in S. John says Which I will give is my Flesh for the Life of the World to wit calling the Bread his Flesh And a little after he subjoyns Vnless you shall eat the Flesh of the Son of Man and drink his Blood ye will not have Life in you And again My Flesh is Meat indeed and my Blood is Drink indeed When therefore in so plain and clear words he call'd his Flesh Bread and true Meat and his Blood true Drink It might well seem sufficient do have declar'd That there remains no Substance of Bread and Wine in the Sacrament And that all the Holy Fathers Fourthly by the Authority and consent of Fathers Lib. 4. de Sacr. c. 4. c. 5. always agreed in this Doctrin He that is so minded may easily understand For thus writes S. Ambrose Thou saist perhaps my Bread is us'd But that Bread is Bread before the words of the Sacraments But when the Consecration is added of Bread it is made the Flesh of Christ Which that he might the better make appear he thereupon brings divers examples and Similitudes And elsewhere De Cons dist 2. c. omnia interpreting those words All things whatsoever the Lord pleas'd he has done in Heaven and in Earth For tho says he the Figure of Bread and Wine be seen yet after consecration nothing is to be believ'd to be there but the Flesh and Blood of Christ The same sense St. Hilary has taught and almost in the same words Altho outwardly Bread and Wine appear yet there is truly the Body and Blood of the Lord. Hil. de Trin. l. 8. de Consec dist 2. c. 28. But let the Pastors admonish XXXVIII Why after the Consecration of of the Eucharist it is call'd Bread That in this place it is not to be wonder'd at if even after Consecration it be call'd Bread For the Eucharist is us'd to be call'd by this name both because it has the species or Resemblance of Bread and also because it still retains the natural vertue of feeding and nourishing the Body which is proper to Bread Now that it is the usual manner of the Holy Scripture to call things as they appear to be that plainly shews which is written in Genesis Gen. 18.2 Act. 1.10 That three Men appear'd to Abraham which yet were truly three Angels And those Two that appear'd to the Apostles at the Ascension of Christ our Lord into Heaven tho they were Angels yet are they call'd Men. See D. Thom. 3. p. q. 75. art 3 4. The explication of this Article is altogether extream difficult XXXIX How cautiously the Conversion which is in the Eucharist is to be explain'd to the people but yet the Pastors shall endeavor to instruct those who are more skill'd in the the Contemplation of Divine Matters for it may be fear'd that those who are yet more weak may be oppress'd with the Greatness of the thing they shall endeavor I say to teach the Manner of this admirable Conversion which is so done that the whole Substance of the Bread and Wine by the divine power is chang'd into the whole Substance of Christ's Body and the whole Substance of the Wine into the whole Substance of Christ's Blood and this without any change of our Lord. For Christ is neither begotten anew nor chang'd nor increases but remains whole in his own Substance Which Mystery when St. Ambrose had declar'd D. Amb. lib. 4. de Sacr. c. 4. Thou seest says he how operative Christ's Word is If therefore there be so great a power in the Word of the Lord Jesus that those things began to be which were not to wit the World how much more operative is it to make those things to be which were before and to change them into another thing According to which sense other very grave and antient Father have written Citatur de Consec dist 2 c. Nos Autem Lib. 4. de Orthod fid c. 14. St. Austin thus We faithfully confess that before Consecration it is Bread and Wine which Nature has form'd but after Consecration it is the Body and Blood of Christ which the Blessing has consecrated Damascen The Body according to Truth is join'd to the Divinity that Body which came of the Holy Virgin Not that that Body which he took comes down from Heaven but that this Bread and Wine are chang'd into the Body and Blood of Christ This admirable Change therefore is conveniently and properly call'd by the Catholic Church Transubstantiation XL. This Conversion call'd Transubstantiation as the sacred Council of Trent has taught For as the Natural Generation when the Form is chang'd in it may rightly and properly be call'd a Transformation so also because in the Sacrament of the Eucharist the whole Substance of One thing passes into the whole substance of another thing the word Transubstantiation was rightly and wisely invented by our Forefathers See Trid. sess 13. c. 4. de can de Consec dist 2. cap. Panis But the Faithful are to be admonish'd LXI We are not too narrowly to enquire into Transubstantiation that tho' this be very often repeated by the Holy Fathers yet that they enquire not too curiously by what means this Change is wrought for neither can it be perceiv'd by us neither have we any example of this matter in natural Changes or in the very Creation of things But whatsoever is here done it is to be known by Faith but how it is done must not too curiously be search'd into The Pastors ought also to give them no less a Caution in explaining that Mystery how the Body of Chritt our Lord is contain'd whole in the least particle of Bread XLII The whole Body of Christ contain'd in the smallest particle for scarce ever are there any disputations of this kind to be allow'd but yet when Christian Charity requires it let them first of all remember to fore-arm the minds of Faithful with this word Luke 1.37 There is no word impossible with God Vide D. Thom. 3. p. q. 76. Trid. sess 13. c. 5. can 3. Florentin Decret Eugenii And then let them teach XLIII After what manner Christ is in the Eucharist it is not in the Sacrament as in a Place for Place belongs to those things that have Magnitude But we say not that Christ is in the Sacrament after that manner as he is Great or Little because that belongs to Quantity but as he is a Substance For the Substance of Bread is chang'd into the Substance of Christ not into Magnitude or Quantity But no one doubts that a Substance is equally contain'd in a Little as in a Great space For it must needs be that the Substance of the Air and its whole Nature is the same in a little as in a great part of the Air so also the whole Nature of Water is no less in a little Pitcher than in a River When the Lords Body succeeds
sufficient For each of them ceases not to be a Sacrament though it were laid up in the Pyx And then in the making of the other Sacraments there is no change of the Matter and Element into another nature For the Water of Baptism or the Oyl of Chrism when those Sacraments are administer'd lose not their former nature of Water and Oyl But in the Eucharist that which was Bread and Wine before Consecration the Consecration being made is truly the substance of the Body and Blood of the Lord. Now altho there be Two Elements X. The Eucharist â—ut one Sacrament tho double in Matter to wit Bread and Wine of which the whole Sacrament of the Eucharist is made yet being taught by the Authority of the Church we confess that there is not many Sacraments but one Sacrament only Otherwise the Number of Seven Sacraments which number has always bin held and was determin'd in the Councils of Lateran Florence and Trent cannot stand For seeing the Grace of this Sacrament makes us one mystic Body that the Sacrament it self might agree to the thing it makes it must needs be but One and One too not as tho it were individual but because it has the signification of One thing For as Meat and Drink which are two different things but serve only to One purpose to wit to refresh and strengthen the Body so it is fit that those two different Species of the Sacrament should answer to them since they signifie the spiritual Meat wherewith our Souls are sustain'd and refresh'd Wherefore it is said by our Lord and Savior Joh. 6. â— My Flesh is Meat indeed and my Blood is Drink indeed Ex Conciliis citatis Lateranense generale sub Innocent II. non numerat quidem distinctè septem Sacramenta sed ex variis Canonibus satis clarè colliguntur Florent in doct de Sacram. Trid. Sess 7. can 1. But it is diligently to be explain'd what the Sacrament of the Eucharist signifies The Eucharist signifies Three things that the Faithful beholding with their Eyes the Sacred Mysteries may also at the same time feed their Souls with the Contemplation of the Divine things Now there are Three things which are shew'd in this Sacrament The First is the Passion of Christ The Passion of Christ Luc. 22.19 1 Cor 11. which is now past for he taught Do this in Commemoration of me And the Apostle testifi'd As oft as ye shall eat this Bread and drink this Chalice ye will shew the Death of the Lord till he come The second is the Divine and Heavenly Grace Divine Grace which being present in this Sacrament is given to feed and preserve the Soul For as in Baptism we are begotten to a New life Tertul. de Râ—sur Carnis c. 8. and in Confirmation we are strengthen'd to resist Satan and openly to profess the name of Christ so in the Sacrament of the Eucharist we are nourish'd and sustained The Third Eternal Glory which foreshews somewhat to come is that Fruit of eternal Glory and Delight which we shall receive in Heaven by the promise of God These three therefore which are plainly distinguish'd by the variety of time past present and to come are so signifi'd in Holy Mysteries that the whole Sacrament altho it consists of divers Species may be apply'd to shew any of all these as it were to the signification of one thing But first of all XI The Double Matter of the Eucharist Bread and Wine the Pastors must know the Matter of this Sacrament both that they themselves may know how to consecrate it and also that the Faithful may be admonish'd of what thing it is a Symbol and also may be inflam'd with the love and desire of that thing which it signifies The Matter therefore of this Sacrament is double The one part is Bread made of Wheat of which we will speak first of the other will be spoken afterwards For as the Evangelists Matthew Mark and Luke do teach Mat. 26.20 Mar. 14.22 Luc. 22 19. Joh. 11. Christ our Lord took Bread into his Hands Bless'd and brake it saying This is my Body And in S. John the same our Savior call'd himself Bread when he said I am the living Bread which came down from Heaven Vide de Consecr dist 2. c. 1 2. 55. ubi habes de hac materia decret Alexand. Pap. in 1. Epist ad omnes Orthodoxos Cypr. lib. 2. Epist 3. Ambr. l. 4. de Sacram. l. 4. vide etiam Iren. l. 4. c. 34. l. 5. c. 2. Now since there are divers kinds of Bread XII Wheaten Bread the true Matter of the Eucharist D. Tho. 3. p. q. 74. a. 3. either because it is made of different matter as when some is made of Wheat some of Barley and some of Peas and other Fruits of the Earth or because it has different Qualities for some is leven'd and some is unleven'd As to the first our Saviors words shew that the Bread ought to be made of Wheat for by a common custom of speaking when Bread is absolutely nam'd it is plain enough that Wheaten-Bread is meant And this is declar'd by a Figure of the Old Testament Levit. 24.5 for the Lord commanded that the Loaves of Shew-Bread which signifi'd this Sacrament should be made of the like Matter Now as no Bread but Wheaten Bread can be thought fit to be Matter for this Sacrament XIII Unleven'd Bread the Matter of the Eucharist Ma. 26.17 Mar 14.12 Luc. 22.7 for so the Tradition of the Apostles teaches us and the authority of the Catholic Church has confirm'd so also it may easily be gather'd from what our Lord Christ did that it ought to be Vnleven'd For on the first day of Vnleven'd bread when it was unlawful for the Jews to have in their Houses any leven'd Bread he made and instituted this Sacrament Vide lib. 3. decretal tit de celebrat Missarum c. ulâ— ubi habes Auctoritatem Honorii Papae 3. But if any one hereto oppose the Authority of John the Evangelist XIV An Objection answer'd who says that all these things were done before the day of the Passover that reason may be easily solv'd For that day which the other Evangelists call the first day of unleven'd Bread because on the fifth day of the week at Evening the feast days of unleven'd Bread began at which time our Savior celebrated the Passover John 13.1 that same day S. John calls the day before the Passover as judging the space of a natural day which is begun at Sun-rising was chiefly to be observ'd Wherefore S. Chrysostom also In Mat. hom 38. interprets the first day of Vnleven'd Bread to be that day whereon at Evening Vnleven'd Bread was to be eaten But how suitable the Consecration of Vnleven'd Bread is to that Integrity and Cleanness of the Soul which the Faithful ought to bring to this Sacrament we are taught by
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
Death is indeed signifi'd in the Sacrament of the Blood Wherefore fitly in this place rather than in the Consecration of the Body is the Passion of the Lord commemorated in these words Which shall be shed for the remission of Sins For the Blood being separately consecrated by it self with relation to the Passion of the Lord has greater force and power to lay before the eyes of all Mat. 26.28 Luc. 22.20 both the Death and kind of suffering But those words which are added For you and for many are taken severally from S. Matthew and S. Luke which notwithstanding Holy Church taught by the Spirit of God has join'd together but they belong to the fruit of the Passion and shew the profitableness thereof For if we look at the vertue of it it must be confess'd that our Savior shed his Blood for the salvation of all men But if we look at the fruit which men gather from thence we may easily understand that it comes not to all to advantage but only to some When therefore he said For you he signifi'd either them that were then present or those whom he had chosen out of the Jewish people such as were his Disciples except Judas with whom he spake But when he added For many he would have the rest that were elected either Jews or Gentiles to be understood Rightly therefore was it done that it was not said for all seeing that in this place the design of the discourse extends only to the fruits of the Passion which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle Christ was once offer'd to take away the sins of many Heb. 9. and that which our Lord himself said in S. John I pray for them I pray not for the World Joh. 17.8 but for those whom thou hast given me because they are thine There are many other Mysteries wrapp'd up in these words of the Consecration which the Pastors by the daily meditation and study of Divine Matters and God assisting them may easily discover But now to return to the explication of those things which the Faithful must by no means be ignorant of And because the Apostle admonishes XXIV We must judge of the Eucharist by Faith not by Sense 1 Cor. 11.29 that they are guilty of a most heinous sin who difference not the Lords Body let the Pastors chiefly teach that the Mind and Reason is here to be call'd off from sense For if the Faithful perswade themselves that those things only are contain'd in this Sacrament which are perceiv'd by the senses they must needs be led into the greatest impiety when with their Eyes their Feeling their Smell their Taste perceiving nothing at all but the Species of Bread and Wine they will judge that there is only Bread and Wine in the Sacrament There must be care tak'n therefore that as much as may be the minds of the Faithful may be abstracted or withdrawn from the judgment of sense and stirr'd up to contemplate the immense Power and Vertue of God Now there are three wonderful and stupendious things XXV Three things done in the Eucharist by Consecration which in this Sacrament Holy Church without all doubt believes and confesses to be wrought by the words of Consecration The First is The First That the true Body of Christ that very same which was born of the Virgin and now sits in Heaven at the Right-hand of the Father is contain'd in this Sacrament See Dionys de Eccl. Hierarch c. 3. Ignat. Epist ad Smyr Just Apol. 2. Iren. lib. 4. c. 34. l. 5. c. 2. Trid. Sess 13. c. 1. de Euch. The Second is that no substance of the Elements remains in it The Second Altho nothing seems more strange and distant to the senses Cyp. de coena Domini Euseb Emiss hom 5. de Pasch Cyr. Hier. Catech. 1 3 4. Ambr. l. 4. de Sacra c. 4. Chrysost hom 83. in Matt. 60. ad Pop. Antioch The Third The Third which is easily gather'd from both the former tho the words of Consecration fully express it is that what is beheld by the Eyes or perceiv'd by the other Senses is in a wonderful and unspeakable manner without any subject matter And one may see indeed all the Accidents of Bread and Wine which yet are inherent in no substance but they consist of themselves because the Substance of the Bread and Wine is so chang'd into the Body and Blood of the Lord that the substance of the Bread and Wine altogether ceases But that the first may be first handl'd XXVI The true Body of Christ prov'd to be in the Eucharist Mat. 26.26 Mar. 14.20 Luc. 22.19 Let the Pastors endeavor to shew how plain and clear the Words of our Savior are which shew the Truth of Christ's Body in the Sacrament for when he says This is my Body This is my Blood There is no one in his right mind can be ignorant what we are to understand Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had As that very holy and learn'd Man Hilarius has written concerning the Truth of Christ's Flesh and Blood S. Hilar. l. 8. de Trinit super illa verba velut unum 1 Cor. 11.28 when according to the very profession of our Lord and our Faith his Flesh is truly our Food that there is no room left us to doubt thereof But there is another point to be open'd by the Pastors whence it may plainly be known that the true Body and Blood of the Lord is contain'd in the Eucharist For after that the Apostle had remember'd That the Bread and Wine was consecrated by our Lord and the Sacred Mysteries administer'd to his Apostles he subjoyns But let a Man prove himself and so let him eat of that Bread and Drink of that Chalice for he that eats and drinks unworthily eats and drinks judgment to himself not differencing the Lords Body But if as Heretics say that nothing else were to be venerated in the Sacrament besides the memory and sign of Christ's Passion what need was there that the Faithful should be exhorted with such weighty words to prove themselves For by that weighty word Judgment the Apostle has declar'd that some horrid wickedness is committed by him who impurely taking the Lords Body which lies hid in the Eucharist does not difference it from other kinds of Meat Which also before in the same Epistle he more fully explain'd in these words 1 Cor. 11.26 The Chalice of Blessing which we bless is it not the Communication of the Blood of Christ and the Bread which we break is it not the participation of the Lords Body Which words verily shew the true substance of the Body and Blood of Christ our Lord. These places of Scripture therefore shall be explain'd by the Pastors
Bones and Sinews but also that whole Christ is contain'd in this Sacrament For they ought to teach That Christ is the name of God-Man to wit of one Person wherein the Divine and Human Nature are joyn'd together how it conteins both Substances and whatsoever are the consequences of each Substance the Divinity and the whole Human Nature which consists of all the parts of a Body and of Blood also all which we must believe to be in the Sacrament For since in Heaven the whole Humanity is joyn'd to the Divinity in one person and Hypostasis it would be wicked but to imagine that the Body which is in the Sacrament is disjoyn'd from the same Divinity Vide de Consecr dist 2. multis in locis Item Ambr. de iis qui myst init c. 9. D. Thom. 3. p. q. 76. a. 1. Where it will be necessary notwithstanding XXXII Whatsoever things are Christ's are not all contain'd in the Eucharist after the same manner that the Pastors observe that all things are not contein'd in this Sacrament after the same way or with the same vertue For there are some things which we say are in the Sacrament by the vertue and Efficacy of Consecration For seeing those Words effect what they signifie Sacred Writers have bin us'd to say That that Thing is in the Sacrament by vertue of the Sacrament which is express'd in the Form of Words So if it should happen that any thing should be wholly disjoyn'd from the other things That only is in the Sacrament which the Form signifies but the rest they have taught not to be so But there are some things contain'd in the Sacrament because they are joyn'd with the things which are express'd in the Form For seeing that the Form which is us'd at consecrating the Bread signifies the Lords Body when it is said This is my Body the very Body of Christ our Lord is in the Eucharist by vertue of the Sacrament But because his Body Blood Soul and Divinity are joyn'd together XXXIII What things are in the Eucharist by concomitancy all these will be also in the Sacrament not indeed by vertue of the Consecration but as those things which are joyn'd with his Body And these things are said to be in the Sacrament by concomitancy For which reason it is plain that whole Christ is in the Sacrament For if any two things are indeed knit together where the One is the other must needs be there also It follows therefore that whole Christ is so far contein'd as well in the species of the Bread as of the Wine that as not only the Body but also the Blood and whole Christ is truly in the species of the Bread So on the contrary not only the Blood but the Body also and whole Christ is truly in the species of Wine Now tho all the Faithful ought to be fully and assuredly perswaded of these things XXXIV Why the Bread and Wine separately consecrated Yet it was very fitly order'd That two Consecrations should be severally made First That the Passion of our Lord in which the Blood was divided from his Body might more lively be represented for which cause in the Consecration we make a memorial that Christs Blood was pour'd out And then it was most fit that because we are to use the Sacrament for the Nourishment of our Souls it should be appointed as Meat and Drink of which two it is evident that the perfect nourishment of the Body does consist Nor ought this to be pass'd over XXXV Whole Christ in every particle that whole Christ is contain'd not only in either species but in every particle of each species For thus S. Austin writes All severally receive Christ our Lord and he is whole in the several parts nor is he made the less by being distributed severally to many But he gives himself whole to all But this may easily be gather'd from the Evangelists also Citatur Aug. de Consecr dist 2. c. singulis For we are not to believe XXXVI Many particles of Bread not consecrated separately that the several Loaves of Bread were consecrated by our Lord with the proper Form of words but that all the Bread then us'd at the Sacred Mysteries and enough to be distributed among the Apostles was consecrated together with the same Form ' The same thing which appears to have bin done by the Chalice For he said Luc. 22.17 Take and divide it among you What has hitherto bin explain'd is intended that the Pastors may shew that the true Body and Blood of Christ is contain'd in the Sacrament of the Eucharist Now as to the Second thing propos'd XXXVII After the Consecration that the substance of the Bread and Wine remain not prov'd First by Reason they shall teach also that the Substance of Bread and Wine remains not in the Sacrament after Consecration Now tho this deservedly requires a very great admiration yet it is necessarily joyn'd with that which before was shew'd For if after Consecration there be the true Body of Christ under the species of Bread and Wine it is altogether necessary that seeing it was not there before this be done either by change of place by Creation or by Conversion of another thing into it But it is manifest that it cannot be that the Body of Christ in the Sacrament be that which came out of one place into another For so it would come to pass that he must be absent from Heaven because nothing is mov'd unless it leave the place from which it mov'd But it is less credible that the Body of Christ is created and this we cannot so much as conceive It remains therefore that in the Sacrament there is the Body of our Lord and that the Bread is chang'd into it Wherefore it must needs be that no substance of Bread remains Being led by this Reason Secondly by the decrees of Councils our Ancestors and Forefathers in the great Council of Lateran and that of Florence by evident Decrees confirm'd the truth of this Article But in the Council of Trent it was more fully defin'd thus If any one shall say that in the Holy Sacrament of the Eucharist there remains the Substance of Bread and Wine together with the Body and Blood of our Lord Jesus Christ let him be Anathema Lat. Con. c. 1. Flor. in Ep. Eugenii IV. data ad Arm. Ã Concilio approbata Trid. Sess 13. Can. 4. And it was easie to gather these things from testimonies of Scripture Thirdly by the Authority of Scripture First that in the Institution of this Sacrament the Lord himself said This is my Body For this is the force of the word This to shew all the Substance of the thing present but if the Substance of the Bread remain'd it would seem by no means to be truly said Matt. 26.26 Mar. 14.2 Luc. 22.28 1 Cor. 11.24 Joh. 6.61 This is my Body And then Christ our Lord
the Substance of the Bread we must confess that it is in the Sacrament just after the same manner as the Substance of Bread before Consecration But to confess whether it be under a Great or under a Little Quantity is nothing at all to the purpose Now follows the Third thing which in this Sacrament seems very great and wonderful XLIV The Accidents remain in the Eucharist without the Subject which after the other two being explain'd must be suppos'd may be handl'd by the Pastors with more Ease to wit that the species of Bread and Wine in this Sacrament remain without any subject Matter For seeing it was shew'd before that the Lords Body and Blood are truly in the Sacrament so that there subsists no more any Substance at all of Bread and Wine because those Accidents cannot be inherent to the Body and Blood of Christ it remains that beyond all the order and course of Nature they uphold themselves without any other thing to suport them This has bin the perpetual and constant Doctrin of the Church which will be easie to confirm by the Authority of those testimonies by which it was before made evident that there remains no Substance of Bread or Wine in the Eucharist Vide de Consecr dist 2. c. Nos autem Decretal lib. 1. tit de celeb Miss c. Cum Matt. D. Thom. 3. p. q. 75 a. 3. q. 77. a. 1. But nothing is more suitable to the Devotion of the Faithful XLV The Duty of the Faithful towards the Eucharist than passing by all more nice and subtil questions that they adore and reverence the Majesty of this admirable Sacrament And then that therein they embrace the supream Providence of God that he has instituted these Holy Mysteries to be administred under the species of Bread and Wine For since it is the most horrid thing in the world to the Nature of Man to be fed with Man's Flesh XLVI Why under the species of Bread and Wine the Eucharist was instituted or to drink his Blood he most wisely order'd it that his most Holy Body and Blood should be administer'd to us under the species of those things of Bread and Wine I say by whose common and daily use and nourishment we are mostly delighted And there are adjoin'd these two Conveniencies whereof the first is that we are freed from the reproach of Infidels which we could not easily have avoided if we should be seen to eat our Lord under his own species The other is that while we thus take the Body and Blood of the Lord in such a manner as notwithstanding what is truly done cannot be perceiv'd by the senses this avails very much to increase Faith in our Souls which verily as Gregories known sentence is Faith has no Merit where Human Reason gives the Experiment Hom. 26. super Evangelia Vide Cyril lib. 4. in Joan. c. 22. Cypr. de Coena Domini Ambr. de Sacram. lib. 4. c. 4. Aug. Tract 27. in Joan. D. Thom. 3. p. q. 74. a. 1. q. 75. a. 1. But these things which have hitherto been expounded are not to be explain'd without great caution us'd according to the Capacity of the Hearers and the Necessity of Times But those things which may be said concerning the Influence and Fruits of this admirable Sacrament XLVII The Vertue and innumerable advantages of the Eucharist we must know that there is no sort of the Faithful to whom the Knowledge of these things belongs not and to whom it ought not to seem very necessary Now that the Faithful may understand the Vtility of the Eucharist for this cause chiefly those things which are with so many words discours'd concerning this Sacrament are to be known But because the immense Advantages and Fruits thereof can never by Words be express'd there may One or Two Points be handl'd by the Pastors to shew what a plenty and abundance of all good things are included in these Mysteries Vide Trid. Sess 13. c. 3. can 5. Iren. lib. 4. c. 14. Cyril lib. 4. in Joan. c. 11. 14. Chrys hom 45. in Joan. D. Thom. 3. p. q. 79. And this in part they will thus perform XLVIII The Eucharist the Fountain of all the Sacraments if the vertue and nature of all the Sacraments being laid open they compare the Eucharist to the Fountain and the other Sacraments to the smaller streams for we must needs call it and that truly the Fountain of all Graces because after an admirable manner it contains in it the very Fountain of Heavenly Gifts and Endowments and the Author of all the Sacraments Christ our Lord from which as from the Fountain is deriv'd or drawn to the other Sacraments whatsoever Goodness or Perfection they have From hence therefore the most ample endowments of Divine Grace which are bestow'd on us in this Sacrament may easily be collected It may seem profitable also to consider well the Nature of Bread and Wine XLIX What Food is to the Body that the Eucharist is to the Spirit which are the Symbols of this Sacrament For see of what Vse Bread and Wine is to the Body of the same but in a far better and more perfect manner is the Sacrament of the Eucharist to the Health and Delight of the Soul For neither is This Sacrament chang'd into our substance as the Bread and Wine is but after a certain sort it changes us into its own Nature So that rightly may that of St. Austin be transferr'd hither Lib. 7. Consess c. 10. I am the Meat of Great ones grow great and thou shalt eat me nor shalt thou change me into thee as thou dost thy Bodily meat but thou shalt be chang'd into me Vide Ambr. lib. 5. de Sacram. c. 4. Chrys hom 45. in Joan. Now if Grace and Truth came by Jesus Christ L. Grace flows into the Soul thro the Eucharist Joh. 6.56 57. it must need flow into thy Soul when thou tak'st him purely and holily who said of himself He that eats my Flesh and drinks my Blood dwells in me and I in him for those who being affected with the study of Piety and Religion take this Sacrament no one ought to doubt but that they so take into themselves the Son of God as that they are grafted into his Body as living Members for it is written He that eats me even he shall live by reason of me And Lib. 4. in Joan. c. 12.14 Epist ad Nester 10. The Bread which I will give is my Flesh for the life of the World Which place Cyril interpreting says The Word of God uniting himself to his own Flesh made it quickning It therefore became him after a wonderful manner to be united to our Bodies thro his sacred Flesh and precious Blood which we have receiv'd in the Bread and Wine by his quickning or enlivening Benediction But forasmuch as it is said I.I. When the Eucharist does
wish which is offer'd them from whence tho they get not all the Fruits of the Eucharist yet without doubt they have those which are very great Lastly Sacramentally and Spiritually there are some who receive the Sacred Eucharist both Sacramentally and Spiritually who when according to the Apostles Doctrine they shall first have prov'd themselves and being adorn'd with the wedding Garment come to this Divine Table receive most plentiful Fruits from the Eucharist as we said before Wherefore it is plain Note That they bereave themselves of the greatest celestial Good things who when they may come prepar'd even to take the Sacrament of the Lords Body think it enough to receive the Sacred Communion spiritually only And now it must be taught how the Souls of the Faithful ought to be prepar'd before they come to the Sacramental receiving of the Eucharist And first LVIII Who come to the Eucharist ought to be prepar'd and why First John 13.5 that it may appear that that preparation is very necessary the Example of our Savior ought to be propos'd For before he gave his Apostles the Sacraments of his Body and Blood altho they were already clean he wash'd their Feet that he might declare that all diligence is to be us'd that there be nothing wanting to us to the highest integrity and innocence of Soul when we go about to receive these sacred Mysteries And then the Faithful may understand Secondly that if any one receive the Eucharist with a Soul well dispos'd and prepar'd he is adorn'd with the most ample endowments of celestial Grace So on the contrary if he receive it unprepar'd he not only receives no advantage thereby but also he takes exceeding great damage and hurt For this is proper to the best and most wholesome things that if we use them in season they mightily profit us but if we use them in a wrong season they hurt and destroy us Wherefore it is not to be wonder'd at that those mighty and transcendent Gifts of God when they are receiv'd by a Soul well dispos'd are very helpful to us to get the Glory of Heaven but when we offer to receive them unworthily they bring eternal Death This is prov'd from an Example of the Ark of the Lord An example For the Ark of the Covenant than which the People of Israel had nothing more excellent to whom also by it the Lord gave very great and innumerable Benefits and yet it carri'd with it calamity joyn'd with eternal reproach So also to those who having by the Mouth receiv'd and so let fall into a well affected Stomach they nourish and sustain the Body but to those who use to pour them into a Stomach full of vicious humors they cause grievous diseases De praeparatione ad Euch. requisita vide Trid. Sess 13. c. 7. can 11. Basil q. 172. regul hrev Serm. 2. de Bapt. Cypr. toto fere lib. de Lapsit agendo de Poenit. Aug. Serm. 1. de Temp. Chrys hom 44 45 46. in Joan. in Matt. hom 83. Let the Faithful therefore use this First Preparation LIX Preparations of the Soul to the Eucharist The First To discern Table from Table This Sacred Table from other profane Tables This Bread of Heaven from common-Common-bread And this is done when we certainly believe that the true Body and Blood of our Lord is present whom the Angels adore in Heaven at whose Nod the Pillars of Heaven tremble and shake for fear 1 Cor. 11.19 of whose Glory the Heaven and Earth is full This is to difference the Lords Body which the Apostle admonishes us to do the greatness of which Mystery notwithstanding we must reverence rather than curiously search into the Truth of it in subtle Disputations But another Preparation exceeding necessary is The Second that every one examin himself whether he have peace with others Matt. 5.24 whether he love his Neighbor truly and with all his Soul If therefore thou offer thy Gift at the Altar and there shalt remember that thy Brother has any thing against thee leave there thy Gift before the Altar and go thy way first be reconcil'd to thy Brother and then come and offer thy Gift And then we ought diligently to search our Conscience The third lest haply we may be polluted with any deadly sin for which it is necessary to do Penance that first by the Medicine of Contrition and Confession it might be done away Sess 13. can 21. For it has bin defin'd by the Holy Council of Trent That no one may receceive the Sacred Eucharist whom the Conscience of any mortal sin pricks if a Priest is to be had before he shall have purg'd himself by Sacramental Confession no not tho he seem to himself to be contrite Chrys hom 30. in Genes 20. in Mat. Cypr. in lib. de Lapsis Fourthly The Fourth Let us think with our selves how unworthy we are that the Lord should bestow on us this divine Benefit Wherefore let us say from our Hearts that of the Centurion of whom our Savior himself testifies Matt. 8.10 That he found not so great Faith no not in Israel Lord I am not worthy that thou shouldst enter under my roof Let us also examine our selves The Fifth Joh. 21.15 whether we can truly take up that of S. Peter to our selves Lord thou knowest that I love thee For we must remember that he that sat down at the Lords Feast without a Wedding-Garment was cast into Prison and condemn'd to eternal Punishment Nor is there need of the Souls preparation only LX. The Preparations of the Body for the Eucharist but of the Bodie 's also For we ought to come Fasting to that Sacred Table so that at least from the mid-night of the day before even to that very point of Time wherein we receive the Eucharist we should not either eat or drink any thing at all See Aug. Epist 118. c. 6. lib. 1. ad in quisit Januarii c. 6. And the Dignity of this Sacrament requires LXI 1 Reg. 21.5 that marri'd people abstain from mutual embraces for some days being admonish'd by Davids Example who when he was to receive some Show-Bread of the Priest profess'd that he kept himself and his Servants clean from the communication of their Wives for those three days These are in a manner the things the Faithful are to observe to prepare themselves before hand profitably to receive the Sacred Mysteries For the rest which may seem fit to be taken care for in this matter may easily be reduc'd to these very Heads But lest any grow more sluggish or backward to the receiving this Sacrament bacause they think it a very weighty and hard matter to make so great a Preparation The Faithful are often to be admonish'd That the Law obliges all to receive the Sacred Eucharist Besides it has been decreed by the Church that he that will not at least once
Sess 21. de coâ—â— sub uâ—raque specie can 1 2 3. For as has bin explain'd by the Council of Trent altho Christ at his last Supper instituted and deliver'd to the Apostles this most profound Sacrament in the Species of Bread and Wine Yet it does not follow from hence That this was made by our Lord and Savior to be a Law that the Sacred Mysteries should be administer'd to all the Faithful under both kinds For the same our Lord when he spake of this Sacrament frequently made mention but of One Species only Joh. 6.51 as when he says If any one shall eat of this Bread he shall live forever and the Bread which I will give is my Flesh for the Life of the World And He that eats this Bread shall live forever That the use of One species only is sufficient to a perfect Communion may be gather'd ex Tertul. lib. 2. ad Vxor Cypr. de Lapsis Orig. Hom. 13. in Exod. Basil Epist ad Caesar patr Aug. Epist. 86. Hier. in Apol. ad Pammach Chrysost hom 41. operis impers in Matth. It is evident that the Church was led by very many LXXI Why the use of both species is not permitted to the Lay people and indeed by very weighty Reasons not only to approve but also to establish by the Authority of a Decree this Custom of communicating chiefly under one species For first The first Reason great heed was to be taken lest the Blood of our Lord should be spilt on the Ground which thing seem'd not easie to be avoided if it should be administer'd in a great multitude of people Besides The second when the Sacred Eucharist ought to be in a Readiness for the Sick it was much to be fear'd lest if the species of Wine were to be kept somewhat longer it might grow sower Besides there are very many who can by no means indure the Tast The third nor so much indeed as the very smell of Wine Wherefore lest that which was given for spiritual Healths sake The fourth might hurt the Health of the Body it was very wisely establish'd by the Church that the Faithful should receive only the species of Bread And this may be added to the other Reasons The fifth that in very many Countries they have a very great scarceness of Wine nor can they procure it from elsewhere but with very great charges and very tedious and difficult travel And then The sixth which is most of all to the purpose the Heresie of them was to be rooted up who deny'd that whole Christ is in each species but asserted that the Body only without the Blood is contain'd in the species of Bread and that the Blood was contain'd under that of the Wine Now therefore that the Truth of Catholic Faith might the more evidently be put before our eyes the Communion of One Species i. e. of Bread was wisely brought in There are other Reasons also collected by them who treat of this Argument which if it shall seem needful the Curats may make use of And that nothing might be pass'd by LXXII The Minister of this Sacrament is only a Priest that seems to belong to the Doctrin of this Sacrament we are now to speak of the Minister altho' there can be no body in a manner ignorant hereof it must be taught therefore that the Power to make and to distribute this Sacrament to the Faithful is given only to the Priests Now that this Manner has always bin kept in the Church that the Faithful People receive the Sacraments from the Priests and that the Priests who consecrate communicate themselves the Holy Synod of Trent has explain'd and shew'd Sess 13. c. 10. that This custom has bin always religiously observ'd as being sprung from Apostolic Tradition Mat. 26.26 especially seeing that Christ our Lord has left us a clear Example hereof who both consecrated his own most Holy Body Mar. 14.22 and did reach it forth to his Disciples with his own Hands But that by all means the Dignity of so great a Sacrament might be consulted LXXIII Lay people prohibited to touch the Sacred Vessels and Linnen not only the Power of Administring it is given only to Priests the Church by Law has also forbid every one that is not consecrated to presume so much as to handle or to touch the Sacred Vessels Linnen and other Instruments that are necessary to the consecration thereof unless there be some very great necessity Whence both the Priests themselves and the rest of the Faithful may understand with how great Religion and Holiness they ought to be qualified that come to the Eucharist either to consecrate to administer or to take it Altho' as was before said of the other Sacraments they are no less truly administred by Evil men LXXIV The wickedness of the Minister diminishes not the Holiness of the Eucharist provided that those things which belong to the perfect reason or nature of them be duly observ'd the same thing avails in the Sacrament of the Eucharist for neither are we to believe that all these things are done by the merit of the Ministers but by the Vertue and Power of Christ the Lord These are the things which are to be explain'd concerning the Eucharist as it is a Sacrament Now what remains to be spoken must explain it as it is a Sacrifice LXXV Of the Eucharist as it is a Sacrifice that the Curats may understand what chiefly they are to teach the Faithful people upon Sundays and Holy-days concerning this Mystery according as Holy Synod has decreed For this Sacrament is not only a Treasure of heavenly riches Sess 22. princip which if we use well we may reconcile the Grace and Love of God towards us but there is in it also a kind of special Mean whereby we return him some thanks for his immense benefits bestow'd on us But this Victim or Sacrifice if it be rightly and legitimately offerd how grateful and acceptable it is to God is gather'd from hence If the Sacrifices of the Old Law whereof it is written Psal 39.7 Sacrifices and Oblations thou would'st not Psal 50.8 And again If thou would'st have Sacrifice I would give it thee accordingly but thou delightest not in burnt Offerings so pleas'd the Lord that God as the Scripture testifies Gen. 2. smelt a sweet savor i. e. were grateful and acceptable to him what may we hope for from this Sacrifice wherein he himself is sacrific'd and offer'd of whom that voice from Heaven was twice heard Mat. 3 17â— This is my beloved Son in whom I am well pleased Let the Curats therefore diligently explain this Mystery that when the Faithful come together to Divine Service they may learn attentively and religiously to meditate on those things at which they are present And first let them teach LXXVI The Eucharist instituted for Two causes that the Eucharist
was instituted of Christ our Lord for Two causes The One is that it might be the heavenly Food of our Souls wherewith we might preserve and sustain our spiritual Life The Other that the Church might have a perpetual Sacrifice whereby our sins might be expiated and our heavenly Father who has often times bin grievously offended by our wickedness might be turn'd from his Anger to his Mercy and from the severity of his just Revenge to Pity We may observe the Figure and Resemblance of this thing in the Paschal Lamb which was us'd to be offer'd as a Sacrifice and eaten as a Sacrament by the Children of Israel Vide Trid. de Sacrif Missae c. 1.3 Dionys l. 17. de Eccl. c. 3. Ignat. Epist ad Smyrn Tert. lib. de Orat. Iren. l. 4. c. 32. Aug. lib. 10. de Civit. Dei c. 10. Et lib. 17. c. 20. lib. 18. c. 35. lib. 19. c. 23. lib. 22. c. 8. alibi passim Nor indeed when our Savior was about to offer himself to God the Father upon the Altar of the Cross LXXVII How great the Benefit of the Eucharist is could he give any more illustrious signification of his immense Love towards us than when he left us a visible Sacrifice whereby might be restor'd that which was a little after to be sacrific'd once in Blood on the Cross and the memory thereof might every Day be honor'd by the Church spread abroad over all the World to her exceeding advantage even to the end of the World Now these Two ways are very different in themselves LXXVIII The Difference between a Sacrifice and a Sacrament for a Sacrament is perform'd or perfected in the Consecration but the force or vertue of a Sacrifice consists in this that it be Offer'd Wherefore the Sacred Eucharist while it is kept in the Pyx or carry'd to the Sick has not the Nature of a Sacrifice but of a Sacrament and besides as it is a Sacrament it gives them that receive the Divine Hoste or Sacrifice cause of Merit and all those other advantages which were before remembred but as it is a Sacrifice it has not only the Efficacy of Meriting but of Performing also For as Christ our Lord in his Passion merited and satisfi'd for us so they that offer this Sacrifice wherein they communicate with us do satisfie and merit the fruits of our Lord's Passion Now concerntng the Institution of this Sacrifice LXXIX By Whom and when the Sacrifice of Mass was instituted the Holy Synod of Trent has left no more room to doubt for she has declar'd that it was instituted by Christ our Lord at his last Supper and has condemn'd those with an Anathema that assert that a true and proper Sacrifice is not offer'd to God or that to Offer is nothing else than that Christ is given to be eaten Sess 22. de Sacrificio Missae c. 1. can 1. 2. Nor did she omit LXXX Sacrifice to be offer'd to God only and not to the Saints but diligently explain'd that Sacrifice is done to God only for altho' sometimes the Church uses to celebrate Masses in Memory and Honor of the Saints yet she never taught to offer Sacrifice to them but to One God only who has crown'd them with immortal Glory Wherefore neither is the Priest wont at any time to say I offer Sacrifice to Thee Peter or Paul but while the sacrifices to God only she gives thanks to him for the signal Victory of the blessed Martyrs and so implores their Patronage that they would vouchsafe to intercede for us in Heaven whose Memory we celebrate on Earth Now these things which have bin deliver'd by the Catholic Church concerning the Truth of this Sacrifice she receiv'd from our Lords own Words when in that last night commending to his Apostles these Sacred Mysteries 1 Cor. 10.24 Do this says he in Commemoration of me He then Note as has bin defin'd by the Holy Synod made them Priests and appointed that both they and those who were to succeed them in the Priests Office should Sacrifice and Offer his Body And this the Words of the Apostle written to the Corinthians evidently shew when he says 1. Cor. 10â— Ye cannot drink the Chalice of the Lord and the Chalice of Devils ye cannot be partakers of the Table of the Lord and of the Table of Devils For as by the Table of Devils is to be understood the Altar whereon Sacrifice was done to them so also that what the Apostle proposes may by probable Argument be concluded the Table of the Lord can signifie nothing else but the Altar on which Sacrifice was done to the Lord. Now if from the Old Testament we would have some Figures and Oracles of this Sacrifice LXXXI Figures and Prophecies of the Sacrifice of the Eucharist first then Malachias has most plainly prophecy'd of it in these words From the rising up of the sun to the going down thereof my name is great among the Gentiles and in every place a clean oblation is offered to my name because my name is great among the Gentiles says the Lord of Hosts Besides this Hoste or Sacrifice was foreshew'd as well before as after the Law was given in divers kinds of Sacrifices for this one Sacrifice as the Perfection and Fulfilling of all the rest contains in it all those good things which were but signifi'd by those other Sacrifices But yet we cannot see the Figure of This better express'd in any thing thah in Melchizedechs Sacrifice for our Savior himself declaring himself to be a Priest forever according to the Order of Melchizedech at his last Supper offer'd his own Body and Blood to God the Father under the species of Bread and Wine We therefore acknowledge it to be LXXXII The Sacrifice of the Mass and of the Cross is one and the same Sacrifice and it ought to be accounted but One and the same Sacrifice which is done in the Mass and which was offer'd on the Cross even as it is One and the same Hoste to wit Christ our Lord who once only offer'd himself in his Blood upon the Cross For the Bloody and Vnbloody Hoste is not Two Hosts but one Hoste only Luc. 22.19 1 Cor. 11.24 the Sacrifice whereof is renew'd daily in the Church after that our Lord had commanded thus Do this in Commemoration of me And there is One and the same Priest Christ the Lord LXXXIII Christ and the Priests are but One Priest For the Ministers that make this Sacrifice undergo not their own but the Person of Christ when they consecrate his Body and Blood as is evident from the words of the very Consecration for the Priest says not This is Christ's Body but This is my Body to wit bearing the Person of Christ our Lord he changes the substance of the Bread and Wine into the true Substance of his Body and Blood Chrys hom 2. in 2. ad Tim.
253 There is no Measure set to the Hatred of Sin 253 The proper Grief of Contrition to be apply'd to every Mortal Sin 254 What things are necessary to true Contrition ibid. A Motive to stir up Contrition 256 257 The Fruit of Contrition ibid. The various Names of Contrition 251 Creation 24 c. What God created he preserves 27 28 What a New Creature in Christ is Pag. 336 337 The Cross of Christ how precious it is 525 The Crowns prepar'd of God for them that overcome 542 543 The Curse wherewith Man was condemn'd after Adam's Sin 510 511 D ON the Lord's Day what the Faithful ought to do and from what they ought to abstain 373 The Commandment for keeping Holy-days 369 c. Why the Observation of Holy-days appointed 370 Other Holy-days besides the Sabboth among the Jews 376 Why other Holy-days besides the Lord's-day appointed by the Church ibid. The most celebrated Days in the Church ibid. In what Works Christians ought to exercise themselves on Holy-days 377 Debts what they are which we pray to be forgiven 525 Why those Debts call'd Ours 526 The Precepts of the Decalogue 332 The Decalogue the Sum of all Laws ibid. The Ten Commandments of the Decalogue depend upon Two of Charity 333 With how great Majesty the Law of the Decalogue was given Pag. 335 To believe that God is the Author of the Decalogue is of very great use for the observing of the Law ibid. The Cause of Christ's Descent into Hell 59 Detraction or Defamation see the Eighth Commandment 426 The Devil's Malice against Men. 534 The Devil counterfeiting an Angel of Light persuades Men to seek those things as good which are not so 504 VVhy the Devil call'd the Prince and Ruler of the VVorld of Darkness 534 VVho they are that the Devil opposes not 535 VVhy the Devil is specially call'd the Evil one 548 VVe ascribe to the Devil as the Author and Persuader of it all the Evil we suffer from our Neighbor 549 The proper Office of the Devil 537 VVith what intent the Devil tempts Men. ibid. VVhy the Devil call'd the Tempter ibid. VVhat Means the Devil uses to tempt ibid. E TO love Enemies the most excellent Office of Charity 400 401 VVho love their Enemies are the Children of God Pag. 528 VVe must not be angry at our Enemies but at the Devil 549 VVe must forgive our Enemies if we would be forgiven 527 VVe must love our Enemies 528 VVhat they ought to beg of God who forgive not their Enemies 529 Visible Enemies of what sort they are 533 The Enemies of Mankind use all their Arts against us ibid. They that abstain long from the Eucharist suffer exceeding great loss 228 The Institution of the Eucharist 194 The Dignity and Excellency of the Eucharist ibid. The Sacrament of the Eucharist call'd by many Nanes 185 VVhy the Eucharist call'd a Communion ibid. Not lawful after Meat and Drink to receive the Eucharist 196 The Eucharist truly a Sacrament and One of the Seven ibid. In the Sacrament of the Eucharist we adore the Body and Blood of Christ 197 VVhat things properly have the Nature of a Sacrament in the Eucharist ibid. The Difference between the Eucharist and other Sacraments Pag. 197 The Consecration of the Matter makes the Sacrament of the Eucharist perfect ibid. The Eucharist is only One Sacrament and no more 198 The Sacrament of the Eucharist signifies Three things ibid. The Matter of the Sacrament of the Eucharist double ibid. VVhy a little VVater is mingled with the VVine 201 What the Bread and Wine signifie in the Sacrament of the Eucharist 202 The Form of the Sacrament of the Eucharist 203 The Form of Consecration of the Wine and the Declaration thereof 204 In the Sacrament of the Eucharist Three things very admirable 208 In the Eucharist the true Body and Blood of Christ are contain'd ibid. The Sacrament of the Eucharist not only a Sign of Christ's Body 209 The Fruit of the Eucharist 212 In the Sacrament of the Eucharist whole Christ is contain'd ibid. In the Sacrament of the Eucharist what things are by Concomitancy 213 Why in the Sacrament of the Eucharist are made two several Consecrations 214 In every Particle of both kinds of the Sacrament of the Eucharist is contain'd whole Christ Pag. 214 The Substance of Bread and Wine in the Sacrament of the Eucharist do not remain after Consecration ibid. Why after Consecration the Sacrament of the Eucharist is call'd Bread and VVine 216 The admirable Conversion in the Sacrament of the Eucharist is call'd Transubstantiation 217 The Sacrament of the Eucharist not curiously to be pry'd into ibid. After what manner Christ is in the Sacrament of the Eucharist 218 The Resemblance of Bread and Wine remain in the Sacrament of the Eucharist without any Subject matter ibid. Why Christ appointed the Sacrament of the Eucharist to be administred under the Species of Bread and Wine 219 The Eucharist is the Fountain of all Graces 220 How the Eucharist gives Grace 221 The first Grace not given to Man unless he have first receiv'd the Sacrament of the Eucharist at least in desire 221 222 The Eucharist is the End of all the Sacraments ibid. Manna a Figure of the Eucharist Pag. 222 The Advantages of the Eucharist 223 Three Ways of Receiving the Eucharist 224 They deprive themselves of very great Good that being prepar'd to receive Christ's Body Sacramentally receive it only Spiritually ibid. None may receive the Eucharist before Sacramental Confession if a Priest may be had and if they be conscious of Mortal Sin 226 The Sacrament of the Eucharist ought to be receiv'd Fasting 227 Who are Married ought to abstain from their VVives certain Days before they come to the Communion ibid. The Communion of the Eucharist often to be iterated 227 228 The Soul is daily to be fed with the Sacrament of the Eucharist 228 In old times the Faithful did daily receive the Eucharist ibid. They are excepted from the Communion of the Eucharist who by reason of Age have not the use of Reason 229 VVhy the Eucharist denied to Infants 230 The Eucharist not to be given Mad-men ibid. Lay-people may not receive the Eucharist in both Kinds Pag. 231 VVhy the Church prohibited the Custom of Communicating under both Species ibid. The Power of Consecrating the Sacrament of the Eucharist given to the Priests only 232 VVho is not Consecrated ought not to touch the Sacred Vessels ibid. The Eucharist is a Sacrifice 233 The Eucharist is a Sacrifice most acceptable to God ibid. The Eucharist instituted of Christ for two Causes ibid. The Eucharist as it is a Sacrifice has the Vertue not only of Meriting but also of Satisfying 234 VVhen the Sacrifice of the Eucharist was instituted ibid. The Figures and Prophecies of the Eucharist 235 The Sacrament of the Eucharist an inexpressible Pledge of Charity 517 VVhy the Sacrament of the Eucharist call'd Our Bread 518 VVhy the Sacrament of the
I say that we devote and consecrate our selv's forever to our Lord and Redeemer no otherwise than as his meanest Servants And indeed when we were receiv'd into Baptism XX. In Baptism we are devoted to Christ we did before the Church Doors solemnly promise that we wou'd do so For we declar'd that we renounc'd the Devil and the World and gave up our selv's wholly to Christ Jesus But if to be enroll'd in the Christian Camp we devoted our selves with so Holy and Religious a Prosession what punishment shall we deserv if after our entrance into the Church and have known the Will and Law of God if after we have receiv'd the Grace of his Sacraments we shall lead our Lives after the Rules and Commandments of the World and the Devil as if when we were wash'd in Baptism we had giv'n up our Names to the World and the Devil and not to Christ our Lord and Redeemer But what Heart is there which so great a Propensity so great kindness and good Will of so great a Lord toward us cannot enflame with ardent Love to him who tho he has us in his power and dominion as Servants bought with his own Blood yet embraces us with such Love that he calls us not his Servants Joh. 15.14 14. but his Friends yea his Brethren This verily is a most just cause and I know not whether it be not the greatest why we ought always to own and reverence and worship him as our Lord. ARTICLE III. WHo was Conceiv'd by the Holy Ghost born of the Virgin Mary That God bestow'd a fingular Blefling upon Mankind I. How great Gods Bounty towards us when he restor'd us to liberty from the slavery of the most cruel Tyrant the Faithful may perceiv by those things which have been already spoken in the former Article but then if we lay before our Eyes the counsel and way by which chiefly he wou'd accomplish this Verily there is nothing can possibly shine more glorious and magnificent than the Bounty and goodness of God towards us The greatness of this Mystery therefore II. The sense of this Article which the Holy Scripture proposes to us to consider as the chief point of our Salvation the Curat may begin to shew in the explaining this Third Article the meaning whereof he may teach to be this That we believ and confess that this very Jesus Christ our ohly Lord Matt. 1.23 Joh. 1.36 the Son of God when for our sakes he took upon himself Humane Flesh in the Womb of the Virgin was not as other Men conceiv'd of the Seed of Man but beyond all order of Nature was conceiv'd by the power of the Holy Ghost so that the same person remaining God which he was from all Eternity became Man which before he was not That these Words are so to be understood does plainly appear by confession of the Holy Council of Constantinople for thus it says Who for us Men and for our Salvation came down from Heav'n and was Incarnate by the Holy Ghost of the Virgin Mary and was made man And this S. John the Evangelist has also explain'd as being he who drew the Knowledg of this most profound Mystery out of the Bosome of our very Lord and Saviour himself For when he had declar'd the Nature of the Divine Word in these Words In the beginning was the Word Joh. 1.1 and the Word was with God and the Word was God At last he concludes and the Word was made Flesh and dwelt among us For the Word which was a Person of the Divine Nature did so take upon him the Humane Nature that the Hypostasis or Person both of the Divine and Human Nature was but one and the same whereby it came to pass that so admirable a Conjunction preserv'd the Actions and Properties of both Natures and as that great and holy Pope Leo has it Serm. 1. de Nat. That neither did the Glory of the Superior or Divine destroy the Inferior or Humane nor the assuming the Inferior diminish or lessen the Superior But because the Explication of Words ought not to be omitted It is requisite that the Curat teach IV. What works of God are attributed to the whole Trinity That when we say That the Son of God was conceiv'd by the Power of the Holy Ghost this one Person of the Divine Trinity did not make the Mystery of the Incarnation For tho the Son only took the Humane Nature upon him yet all the Persons of the Holy Trinity the Father Son and Holy Ghost were Authors of this Mystery for we must hold this Rule in our Christian Faith That all those things which God does extrà se without himself in the Creatures are common to all the Three Persons nor does one act more than another or one without another But that one One person proceeds from another V. And what to the several Persons this cannot be common to all for the Son is begotten of the Father alone the Holy Ghost proceeds from the Father and the Son But whatsoever extra illas without them comes from or is done by them the whole three Persons without any difference do it and of this kind we are to believ the Incarnation of the Son of God to be Now tho these things are thus VI. Why Christ is said to be conceiv'd by the Holy Ghost yet the Holy Scripture is us'd to attribute to any one of the Three Persons those things which are common to all the Three Persons for example It ascribes the Power of all things to the Father Wisdom to the Son Love to the Holy Ghost And because the Mystery of the Incarnation of God does manifest the special and infinite Good Will of God toward us for this Reason therefore is this work attributed to the Holy Ghost In this Mystery we are to observ VII The Mystery of Christs Conception declar'd That there are many things done beyond the Order of Nature and some again by the Power of Nature For in that we believ the Body of Christ to be made of the most pure Blood of his Virgin-Mother we therein acknowledg his Human Nature it being common to the Bodies of all Men to be form'd of the Blood of the Mother But that which surpasses both the Order of Nature and the reach of Human Understanding is this That as soon as the Blessed Virgin consenting to the Words of the Angel Luc. 1.38 had said Behold the Hand-maid of the Lord be it unto me according to thy Word immediately the most holy Body of Chrift was form'd and a Reasonable or Human Soul joyn'd with it and so in that very moment of time he became perfect God and perfect Man Now that this was the strange and wonderful work of the Holy Ghost there is no one can doubt since by the Order of Nature no Body can be inform'd by or receiv a Humane Soul but at the limited term of time
But this also is very wonderful VIII Christ not Man before God That so soon as ever the Soul of Christ was joyned with his Body his very God-head or Divinity was also knit together with his Soul and Body Wherefore his Body was at once both form'd and quickn'd and his Divinity joyn'd to his Soul and Body Whence it came to pass IX The Virgin truly Mother of God and Man That in the same moment of time he became perfect God and perfect Man and the most Holy Virgin truly and properly call'd Mother of God and of Man in the same moment wherein she conceiv'd God and Man This was signifi'd by the Angel when he said Luc. 1.31 Behold thou shalt conceiv in thy Womb and shalt bring forth a Son and shalt call his name Jesus he shall be great and shall be call'd the Son of the most High By the event it was well prov'd what Isaiah foretold Isa 7.14 Behold a Virgin shall conceiv and bring forth a Son That Elizabeth also perceiv'd this to be the Conception of the Son of God she being fill'd with the Holy Ghost declares in these Words Whence comes this thing to me Luc. 1.43 That the Mother of my Lord comes to me Now as the Body of Christ was form'd of the purest Blood of the purest Virgin X. Christ as soon as conceiv'd had all Grace without the help of Man as was said before but by the only Power of the Holy Ghost so also as soon as he was conceiv'd his Soul receiv'd an overflowing plenty and all abundance of the Chrism or anointing of the Holy Spirit For God gave not his Spirit to him by measure Job 3.34 as to other Men adorn'd with Grace and Holiness as S. John testifies but be pouer'd plentifully into his Soul all Grace Joh. 1.16 That of his fulness we might all receiv Nor may we call him The Adopted Son of God Note tho he had the Spirit wereby holy Men obtain the Adoption of the Sons of God for he being the Son of God by Nature we may not think that the Grace or name of Adoption can by any means be proper or suitable to him These are the things which seem proper to be explain'd XI How the fruits of the belief of this Article to be got concerning the wonderful Mystery of Christs Conception from whence that some wholsome Fruit and Advantage might redound to us the Faithful ought to fix these things in their Memories and frequently to consider in their Hearts That it is God who took Human flesh upon himself Yet such a way did he become Man that we cannot comprehend in our Minds nor express with Words Lastly that for this end he wou'd become Man That we might be born again and become the Children of God This when they have well consider'd and all the Mysteries contein'd in this Article let them with humble and faithful Minds believ and adore them not seeking to search or pry narrowly into them because they can scarce ever do it without great danger Born of the Virgin Mary This is the other Part of this Article XII Christ born of a Virgin in explaining whereof the Curat shou'd be very diligent because the Faithful are bound to believ not only That Christ our Lord was conceiv'd by the power of the Holy Ghost but that he was born and brought forth into the World by the Virgin Mary With how much sweetness joy and satisfaction of Mind the Belief of this mystery is to be entertain'd and meditated upon the Angel declares who first brought this joyful news to the world Luc. 2.10 Behold I bring you glad tidings of great joy which shall be to all People And from that Song of the Heav'nly Host Luc. 2.14 Glory to God in the highest and in Earth peace to men of good will What the Angels sung is easie to understand Herein that most ample Promise of God to Abraham began to be fulfill'd to whom it was said Gen. 22.18 that in his seed all the Nations of the Earth shou'd be blessed For That Mary whom we declare and worship as the true Mother of God because she brought forth that person which was both God and Man together Mat. 1.39 had her Off-spring from David the King but as that conception does quite surpass the order and course of nature so in that birth we may not contemplate any thing but what is Divine And besides XIII How the Virgin brought forth Christ Joh. 20.19 than which nothing more wonderful can be either said or thought he was born of his Mother without any damage to or less'ning of his Mothers Virginity And as afterwards he went out of his Toom tho it were shut and seal'd and went in to his Disciples the doors being shut or to take a similitude from things we daily see come to pass by nature as the rays of the Sun penetrate the concrete hard substance of Glass and yet neither break nor hurt it in the least after a like but a higher sort I say Jesus Christ was brought forth out of his Mothers womb without any hurt to his Mothers Virginity for we celebrate her unstain'd and perpetual Virginity with the truest praises and commendations And this was wrought by the power of Holy Ghost who was present with the Mother in such a manner at the conception of the Son and birth of her Son that he gave her both Fruitfulness and perfect Virginity The Apostle uses sometimes to call Christ Jesus the new Adam XIV Christ compar'd to Adam Mary to Eve 1 Cor. 15.21 22. and to compare him with the first Adam for as in the first Adam all dye so in the second Adam all are call'd again to life And as Adam as to the natural state is the Father of all mankind so Christ is the Author of Grace and Glory After the same manner we may so compare the Virgin Mother with Eve that the second Eve which is Mary may answer to the first Eve as we have already shew'd that the second Adam which is Christ answers to the first Adam For Eve because she believ'd the Serpent brought death and a curse upon mankind and when Mary believ'd the Angel it came to pass by God's goodness that life and a blessing came down upon men Throw Eve we were born the children of wrath Eph. 2.3 5. but of Mary we have receiv'd Jesus Christ by whom we are born again the children of Grace It was said to Eve Gen. 3.16 in sorrow shalt thou bring forth Children Mary is freed from this Law as being she who having kept her Virgin Modesty safe and entire brought forth Jesus the Son of God without any feeling or sence of pain as before was said When therefore the mysteries of this wonderful Conception and Nativity are so many and so great XV. Figures of Christ's conception and nativity it pleas'd the divine Providence
his Right-hand in the Heavens far above all Principality and Power and Vertue and Domination and every Name that is Named not only in this World but in the World to come And has subjected all things under his Feet From which Words it appears That this Glory is so proper and peculiar to our Lord that it is not agreeable to any other created Being And therefore in another place it is said To which of the Angels has he at any time said Sit thou at my Right-hand But the Curat prosecuting the History of the Ascension VI. All Mysterys â—o â—e â—eâ—eâ—â—â—â— to the Aâ—câ—nsion Act. 1. shall more fully explain the sense of this Article which History S. Luke the Evangelist describes after a wonderful manner in the Acts of the Apostles In explaining whereof it is necessary chiefly to observe this That all other Mysteries have relation to the Ascension as to their end and that the perfection and completion of all the rest is contained in This For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord so in his Ascension their progress is concluded Furthermore VII The â—â—â—t of Christ Life compar'd with his Ascension The other Heads of the Creed which belong to Christ our Lord shew his exceeding Humility and Lowliness Nor can there any thing be conceiv'd more abject and mean than that the Son of God for our sakes should take upon him the nature and weakness of Man and be willing to suffer and dye for us But then as in the former Article we confess that he rose again from the dead but is now ascended up into Heaven and sits at the Right-hand of God the Father there can nothing be spoken more magnificently and wonderfully towards the declaring of his supream Glory and Divine Majesty These things being already explain'd VIII The causes of his Ascension First we must diligently teach for what Reason Christ our Lord ascended up into Heaven For First he ascended for this Reason because in this earthly and obscure habitation there could be no place suitable to his Body which in his Resurrection was adorn'd with the glory of Immortality None but the most high and glorious dwelling of Heaven could be suitable to him Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood Second but also to take care of those things which concern'd our Salvation Besides Third Joh. 18.36 He ascended to evidence in truth that his Kingdom is not of this World For the Kingdoms of the World are Earthly and Flitting and are establish'd by much Wealth and by Carnal Power But the Kingdom of Christ is not Earthly as the Jews expected but Spiritual and Eternal his Riches also are Spiritual Riches as he shews when he plac'd his Seat in Heaven in which Kingdom they verily are to be accounted more rich and flowing with plenty of all good things who diligently seek those things which are of God For St. James testifies Jam. 2.5 that God has chosen the poor of this world rich in faith and heirs of the kingdom which God has promis'd to them that love him And this our Lord Fourth ascending up into Heaven was desirous to effect that we with our mind and desires might follow him ascending thither For as by his Death and Resurrection he left us an example of Dying and Rising again in Spirit So by his Ascension he instructs and teaches us that tho we are confin'd on Earth yet that in Thought and Desire we raise our selves up to Heaven Heb. 11.63 Confessng that we are but strangers and pilgrims on the earth Eph. 2.19 and that we are citizens of the saints and domestics of God seeking our own country For Phil. 3.20 as the same Apostle says our conversation is in heaven Divine David IX The advantages of Christ's Ascension Ps 67.19 Eph. 2.8 First as the Apostle interprets him long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us in these words He ascended up on high he led captivity captive he gave gifts to men for in the tenth day after he gave his Holy Spirit by whose power and plenty he fill'd the whole multitude of the faithful then present And he truly fulfill'd those so large promises of his Second Joh. 16.8 It is expedient for you that I go away for if I go not away the Paraclet or Comforter will not come to you but if go I will send him to you And according to the sentence of the Apostle Third he ascended into Heav'n that he might now appear before God on our behalf to discharge the Office of Advocate with the Father Heb. 9.24 My little children 1 Joh. 2. says St. John these things write I to you that ye sin not but if any man sin we have an Anvocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins Nor is there any thing whence the faithful shou'd take more comfort and refreshing of mind than that Jesus Christ takes our part and prays the Father for our salvation who has the greatest favour and regard with the Eternal Father Lastly Fourth He has prepar'd a place for us Joh. 14.2 which also he promis'd he wou'd do and as our Head in the name of us all Jesus Christ has tak'n possession of the glory of Heav'n For at his going to Heav'n Fifth he open'd those Gates which by Adam's sin were barr'd up and has clear'd us a Way by which we may come to Celestial happiness as in his Supper he foretold his Disciples he wou'd do which that the event of the matter might plainly prove it he carri'd with him into the regions of eternal happiness the souls of the pious which he had fetch'd out of Hell This blessed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts For first here is happen'd deservedly a great advantage to our Faith X Other Benefits of the Ascension First for Faith is conversant about those things which we cannot see and which are far beyond the reason and understanding of men If therefore the Lord had not gone away the Merit of our Faith had been much lessen'd Joh. 10.24 For they are said of Christ our Lord to be bless'd who have not seen and yet have believ'd Moreover Christ's Ascension into Heav'n has a mighty influence to confirm Hope in our Hearts Second for since we believe that Christ as Man went up into Heav'n and has plac'd the Human Nature at the Right Hand of God the Father we conceive a strong Hope that there will be a time when We also that are his Members shall ascend thither and be there joyn'd with our Head which thing our Lord himself testifies in these words Joh. 17.29 Father I will that those also
this Answer that he was a Rock for though he might be a Rock yet he was not a Rock as Christ was for Christ was a Rock truly immoveable but Peter only by virtue of that Rock for God bestows his own dignities upon others Mark this He is a Priest and he makes Priests He is a Rock and he makes a Rock and what things are his he bestows on his Servants Lastly St. Ambrose St. Ambrose says If any one object that the Church is content with One Head and Husband Jesus Christ and needs no other the answer is ready For as we account Christ our Lord not only the Author but the Bestower also of all the Sacraments for He it is that Baptizes and absolves and yet he makes Men the outward Ministers of the Sacraments So he has plac'd over his Church which he governs inwardly with his Spirit a Man to be the Vicar and Minister of his Power For seeing the Visible Church wanted a Visible Head our Saviour accordingly appointed Peter the Head and Pastor of all the Faithful when in most ample expressions he commended to him the feeding of his Sheep that he would have him who succeeded to have plainly the same power of ruling and governing the whole Church Besides XVI The way to preserve Unity for time to come 1 Cor. 12.11 12. Eph. 4.34 there is One and the same Spirit says the Apostle to the Corinthians who bestows Grace on the Faithful even as the Soul does Life on the Members of the Body To preserve which Vnity when he exhorts the Ephesians he says Be earnest to preserve the Vnity of the Spirit in the bond of Peace For as the Body of Man is made up of many Members and all are nourish'd by one Soul which gives Seeing to the Eyes Hearing to the Ears and divers Faculties to the other Senses So the Mystical Body of Christ which is the Church is made up of many Faithful People There is also One Hope Eph. 4.4 as the Apostle testifies in the same place to which we are call'd for we all hope for the same thing to wit Eternal Life and Happiness Lastly There is One Faith which all must hold and profess 1 Cor. 1.10 Let there be no Schisms among you says the Apostle And there is One Baptism which is a Sacrament of the Christian Faith Another property of the Church is XVII The Second That she be Holy 1 Pet. 2.9 First that she is Holy which thing we have learn'd from that place of the Prince of Apostles But ye are a chosen generation a Holy Nation But she is call'd Holy because she is consecrated and dedicated to God for so other things of this kind though they are corporeal are us'd to be call'd Holy when they are given and dedicated to divine worship Of which kind in the Old Law were the Vessels Vestments and Altars In which sense the First-born also who were dedicated to the Most High God were call'd Holy Nor should any one wonder Note that the Church is call'd Holy altho within her are contain'd many Sinners For the Faithful are call'd Holy because they are made the People of God and by receiving Baptism and Faith have consecrated themselves to Christ altho in many things they offend and perform not the things they have promis'd even as they who profess any Trade or Art tho they observe not the rules thereof are yet call'd Tradesmen Wherefore S. Paul calls the Corinthians Sanctifi'd and Holy 1 Cor. 1.2 amongst whom it is manifest there were some whom he sharply reproves as Carnal and charges with many other Crimes She is also to be call'd Holy Secondly because as the Body she is joyn'd with her Holy Head Christ the Lord who is the Fountain of all Holiness from whom are pour'd forth the anointings and riches of Divine Goodness Excellently does St. Austin interpret those words of the Prophet S. Aug. in Ps 85.8 Keep thou my soul because I am Holy He dares says he and the Body of Christ dares and that one Man crying out from the ends of the Earth with his Head and under his Head dares say I am Holy For she receiv'd the Grace of Holiness the Grace of Baptism and of Remission of sins And a little after If all Christians and all the Faithful being baptiz'd in Christ have put him on as the Apostle says Gal. 3.27 As many of you as have been baptiz'd have put on Christ if they are made Members of his Body and yet say that they are not Holy they do wrong to the very Head whose Members they are made Add to this Thirdly That the Church alone has the legitimate worship of Sacrifice and the saving use of the Sacraments by which as by the efficacious instruments of Divine Grace God works true Holiness in us So that whosoever are truly Holy cannot be out of this Church It is plain therefore that the Church is Holy and Holy indeed because she is the Body of Christ by whom she is sanctifi'd and wash'd in his Blood Concerning the Holiness of the Church see Justin Martyr in both his Apologies Tertul. in his Apologie August against Fulgen. c. 17. Greg. Moral b. 37. c. 7. The Third Property of the Church is The Third That she be Catholic S. Aug. Ser. 131. 181. de Tempore that she be stil'd Catholic to wit Vniversal which appellation is truly given her because as S. Austin testifies From the East to the West the Brightness of one Faith is spread abroad For the Church is not as in the Public Affairs of Men or in the Conventicles of Heretics bound to the limits of One Kingdom only or to One sort of Men But she embraces in the Bosom of her Charity all Men whether they be Barbarians or Scythians Servants or Free-men Male or Female Wherefore it is written Apoc. 5.6 10. Thou by thy blood hast redeem'd us O God out of every tribe and language and people and nation and hast made us a kingdom to our God And of the Church says David Ps 2. Ask of me and I will give thee the nations for thine inheritance and the utmost parts of the earth for thy possession And I will remember Ps 86. Rahab and Babylon who shall know me and A man was born in her Besides all the Faithful which have ever been from Adam to this day or who shall be while the World endures and profess the true Faith belong to this very Church Eph. 2.20 which was built upon the foundation of the Apostles and Prophets all which were constituted and founded upon that One Corner-stone Christ who made Both to be One who has proclaim'd Peace to them that are near and to them that are afar off And she is call'd Vniversal for this reason Because all that desire everlasting Salvation are bound to lay fast hold of and to embrace her no otherwise than they who went into
to be given because with the benefit thereof our Soul is consecrated and joyn'd to God Wherefore to shew more fully what a Sacrament is X. A more full explication of a Sacrament it should be taught that it is a thing subject to Sense which by Gods appointment has vertue both to signifie and to work holiness and righteousness Whence it follows that any one may easily understand that the Images of the Saints Crosses and such like things tho they are Signs of Holy Things yet they are not to be call'd Sacraments Now the truth of this Doctrin it will be easie to prove by the example of all the Sacraments as before we observ'd of Baptism when we said that That solemn washing of the Body is a Sign and has the efficacy of a Holy Thing which is inwardly wrought by the power of the Holy Ghost any one may do the same thing in the other Sacraments But then this also specially belongs to these mystical Signs XI Every Sacrament signifies at least three things Present Grace the Passion of Christ and Life Everlasting which are instituted of God that by Gods appointment they signifie not any one thing only but more things together Which thing may be seen in all the Sacraments which shew not only our Holiness and Righteousness but declare two other things besides very nearly joyn'd with that Holiness to wit Christ our Redeemer's Passion which is the cause of our Holiness and Life Everlasting and the Bliss of Heaven to which our Holiness ought to be referr'd as to the End And this may be observ'd in all the Sacraments Rightly have the Holy Doctors taught that every Sacrament has in it a threefold vertue of signifying both because it brings to remembrance something already past and because it points at and shews another thing present and also because it foreshews something yet to come Nor is it to be suppos'd that these things have been thus taught of them as that it cannot be prov'd by testimony of Holy Scripture For when the Apostle says Rom 6.3 As many of us as have bin baptiz'd in Christ Jesus have bin baptiz'd in his death he plainly shews that Baptism is therefore to be call'd a Sign because it puts us in mind of the Death and Passion of our Lord. And then when he says We are bury'd together with him by Baptism into Death that as Christ rose again from the dead by the glory of the Father so also should we walk in newness of life From these words it is plain that Baptism is a Sign whereby the Divine Grace is shew'd to be pour'd into us by verture whereof is given to us that leading a new life we can easily and cheerfully perform all Offices of true Piety Lastly Rom. 6.5 when he adds For if we are planted together in the likeness of his Death we shall be also of his Resurrection it appears that Baptism has no dark signification of the Life Everlasting also which through it we shall obtain But besides these XII A Sacrament â—ometimes signifies not one thing only present divers kinds and ways of signifying which we have mention'd it oft happens that a Sacrament shews and notes not One thing only as present but more This is easie to be observ'd by any that consider the most Holy Sacrament of the Eucharist Wherein is signifi'd the presence of the true Body and Blood of the Lord which those who receive those Holy Mysteries not impurely do perceive From what has been said therefore the Pastors cannot want Arguments whereby to shew How great a Divine Power how many hidden Miracles are in the Sacraments of the New Law to prevail with all to revernce them and receive them with the greatest Devotioâ— But to teach the true use of the Sacraments XIII for what reason the Sacraments were instituted there can nothing seem more proper than diligently to explain the Reasons Why it was needful the Sacraments should be instituted Of these there are many Whereof the First is The First The weakness of Human Vnderstanding which by nature we see to be so fram'd that no One can aspire to the knowledg of those things which are comprehended by the mind and understanding unless by those things which are perceiv'd by some sense That therefore we might the more easily understand those things which are wrought by the hidden power of God the same supream Maker of all things has most wisely order'd that of his Good-will towards us he declares that very Power by some Signs which fall under some Sense For as S. Chrysostom excellently says Chrysost hom 83. in Matt. hom 60. ad pop Antioch If Man were but free from the conjunction of the Body those goon things would be offer'd him naked and not wrapp'd up in coverings But because the Soul is joyn'd with the Body it was altogether needful to use the help of sensible things to understand them Another Reason is The Second Aug l. 4. de Baptis con tra c. 24. Because our Minds are not easily wrought upon to believe those things which are promis'd us And therefore from the very beginning of the World God has bin us'd very frequently to shew by Words what he intended to do and sometimes also when he intended any work the Greatness whereof might shake the Belief of the Promise he add'd to the words some Signs alsso which had a kind of miracle in them sometimes For when God sent Moses to deliver the people of Israel Exod. 3.10 Exod. 3.42 but he not being assur'd of Gods assistance who sent him fear'd lest too heavy a burden should be laid upon him which he could not be able to hear or lest the people would not give credit to the Divine Oracles and Sayings The Lord confirm'd his promise by a great variety of Signs As therefore in the Old Testament God so ordered it that the Constancy or Truth of some great Promise might be testified by Signs so also â—n the New Law our Savior Christ when he promis'd us Forgiveness of Sins Heavenly Grace the Communion of the Holy Ghost instituted some certain Signs subject to our Eys and Senses by which as by pledges we might esteem him as it were oblig'd and so for the future might never doubt of the Faithfulness of the Promise A Third Reason was The Third â— mâ— .. â— de Saâ—â— â— 4. as S. Ambrose writes That the Soul might have ready at hand the remedies and medicines as it were of the Evangelical Samaritan for the recovery and preservation of her Health For the vertue which flows from Christ's Passion i. e. the Grace which he merited for us upon the Altar of the Cross must be deriv'd upon our selves by the Sacraments as it were by certain Pipes otherwise no one can have any hope of Salvation Wherefore our most merciful Lord would leave in his Church Sacraments firmly establish'd by his Word and Promise by which
the Rock and Foundation of the Church and bore the highest constancy and greatness of a generous Soul was so terrifi'd at the voice of one poor silly Woman that he deny'd not once and again only but even a third time also that he was Jesus Christ's Disciple Yea and after the Resurrection for fear of the Jews they kept themselves close shut up in a House But then on the day of Pentecost they were all fill'd with so great a power of the Holy Ghost Act. 2. that while they freely and boldly planted the Gospel which was committed to them not only in the Region of the Jews but all over the World they thought nothing could be a greater happiness to them Act. 5. than to be counted worthy to suffer Disgrace Bonds Torments and crucifyings for the name of Christ Besides The Fourth Effect Confirmation has this vertue that it imprints a Character Whence it comes to pass that for no reason whatsoever is it to be iterated as was before observ'd in Baptism and will be more fully explain'd in the Sacrament of Order in its proper place If therefore these things be diligently and often explain'd by the Pastors it can hardly be but that the Faithful knowing the dignity and profitableness of this Sacrament will use their utmost endeavors to receive it holily and religiously That Confirmation is not to be iterated See Consec dist 5. c. dictum est cap. de hom D. Thom. 3. p. q. 72. art 5. It remains now that some of the Rites and Ceremonies XX. The Rites and Ceremonies of Confirmation explain'd which the Catholic Church uses in administrating this Sacrament be briefly consider'd The explication whereof how profitable it will be the Pastors will understand if they look back to those things which were said before when they are to treat of this Point Those therefore that are confirm'd Chrism and Unction are anointed in the Fore-head with Sacred Chrism For in this Sacrament the Holy Spirit pours himself into the Souls of the Faithful and increases Strength and Courage in them that in the Spiritual Combat they may fight manfully and resist their most deadly enemies Wherefore it is declar'd Why in the Fore-head That they are not to be terrifi'd from the free confession of the Name of Christ with any fear or bashfulness the tokens of which affections are us'd to appear most in the Fore-head Rhahan l. 1. de Instit cleric c. 30. habetur de consecr dist 5. c. novissimè Aug. in Psal 141. D. Thom. 3. p. 9.71 ar 9. Besides The Sign of the Cross that Note whereby a Christian is distinguish'd from others and as it were a Soldier by certain honorable Badges is distinguish'd from the rest is given him in the most observable part of his Body This also has bin solemnly and religiously observ'd in the Church of God Why at Whitsontide That at Whitsontide especially this Sacrament is administer'd because specially on that day the Apostles were confirm'd and strengthen'd by the Power of the Holy Ghost By the remembrance of which divine work the Faithful might be admonish'd what and how great mysteries were to be consider'd in that Sacred Unction And when he that is anointed and confirm'd The Stroak that he may be put in mind that he ought as a valiant Champion to be ready prepar'd to endure all adversities with an unconquer'd and resolute Soul for the name of Christ is lightly struck upon the Breast by the Bishop And lastly the Peace is given him The Peace that he may understand that he has the Fulness of heavenly Grace and that Peace which passes all sense or understanding And let this be the sum of those things which are to be taught of the Pastors concerning the Sacrament of Chrism and that not so much by naked Words and Arguments as with an ardent study and endeavor for true Piety that they may be seen to plant these things in the inmost Souls and Thoughts of the Faithful Of the SACRAMENT of the EVCHARIST AS there is none of all those Holy Mysteries I. The Dignity of the Eucharist often to be explain'd that it may not be us'd irreverently Dionys de Eccl. Hier. c. 6. de Conse◠dist c. 2. Nihi i◠1 Cor. 11.30 which our Lord and Savior has commended to us as the certain Instruments of Divine Grace that can be compar'd with the most Holy Sacrament of the Eucharist So also is there no greater Punishment to be fear'd from God for any sin whatsoever than if This thing which is full of all sanctity or rather which contains the Author and Fountain of Sanctity be not holily and religiously us'd by the Faithful And this the Apostle both plainly saw and has plainly warn'd us about it For when he had declar'd under how grievous a guilt they were bound who discern'd not the Lords Body he presently subjoyns Therefore are there many sick and weak among you and many sleep That therefore the Faithful may understand both that divine Honor is to be given to this heavenly Sacrament and may gather a plentiful increase of Grace and may avoid the most just indignation of God all these things are very diligently to be explain'd by the Pastors which seem proper the more to illustrate the Majesty thereof To which purpose there will be need II. The Institution of the Eucharist first to be explain'd that following S. Pauls method who professes that he deliver'd to the Corinthians what he had receiv'd of the Lord they first of all explain to the Faithful the Institution of this Sacrament For that the thing was thus done plainly appears from the Evangelist For III. Why when and how Christ instituted the Eucharist Joh. 13. When the Lord lov'd his own he lov'd them to the end of which Love that he might give them some divine and admirable pledge knowing that the hour was now come that he must go from this World to the Father and that he might at no time ever be wanting to those that are his he in his unsearchable wisdom perfected the thing which quite surpasses all the Order and Course of Nature For celebrating the Supper of the Paschal Lamb with his Discipes that the Figure might give place to the Truth and the Shadow to the Body Mat. 26.20 Mar. 14.22 Luc. 22.19 1 Cor. 11.24 He took Bread and giving Thanks to God he Bless'd it and Brake and Gave it to his Disciples and said Take and Eat This is my Body which shall be given for you This do in Commemoration of me In like manner he took also the Chalice after he had supp'd saying This Chalice is the New Testament in my Blood This do as oft as ye shall drink it in Commemoration of me Of the Institution of the Eucharist see Trid. Sess 13. c. 2. de Euch. Leo. Serm. 7. de Pas c. 3. Euseb Emiss hom 4. habetur in consec dist 2. 1.
Quin Corpus When therefore Sacred Writers found that they could by no means shew in one Word IV. Why this Sacrament call'd the Eucharist the Dignity and Excellence of this admirable Sacrament they endeavour'd to express it in more Words or Names For sometimes they call'd it the Eucharist which word we may render in English The Good Grace or the Thanksgiving And indeed rightly is it call'd the Good Grace both because it foreshews the Life Everlasting Rom. 6.23 whereof it is written Eternal Life is the Grace of God And also because it contains in it Christ our Lord who is the true Grace and the Fountain of all Gifts Nor do we less fitly interpret it a Thanksgiving For when we offer this most pure Host or Sacrifice we daily give God infinite Thanks for all his benefits towards us and especially for so excellent a benefit of his Grace which he gives us in this Sacrament But that very Name also is very agreeable with those things which we read were done by Christ our Lord at the instituting this Mystery For Mat. 26.16 Mar. 14 22. 1 Cor. 11.24 Luc. 22.19 Ps 110.5 taking Bread he brake it and gave thanks David also when contemplated the greatness of this Mystery before he would pronounce that Verse The merciful and gracious Lord has made a remembrance of his Wonders he has given Food to them that fear him thought it good first to give Thanks Confession or Thanksgiving and Magnificence is his work Chrysost hom 24. in 7. ad Cor. ad haec verba Calix Benedictionis Cypr. l. de lapsis Ambr. lib. 5. de Sacram. c. 3. D. Thom. 3. p. q. 73. a. 4. It is also oft call'd a Sacrifice of which Mystery shall be spoken more largely afterwards It is also call'd a Communion V. Oâ—her names giv'n to the Eucharist Sacrifice Communion 1 Cor. 10.16 Damasc l. 4. â— l. Orthod c. 4. which name is taken from that place of the Apostle where he says The Chalice of Blessing which we Bless is it not the Communion of the Blood of Christ and the Bread which we break is it not the participaton of the Body of Christ For as Damascen has explain'd it This Sacrament couples us to Christ and makes us Partakers of his Flesh and of his Deity and reconciles us to one another in the same Christ and consolidates us as it were into one Body See Iren. lib. 5. cap. 7. Chrys hom 44. 45. in Joan Cyril in lib. 7. in Joan. c. 13. Cyril Hier. Catech. 4. Aug. Tract 26. in Joan. Trid. Sess 13. de Euch. in Praefat. Conc. Nicaen 21. Carth. 4. c. 77. 26. q. 6. passim Whence it comes to pass that it is also call'd the Sacrament of Peace and Charity The Sacrament of Peace and Charity that we may know how unworthy they are of the name of a Christian who practise enmity and that Hatred Strife and Discord are by all means to be rooted out as the most odious plague of the Faithful Especially seeing that in the daily Sacrifice of our Religion we profess not to be so studious and careful of any thing as of Peace and Charity It is also by Sacred Writers commonly call'd a Viaticum Vlaticum or Travellers Bait on his Journey Both because it is our Spiritual Meat wherewith we are sustain'd in the Pilgrimage of this life and because it gives us strength to attain to eternal Glory and Happiness And therefore according to the ancient appointment of the Catholic Church none of the Faithful were to depart this life without this Sacrament And the most antient Fathers following the Authority of the Apostles A Supper 1 Cor. 11.24 Cypr. de Coena Domini sometimes call'd the Holy Eucharist by the name of a Supper because in that saving Mystery of the Last Supper it was institued by Christ our Lord. Not that we ought therefore after our Meat or drink to consecrate or receive the Eucharist VI. The Eucharist to be consecrated and taken fasting since that wholesome practice introduc'd by the Apostles as the antient Writers have noted has always bin kept and observ'd namely that it should be receiv'd fasting Aug. Ep. 188. c. 6. And now the Reason of the Names being explain'd VII The Eucharist truly a Sacrament it must be taught that this is truly a Sacrament and that it is one of those seven which Holy Church has always religiously observ'd and reverenc'd For when the Consecration of the Chalice is made it is call'd The Mystery of Faith Besides to omit almost infinite Testimonies of Sacred Writers who have ever thought That this ought to be reckon'd among the true Sacraments it is manifestly prov'd from the very Reason and Nature of a Sacrament for therein are outward and sensible Signs And then it has both the Signification and effectual working of Grace And besides all this neither the Evangelists nor the Apostles leave any room to doubt that it was instituted by Christ All which things coming together to confirm it to be a true Sacrament it is evident that all arguments to prove it to be so are needless August l. 3. de Trinit c. 4. l. 20. contra Faust c. 13. Ambr. l. 1. de Sacram. c. 2. Trid. Sess 13. de Euch. c. 5. D. Thom. 3. p. q. 73. art 1. Now this is diligently to be observ'd of the Pastors VIII The name Sacrament given to many things in the Eucharist that there are many things in this Mystery to which sometimes Sacred Writers have attributed the Name of a Sacrament For sometimes the Consecration and Receiving but frequently the very Body and Blood of our Lord which is contained in the Eucharist is us'd to be call'd the Sacrament For S. Austin says That this Sacrament consists of two things De Cate. rud l. 5. c. 16. viz. the Visible appearance of Elements and the Invisible Flesh and Blood os our very Lord Jesus Christ August hic ad sensum potius quam ad verba citatus sed lege hac de materia librum Lanfranci contra Berengarium constat 23. tantum capitibus Vide de Consecr dist 2. ferè tota And after the same manner we affirm Note That this Sacrament is to he ador'd Trid. Sess 15 de Euch c 5. can 6. to wit understanding the Body and Blood of the Lord. But it is plain that all these are not so properly call'd Sacraments But the Species of Bread and Wine have the true Reason of this name Sacrament But how much this Sacrament differs from all the rest is easily perceiv'd for the other Sacraments are perfected in the use of the Matter to wit while they are administer'd to any one For Baptism then takes the Nature of a Sacrament IX The Eucharist differs from the other Sacraments First Secondly when a person is indeed wash'd with Water But to the perfection of the Eucharist the Consecration of the Matter is
Christ our Lord the same has bin always us'd in the Catholic Church We might here forbear the Testimonies of the Holy Fathers By Fathers and Councils which to reckon up would be endless and the Decree of the Council of Florence which is open and ready for all to see especially since by those words of our Savior Do this in commemoration of me we plainly see the same thing In Decret de Sacram. Item Trid. Sess 13. cap. 1. For what the Lord commanded to be done Note ought to be referr'd not only to what he did but also to what he said And we must know that indeed it chiefly belongs to the Words which were utter'd no less for the sake of Effecting than for the sake of Signifying As to the Fathers see Amb. lib. 4. de Sacram. c. 4. 5. Chrys hom de Prodit Judae Aug lib. 3. de Trinit c. 4. Iren. lib. 4. cont Haer. c. 34. Orig. lib. 8. cont Celsum Hesich lib. 6. in Levit. c. 22. Cyril Alex. Epist. ad Calosorum Episcop Tertul. lib. 4. contr Marc. in Hier. Epist. 1. But this may easily be perswaded by Reason By Reason For the Form is that whereby is signifi'd that thing which is wrought in this Sacrament Now when these words signifie and declare that thing which is done i. e. the conversion of the Bread into the true Body of our Lord it follows that the Form is to be put in those very Words in which meaning we may take that which is written by the Evangelist He Blessed Mat. 26. For he seems to mean as if he had said Taking Bread he Blessed it saying This is my Body For tho the Evangelist plac'd these words Take and Eat before Note yet it is plain that thereby is signifi'd not the Consecration of the Matter but the Vse only Wherefore they ought indeed by all means to be pronounc'd by the Priest but to the making the Sacrament they are not necessary As also that Conjunction For is pronounc'd in the Consecration of the Body and Blood Note for otherwise it would come to pass that if this Sacrament were to be administer'd to no body it ought not or cannot be done Whereas there can be no doubt but the Priest pronouncing the words of our Lord after the manner and appointment of Holy Church doth truly consecrate the proper matter of Bread altho it may then chance that the Holy Eucharist be not administer'd to any body at all And now as to the Consecration of the Wine XXI The Form of the Eucharist as to the Winâ— defin'd and prov'd Decretal lib. 3. de celeb Miss c. 6. which is the other Matter of this Sacrament for the same reason before mention'd there is need that the Priest rightly know and understand the Form That therefore we must certainly believe is comprehended in these words This is the Chalice of my Blood of the New and Eternal Testament the Mystery of Faith which shall be shed for you and for many for the remission of sins â— Of which words there are many gather'd from Sacred Scripture By Scripture Luc. 22.20 1 Cor. 11.25 Mat. 26.28 But some have bin preserv'd in the Church by Apostolical Tradition For that which is said This is the Chalice is written by S. Luke and by the Apostle But that which follows Of my Blood or my Blood of the New Testament which shall be shed for you and for many for the Remission of sins was partly said by S. Luke and partly by S. Matthew But those words Of the Eternal and Mystery of Faith Holy Tradition By Tradition the interpreter and keeper of Catholic Unity has taught us But of this Form no one can doubt And Reason if he mind in this place also what was said before of the Form of Consecration which is us'd over the Element of Bread For it is manifest that by these words which signifie the substance of the Wine to be converted into the Blood of our Lord the Form of this Element is chang'd Wherefore since those words plainly declare this thing it is plain that there is no other Form to be made But they express besides XXII Three Effects of Christ's Blood certain admirable Fruits of Christ's blood shed in his Passion which specially belong to this Sacrament One is an Entrance to the Eternal Inheritance which comes to us by right of the New and Eternal Testament Another is an Entrance to Righteousness by the Mystery of Faith For God has offer'd Jesus through Faith in his Blood to be our Reconciler that he might be just and the justifier of him who is of the Faith of Jesus Christ The Third is the Forgiveness of Sins But because these very words of Consecration are full of Mysteries XXIII The words of the Consecration of the Wine explain'd Decretal lib. 3. de celeb Miss c. 6. and are very suitable to the matter we must consider them more carefully Now that it is said This is the Chalice of my Blood it must be thus understood This is my Blood which is contain'd in the Chalice Rightly therefore and very fitly here whilst the Blood as it is the Drink of the Faithful is consecrated there is mention to be made of the Chalice or Cup For neither would Blood seem to signifie sufficiently this kind of drink unless it were in some Vessels It then follows Of the New Testament which for this reason is added that we may understand that the Blood of Christ our Lord is not now given to Men in a Figure as it was done in the Old Testament for we read in the Epistle to the Hebrews Without Blood a Testament is not dedicated Heb. 9.16 but really and truly which properly belongs to the New Testament Wherefore the Apostle says Therefore Christ is the Mediator of the New Testament that by means of Death those who are call'd might receive the promise of eternal inheritance But the Word Eternal is to be referr'd to the eternal inheritance which of right comes to us by the death of Christ our Lord the eternal Testator That whit follows The Mystery of Faith excludes not the Truth of the thing but that which lies close hid and farthest off from the sight signifies that it is to be believ'd with a steady Faith But these words in this place have another meaning than they have when they are attributed to Baptism sor it is call'd the mystery of Faith because by Faith we perceive Christ's Blood hid under the Species of Wine But we properly call Baptism the Sacrament of Faith as the Greeks call it the Mystery of Faith because it contains the whole profession of Christian Faith Altho for another reason also we call the Blood of our Lord the Mysterie of Faith to wit because therein especially human reason finds much difficulty and labor when Faith offers to us to believe that the Son of God both God and Man suffer'd Death for us which
not profit that Grace is given in the Eucharist the Pastors ought to admonish that it is not so to be understood as tho' it were not necessary that he who will indeed profitably receiv'd this Sacrament should not before obtain Grace For it is manifest that as natural Food does nothing at all profit a dead Body so also the sacred Mysteries profit not that Soul which lives not in Spirit And therefore they have the species or shew of Bread and Wine to signifie Note that they were instituted indeed not to call a dead Soul to Life again but to preserve Life But this is therefore spoken LII By the Eucharist is given the first Grace and why because even the First Grace which All ought to have before they presume to receive the sacred Eucharist in their mouth lest they eat and drink judgment to themselves is not given to any except in Wish and Desire they receive this very Sacrament For This is the End of all the Sacraments and the Symbol of Ecclesiastical Vnity and Conjunction neither can any one out of the Church obtain Grace And then Note because the Body is not only serv'd by Natural Food but also increas'd and the Taste daily receives new pleasure and sweetness from it so also the Meat of the sacred Eucharist does not only keep the Soul alive but it also adds strength to it and causes that the Spirit be more and more mov'd with the Delight of divine things Sap. 16.20 for this cause it is that Grace is rightly and most truly said to be given in this Sacrament for it may well be compar'd to Manna wherein every sweetness of Taste was perceiv'd Now that in the Eucharist are remitted and pardon'd the lesser sins LIII Lesser sins remitted thro the Eucharist which are commonly call'd Venial there 's no one ought to doubt for whatsoever the Soul has lost by the heat of desire while she committed some small offence in some light matter all That the Eucharist restores wiping away all those lesser faults even as for there seems no reason why we may not make use of the common similitude that which is daily lost and decays by the force of the innate Heat we feel to be refresh'd and renew'd by little and little by natural Sustenance Wherefore rightly was it said by St. Ambrose concerning this heavenly Sacrament Lib. 4. de sac c. 6. lib. 5. c. 4. This daily Bread is taken for a Remedy of our daily Infirmity Innocent 111. lib. 4. de Myst Miss c. 44. Cyril lib. 4. in Joan. c. 17. lib. 3. c. 36. Inter opera D. Bernardi habetur cujusdam Sermo Domini qui incipit Panem Angelorum singularis est de Euch. videatur D. Thom. 3. p. q. 79. Mark well But this is to be understood of those sins with the Sense and Pleasure whereof the Soul is not much mov'd There is moreover such Vertue in the sacred Mysteries LIV. The Eucharist strengthens against harms that it keeps us pure and clean from sin and safe from the violence of Temptations and prepares our Soul as it were with a heavenly Medicine or Antidote that it be not easily infected Aug. Tract 26. in Joan. l. 1. op 2. ad Cornel. or hurt with the Poyson of any deadly Contagion or Disease And for this Cause also as S. Cyprian testifies when in old times the Faithful were hal'd away by the Rabble to slaughter and Torments for the Confession of the name of Christ lest haply they being overcome with the bitterness of their Pains should faint in the Sacred Combat it was an old custom in the Catholic Church for the Bishops to give them the Sacrament of the Body and Blood of the Lord. And it also restrains and suppresses the Lust of the Flesh LV. The Eucharist restrains Lust For while it more and more inflames our Souls with the Fire of Charity it must needs quench the Heat of Concupiscence Lastly LVI The Eucharist clears the way to eternal Glory Joh. 6.53 That we may comprehend all the Advantages and Benefits of this Sacrament in one word The Sacred Eucharist has a mighty force to gain eternal Glory for it is written He that eats my Flesh and drinks my Blood has eternal Life and I will raise him up at the last day Vide Chrys de Sacerdotio dialogo 6. D. Thom. 3. p. q. 79. art 2. By the Grace of this Sacrament also the Faithful while they live here in this World enjoy the highest Peace and Tranquility of Conscience And then by the vertue hereof being strengthen'd even as Elias was 3 Reg. 19.8 who in the strength of his Cakes bak'd on the Ashes walk'd as far as to Horeb the Mount of God when the time shall come for them to pass out of this Life they shall ascend to eternal Glory and Bliss All these things will be very largely explain'd by the Pastors if they will but handle the sixth Chapter of S. John wherein are laid open the manifold Effects of this Sacrament or running through the admirable works of Christ our Lord shall shew since we rightly and deservedly account them bless'd who receiv'd him into their Houses while he liv'd in this mortal life or who by the very Touch only of his Garment or of his Sleve recover'd Health that we are much more happy and bless'd into whose Souls he disdains not to enter cloath'd now with immortal Glory to heal all their Wounds to adorn them with the most excellent endowments and to unite them to himself But it must be taught by Whom these mighty Fruits of the Eucharist LVII A threefold way of receiving the Eucharist De Consecr dist 2. c. 46. Sess 13. c. 8. now mention'd may be perceiv'd Nor is there One only way of Communicating that the Faithful may learn to emulate the better Gifts Rightly therefore and wisely have our Ancestors as we read in the Council of Trent distinguish'd three ways of taking this Sacrament For some receive the Sacrament only Sacramentally as those sinners who are not affraid to take the sacred Mysteries with an impure Mouth and Heart 1 Cor. 11.19 who as the Apostle says Do eat and drink the Lords Body unworthily Aug. in Joan. tract 16. contra Dom. l. 5. c. 8. Of these S. Austin writes thus He that abides not in Christ and in whom Christ abides not without all doubt he eats not Christ's Flesh altho carnally and visibly he press with his Teeth the Sacrament of his Flesh and Blood Those therefore that being thus affected receive the Sacred Mysteries not only hereby receive no fruit 1 Cor. 11.19 but as the Apostle himself testifies they eat and drink judgment to themselves But others are said to receive the Eucharist Spiritually only Spiritually Gal. 5.6 and they are those who being kindl'd with a lively Faith which works by Love eat that heavenly Bread in desire and
proper to the Children of God to be so inflamed with Love and Devotion towards him that being spent with most bitter labors they either feel almost no inconvenience or else they bear all things with a most chearful Spirit But the Pastors shall teach CIV The works of Satisfaction are Prayer Fasting Alms. that every kind of satisfaction is to be referr'd to these three especially Prayer Fasting Alms which indeed answer to those three sorts of Goods of the Soul of the Body and those which are call'd outward Goods all which we have receiv'd of God But there can be nothing more fit and convenient to pluck up the very Roots of sin CV Three Remedies for the Three Sicknesses of the Soul For whereas every thing that is in the world is either the Lust of the Flesh the Lust of the Eyes or the Pride of Life there is no one who sees not that to these three Causes of Sickness are very rightly oppos'd so many Medicins to wit Fasting to the First Alms to the Second and Prayer to the Third Moreover CVI. By Prayers we satisfie to God by Fasting to our selves by Alms to our neighbor if we consider those who are offended by our sins we shall easily understand why to these Three especially all satisfaction is referr'd Now these are God our Neighbor and our Selves wherefore we appease God by Prayer we satisfie our Neighbor by Alms and we chastise our selves by Fasting But because many and divers Afflictions and Calamities press us while we are in this Life CVII A good use of the Afflictions of this Life the Faithful are chiefly to be taught that they who with a patient mind endure whatsoever Labor and Inconvenience God sends upon them have gotten full Matter of Satisfaction and Merit But those who against their Will and resisting as much as they can are forc'd to bear this kind of punishment deprive themselves of all the Fruit of Satisfaction and bear only the Revenge and Punishment of God revenging their sins by his just judgment But herein the immense Goodness and Mercy of God is to be celebrated with the highest Praises and Thanksgivings CVIII One can satisfie for another who has granted this to Human Frailty that One can satisfie for another And this indeed is very proper to this Part of Penance But then as to Contrition and Confession CIX None can be Contrite or Confess for another as there is no one can Grieve or Confess sor another so those that are indu'd with divine Grace can pay in another mans name what is owing to God Wherefore it comes to pass that after a certain sort one may seem to bear anothers Burthen Nor is there any place left for any of the Faithful to doubt of This CX How it comes that one can satisfie for â—nother seeing that in the Apostles Creed we confess the Communion of Saints For since we all are born again to Christ being cleans'd by the same Baptism and are partakers of the same Sacraments but above all since we are strengthen'd with the Meat and Drink of the same Body and Blood of Christ our Lord This most evidently shews that we all are Members of the same Body As therefore neither the Foot performs its Office for its own Profit A similitude but for the profit of the Eyes also and again that the Eyes see is not to be limited to their own advantage only but for the common advantage of all the Members So among us the Offices of Satisfaction ought to be esteem'd common Nor yet is this true without an Exception CXI Medicinal Satisfaction cannot be fulfilled by another if we consider All the Advantages which are receiv'd hereby For the Works of Satisfaction are a kind of Medicin and Cure which is prescrib'd the Penitent for curing the corrupt Affections of his Mind Which kind of Fruit of Advantage it is evident that they altogether want who satisfie not for themselves These things therefore shall be largely and clearly explain'd concerning the Three Parts of Penance Contrition Confession and Satisfaction But this ought specially to be observ'd by the Priests CXII When Absolution is to be deny'd that having heard Confession before they absolve the Penitent from his sins they are to take diligent Care that if haply he has taken away any thing either of the Goods or of the Credit of his Neighbor let him make full recompence for the sin whereof he seems deservedly to be condemn'd For no one is to be absolv'd unless he first promises to restore every one his own But because there are many Note who tho they largely promise that they will sufficiently do their duty yet it is certain that they never perform their promise Such are by all means to be compell'd to make restitution And that of the Apostle is often to be inculcated That he who stole now steal no more Ephes 4.10 but rather let him labor working with his hands that which is Good that he may have wherewith to give to him that suffers need But in appointing the punishment of Satisfaction CXIII How great Satisfaction is to be impos'd the Priests will consider that nothing is to be appointed by them for their own pleasure but that all things are to be directed by Justice Prudence and Piety And that sins may seem to be measur'd CXIV The Old Canons of Penance to be propos'd and Penitents may the better know the weight of their sins it will be worth the while sometimes to signifie to them what punishments have bin appointed for certain Faults Note by the Prescription of antient Canons Note The Nature of the Fault therefore shall temper the measure of all Satisfaction But of all kinds of Satisfaction CXV What kindâ— of satisfaction especially is to be impos'd it will be most suitable to appoint Penitents to give themselves to Prayer upon certain determin'd days and that they make Prayers to God for all men and especially for them who are gon out of this Life to the Lord. And they must also be exhorted CXVI The Vertue of Voluntary Penance to be added to the vertue of Sacramental that they often take upon themselves freely of their own accord to repeat those services of Satisfaction which were appointed by the Priest And that they so order their manners that when all those things which belong to the Sacrament of Confession are diligently perform'd yet that they never intermit the studies of the Vertue of Penance But if sometimes also Public Penance is to be prescrib'd for Public Offence CXVII Public Satisfaction to be impos'd upon public Offenders altho' the Penitent may refuse and pray to be excus'd yet he is not easily to he heard But he must he perswaded that those things which are wholsom or saving both to himself and others he accept with a free and chearful mind These things concerning the Sacrament of Penance and the several
Faithful from this Doctrin may gather very much Fruit of Piety and Devotion Of the SACRAMENT of ORDER IF any one consider the Nature and Reason of the other Sacraments I. Why the Sacrament of Order ought to be treated of before the People he will easily perceive that all the Rest so depend upon this Sacrament of Order that without This partly the other can by no means be made or administer'd And partly they will seem to want the Solemn Ceremony and ◠kind of Religious Rite and Honor. Wherefore it is necessary that the Pastors prosecuting the intended Doctrin of the Sacraments suppose themselves oblig'd to treat so much the more diligently of the Sacrament of Order For the explication hereof will be very profitable First first to themselves and then to others who are enter'd into the Rule of Ecclesiastical Life and lastly to the Faithful People also To Themselves That while they are imploy'd in the handling of this Point they may be mov'd the more to stir up that Grace which they have obtain'd in this Sacrament To others Secondly who are call'd into the Lot of the Lord Partly that they may be affected with the same study of Piety and partly that they may get the knowledg of those things wherewith being furnish'd they may the more easily prepare themselves a way to the higher Degrees To the rest of the Faithful Thirdly first that they may understand what Honor the Ministers of the Church are worthy of And then Fourthly because it often happens that many are present who either have design'd their Children being yet but Infants to the Ministery of the Church or who of their own Choice and Will are minded to follow that kind of life for whom to be ignorant what things chiefly belong to that Course of Life is very unfit What belongs to the Manners of those that are in any Ecclesiastical Order is to be seen yea and must be known in the later part of every Session of the Council of Trent which is of Reformation But what belongs to Order as it is a Sacrament See idem Conc. Sess 13. de singulis Ordinationibus Vid. Concil Carthag IV. sub Anastatio Pontifice Anno 398. First therefore the Faithful must be taught II The Dignity of this Sacrament how great the Nobility and Excellency of this Sacrament is if we consider the Degree thereof i. e. the Priest-hood For seeing the Bishops and Priests are as it were the Interpreters and Ambassadors of God First Let the Priests consider this who in Gods name teach Men the divine Law and the Rules of Life and personate God himself in the Earth it is evident that their Function is such as a greater cannot be conceiv'd Wherefore they are worthily call'd not only Angels but Gods also because they hold the Power and the Name of the immortal God among us Now altho in all Ages the Priests have had the highest Dignity Secondly yet the Priests of the New Testament far excel all the rest in Honor. For Power both of consecrating and offering the Body and Blood of the Lord and also of remitting sins which is given them far excels all Human Reason and Understanding nor can there be found any thing like it in the whole world And then even as our Savior was sent by the Father Thirdly and the Apostles and Disciples were sent by Christ into all the World Let the Priest observe this so the Priests being indu'd with the same Power as they are sent for the Perfecting of the Saints for the work of the Ministery Eph. 4.22 for the Edification of the Body of Christ Of the Dignity of the Priesthood see Ignat. Epist ad Smyrnen Ambr. lib. 5. Epist. 32. lib. 10. Ep. 82. Chrysost hom 60. ad Pop. Antioch in Matth. hom 83. Nazian Orat. 17. ad suos cives The weight of this so great an Office therefore is not rashly to be laid upon any one III. Who are to be Ordain'd ought to be call'd and what kind of Persons Heb. 5.4 but upon them only who by their holiness of Life Learning Faith Prudence are able to bear it Nor let any one take this Office to himself but he who is call'd of God as Aaron But they are said to be call'd of God who are call'd by the lawful Ministers of the Church For they who arrogantly plant and intrude themselves into this Ministery Note it must be taught that of them the Lord meant when he said I sent not the Prophets and yet they ran Hier. 23.21 than which kind of men nothing can be more unhappy nothing can be more miserable and calamitous to the Church Vide dist 23 multis in capitibus But because in the undertaking of every Action IV. The Intention of those that are to be Ordain'd to be directed it is of very great moment What End every one appoints to himself for a good Intent will have a good Event Of This in the first place they are to be admonish'd who will be initiated into Sacred Orders that they propose nothing to themselves unworthy of so great an Office which Point is indeed by so much the more diligently to be handl'd by how much the more diligently at this Time the Faithful are us'd to offend in this Matter For some apply themselves to this way of Living V. An ill Intention 〈◊〉 with this design to get themselves necessaries for Meat and Cloaths So that they seem to respect nothing at all in the Priesthood but Gain as commonly all others do in any kind of base Trade For tho according to the Apostles sentence both the Law of God and Nature commands that he that serves the Altar should live of the Altar 1 Cor. 9.9 yet to come to the Altar for Gain and Lucres sake Note is the highest Sacriledge Others will be ordain'd VI. Another ill Intention that they may abound with Riches Whereof this is an Argument that unless some wealthy Ecclesiastical Benefice be bestow'd on them they have no Thought of Sacred Order But those are they Joh. 10.17 whom our Savior call'd Hirelings And who as Ezekiel says Ezek. 34.8 Feed themselves and not the sheep Whose Baseness and Dishonesty not only brings a thick darkness and reproach upon the Priesthood so that now nothing can be by the Faithful people accounted more contemptible and mean But it causes also that they themselves get nothing more by the Priesthood than Judas did by the Office of Apostleship which turn'd to his everlasting destruction But those are worthily to be said to enter into the Church by the Door VII The right Intention of them that are to be Ordain'd who being lawfully call'd of God do undertake the Ecclesiastical Functions for this one cause only that they may bring honor to God Nor yet is this to be taken Note as tho this Law did not equally oblige all For Men
that he might be able to teach the Mysteries of Christian Faith and the Precepts of the Divine Law to the People and stir up the Faithful to Vertue and Piety and reclaim them from Vice For there are Two Functions of a Priest Whereof the One is that he rightly make and administer the Sacraments The other that he instruct the people committed to his charge in those matters and things which are necessary to Salvation For Malachy testifies Mal. 2.7 The Priests Lips preserve knowledg and they require the Law from his Mouth Because he is the Angel of the Lord of Hosts As therefore in one of these tho he be qualifi'd bu◠with small learning he may perform what he ought to do Yet the other requires no small but rather an exquisite stock of Learning altho the highest pitch of the Knowledg of hidden matters is not equally requir'd in all Priests but that which is sufficient for every one for the discharge of his own proper Office and Ministery Now this Sacrament is not to be given to Boys Furious or Mad-men LIV. Boys Furious and Mad-men not to be ordain'd because they want the Use of Reason altho if it were administer'd even to them also it ought certainly to be believ'd that the Character of this Sacrament is imprinted upon their Souls But what Year of Age is to be look'd for Not of ripe Age. for these several Orders it is easie to know from the Decrees of the Sacred Council of Trent Servants also are to be excepted Servants for neither ought he to be dedicated to Divine Worship who is not at his own dispose but in the Power of another And Men of Blood and Manslayers Man-slayers because by Ecclesiastical Law they are repell'd and are irregular Also Bastards Bastards and all those who were not begotten in lawful Wedlock For the same Law teaches that those that are dedicated to Sacred things should have nothing in them which might seem worthily contemptible or despicable to others Lastly Deform'd in Body they ought not to be admitted who are Creeples or deform'd with any notable Uncomeliness of Body For that Deformity and Debility must needs both cause offence and also hinder the Administration of the Sacraments And now these things being expounded LV. The effects of the Sacrament of Order The First it remains that the Pastors teach what the effects of this Sacrament are And it is manifest that tho the Sacrament of Order as before was said belongs chiefly to the profit and beauty of the Church yet the Grace of Sanctification is wrought also in the Soul of him who is initiated into Order Because he is render'd fit and qualifi'd for the due discharge of his Duty and for the administring of the Sacraments even as by the Grace of Baptism every one is made fit to receive the other Sacraments And it is evident that another Grace also is given in this Sacrament The Second to wit a special Power which is referr'd to the most holy Sacrament of the Eucharist in the Priest indeed full and perfect as being he alone that can consecrat the Body and Blood of our Lord But in other Ministers of inferior Orders greater or less according as every one by his Ministery comes more or less to the Sacraments of the Altar And this also is call'd a spiritual Character The Character because they that are tinctur'd with Sacred Order are by a certain inward Mark impress'd upon the Soul distinguish'd from the rest of the Faithful and wholly bound to Divine Worship to which the Apostle seems to have had respect when he said to Timothy Neglect not the Grace which is in thee 1 Tim. 4. which was given thee through Prophecy with the Imposition of the Hands of the Presbytery And elsewhere 1 Tim. 7. I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my Hands This is sufficient to have bin spoken concerning the Sacrament of Order For we undertook to deliver to the Pastors only the more weighty heads of Matters that they might furnish them with arguments to teach and instruct the Faithful in Christian Piety Of the SACRAMENT of MATRIMONY BEcause the Pastors ought to propose to Christians a bless'd and perfect Life I. The Vertue of Continency to be desir'd of all 1 Cor. 7 7. it were much to be wish'd for them also what the Apostle wrote to the Corinthians that himself desir'd in these words I will that all Men be even as I my self To wit that All would follow the Vertue of Continence For there can nothing in this life fall out more happy to the Faithful than that the Mind being distracted with none of the cares of the World being quiet and restrain'd from every Lust of the Flesh may take rest and satisfaction only in the study of Piety and the Thoughts of heavenly things But because II. The Holiness of Matrimony diligently to be taught Joh. 2.2 as the same Apostle testifies every one has his own proper gift from God one after one sort and another after another sort and Matrimony is adorn'd with many and divine Blessings so that is is truly and properly reckon'd among the other Sacraments of the Catholic Church and the Lord himself honour'd the celebration of Marriage with his own presence it sufficiently appears that the Doctrin thereof is to be taught especially since we may observe that both S. Paul and the Prince of Apostles also have exactly left in writing in many places not only those things which belong to the Dignity but also to the Duties of Matrimony For being inspir'd with the Spirit of God they very well knew how great and how many advantages might come to the Christian Society if the Faithful rightly understood the Holiness of Matrimony and kept it inviolable And on the contrary That being not well understood or neglected that very many and very great Calamities and Hurts are brought upon the Church First therefore the Nature and Vertue of Matrimony is to be explain'd III. What is chiefly to be explained concerning Matrimony For since Vice often bears the Resemblance of Goodness heed must be taken lest the Faithful being deceiv'd with a false shew of Matrimony pollute their Soul with Filthiness and hurtful Lusts For declaring whereof some may begin with the signification of Matrimony Matrimony is therefore so call'd IV. The various names of Matrimony because the Woman desires to be married chiefly that she might become a Mother Matrem Or else because to conceive to bring forth and to bring up is the part of a Mother Matrix It is also call'd Wedlock Conjuginm à conjungendo a joyning together Wedlock because a lawful Woman is bound with her Husband as it were in one Yoak Besides it is call'd Marriage Nuptiae because as S. Ambrose says Marriage for Modesties sake Maids cover'd or veil'd themselves