant. lib. 3. Divin Instit c. 25. Aug. Epist 23. ad Bonifac. item l. 1. de peccat meritis remiss cap. 29. Prosp l. 1. de vocation gent. cap. 9. And then by Baptism we are joyn'd and knit to Christ as Members to the Head As therefore from the Head flows Vertue and Spirit LII The fifth Effect Connexion to Christ our Head whereby all the several parts of the Body are fitly mov'd to perform their proper functions so also of the Fulness of Christ our Lord is shed upon all those who are justifi'd Divine Grace and Vertue which renders us fit and ready for all Offices of Christian Piety That by Baptism we are knit to Christ as Members to the Head See Aug. Ep. 23. item l. 1. de peccat meritis remiss c. 16. Prosp de vocat Gent. lib. 1. c. 9. Bernard Serm. 1. in Coena Dom. D. Thom. 3. p. 7.69 art 5. Nor ought it to seem strange to any LIII Whence the Difficulty of doing well even in those that are Baptiz'd if tho thus we are furnish'd and adorn'd with plenty of vertues yet we find a great deal of difficulty and pains in the very beginning or at least before the compleating of pious and honest actions For it so happens for this reason not as though those vertues from which those pious actions spring are not given us of the Divine Bounty but because after Baptism there remains a sharp strugling of the carnal Desire against the Spirit in which contest notwithstanding it would ill become a Christian either to faint or grow cowardly Phil. 4.8 Since being encourag'd with the goodness of God we ought to strengthen our selves with an assur'd Hope that time will be when by daily use and exercise of living well 2 Cor. 3.11 Whatsoever things are comely whatsoever things are just whatsoever things are holy all these will seem easie and pleasant These things let us willingly consider these things let us chearfully perform that the God of Peace may be with us Besides LIV. The sixth Effect of Baptism A Character by Baptism we are sign'd with a Character which can never be blotted out of our Soul of which there is
Sacrament of Order Moreover in the absence of the Bishop and Priest he may explain the Gospel but not from the Pulpit that it may be understood that This is not his proper Office Now how great care ought to be us'd that no person unworthy of this Function climbs up to this degree of Order XXXVIII How carefully the Deacons are to be chosen 1 Tim. 3. the Apostle shews when he expounded to Timothy the Manners Vertue and Integrity of the Deacon This XXXIX The Ordination of Deacons the Rites and solemn Ceremonies wherewith he is consecrated by the Bishop sufficiently declare For the Bishop uses more and more holy Prayers at the Ordination of a Deacon than of a Subdeacon And adds other Ornaments of Sacred Vestments Besides he lays his hands upon him Which we read to have bin done by the Apostles when they instituted the first Deacons Lastly he delivers them the Book of the Gospels with these Words Receive thou Power to read the Gospel in the Church of God both for the Living and for the Dead in the name of the Lord. De Diaconis praeter citatos suprà vide Clem. Rom. Constit Apostol lib. 2. cap. 6. Cypr. de Lapsis Amb. lib. 1. Offic. c. 41. Leo 1. Serm. de S. Laurent Clem. Rom. Epist 1. ad Jacob. fratrem Domini Hieron Epist 48. apud Baron Annal. Eccl. an 33. num 41. an 34. num 283 285 287. an 34. num 316. an 44. num 78. 80. an 57. n. 31. n. 195. an 58. n. 102. an 112. n. 7 8 9. an 316. n. 48. an 324. n. 115. an 325. n. 152. an 402. n. 44. 47. an 508. n. 15. an 741. n. 12. The Third and highest Degree of all Sacred Orders XL. The Order of Priests is the Priesthood And those who had this Order the antient Fathers were us'd to call by Two names For sometimes they call'd them Presbyters XLI Why call'd Presbyters which in Greek signifies Elders not only because of their Ripeness of Age which is very necessary to this Order but much rather for the Gravity of their Manners their Doctrin and Prudence Wisd 4. For as it is written Venerable Old-Age is not that which consists in length of Time nor that is measur'd by number of years But the Wisdom of a Man is his Grey-Hair and an unspotted life is Old-Age And sometimes they call them Priests XLII Why Priests both because they are consecrated to God and because it belongs to them to administer the Sacraments and to treat of Sacred and Divine Matters But because the Priesthood is describ'd in Sacred Scripture to be two-fold Priesthood double the one Internal the other External They must each of them be distinguish'd that it may by the Pastors be explain'd of which it is here meant As to the Internal Priesthood XLIII Internal all the Faithful after they have bin wash'd with the saving Water of Baptism are call'd Priests but especially the Just who have the Spirit of God and by benefit of the Divine Grace are made living Members of that most High-Priest Christ Jesus For these by Faith which is inflam'd with Charity offer to God Spiritual Sacrifices upon the Altar of their Mind of which kind are to be accounted all good and honest actions which they do for the Glory of God Wherefore we read in the Apocalyps thus Apoc. 1.5 Christ has wash'd us from our sins in his Blood and made us a Kindom and Priests to God and his Father According to which Sense it was said by the Prince of Apostles 1 Pet. 2.5 Ye as living Stones are built up a Spiritual House an Holy Priesthood offering up Spiritual Sacrifices to God through Jesus Christ. And the Apostle exhorts us Rom. 1.2 That we yield our Bodies a living Sacrifice holy and acceptable to God as being our reasonable service Also David long before said Ps 50.19 The Sacrifice of God is a contrite Spirit an humble and a contrite Heart O God thou wilt not despise All which it is easie to see belongs to the internal Priesthood But the External Priesthood belongs not to the Multitude of the Faithful XLIV External but to particular Men who being instituted and consecrated to God by lawful imposition of Hands and solemn Ceremonies of Holy Church are properly appointed to the Sacred Ministery This Difference of Priesthood may be observ'd even in the old-Law XLV This double Priesthood prov'd from the Old Law 2 Par. 26.18 For that David spake of the Internal was shew'd a little before But of the External no one can be ignorant how many commands God had given to Moses and Aaron Besides he appointed the whole Tribe of Levi to the Ministery of the Temple and provided by Law that no one of any other Tribe should presume to intrude himself into that Function Wherefore King Ozias was smitten with Leprosie from the Lord because he usurp'd the Priestly Office and suffer'd most grievous Punishments for his arrogance and Sacriledg Amb. lib. 4. de Sacram. c. 1. Aug. lib. 10. de Civit. Dei cap. 6. 10. Leo Serm. 3. de Annivers Pontisicat That therefore we may observe the same Distinction of Priesthood in the Law of the Gospel XLVI The External Priesthood here treated of the Faithful must be taught that we now treat of the External Priesthood which is given to particular Men for this only belongs to the Sacrament of Order The Priests Office therefore is XVII The Consecration of a Priest explain'd First To do Sacrifice to God to administer the Sacraments of the Church as is seen by the Rites of his Consecration For when the Bishop makes any Priest He first together with all the Priests then present lays Hands upon him And then spreading upon his Shoulders a Stole Secondly he draws it upon his Breast in manner of a Cross Whereby is declar'd That the Priest is indued with vertue from above whereby he may be able to bear the Cross of Christ our Lord and the sweet Yoak of his Divine Law and to teach this Law not by Words only but by the Example of a most holy and upright Life Afterwards he anoints his Hand with Oyl Thirdly and then delivers a Chalice with Wine and a Paten with a Host saying Receive thou Power of Offering Sacrifice to God and of celebrating Masses as well for the Quick as for the Dead By which Ceremonies and Words he is made an Interpreter and Mediator of God and Men and This is to be look'd upon as the chief Function of a Priest Lastly Fourthly Laying Hands upon his Head he says Joh. 20.23 Receive thou the Holy Ghost whose Sins Thou shalt remit they are remitted to them and whose sins Thou shalt retain they are retain'd And gives him that heavenly Power which the Lord gave his Disciples of retaining and remitting sins These are the proper and special
in the First Parents both of our Kind and of our Sin and even to this day we have offended by our Wickedness yet he continues his Love towards us nor do's he lay aside that special Care over us Whom if any one thinks that he forgets Men XII A great Sin to say that God forgets Men. Exod. 17.7 he is mad and most unworthily dishonors God God is angry at Israel for the Blasphemy of that Nation which thought it self forsaken of the Divine Care For we read in Exodus They tempted the Lord saying Is God among us or not And in Ezekiel Ezek 8.12 God is angry at the same People because they said God sees us not the Lord has left the Earth The Faithful therefore are to be deterr'd by these Authorities from that wicked Opinion That God can be unmindful of Men. In which sense we may hear the Israelites complaining of God in Esay's Prophecy Note and God on the contrary clearing himself from that their foolish Complaint in a gracious Similitude For thus we read there Isa 49.14 Sion said The Lord has forsaken me and the Lord has forgotten me To whom God answers Can a Woman forget her Infant that she should not have compassion on the Son of her Womb Tho she may forget yet will not I forget thee Behold I have carried thee in my Arms. By which Places tho this be clearly confirm'd XIII God never forgets Men. yet that the Faithful may be fully perswaded that God can at no time lay aside the Care of Men so as not to give them the Effects of his Fatherly Love the Curats shall prove this Matter from the most clear Example of the first of Mankind whom after the neglect and violation of God's Command when you hear them more sharply accus'd and condemn'd with that dreadful Sentence Gen. 3.17 Cursed is the Earth by thy Deed in labor shalt thou eat of it all the days of thy Life Thorns and Briars shall it bring thee forth and thou shalt eat the Grass of the Earth when you see them driven out of Paradice and to take away all hope of return thither when in the entrance of Paradice you read that there is plâ—c'd a Cherubin holding a Flaming Sword turning hither and thither when you understand that they were punish'd with both inward and outward Sorrows by God's revenging their Wrong Would you not think now Observe that Man's Business were done Would you not believe that he were stripp'd not only of all Divine Help but also expos d to all kinds of Wrongs But yet even in these so great Tokens of God's Wrath and Revenge there arise some Sparks of God's Love towards them Gen. 3.2 For says the Scripture The Lord God made for Adam and for his Wife Coats of Skins and he put them upon them And this was a very great Argument that God would never at any time be wanting to Men. The Efficacy of this Sentence XIV God's Love to Man never drawn dry by any Injury Psal 76. Habac 3.2 Mich. 7.18 That the Love of God is not to be exhausted by any Sinfulness of Man David express'd in these Words Will the Lord keep his Mercy in his Anger And this Habacuc speaking to God expounds while he says When thou art angry thou remembrest Mercy So Michaeas Who O God is like to thee who takest away Iniquity and put'st away the Sin of the Relique of thine Inheritance Thou wilt no more send forth thy Fury because thou lov'st Mercy Verily thus the Case is XV. God helps in extremity When we think our selves utterly lost and depriv'd of God's Protection then especially of his Infinite Goodness do's God seek and take care of us For in his Anger he restrains the Sword of his Justice nor do's he cease to pour out the inexhaustible Treasures of his Mercy God's Creation and Providence therefore have a very great Efficacy XVI How rightly God call'd a Father to shew how God loves and defends Mankind But yet that Work of Man's Redemption shines so bright between the other two that the most gracious God and our Father has illustrated his infinite Kindness towards us by pressing in this third Benefit upon the rest Wherefore the Curat shall declare to his Spiritual Children XVII Why we are call'd and are the Children of God and diligently inculcate into their Ears this passing excellent Love of God towards us that they may know that being redeem'd after a wonderful manner they are become the Sons of God For Joh. 1. â—1 says S. John He has given them power to become the Sons of God and they are born of God For which cause Note Baptism which we have as the first Pledge and Token of our Redemption is call'd the Sacrament of Regeneration for thereby we are born the Children of God for our Lord himself says Joh. 3.6 That which is born of the Spirit is Spirit and we must be born again And the Apostle S. Peter 1 Pet. 1.25 Being born again not of corruptible seed but of incorruptible thro the Word of the living God By vertue of this Redemption we have both receiv'd the Holy Spirit XVIII How great the Benefit of Redemption is Rom. 15. and are dignified with Gods ' Grace by which Gift we are adopted the Sons of God as the Apostle S. Paul writes to the Romans Ye have not receiv'd the Spirit of Bondage again to Fear but ye have receiv'd the Spirit of Adoption of Sons in whom we cry Abba Father The Efficacy and Vertue of which Adoption 1 John 3.8 S. John explains after this manner Ye see how great Love the Father has given us that we should be call'd and be the Sons of God These things being explain'd XIX What we ow to God our Father the Faithful are to be admonish'd what return they ought to make to God our most loving Father that they may know what Love and Devotion what Obedience and Veneration they ought to perform to their Creator Governor and Redeemer and with what Hope and Affiance they ought to call upon him But to take away that Folly XX. A great Error to be remov'd and the better to guide the perversness of the Opinion of such as think a prosperous State and happy course of Life is the only Argument that God loves us but when we are exercis'd of God with Adversities and Calamities that that is a Sign that God is angry and has wholly estrang'd his good will from us It must be shew'd XXI When God chastises he loves Job 9.21 Psal 88.34 when the Lords hand touches that the Lord does not do this as an Enemy but that by striking he heals us and that a Wound that comes from God is a Medicine For he chastises sinners That by that Discipline he might make them better and by the present Punishment he redeems them from everlasting Destruction For indeed he visies our
for God and then what we desire for our selves And because this Desire and Petition is about such things as we want V. What may be desir'd in this Petition nor can there be any Accession to the true God i. e. to his Nature nor the Divine Substance be any way increas'd because after an inexpressible manner it is fill d with all Perfection it is to be understood that what we pray for of God concerning himself belongs not to this Matter but to his external Glory For we beg and pray Note these three things that God's Name may be better known to all Nations that his Kingdom may be enlarg'd that there may daily be more that yield Obedience to his Divine Name Which three things his Name Kingdom and Obedience are not his internal Good but are assum'd from without Now when we desire that God's Name may be sanctified VI. What is first desir'd in this Petition our meaning is that the Holiness and Glory of God's Name may be increas'd And here the Curat shall observe and teach his devout Hearers That our Saviour says not that it be sanctified in the same measure in Earth as it is in Heaven i. e. that the Earthly Sanctification of it should equal the Heavenly for this can by no means be done but that it be done out of Love and an inward Endeavor of the â—oul Altho most true it is VII To sanctifie God's name H w it may be done that God's Name of it self wants not Sanctification since it is Holy and Terrible even as God himself of his own Nature is Holy Ps 100.10 nor can any Holiness be added to him wherewith from all Eternity he was not endu'd Mark the Sense Yet because in Earth he is far less honor'd than is fit and sometimes also is abus'd with Curses and wicked Expressions therefore we desire and pray that he may be celebrated with Praise Honor and Glory after the example of that Honor and Glory which is given him in Heaven i. e. that his Honor and Worship may be so frequent in our Heart in our Soul and Mouth that we magnifie him with all Veneration both inward and outward and celebrate the Holy and Glorious God after the Pattern of the Citizens of Heaven above For as they in Heaven A Similitude with the exactest agreement give Glory and Renown to God so we pray that the same may be done in Earth and that all Nations may know worship and reverence God that there may no where be found any of Mankind who embrace not the Christian Religion and dedicate their whole Selves to God believing that in him is the Fountain of all Holiness and that there is nothing Pure or Holy which comes not from the Holiness of his Divine Name For the Apostle testifies Note Eph. 5.26 That the Church is cleans'd by the Laver of Water in the Word of Life But the Word of Life signifies the Name of the Father and of the Son and of the Holy Ghost in which we are Baptiz'd and Sanctified Because therefore there can be no Expiation for any VIII What secondly no Purity no Integrity upon whom God's Name is not call'd we wish and pray God that all Mankind leaving the Blindness of their impure Infidelity and being illuminated with the Rays of the Divine Light may come to know the Vertue of this Name so as in him to seek true Holiness and by God's Mercy receiving the Sacrament of Baptism in the Name of the Holy and Undivided Trinity they may obtain the Vertue of perfect Holiness IX What thirdly Our Prayer and Petition therefore belongs no less to those that being polluted with Sin and Wickedness have lost the pure Integrity of Baptism and Robe of Innocency whereby it came to pass that in those most miserable Wretches that most unclean Spirit has again taken up his Seat We wish therefore and pray God that in them also his Name may be sanctified that returning to a due Consideration and Soberness of Mind they may by the Sacrament of Penance redeem their former Holiness and yield themselves a pure and holy Temple and Dwelling to God Lastly X. What fourthly Jac. 1.17 They shall pray That God would illuminate the Souls of all that they may see that every good and perfect Gift coming down from the Father of Lights is given us of God whereby they freely obtain Temperance Justice Life Salvation and lastly all good things of the Soul and of the Body for Life and Salvation from whom as the Church declares proceeds all good things and whatsoever Benefits Mankind enjoys by the Light of the Sun and by the Motion and Course of the other Stars that by this Spirit every where diffusing it self we are nourish'd that the Earth sustains our Life with plenty of all her Fruits and Provisions that by the Care of the Magistrats we enjoy Quiet and Tranquillity Now these and innumerable other Benefits of this kind God's infinit Bounty affords us And for those which Philosophers call Second Causes we ought to intepret them as the Hands of God wonderfully made and fitted for our Use wherewith he distributes us his good things and pours them out upon us far and wide But that which contains the chief Point in this Petition XI What fifthly and lastly is this That all Men may know and reverence the most Holy Bride of Jesus Christ and our Mother the Church in whom alone is that most plentiful and everlasting Fountain that cleanses and washes away all the Spots of Sin and from whom we have all the Sacraments of Salvation and Sanctification whereby as by a kind of Heavenly Pipes that Dew and Liquor of Holiness is convey'd from God to us to whom alone and to those whom she embraces in her Bosom and Lap belongs the imploring of that Divine Name Act. 4.12 which alone under Heaven is given to Men whereby they must be sav'd Vide August Serm. 181. de Tempore Greg. l 35. Moral c. 6. Now the Curat must drive this Point home Let the Pastor mark and teach this That it is the part of a good Child not only in Word to pray to God his Father but also to endeavor in Deed and in Work that the Sanctification of God's Name may shine forth in him And would to God there were none XII How contrary an ill Life is to this Petition who while they daily pray for the Sanctification of God's Name do violate it as much as lies in them by their Deeds by whose Fault sometimes God himself is ill spoken of against whom it is said of the Apostle The Name of God thro you is blasphem'd among the Gentiles And we read in Ezekiel They went to the Gentiles among whom they enter'd and polluted my Holy Name while it was said of them This is the People of the Lord and they came out of his Land Rom. 2.24 Ezek. 37.20 For see
we look more closely into the matter we may easily perceive that there was wanting in that Form none of those things which our Savior commanded to be observ'd For he that but names Jesus Christ signifies at the same time the Person of the Father also by whose appointment he was anointed and the Holy Ghost who anointed him And yet it may seem doubtful Whether or no the Apostles did at all baptize any in this kind of Form XVI Not certain that the Apostles baptiz'd Christ's name Ambr. l. 1. â—â— Sâ—â—â—â—â— Sâ—â—â—ct c. â— Pasiâ— l. 1. de â—pâ—â— Sâ—â—ct c. 12. Gâ—l 3.27 if we will follow the Opinion of those Holy and Grave Fathers Ambrose and Basil who interpret Baptism in the name of Jesus Christ so as they say by those words is signifi'd Baptism not that which was given of John but of our Lord Christ altho the Apostles departed not from that common and usual Form wherein are express ' d the distinct names of the Three Persons Now this kind of speech S. Paul seems to use in his Epistle to the Galatians when he says As many of you as have bin Baptiz'd in Christ have put on Christ To signifie that they were baptiz'd in the Faith of Christ but yet that they us'd no other Form than that which the same our Lord and Savior cammanded to be observ'd Thus much therefore XVII Three manners of Washing it will be sufficient to teach the Faithful concerning the Matter and Form which chiefly belong to the Substance of Baptism Now because in celebrating this Sacrament we ought to observe the right way of Washing therefore the Pastors must teach how that Part also ought to be done and briefly let them understand that the Church has bin us'd to celebrate Baptism after any one of these three manners For those that are baptiz'd Plunging Pouring Sprinkling Eph 5.26 are either plung'd into the Water or Water is pour'd upon them or they are sprinkl'd with Water Now whichsoever of these three ways is observ'd we ought to believe Baptism to be valid For Water is us'd in Baptism to signifie the Washing of the Soul which it performs And therefore the Apostle calls Baptism a Laver. But he cannot be more properly said to be wash'd who is plung'd into Water which fashion was long observ'd in the Primitive times of the Church Act. 2.41 Greg. l. 1. Regist Ep. 41. than He who has water pour'd on him which is the manner now adays or than He who is sprinkl'd with Water as it may be suppos'd S. Peter did when in one day he convert'd and baptiz'd Three Thousand Men. But whether Baptism be perform'd with One single Washing or with a threefold pouring of Water on the Baptiz'd is not to be thought of any moment For that by any of these three ways Baptism was formerly rightly perform'd in the Church and may be so again does plainly enough appear from the Epistle of S. Gregory the Great written to Leander Yet the Faithful are to retain that Custom or Rite which they observe to be us'd in their own Church But it is fit to give them this warning especially XVIII Three things chiefly to be noted that in Baptism not any part of the Body but the Head where all both internal and external Senses have their strength is to be wash'd and that he that baptizes ought at the very same time of the Washing with Water and not either before or after it to pronounce the words which are the Form of the Sacrament These things being explain'd XIX When Baptism was instituted and commanded it will be convenient to teach the Faithful and to put them in mind that Baptism as all the other Sacraments were was instituted by Christ our Lord. This therefore the Pastors shall frequently teach and explain That there are Two different Times of Baptism to be noted The One when our Savior instituted it The other when the receiving of it became a settl'd Law and Obligation As for the First It is plain that this Sacrament was then Instituted of our Lord when himself being baptiz'd of John gave Power of Sanctifying to the Water For S. Gregory Nazianzen and S. Austin testifie That at that time Greg. Orat. in Nat. Salv. ci ca sinem Aug. Serm. 29 36 37. de Temp. Matt. 3.26 Marc. 1.10 Luc 3.21 the vertue of begetting in us the Spiritual Life was bestow'd on Water And in another place he writes From the time that Christ was plung'd in Water Water washes away all sins And in another place The Lord is baptiz'd not as wanting to be cleans'd but by the Touch of his pure Body cleansing the Waters that they may have power of cleansing And to this purpose This may well serve for an argument that the most Holy Trinity in whose name Baptism is perform'd have manifested their divine presence at it For then was heard the Voice of the Father then was present the person of the Son and then descended the Holy Ghost in likeness of a Dove besides all This the Heavens were open'd whither by Baptism we also may now ascend But if any one desire to know XX. The Waters sanctifi'd by the touch of Christs Body by what means so great and so divine a vertue was bestow'd on the Waters by our Lord. This indeed exceeds Mans understanding yet this we understand well enough that when our Lord receiv'd Baptism the Water was consecrated to the saving use of Baptism by the Touch of his most Holy and Pure Body yet so as that tho this Sacrament were instituted before the Passion yet it must be believ'd that of the Passion which was as the End of all Christ's Actions it took its vertue and Efficacy See Hieron in com in 3. cap. Mat. Aug. Serm 36. de Temp. And now of the Other XXI When Baptism began to be of Obligation Mar. 16 10. Matt. 28.19 to wit at what time the Law of Baptism began to be obligatory there can be no doubt For the Holy Fathers agree That after the Resurrection of our Lord when he commanded his Apostles saying Go ye and teach all Nations baptizing them it the name of the Father and of the Son and of the Holy Ghost from that time forward all Men that were to attain everlasting Salvation began to be oblig'd by the Law of Baptism And this is gather'd from the authority of the Prince of Apostles when he says 1 Pet. 1 3â— He has begotten us again to a lively Hope through the Resurrection of Jesus Christ from the Dead As also we may learn from that place of S. Paul Eph. 5 2â— He gave himself for her that he might sanctifie her he speaks of the Church cleansing her with the laver of Water in the Word Both which places seem to refer the Obligation of Baptism to the time immediately following our Lords Death So that it can by no means be doubted that those words of our
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