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
Functions of the Priestly Order XLVIII Five Degrees in the Priestly Order Which Order tho it be but One yet it has different Degrees of Dignity and Power The first is of those who are simply call'd Priests The first of Priests whose Functions have hitherto been declar'd The Second is of Bishops who are plac'd over of their several Bishoprics The second of Bishops to govern not only the other Ministers of the Church but the Faithful People also and with the utmost vigilance and care to take regard of their Salvation Wherefore in Sacred Scripture they are often call'd The Shepherds of the Sheep Whose Duty and Office Paul describes as we read in the Acts of the Apostles Act. 20.29 in that Sermon he made to the Ephesians And also a kind of Divine Rule of that Ministery of a Bishop has bin deliver'd by Peter the Prince of Apostles According to which 1 Pet. 5.2 if the Bishops would study to square their actions it cannot be doubted but that the Pastors will both be and be accounted good Now the same persons are call'd both Bishops and Pontifices or High Priests taking that name from the Ethnics who were us'd to call the chief of their Priests Pontifices or High Priests The Third Degree is of Archbishops The third of Archbishops who preside over many Bishops and these are also call'd Metropolitans because they are Prelates of those Cities which are accounted as it were the Mothers of that Province wherefore they have a higher place and larger Power than Bishops altho in their Ordination they differ in nothing from Bishops In the Fourth Degree are plac'd Patriarchs The Fourth of Patriarchs i. e. the First and Highest Fathers In old time besides the Supreme Bishop of Rome there were in the whole Church only Four Patriarchs nor yet were they all alike in Dignity For the Patriarch of Constantinople altho this Honor was last of all given to him yet for the Majesty of the Empire he obtain'd the higher place The next is the Patriarch of Alexandria whose Church Mark the Evangelist by order of the Prince of Apostles sounded The third is the Patriarch of Antioch where Peter first had his See The last is the Patriarch of Jerusalem which Church S. James the Brother of our Lord built Above all these the Catholic Church has always had a Veneration for the Roman Chief Bishop or Pope The Fifth of Supream Bishop or Pope whom in the Council of Ephesus Cyril Archbishop of Alexandria calls the Father and Patriarch of the whole World For since he sits in the Chair of Peter the Prince of Apostles wherein it is manifest that he sat to the end of his life she acknowledges in him the Supreme degree of Dignity and fulness of Jurisdiction not as given by any Synodical or Human Constitutions but of God Wherefore he being Father and Governor of all the Faithful and of the Bishops also and other Prelates with what Office or Power soever they be endu'd presides over the Universal Church as Peters Successor and the true and lawful Vicar of Christ our Lord. Of the Primacy of the Pope see Anatol. Epist 3. citat dist 22. c. sacro sancta Greg. lib. 7. Epist 64 65. Nicol. Pap. Epist ad Mediolanens citatur dist 22. c. omnes Vide etiam ead dist c. Constantin Conc. Chalced. in Epist ad Leonem From these things therefore the Pastors shall teach XLIX What is to be taught concerning Order both what are the principal Offices and Functions of Ecclesiastical Orders and Degrees and who is the Minister of this Sacrament For it is evident that this Administration belongs to a Bishop L. The Minister of this Sacrament is the Bishop which is easie to prove both from the Authority of the Sacred Scriptures and most certain Tradition the Testimony of the Fathers the Decrees of Councils and the Usage and Practice of Holy Church But tho it be permitted to some Abbots to administer the Lesser but not Sacred Orders yet there is no one doubts that this Office is properly the Bishop's to whom only of all the rest and besides him to no body else it is lawful to receive into the other Orders which are call'd the Greater and Sacred For only the Bishop and he alone ordains Subdeacons and Priests but the Bishops by the Tradition of the Apostles which has always bin preserv'd in the Church are consecrated by Three Bishops It now follows to explain LI. Get care to be us'd in receiving anâ— to Priesthood who are fit for this Sacrament and especially for the Priestly Order and what things are chiefly requir'd in them From hence it will not be hard to determin what ought to be observ'd in the giving of other Orders according to the Office and Dignity of each of them Now that there is very great caution to be us'd in this Sacrament is thus gather'd because the other Sacraments give Grace to the Sanctification and Use of them by whom they are receiv'd But those that are admitted into Sacred Order are therefore partakers of Heavenly Grace that by their Ministery they may help forward the Salvation of the Church and consequently of all Men. Whence we understand it comes to pass that upon certain appointed days only when according to the most antient practice of the Catholic Church solemn Fastings are appointed Ordinations are perform'd to wit that the Faithful People with Devout and Holy Prayers might beseech of God that the Ministers of such kind of sacred things might be render'd more fit to exercise so great a Power as they ought to do and to the profit of the Church First therefore integrity of Manners is very much commendable in him that is to be made a Priest LII Integrity of Life necessary in making a Priest not only because if being conscious to himself of any mortal sin he procure or but even suffer himself to be receiv'd into Sacred Order he intangles himself in a new and a most extream wickedness But also because he ought to shew himself a Light and a Guide of Vertue and Innocence to others For this cause what the Apostle commanded Titus and Timothy Tit. 1. 1 Tim. 3. is to be declar'd to the Pastors and also it is to be taught That the Deformities of the Body which in the Old-Law by the commandment of the Lord excluded any from the Ministery of the Altar in the Evangelical Law is specially to be apply'd to the deformity of Mind Wherefore we consider that that Holy Custom is preserv'd in the Church that they who are to be ordain'd endeavor diligently first to purge their Consciences by the Sacrament of Penance Furthermore LIII Knowledg also necessary to a Priest there is requir'd in a Priest not that knowledg only which belongs to the Use and Ministring of the Sacraments but he ought also to be so furnish'd with the knowledg of Sacred Scripture
him an help like himself And a little after But there was not found for Adam an help like himself therefore the Lord God sent a deep sleep upon Adam and while he slept he took one of his Ribs and clos'd up the Flesh instead thereof And the Lord God form'd the Rib that he took from Adam into a Woman and brought her to Adam and Adam said This now is bone of my bones and flesh of my flesh she shall be call'd Woman because she was taken out of Man Wherefore a Man shall leave his Father and Mother and shall cleave to his Wife and they Two shall be One Flesh Which things Mat. 19.6 even by the Authority of our Lord himself in St. Matthew shew that Matrimony was of Divine Institution Nor did God institute Matrimony only XIII Matrimony made indissoluble but as the Holy Synod of Trent declares he added to it a perpetual and indissoluble Knot for our Savior says What God has join'd none may put asunder For tho it was convenient that Matrimony Sess 24. initio as it is an Office of Nature might not be dissolv'd yet much more so now as it is a Sacrament Mat. 19.6 for which cause it gains the highest perfections even in all things which are proper to it by the Law of Nature and yet that the Bond should be dissoluble would be repugnant to the bringing up of Children and the other benefits of Matrimony But XIV The Law of contracting Matrimony not laid upon all Gen. 1. that it was said of God Increase and multiply This tends hither that he might declare for what cause Matrimony was instituted not to put a necessity upon every man For Mankind being now increas'd the Law of Marriage is so far from compelling any that Virginity is rather highly commended and perswaded to every one and that by Sacred Scripture as being more excellent than the state of Matrimony and containing in it greater Perfection and Holiness For our Lord and Savior thus has taught He that can receive it let him receive it Mat. 19 12. And the Apostle says Concerning Virgins I have no command from the Lord but I give my Counsel as having obtain'd Mercy 1 Cor. 7.23 that I might be Faithful XV. Why Man and Woman ought to be join'd The first cause But now we must explain for what Reasons the Man and Woman ought to be join'd together The first therefore is That this very Society of the divers Sex is desir'd by natural Instinct there being Hope of mutual help that One being assisted by the help of the Other might the more easily bear the inconveniences of life and the weakness of old age Another is the desire of Procreation The second cause not so much for this End that we might leave behind us Heirs to enjoy our Honors and Riches as that they might be brought up in true Faith and Religion which that it was chiefly the Design of the Holy Patriarchs when they married sufficiently appears from Sacred Scripture Wherefore the Angel when he admonish'd Tobias by what means he might repel the force of the Devil Tob. 6. I will shew thee says he who they are that can prevail over the Devil for those who so enter into Wedlock as to exclude God from themselves and their Soul and so give themselves to their lust as the Horse and Mule which have no understanding the Devil has power over them And then he adds Thou shalt take a Virgin with the Fear of the Lord being led thereto rather by the Love of Children than Lust that thou mayst get in thy Children the blessing of the seed of Abraham And this also was One cause why God at first instituted Matrimony Note Wherefore their wickedness is very great who being join'd in Matrimony by Medicins hinder Conception or force out the Birth before time for this is to be look'd upon as design'd Murder The third The third cause and which began to take place after the Fall of our first Parents when thro the loss of Righteousness in which Man was created his Appetite began to oppose his right Reason to wit that being conscious to himself of his own weakness nor being willing to endure the Fight of the Flesh he might use the remedy of Matrimony to avoid the sins of Lust Of the which the Apostle thus 1 Cor. 7. Because of Fornication let every Man have his own Wife and let every Woman have her own Husband And a little after when he had taught that sometimes men ought to abstain from the Debt of Matrimony for the sake of Prayer and subjoins And return again to that very thing leâ—t Satan tempt you by your Incontinence These are the Causes Note whereof some or other every one who will contract Marriage piously and religiously as becomes the Children of the Saints ought to propose to himself But if to these Causes others be also added whereby men are induc'd to enter Marriage and in choosing a Wife they propose such as These to themselves as the desire of leaving an Heir Wealth Beauty Nobility or likeness of conditions These Reasons indeed are not to be condemn'd since they oppose not the Holiness of Matrimony Gen. 29. For neither in Sacred Scripture is the Patriarch Jacob reprehended because having chose Rachel for her Beauty he preferr'd her before Leah Thus far of Matrimony shall be taught as it is a Natural Conjunction XVI Of Matrimony as a Sacrament but as it is a Sacrament we must shew that the Nature of it is much more excellent and is wholly to be referr'd to a higher End For as Matrimony XVII Matrimony as a Sacrament far excels the Natural as it is a Natural Conjunction was instituted at the beginning for the Propagation of Mankind So afterwards that a People might be procreated and brought up to the Worship and Religion of the true God and of our Savior Christ the Dignity of a Sacrament was given to it When Christ our Lord was minded to give a certain sign of that most close Relation which is betwixt him and his Church XVIII The Union of Christ and his Church declar'd by Matrimony and of his immense love towards us he declar'd the Divinity of this Mystery chiefly in the Holy Conjunction of Man and Woman which that it was most fitly done may be understood from hence that among all human relations there is none bind so neerly as the bond of Matrimony and the Husband and VVife are bound together each to other in the greatest Love and Good will And therefore it is that the Holy Scriptures frequently put before our Eyes the Divine Copulation of Christ and the Church by the similitude of Marriage Now that Matrimony is a Sacrament XIX Matrimony prov'd to be a Sacrament the Church confirm'd by the Authority of the Apostle always held certain for thus he writes to the Ephesians Men ought to love
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
the Apostle 1 Cor. 5.7 when he says Purge out the old Leven that ye may be a new lump as ye are unleven'd For Christ our Passover is sacrificed therefore let us banquet not with the old Leven nor with the Leven of malice and wickedness but with the unleven'd Bread of Sincerity and Truth Not that this Quality is to be thought so necessary XV. The Eucharist may be made of Leven'd Bread that if the Bread have it not the Sacrament cannot be made For either kind of Bread has the true and proper nature and name of Bread Altho no one ought by his own private authority or rashness rather alter the laudable Rite of his Church And by so much the less is it permitted to the Latin Priests to do it Conc. Floren. Sess ult lib. 3 decret de cel b Miss c. final whom the Popes have moreover commanded to perform the Sacred Mysteries with unleven'd Bread only And let this suffice for the explication of One part of the Matter of this Sacrament Where notwithstanding it is to be noted that it is not determin'd how much Matter ought to be us'd in making this Sacrament since the certain number of them who either may or ought to receive the Sacred Mysteries cannot be defin'd It remains now that we speak of the other Part of the Matter and Element of this Sacrament XVI Wine of the Grape the other Matter of the Eucharist And that is Wine press'd out of the fruit of the Vine wherewith a little Water is mixt For that our Lord and Savior us'd Wine in the Institution of this Sacrament the Catholic Church has ever taught seeing he himself said Mat 26.29 Mar. 14.25 I will not drink henceforth of the fruit of the Vine until that day In which place S. Chrysostom Hom. 83. in Mat. Of the fruit of the Vine says he which surely brought forth Wine not Water that so long before-hand he might be seen to pluck up by the roots the Heresy of them who thought that Water only was to be us'd in these Mysteries Yet the Church of God always mingl'd Water with the Wine XVII Water to be mingl'd with Wine Cypr. lib. 2. Epist. 3. Trid. Sess 22. de Saâ—ris Miss c. 7. Can. 9. Apoc. 17.15 First because our Lord Christ himself did so as is prov'd by the authority of Councils and by the testimony of S. Cyprian And then that the memory of the Blood and Water which came out of his Side might be renew'd And then as we read in the Apocalyps Water signifies the People Wherefore Water mingl'd with Wine signifies the Conjunction of the Faithful with Christ their Head And this by Apostolical Tradition Holy Church has always observ'd But altho the Reasons for mingling the Water with the Wine are so weighty Note that it may not be neglected under mortal sin yet tho it should be wanting the Sacrament remains But the Priests ought to take care XVIII A little Water to be mingl'd that as in the Sacred Mysteries they ought to mingle Water with the Wine so also that they pour but a little thereinto For by the Opinion and Judgment of Ecclesiastical Writers That Water is turn'd into Wine Wherefore Pope Honorius writes thus concerning it There has bin for a long time in your parts a pernicious abuse to wit that there is us'd a greater quantity of Water in the Sacrifice Habetur lib. 3. Decretal dâ— celeb Miss c. 13. than of Wine when according to the reasonable practice of the general Church there ought to be us'd a far greater quantity of Wine than of Water Of this Sacrament therefore there are only these Two Elements Note and it has bin rightly setl'd by many Decrees Et vide de consec dist 2. c. 1 2. seq That none may offer any thing but Bread and Wine notwithstanding which there were some presum'd to do so But now we must see how sit these two Symbols of Bread and Wine are XIX How convenient this Matter of the Eucharist is First John 9. to declare those things whereof we believe and confess them to be Sacraments And first they signifie Christ to us as he is the true life of Men. For the Lord himself says My Flesh is Meat indeed and my Blood is Drink indeed Seeing therefore the Body of Christ our Lord yields nourishment of eternal Life to them who do purely and holily receive the Sacrament thereof rightly is it made of those things wherein this Life is contain'd that the Faithful may easily understand that by the Communion of the Body and Blood of Christ their mind and Soul is fed These Elements also are somewhat available to this end Secondly Damasc lib. 4. de fide Orthod c. 14. that Men may learn and know that the Truth of Christ's Body and Blood are in the Sacrament for when we observe that Bread and Wine is dayly chang'd into human Flesh and Blood by the strength of Nature We may the more easily be led by this similitude to believe that the Substance of Bread and Wine by the Heavenly Benediction is converted into the true Flesh and true Blood of Christ Thirdly This admirable Change of the Elements helps also to shadow what is done in the Soul For as tho there appears outwardly no change of the Bread and Wine yet their substance truly passes into the Flesh and Blood of Christ so also tho nothing seems to be chang'd in us yet inwardly we are renew'd to life while we receive the true life in the Sacrament of the Eucharist Add hereto Fourthly that since the Body of the Church is compos'd of many Members this conjunction is not by any thing more clear'd than by the Elements of Bread and Wine For Bread is made of many Grains and Wine is press'd out of a Multitude of Grapes And so we tho we are Many yet they shew us to be strictly held together by the bond of this Divine Mystery and as it were made One Body Now it follows that we treat of the Form which ought to be us'd at the consecrating the Bread XX. The Form of the Eucharist as to the Bread defin'd and prov'd Not that the faithful people need to be much taught these Mysteries unless there be necessity for it is not necessary to instruct those persons in these matters who are not initiated in Sacred Things But lest by ignorance of the Form the Priests in making this Sacrament may make any foul mistakes We are taught therefore by the Holy Evangelists Matthew and Luke By Scripture Mat. 26.26 Mar. 14.22 Luc. 26.19 1 Cor. 14.22 and by the Apostle that This is the Form This is my Body for it is written when they had supp'd Jesus took Bread and blessed it and brake it and gave it to his Disciples and said Take and eat This is my Body Which Form of consecration seeing it was observ'd of
upon the Name of the Lord. Another kind of Satisfaction is call'd Canonical LXXXVII The Second is Canonical satisfaction which being defin'd is perfected in a certain space of Time Wherefore it has bin receiv'd by the most antient usage of the Church That when Penitents are absolv'd from sins some Punishment is requir'd of them the undergoing of which Punishment is us'd to be call'd Satisfaction By the same Name also is any kind of Punishment signifi'd LXXXVIII The Third is any Punishment freely undertaken which for sins we endure not as appointed by any Priest but of our own free accord undertaken and laid upon our selves by our selves for sins Note But this belongs not to Penance as a Sacrament But that only is to be thought a part of the Sacrament which as we said is to be paid to God for sins by the command of the Priest This being added That we stedfastly purpose and resolve in our Hearts with our utmost labor and care to avoid sin for the Future For so some define it LXXXIX What it is to satisfie To satisfie is to pay due Honor to God But it is sufficiently evident that no one can give due Honor to God but he that resolves to avoid sin by all means And to satisfie is to cut oft the Causes of sins and not to indulge any entrance to their Suggestions According to which Sentence Mark this Definition some have thought that Satisfaction is a Cleansing whereby whatsoever Uncomeliness by reason of Stain remains in the Soul is wash'd away and we are absolv'd from the Temporal Punishments wherewith we were held Which things seeing they are so XC How Satisfaction is prov'd necessary it will be easie to perswade the Faithful how necessary it is for Penitents to exercise themselves in this study of Satisfaction For they are to be taught that there are two things which follow sin to wit Stain and Punishment And altho together with the Fault committed the Punishment of Eternal Death with the Damn'd be forgiven Yet it does not always happen as has bin declar'd by the Council of Trent Sess 14. c. 8. Can. 12. 15. Gen. 3.17 Num. 12.21 2 Reg 12.23 That the Lord remits the Relics of sin and the temporal Punishments which are due to sin Of which thing there are plain Testimonies in Sacred Scripture Genesis ch 3. Numbers 12 and 22. and in many other places But we will see that most clear and illustrious place of David To whom altho Nathan said The Lord also has took away thy sin Thou shalt not dye Nevertheless he freely underwent very grievous punishments Night and Day imploring the Mercy of God in these Words Psal 50.4 Wash me further from my iniquity and cleanse me from my sin because I acknowledg my Iniquity and my sin is ever against me In which words is begg'd of God that he would pardon not only the Crime but also the Punishment due to the Crime and that he would restore him being purg'd from the Relics of sin into his former state of Excellency and Integrity And this he begg'd with most earnest Prayers Yet the Lord afflicted him Both with the Death of the Child gotten in Adultery and with the Rebellion and Death of Absalom whom he dearly lov'd and with other Punishments and Calamities which he had before threatned him with In Exodus also Exo. 32.8.9 Altho the Lord were intreated by the Prayers of Moses to spare the people for their Idolatry yet he threatens That he will recompence them with grievous Punishments for so great a Wickedness And Moses himself testifies That so it will be that the Lord would most severely revenge it even to the Third and Fourth Generation Now that these things have bin always deliver'd by the Holy Fathers in the Catholic Church i◠most evidently prov'd by their authority Vide Aug. lib. 2. de peccat merit remiss cap. 34. contra Faust lib. 22. cap. 66. praesertim in Joan. tract 124. paulò ante med Greg. lib. 9. Moral cap. 24. Chrysost hom 8. ad Popul Antioch Iterum Aug. Ench. cap. 30. Amb. de Poenit. lib. 2. c. 5. Vide item Canones Poenitentiales apud Anton. August vel in Actis Eccl. Mediolan But for what cause it is XCI In Penance as in Baptism the Punishment of sin is not remitted that all Punishment is not equally forgiven in the Sacrament of Penance as in the Sacrament of Baptism is excellently explain'd by the Holy Synod of Trent in these words The Nature or Reason of the Divine Justice seem'd to require that they should by him be receiv'd into Grace after one sort who before Baptism sinn'd through Ignorance and those after another sort who being once freed from the slavery of Sin and the Devil and after having receiv'd the Gift of the Holy Ghost do violate the Temple of God and are not afraid to grieve the Holy Ghost And it becomes the Divine Mercy that our sins should not be forgiven us without any Satisfaction That taking that occasion thinking our sins to be more light than they are as those that are injurious and contumelious to the Holy Spirit we fall into greater sins treasuring up to our selves Wrath against the day of Wrath. For without all doubt XCII Canonical Satisfaction profitable these Satisfactory Punishments do greatly restrain Penitents from sin and hold them back as with a Bridle and make more cautious and watchful for the future And besides First Secondly Ezek. 6. they are as it were certain Testifications of the Grief we take for having committed sin By which means we satisfie the Church who by our wickedness is grievosly offended For as S. Austin affirms God despises not a Contrite and humble Heart but because for the most part the Grief of one Man's Heart is hid from another Man nor does it come forth into the knowledg of other Men by Words or any other Sign rightly are the Times of Penance appointed by those who preside in the Church That so the Church might be satisfi'd in which sins are remitted Besides Thirdly The Examples of our Penance teach others how they ought to order their life and to follow Piety For seeing other Men behold the Punishments laid upon us for our sins they will perceive that they are to use the greatest caution through all their Life and that their former Manners are to be corrected and amended Wherefore it is most wisely observ'd by the Church XCIII Public Penance wisely instituted That when a Heynous Wickedness has bin publicly committed by any one he must undergo public Penance also That others being affrighted with Fear might thenceforth more warily avoid sin Which thing also has bin us'd sometimes to be done even in hidden sins which have bin great Vide Aug. lib. 5. de Civit. Dei cap. 26. Epist 54. l. 50. hom hom 49. de vera falsa Poenit. passim Ambr. lib. 2.
they are for they offer our Prayers and Tears to God Wherefore in the Gospel our Lord has taught that little ones are not to be offended Mat. 18.10 because their Angels in Heaven always behold the Face of their Father which is in Heaven Therefore they are to be invocated both because they always behold God XIX Angels to be invocated and most willingly undertake the Patronage of our Salvation committed to them The Holy Scriptures are Testimonies of this Invocation For Jacob beg'd of the Angel with whom he wrestl'd yea and compel'd him to bless him Gen. 32.27 for he professes he would not let him go before he bless'd him Nor did he beg a Blessing to be given him of him only whom he saw but of him also whom he saw not when he said Gen. 48.16 The Angel who deliver'd me out of all evil bless the Children Whence it may also he gathered XX. The Honor given to the Saints lessens not the Glory of God That the Glory of God is so far from being lessen'd by the Honor and Invocation of the Saints who sleep in the Lord and by reverencing their Reliques and Ashes that thereby it is very much increased and Men's Hope the more stirr'd up confirm'd and exhorted to the Imitation of the Saints Which Duty is prov'd from the Second Council of Nice the Council of Gangre and the Council of Trent and from the Authority of the Holy Fathers Nicen. Conc. 2. Act. 6. Gangr can 20. citatur dist 30. c. Siquis per Superbiam Trid. sess 25. item Conc. Chalced. sub finem in 6. Synod general c. 7. Conc. Geron. c. 3. Aurel. 1. c. 29. Damasc de Ortho. Fid. lib. 4. c. 6. But that the Curat may be better prepar'd to refute those that are Adversaries to this Truth XXI The same confirmed by the Fathers let him chiefly read S. Hierom let him chiefly read S. Hierom against Vigilantius and Damascen Libro 4. de Orth. Fid. c. 16. According to whose Account XXII The same prov'd from Apostolical Tradition which is a principal thing is added the Practice receiv'd from the Apostles and always kept and preserv'd in the Church of God Dionys c. 7. Hier. Eccles Iren. lib. 5. contra haeres c. 19. Athan. Serm. in Evang. de sancta Deip. Euseb lib. 13. Praepar Evang. c. 7. Cornel. Pap. Ep. 1. Hil. in Psal 126. Ambr. in lib. de Viduis Of which thing who can desire a more strong or clear Argument than the Testimony of Holy Scripture XXIII The same testified by Scripture which wonderfully celebrates the Praises of the Saints for there are divine Commendations of some Saints whose Praises seeing they are celebrated in Sacred Scripture what reason is there that Men should not have a singular honor for them Altho for this cause also they are the rather to be Honor'd and Invocated XXIV The Saints help us with their merits because they earnestly Pray for the Salvation of Men and for their Sake and Merit God bestows many Benefits upon us For if there be joy in Heaven over one Sinner doing Penance XXV Prov'd Luc. 15.15 will not the Cittizens of Heaven also help the Penitent being requested will they not beg Pardon of Sin for us and Reconcile the Grace of God to us But if it be said as said it is by some XXVI The Patronage of the Saints not superfluous that the Patronage of the Saints is needless because God without an Interpreter hears our Prayers those Words of S. Austin easily convince these Sayings of Impious Men There are many things which God grants not unless by a Mediator and Intercessor Aug. quaest 149. super Exod. Serm. 2. 4. de S. Steph. And this is confirmed by the clear Examples of Abimelech and Job's Friends XXVII Confirmed by Examples whose sins God forgave not but by the Prayers of Abraham and Job Gen. 20. Job 42. But if it be said XXVIII Objections answered Mat. 8.10 Luc. 7.3 That this is done thro the want and weakness of Faith that we use the Saints as Intercessors and Patrons how will answer to the Example of the Centurion who tho he had that singular Commendation for his Faith which our Lord God bestow'd upon him yet he sent the Elders of the Jews to our Savior to beg Health for his sick Servant Wherefore XXIX The Invocation of the Saints hurts not the Unity of the Mediator Heb. 9.12 if we must acknowledge that there is only One Mediator propos'd us Christ our Lord to wit He who only has reconcil'd us thro his Blood to our Heavenly Father and who having finish'd our Redemption and once entred into the Holies ceases not to intercead for us yet it can by no means follow from hence that we may not have Recourse to the Favour of the Saints For if it be therefore unlawful to use the Assistance of the Saints because we have one Patron Jesus Christ the Apostle would never have done it nor would he ever have committed himself so earnestly to the Prayers and Assistance of the Brethren yet alive For surely the Prayers of the Living do not less diminish the Glory and Dignity of Christ the Mediator Note than the Intercession of those Saints that are in Heaven But who is there XXX The Invocation of Saints prov'd lawful by many Miracles whom the wonderful things that have bin done at the Graves as the Blind the Lame the Maim'd and otherwise diseased Persons restor'd to Health and Soundness the Dead recover'd to Life the Devils cast out of Mens Bodies do not convince of the Honor which is due to the Saints and of our Protection which they undertake which things S. Ambrose and S. Austin in their Writings have largly testified not that they heard of them as many others have done or that they have read of such things as very many very grave Men have done but that they themselves saw them Amb. Epist 85. Serm. 95. Aug. de civit Dei lib. 22. c. 8. Epist. 137. What need is there of many Proofs for this If the Clothes XXXI The Vertue of Reliques confirms the same if the Handkercheifs if the very of Shadow of the Saints before they departed out of this Life drove away Diseases and restor'd the Sick to Health who can be so bold as to deny that God by the Sacred Ashes the Bones and other Reliques of the Saints does wonderfully work the same things This is shew'd by that dead Body 4 Reg. 13.21 which being haply let down into Elisha's Grave upon the touching of his Body immediatly reviv'd But that which follows XXXII These words contain not a distinct Commandment Thou shalt not make to thy self a graven thing nor every likeness which is in Heaven and which is in the Earth beneath nor of those things which are in the Waters under Earth Thou shalt not adore them nor worship them Some thinking this
the Lord all thy Oaths But I say to you Swear not at all neither by Heaven because it is God's Throne neither by the Earth because it is his Footstool neither by Jerusalnm because it is the City of the great King neither shalt thou swear by thy Head because thou canst not make one Hair white or black but let your speech be Yea yea Nay nay for whatsoever is more than this comes of evil For in these Words an Oath is not said to be condemn'd generally and universally Answer'd since we have already seen that our Lord himself and his Apostles did frequently swear But our Lord would reprove the perverse Judgment of the Jews whereby they thought that nothing was to be regarded in Swearing but to beware of Lying They did therefore both swear very commonly themselves and requir'd an Oath of others and that in Matters very trivial and of no moment This Custom our Saviour reproves and condemns and teaches wholly to abstain from Swearing unless Necessity require it For an Oath was appointed because of human Frailty XXIV Why an Oath was instituted and indeed it came of evil because it shews Inconstancy either in him that swears or the Contumacy of him for whose sake we swear who cannot otherwise be brought to believe Note But yet the Necessity of Swearing has an Excuse And indeed when our Saviour says XXV That place of the Gospel explain'd Mat. 5.37 Let your speech be Yea yea Nay nay by this manner of speaking he sufficiently declares that he forbids the Custom of swearing in our Discourses of ordinary and trivial Matters Wherefore our Lord warns us of this especially that we be not so easie and prone to swear And this must diligently be taught and inculcated into the Ears of the Faithful for that almost infinite Mischiefs do come from the too frequent Custom of Swearing is prov'd from the Authority of Sacred Scripture and from the Testimonies of the most H. Fathers In Ecclesiasticus it is written Ecclus 23. Accustom not thy mouth to swear for there are many hazards therein Again A Man accustomed to swear shall be filled with iniquity and sorrow shall not depart from his house Much more may be read concerning this Matter in S. Basil and S. Austin in his Books contra Mendacium And thus far of what is Commanded Now we are to speak of what is Forbidden Basil in Psal 14. ad haec verba Qui jurat proximo suo Aug. lib. de Mendac 14. Vide 22. q. 2. c. primum est We are forbidden to take the Name of God in vain XXVI A great Fault to swear rashly For it appears that he binds himself under a grievous Sin who is hurried by Rashness not led by Counsel to swear Now that this is a very grievous Sin these words also shew Thou shalt not take the Name of the Lord thy God in vain as tho he would shew a Reason why this is so heinous and wicked a Sin to wit because thereby his Majesty is disrespected whom we profess to be our God and Lord. By this Commandment therefore Men are foridden to swear falsly XXVII When he that swears falsly do's injury to God for he that will not take heed to escape so great a Sin as falsly to call God as a Witness do's notable injury to God because he would charge him either with Ignorance while he thinks that the Truth of any thing can be kept secret from him or else of Dishonesty and Ill-affection as to confirm a Lie with his Testimony Now XXVIII Sins against this Commandment First not only He swears falsly who with an Oath affirms that to be true which he knows to be false Vide Aug. de Verbis Apost Serm. 28. citatur 21. q. 2. c. homines But he also Secondly who with an Oath asserts that which Note tho it be true yet he believes it to be false For since a Lie is therefore a Lie What a Lie is because it is produc'd contrary to the mind and meaning of the Soul it is manifest that such an one evidently lies and is perjur'd For the like reason He also is perjur'd Thirdly who swears that which he thinks to be true and yet indeed it is false unless he us'd what care and diligence he could fully to know and understand the matter for tho his Words agree to the sense of his Mind yet he is guilty of this Commandment And He is to be thought guilty of this Sin Fourthly who promises with an Oath to do something when notwithstanding he either intended not to fulfil his Promise or if he did yet he do's not indeed perform it And this belongs to those also Note who having oblig'd themselves by Vow to God perform it not Moreover Fifthly Sin is committed against this Commandment if Justice be wanting which is One of the Three Companions of an Oath Therefore if any one swear that he will do some Mortal Sin for example that he will kill a Man he is guilty of this Commandment altho he declare it seriously and from his Heart and his Oath be true which we said in the first place that an Oath ought to be To these may be added that kind of Oaths which proceed from a kind of Contempt Sixthly as when one swears that he will not obey the Evangelical Counsels such as are Exhortations to the Unmarried Life and Poverty for tho no one is needs bound to follow those Counsels yet if any one swear that he will not obey them by that very Oath he despises and violates those Divine Counsels Besides Seventhly He violats this Law and Sins in Judgment who Swears what is true and believes it to be so but is led thereto only by light and far-fetch't Conjectures For altho the Truth do accompany an Oath of this kind yet in the bottom there is in a certain manner a Falshood for he that swears so carelesly is in great danger of Perjury Besides Eigthly he Swears falsly who swears by false Gods For what is more contrary to Truth than to call as VVitnesses lying and false Gods as tho they were the true God Vide Aug. Ep. 54. But because the Scripture when it forbids Perjury Ninthly Levit. 19.22 says Neither shalt thou pollute the Name of thy God Disrespect is forbidd'n which is to be avoided in the other things to which by Authority of this Commandment Honor is due such as is the Word of God The Majesty whereof not only pious Men but even the Wicked too somtimes reverence Judic 3.20 as it is recorded of Eglon King of the Moabites in the History of Judges Now he does highly wrong God's Word whoever he be that stretches the Sacred Scripture from its true and proper meaning to establish the Opinions and Heresies of impious Men Of which Wickedness the Prince of Apostles warns us in these Words 2 Pet. 3. There are
5.20 We are Members of Christs Body of his Flesh and of his Bone Which very thing the Apostle signifies in his Epistle to the Galatians Gal. 3.26 Ye are all the Children of God by Faith in Jesus Christ for as many as were baptiz'd in Christ have put on Christ there is neither Jew nor Greek there is neither Servant nor Freeman there is neither Male nor Female for ye all are one in Christ Jesus Now this is a Matter diligently to be consider'd of the Pastors of Souls XXXII This Doctrin often to be taught to Christians and they are wittingly to abide on this Consideration for it is a Point very fit no less to comfort and encourage the Poor and Forelorn than to beat down the Presumption of the Rich and Mighty To cure which Frailty of Men the Apostle urg'd this Brotherly Charity and did inculcate it in the Ears of the Faithful When therefore XXXIII With what Affection we ought to say Our Father O Christian you are going to make these Prayers to God remember that you go as a Son to God your Father When therefore you order your Prayer and pronounce that word Our Father consider into what a State the infinite Love of God has rais'd you who has not commanded you to come as an abash'd and fearful Servant to his Lord but as a glad Child to fly securely to him as a Father Consider with what Attention and Regard XXXIV With how great Devotion we are to pray with what Care and Devotion you are to pray for you must endeavour to behave your self so as becomes a Child of God i e. that your Prayers and Actions be not unbeseeming that Divine Linage wherewith it has pleas'd your most gracious God to ennoble you To this kind of Duty the Apostle exhorts Ephes 5.11 saying Be ye therefore Imitators of God as most dear Children That it may truly be said of us what the Apostle wrote to the Thessalonians 1 Thes 5.5 Ye are all the Children of Light and the Children of the Day Which art in Heaven All that think rightly of God XXXV How God is every where agree that God is in all Places which is not so to be understood as tho he were divided into Parts and does supply and defend one place with one part and another place with another part for God is a Spirit and cannot be divided for who dares circumscribe God in the limits of any place as held to any point Hier. 13.14 since he says of himself Do not I fill Heaven and Eearth Which again is thus to be understood XXXVI God is whole every where That God by his Power and Might comprehends the whole Heaven and Earth and whatsoever is contain'd in Heaven and Earth but that himself is not contain'd in any place for God is present with all things either creating them or preserving them being created but himself ty'd to no Country nor limited by any Bounds or so defin'd as that being every where present he cannot dispose his Nature and Power which thing blessed David express'd in these words Psal 138.8 If I ascend up to Heaven thou art there Aug. lib. 1. Con. c. 3. D. Thom. 1. p. q. 8. a. 2. But tho God be present at hand in all places and things XXXVII Why God is said to be in Heaven not bound to any limits as was said before yet in Sacred Scripture he is often said To have his dwelling in Heaven VVhich we see to be so done Thr First Reason because Heaven which we see is the noblest part of the VVorld and remains undecay'd excelling all other Bodies in Power Greatness Beauty and is endu'd with certain and steady Motions To stir up the Minds of Men therefore to contemplate his infinite Power and Majesty The Second Reason which shines most gloriously in the work of Heaven God in Sacred Scripture testifies that he dwells in Heaven He also often declares as indeed the Truth is that there is no part of the VVorld which is not comprehended by Gods Nature and Power present every where Altho in this Consideration the Faithful shall propose to themselves the Image The Third Reason not only of the common Father of all but also reigning in the Kingdom of God that when they are about to pray they may remember that their Mind and Soul is to be carried to Heaven and see how much Hope and Affiance the name of Father gives it so much Christian Humility and Devotion let that excellent Nature and Divine Majesty of our Father which is in Heaven add to it Which words beforehand determine what is to be pray'd for by those that make Prayers The Fourth Reason for all our Requests for the Necessities and Uses of this Life unless joyn'd with the good things of Heaven and directed to that End are vain and unworthy a Christian VVherefore the Curats shall admonish their Hearers of this Order of Prayer Note and they shall prove their Admonition by that Authority of the Apostle Colos 5.2 If ye be risen with Christ seek those things which are above where Christ is sitting at the right Hand of God Rellish those things which are above not those things which are on the Earth The FIRST PETITION Hallowed be thy Name WHat we are to ask of God I. When Prayer is well dispos'd and in what Order it is to be done the Master and Lord of all has himself taught and commanded For since Prayer is the Messenger and Interpreter of our Cares and Desires we then pray well and according to Reason when the Order of our Requests follows the Order of the things to be pray'd for But true Charity admonishes us to offer our whole Soul and Thoughts to God II. The Order of Charity because he alone in whom is truly the chiefest Good is to be lov'd with a kind of special and singular Love Nor can God be lov'd alone and from the Heart III. What the true Love of God is unless his Honor and Glory be preferr'd before all things and Natures in the VVorld besides for both our own and others Goods yea and all whatsoever is call'd by the name of Good proceeding from him give place to him the Chiefest Good VVherefore IV. Why this the First Petition that our Prayer may proceed orderly our Savior has appointed this Petition concerning the Chiefest Good to be the Principal and Head of all the other Petitions Teaching us The First Reason before we pray for any thing that either we or our Neighbor have need of that we ought to pray for those things that are proper to God's Glory and to declare to God himself our Study and Desire of that thing By doing whereof Another Reason we shall continue in the Duty of Charity whereby we are taught both to love God more than our own selves and first to beg those things that we wish