cast out far from the sight of God nor can they receive any comfort from any Hope that they shall ever enjoy so great a Good And This by Divines is call'd the Pain of Loss viz. That the Wicked in Hell shall for ever want the Light of the Vision of God But that which is added ye Cursed does wonderfully increase their misery and calamity For if when they are to be driven out from the presence of God they might be thought worthy of some small Blessing this might truly be some considerable comfort to them But for as much as they must expect nothing that can alleviate their misery when they are cast out the Divine Justice will rightly follow them with every Malediction and Curse And then follows Into everlasting-fire which other kind of Pain Divines call the Pain of Sense because it can be felt by the bodily Senses as in Stripes Buffetings and other more grievous kinds of punishments among which there can be no doubt that the torments of Fire do cause the most exquisite sense of Pain to which evil when it is added that all this wilt be For ever it is thereby shew'd that the pains of the Damn'd will be loaded with all kinds of punishments And This those words which are plac'd in the latter part of the Sentence more fully declare Which is prepar'd for the Devil and his Angels For whereas so it is that we can more easily endure all troubles if we have some Companion and Consort of our Calamity by whose prudence and humanity we may in some measure be reliev'd what at last will be the Misery of the Damn'd who tho loaded with so great Torments shall notwithstanding never be deliver'd from the company of the most accursed Devils And this indeed is the Sentence that shall most justly be denounc'd by our Lord and Savior upon the Wicked as being they who neglected all works of true Piety and gave neither Meat nor Drink to the Hungry and Thirsty took not in the Stranger cloath'd not the Naked and visited not the Sick and Imprison'd These are the things which the Curats ought often to inculcate into the ears of the Faithful XI Discourse of the last Judgment should be frequent and why Eccles 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9. in Eâ—â—â—ng Bernaâ—â— Serm. 1. in sesto omnium sanctorum For the Truth of this Article being rightly believ'd will have great force to bridle the wicked desires of the mind and hold men back from sinning Wherefore in Ecclesiasticus it is said In all thy works remember thy latter end and thou wilt not sin forever And indeed hardly will any one be carri'd head-long into wickedness whom this Consideration cannot recal to the study of Piety That sometime or other he must give an Account before the most just Judge not only of all his Actions and Words but also of his most hidden Thoughts and must suffer Punishment according to his desert But it must needs be that the Just will be more stirr'd up to do Justice and to rejoyce exceedingly tho he here lead his life in Want in Disgrace and Afflictions when he thinks in his mind of that Day when after the combat of this troublesome life he shall in the hearing of all Men be proclaim'd a Conquerer and shall be receiv'd into his heav'nly Country and adorn'd with Divine Honour What remains therefore but that the Faithful be exhorted to take the best manner of life and exercise themselves in the study of all Piety that so they may with the greater Joy and Security of Mind wait for and expect the coming of that great Day of the Lord and so as becomes Children with the greatest Earnestness to desire it ARTICLE VIII I Believ in the Holy Ghost Hitherto those things have bin expounded I. Fith in the Holy Ghost necessary so far as the Reason of the Argument seem'd to require which belong'd to the First and Second Person of the Holy Trinity Now it follows That those things also which in the Creed are deliver'd concerning the Third Person that is the Holy Ghost shou'd be explain'd In treating of which matter the Pastors shou'd use their utmost Endeavor and Diligence Act. 19.2 seeing it is to be suppos'd That a Christian Man may no more be ignorant of This part or not believe rightly concerning it than of the other former Articles Wherefore the Apostle would not suffer certain of the Ephesians to be ignorant of the Person of the Holy Ghost Of whom when he ask'd Whether they had receiv'd the Holy Ghost and when they answer'd That they knew not whether there was an Holy Ghost he presently ask'd them In whom therefore were ye baptiz'd In which words he signify'd That the distinct knowledg of this Article is necessary to the Faithful from which they have this Fruit especially that when they consider attentively That whatsoever they have they have it of the Gift and Bounty of the Holy Ghost then do they begin to think more modestly and humbly of themselves and to place all their Hope in Gods Protection which ought to be the First Step of a Christian to the highest Wisdom and Happiness We must therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghost or Holy Spirit for the very same may indifferently and rightly be said both of the Father and of the Son II What the Holy Ghost properly signifies for either of them is a Spirit and Holy for we confess that God is a Spirit and besides that the Angels and the Souls of the Pious are signify'd by this word there must care be taken lest the people by the ambiguity of the Word be led into Eror In this Article therefore it must be taught That the Third Person of the Trinity is understood by the name of the Holy Ghost after which manner in the Holy Scriptures both of the Old Testament sometimes and of the New Testament very frequently he is taken for David prays Ps 50.12 Wisd 9 17. 〈◊〉 1.9 Matt. 1.20 Luc. 1.35 And take not thy Holy Spirit from me In the Book of Wisdom we read Who has known thy counsel except thou give Wisdom and send thy Holy Spirit from above And elsewhere He created it by his Holy Spirit And in the New Testament we are commanded to be baptiz d In the name of the Father and of the Son and of the Holy Ghost And we read That the most Holy Virgin did conceive by the Holy Ghost and we are also sent by S. John to Christ Joh. 1.15 who baptizes us with the Holy Ghost and in many other places besides in reading we may meet with this Word And no one ought to wonder III. Why the H ly Ghost hâ—s no proper name That a proper name is not giv'n to the Third Person as there is to the First and Second for the Second Person
reform c. 17. Conc. Tolet. c. 6. citatur dist 25. Ostiar Isid l. de Eccl. c. 14. dist 25. c. pâ—rledis apud Baron Anal. Eccl. an 34. num 2â—7 an 44. num 78. num 78. num 80. The second degree of Order XXXII The Order and Office of Reader is the Function of Reader To him it belongs to recite with a clear voice and distinctly the Books of the Old and New Testament and especially what is us'd to be read at Nocturnals It was his Part also to teach the Faithful people the first Rudiments of Christian Religion The Bishop therefore in the presence of the People at his Ordination delivering him a Book wherein were put down those things which belong to this matter says Receive this and be thou a Relater of the Word of God and thou shalt have if thou faithfully and profitably fulfil thy Office thy part with them who from the beginning have minister'd well the Word of God Vide Cypr. Epist 33. Tertul. de Praescript c. 61. apud Baron Annal. Eccl. anno 34. n. 287. an 54.78 79. an 156. n. 93. an 456. n. 20. The third Order is that of Exorcists XXXIII The Order of Exorcists to whom the Power is given of calling upon the name of the Lord over those who are possess'd with unclean Spirits Wherefore the Bishop when he Institutes them holds forth a Book to them wherein are contain'd Exorcisms using this Form of Words Take this and commit it to memory and have thou power of laying hands on those that are possess'd whether they be Baptiz'd or Catechumens Of Exorcists see the Authors above cited apud Baron Annal. Eccl. an 34. n. 287. an 44. n. 78. n. 80. an 237. n. 89. an 56. n. 5. n. 8.9 10 11 12. The fourth degree is of Acolyts XXXIV The Order and Office at Acolyt and is the last of those which are call'd Lesser and not Sacred Their Office is to follow and serve the greater Ministers Sub-deacons and Deacons in the Ministery of the Altar Besides they carry and hold the Lights when the Sacrifice of Mass is celebrated but especially when the Gospel is read whence they are also call'd by the name of Waxlight-bearers When therefore they are ordain'd this Rite is us'd to be observ'd by the Bishop First after that he has diligently admonish'd them of their Office he delivers Lights to each of them saying in this manner Receive thou this Wax-light and know that thou art bound to kindle the Lights of the Church in the name of the Lord. And then he delivers them little Pitchers wherein Water and VVine is serv'd for the Sacrifice saying Receive these little Pitchers to serve Wine and Water for the Eucharist of the Blood of Christ in the name of the Lord. De Acolytis vide Cypri Epist 55. apud Baron Annal. Eccl. an 44. n. 79. n. 80. By the Lesser Orders XXXV The Order Dignity and Office of Sub-deacons not Sacred whereof has bin spoken already a lawful Enterance and Ascent lies open to the Greater and Sacred In the first Degree whereof is plac'd the Sub-deacon whose Office the very Name declares to serve the Deacon at the Altar For he ought to prepare the Linnen Vessels Bread and VVine necessary for the Use of the Sacrifice Now he gives VVater to the Bishop and Priest when they wash their hands for the Sacrifice of the Mass The Sub-deacon also reads the Epistle which formerly was recited by the Deacon at Mass And as a witness assists at Divine Service and takes care that the Priest be not disturb'd by any one at the Sacred Ministration Now those things which belong to the Ministery of the Sub-deacon XXXVI How Sub-deacons are ordain'd may be known by the Solemn Ceremonies which are us'd in his Consecration For first First the Bishop admonishes that the Law of perpetual Continence is laid upon him and plainly tells that no one is to be receiv'd â—nto the Order of Sub-deacons who resolve not freely to receive this Law And then after the Solemn Prayer of the Litanys he declares and expounds what the Offices and Functions of a Sub-deacon are These things done Secondly every one of those who are to be Ordain'd severally receive of the Bishop the Sacred Chalice and Paten But to Sub-deacons Thirdly that it may be understood that the Sub-deacon is to serve the Office of Deacon are given little Pitchers fill'd with Wine and Water together with a Bason and a Towel wherewith the Hands are wip'd and the Bishop says Look ye what kind of Ministery is given you I therefore admonish you so to behave your selves as that ye may please God There are added other Prayers besides Fourthly Fif hly and Sixthly At last when the Bishop has adorn'd the Sub-deacon with Sacred Vestments at putting on of every one of which proper Words and Ceremonies are us'd he delivers him the Book of the Epistles and says Receive the Book of the Epistles and have thou power of reading them in the Holy Chureh of God both for the living and for the Dead De Sub-Diaconis praeter auctores supra citatos vide Cypr. Epist 24. Epist 42. dist 17. cap. Presbyteris Can. Apost can 25. Conc. Carthag 4. Can. 5. Arelat 2. can 2. Aurel. 3. c. 2. Eliber can 33. Leo 1. Epist 82. item apud Baron Annal. Eccl. an 44. num 79. 80. an 253. num 72 79 97. an 239. num 21. an 324. num 128. an 588. num 58. an 489 num 6. an 1057. num 32. The Deacon takes the second Degree of Sacred Orders XXXVII The Offices of the Deacon whose Ministry is larger and was ever accounted very holy It belongs to him always to follow the Bishop to keep him when he is preaching and to be ready at the Bishops or Priests hand at the Sacred Offices or administring the Sacraments and to read the Gospel at the Sacrifice of Mass And formerly he did often stir up the Minds of the Faithful to attend diligently to the Sacrifice He also minister'd the Blood of the Lord in those Churches where it was customary for the Faithful to receive the Eucharist under both Species The Dispensation also of the Goods of the Church was committed to the Deacon that he might give to every one necessaries for Food It belongs also to the Deacon as the Eye of the Bishop to find out who in the Dioces led their life piously and religiously and who did otherwise who came together to the Sacrifice and the Sermon at the appointed times and who absented themselves that when he had certifi'd the Bishop of all these things he might either exhort and admonish every one privately or openly chide and correct them according as he thought most edifying He ought also to call over the names of the Catechumens and to place those before the Bishop who were to be initiated in the
explain the Vertue and Vse of them in our vulgar German Tongue according to the Capacity of the Receivers according to what is contain'd in the Roman Catechism a Book truly very profitable and very necessary for these Times Eighthly it was approv'd again a Third Time by St. Charles in a Synod of Millan Anno 1571. wherein it is commanded that the Curats in the Administration of the Sacraments make use of the Doctrin of the Roman Catechism Ninthly it was approv'd in the Synod at Genua Anno 1574. Tit. de Fidei elementis à Parocho tradendis Tenthly it was approv'd a Fourth Time by St. Charles in a Synod at Millan Anno 1576. where among those Books which the Curat ought to exhibit to the Bishop at Visitation the Roman Catechism is appointed to be one Eleventhly it was approv'd also a Fifth Time by the same St. Charles in a Synod at Millan Anno 1579. where concerning the way of Examining it is commanded that enquiry be made concerning those that are to be Ordain'd Whether they have the Roman Catechism and hold the Doctrin thereof Twelfthly it was approv'd the same Year by the Clergy of all France in a Synod at Melun wherein many places but especially under those Four Titles of Baptism Eucharist Penance and Order this Catechism which there is acknowledged to be of the Council of Trent it is so commended to the Curats that by that Catholic Assembly of all the Clergy it is judged altogether necessary for them and to be preferr'd before all others for thus it is said there The Curats are bound to teach their Flocks according to the Prescription of the Catechism of the Council of Trent as purely and simply as may be And elsewhere For the due Performance of which matter to wit in exhorting the People using the common Places of the Roman Catechism and the Doctrin of the Council of Trent concerning all the Sacraments which for that end is studiously and accurately to be read by all Curats Moreover Let the Confessors as exactly as may be follow the Rules and Precepts of the Catechism of Trent in things of this sort and in exercising Works of Piety Thirteenthly it was approv'd in the Synod of Roan in Normandy Anno 1581. Where it was thus ordered Now that every Curat may discharge his Office let him have the Roman Catechism in Latin and French c. 10. Fourteenthly in the Synod of Bourdeaux Anno. 1583. where it is thus Let the Curats upon all Holy-days teach the People somewhat out of the Catechism of Trent which by our Authority we enjoyn them to have by them both in Latin and French c. Fifteenthly in the Synod of Tours Anno 1583. Tit. de professione Fidei tuendae curae Sixteenthly in the Synod of Rhemes 1583. Tit. de Curatis Seventeenthly in the Provincial Synod of Aqueia in France Anno 1585. Tit. de Parochis Where it is thus Now that every Curat may discharge his Office let him have the Roman Catechism both in Latin and French c. Eighteenthly in the Provincial Synod of Tholous Anno 1590. where it is thus We enjoyn the Curats that they have continually in their Hands the Catechism of the Council of Trent Tit. de Sacramentis Nineteenthly in the Synod of Avignion Anno 1594. Tit. de Officio Parochi Let them diligently use the Roman Catechism Twentiethly in the Synod of Aquileia Anno 1586. whereof before I omit very many Diocesan Synods in which this our Catechism was approved I omit also those Doctors of very great Note who assert That next to the Canonical Books there is nothing can be read with more Safety and Advantage than this Catechism Now these things Friendly Reader being premis'd who can endure the Boldness of them that despising this sacred Work as a childish Toy scorn to meddle with it and that for this only Reason because it is call'd a Catechism O miserably blind Souls But to make those Men blush all over for Shame I intreat them to hear Augustine Valerius Cardinal and Bishop of Verona a very dear Friend to St. Charles Borromaeus and the Glory of the Sacred Colledge in his First Book Ad Acolythos Veronense◠This Catechism was publish'd Three Year ago by Command of Pope Pius V. which we see to have been given of God for the Benefit of the Christian Common-wealth and for the restoring to us the ancient D scipline of the Church A Work so excellent if we regard the Gravity or Weight of the Sentences and the clearness of the Words or Expressions that Learned Men judg that there has nothing more excellent been publish'd for these many Ages past For all things are explain'd which belong to the Instructing of Souls and that in so good an Order and with so great Clearness and Majesty that our Holy Mother the Church taught by the Holy Ghost seems to teach all and Men to hold their Peace You that are somewhat aged read this Catechism Seven times over and more than seven times for thereby you will get great Advantage for if in History it be deliver'd that Demosthenes thorowly to commend Eloquence describ'd Thucidides Eight times and for that end committed to Memory all his Orations so full of Arguments how much fitter is it that you who are imploy'd in the Discipline of the Church and ought to refer all your Studies to Gods Glory and your own and others Salvation should diligently read yea and even to copy out Eight times over this most excellent Book dictated by the Holy Ghost written by the Decree of the Fathers that were present in the Council of Trent and publish'd by the Authority of Christ's Vicar ARTICLE IV. The Advantages and Vse of this Catechism THE Advantages of this Catechism of the Council of Trent are so many as the Necessities of the Church are if Heresie is to be prevented that the Devil sow it not and that it disturb not Catholics Let the Curats often explain this Catechism If Heresie by an unlucky and ominous Birth be already sprung up and is to be stifled let the Curats often explain this Catechism If Religion is to be preserv'd uncorrupt and sincere let the Curats often explain this Catechism If young Clerks either in Seminaries or privately are to be prepared for the undertaking of any Ecclesiastical Function let this Catechism be often read to them If any one be minded to administer the Sacraments devoutly as is fitting and to the Edification of his Neighbors let him have in his Hand this only Catechism Lastly if any Priest be minded to prepare himself to hear Confessions to make Sermons to direct Souls let them use this only Catechism For it is useful not in one respect only as may easily be observed from what was before noted I will here shew some of the more profitable The First way of using this Catechism is injoyn'd in almost all Synods both Provincial and Diocesan which were had after the Council of Trent to wit
and undertakes to lead a new way and manner of Life it is but just not to grant Baptism to any one that is unwilling to receive it or that refuses it but to them only who chearfully and freely receive it Wherefore by Holy Tradition it has bin receiv'd Aug. de poen Mediâ— c. 2. D. Thom. 2. p. q. 68. sect 7. and always observ'd Not to administer Baptism to any before he be ask'd whether he wills it Nay even in Children and Infants it must be suppos'd that that Will is not wanting Since the Will of the Church which answers for them is not obscure Besides Madmen and Furious XXXIX Wheter Mad persons ought to be baptiz'd and when D. Thom. 3.3 p. q. 86. art 12. who being sometimes in their Wits and then falling again into Madness have at that time no Will to receive Baptism are not to be baptiz'd unless there be danger of Life But when they are in such danger of Life if before they began to fall mad they gave any Tokens of their Will to be baptiz'd they are to be baptiz'd Note .. But if not we must abstain from administring it to such The same thing ought to be judg'd of them that sleep But if they never were in a sound mind so that they had no use of Reason they are to be baptiz'd in the Faith of the Church no otherwise than Children are who want reason as both the Authority and Practice of the Church sufficiently declare But besides the Will of Baptism XL. Three things requir'd in Adult persons to be baptiz'd Faith Penance and a Purpose to forsake sin Marc. 16.19 Faith also is very necessary to attain the Grace of that Sacrament for the same reason as was said concerning the Will For our Lord and Savior has taught He that believes and is baptiz'd shall be sav'd And then there is need that every one repent of his Sins and of his ill-spent life and resolve for the future to abstain from all sin For otherwise he that desires Baptism so as that he will not amend his custom of sinning is by all means to be rejected for there is nothing so contrary to the Grace and Vertue of Baptism as the Mind and Purpose of those is who never put to themselves an end of sinning Seeing therefore that Baptism is to be desir'd for this end that we might put on Christ and be joyn'd with him it is plainly manifest that he is deservedly to be rejected from Holy Baptism who purposes to persevere in sin and Vice Note But especially because none of all those things which belong to Christ and his Church are to be undertaken in vain And we know well enough if we consider the Grace of Righteousness and Salvation that Baptism will be in vain to him who purposes to live according to the Flesh Rom. 8.1 and not according to the Spirit Altho as to the Sacrament it self without all doubt he does receive the perfect Reason thereof only if so be when he is rightly baptiz'd he purposes to receive what by Holy Church is administr'd Wherefore the Prince of Apostles answer'd to that great multitude which as the Scripture says being prick'd at the Heart Act. 2.50 ask'd of him and the rest of the Apostles what they should do Do Penance says he and be baptiz'd every one of you And in another place Do Penance and be converted that your sins may be blotted out And S. Paul writing to the Romans plainly shews him who is baptiz d that by all means he ought to dye to sin and therefore he warns us not to yield our members as weapons of iniquity to sin but to yield our selves to God as those that are risen from the Dead Now if the Faithful often meditate on these things XLI How profitable this Doctrine of Baptism is they will be compell'd earnestly to admire that infinite goodness of God who being led by his own mercy only has bestow'd so singular and so divine a benefit upon them who deserv'd no such matter And then when they put before their Eyes how free their life ought to be from every crime who are adorn'd with so great a gift They will easily understand that this is first of all requir'd of Christians to study to lead every day of their Life so holily and religiously as if that very day they had receiv'd the Sacrament and grace of Baptism Altho to inflame their Souls with the study of true Piety there can be nothing more profitable than for the Pastors diligently to explain what the Effects of Baptism are Of these things therefore because it must often be treated XLII The Effects of Baptism The fi st Remâ—ssion of sins that the Faithful may the better perceive that they are plac'd in the highest degree of dignity and never suffer themselves at any time to be cast down thence by any wiles or violence of the adversary it is necessary to teach them this thing first of all that sin whether contracted by birth from our first-parents or committed of our selves altho it is so necessary that it seems not able to be imagin'd by the admirable vertue of this Sacrament is remitted and pardon'd This was long before prophesi'd by Ezekiel Ezek. 36.25 by whom our Lord God says thus I will pour clean Water upon you and ye shall be cleans'd from all your filthithiness And the Apostle to the Corithians after a long reckoning up of sins 1 Cor. 6.11 subjoyn'd And these things ye were but ye are Wash'd but ye are sanctified And it is manifest that this Docttine has bin always deliver'd by the Catholic Church For S. Austin in his Book which he wrote of the Baptism of Infants testifies thus Lib. 1 de peccat met remiss c 15 Eph. 85 ante medium Sess 5. can 5. By carnal generation we contract only original sin but by regeneration of the Spirit there is Forgiveness not only of orginal but also of wilful sins And S. Hierom to Oceanus All sins says he in Baptism are forgiven And that no one may doubt any more of this matter after the Definition of other Councils the Council of Trent has declar'd the same thing when she decreed an Anathema against those who presum'd to think otherwise or who doubted not to assert That tho in Baptism sin were forgiv'n yet it is not wholly taken away or pull'd up by the Roots but rac'd or scarr'd in a manner so that the roots of sin yet remain fasten'd in the Soul For to use the words of the same Holy Synod God hates nothing in the Regenerate because there is no condemnation to those who are truly bury'd with Christ by Baptism into death who walk not according to the Flesh But putting off the Old man and putting on the New which is created according to God they are made innocent spotless pure without hurt and lov'd of God Of this effect of Baptism See Aug. lib. 1.
iniâ—ientur c. â— l. 2. c. 104. ascrib'd so much to this Sacrament that he doubted not to say That Novatus the Heretic could not receive the Holy Ghost because when he was baptiz'd he was not sign'd with the Seal of Chrism in his great Sickness But of this matter we have most clear Testimonies both from S. Ambrose which he wrote concerning those who are initiated and also from S. Austin in his Books which he wrote against the Epistles of Petiliâ—â— the Donatist both of which were so confident that there could be no doubt of the truth of this Sacrament that they taught and confirm'd it by many places of Scripture Wherefore the One testifies that those words of the Apostle Eph. 4.30 Psal 132. Rom. 5.5 Grieve not the Holy Spirit of God whereby ye are seal'd And the Other that which is read in the Psalms As the oyntment on the Head which went down to the Beard even Aarons Beard as also that of the same Apostle The love of God is shed abroad in our Hearts through the Holy Spirit which is given us are to be apply'd to the Sacrament of Confirmation That Confirmation is a Sacrament see it prov'd Ambr. de Sacr. lib. 3. c. 2. l. de Spiritu Sancto c. 6. 7. Item Aug. de Trinit lib. 15. c. 26. in Epist Joan. Tract 3. 6. in Psal 26. And above all these Tertul. lib. de Resurr carn Cypr. Epist 7. Origen hom 9. in Levit. Hieron contra Lucifer Cyril Hierot Catech. 2. But altho by Melchiades it be said that Baptism is very nearly joyn'd to Confirmation IV. The difference of Confirmation and Baptism yet it is not to be accounted the same Sacrament but far disjoyn'd from the other For it is manifest that the Truth of Grace which all the Sacraments do severally give and the Truth also of the sensible thing which signifies that Grace do make them to be various and different Sacraments Epist ad Episc Hisp in medio Since therefore by the Grace of Baptism Men are begotten to a new life The First difference but by the Sacrament of Confirmation those who are already begotten grow to be Men and put away Childishness 1 Cor. 12.11 it is well enough known how much difference there is in the natural life betwixt Generation and Growth in stature the same difference there is between Baptism which regenerates us and Confirmation by vertue whereof we increase and receive perfect strength of Mind Besides The Second because there ought to be a new and distinct kind of Sacrament when the Soul runs into any new difficulty it may easily be perceiv'd that as we want the Grace of Baptism to reform the Soul by Faith so also it is very expedient that the Souls of the Faithful be strengthen'd or confirm'd that they may not be terrifi'd by the fear or danger of any pains punishments or death from the Confession of their Faith Which being done by the sacred Chrism of Confirmation it is thence plainly gather'd that the Reason or Nature of this Sacrament Loc. citato is plainly divers from that of Baptism Wherefore Pope Melchiades accurately prosecutes the difference betwixt them writing thus In Baptism Man is lifted into the Camp but in Confirmation he is arm'd for the Battel In the Font of Baptism the Holy Ghost gives Fulness of Innocence but in Confirmation he gives perfection of Grace In Baptism we are regenerated to Life Regeneration by it self saves those that receive Baptism in Peace but Confirmation adorns and prepares for the encounters But these things have not only been deliver'd by other Councils but especially decreed by the Sacred Council of Trent so that we may not now not only be of another opinion but neither may we by any means doubt hereof Laod. can 48. Meli. c. 6. Florent Constant Trid. Sess 7. But because it was shew'd before how necessary it was to teach of all the Sacraments in common V. Christ the Author of the Sacrament of Confirmation of whom they had their beginning We must therefore teach the same thing here of Confirmation that the Faithful may be more affected with the Sanctity of this Sacrament The Pastors therefore must teach that Christ our Lord was not only the author thereof as S. Fabian Bishop of Rome witnesses Epist 2. initio but appointed the Rite of Chrism and the words which Holy Church uses in the administration thereof which thing is easily allow'd by them who confess Confirmation to be a Sacrament seeing that all Sacred Mysteries are above the reach of humane nature nor can they be instituted by any but by God himself And now we must speak of the Parts thereof VI. The Matter of the Sacrament of Confirmation is Chrism and first of the Matter of it which is call'd Chrism which Name being borrow'd from the Greeks although thereby Prophane Writers signifi'd any sort of Oyntment yet Sacred Writers have made use thereof by a common custom of speech to signifie that Oyntment only which is made of Oyl and Balsom with the Solemn Consecration of the Bishop Wherefore the Two aforesaid corporeal things make the Matter of Confirmation Which composition of divers things as it declares the manifold Grace of the Holy Ghost which is given to those that are confirm'd so does it also shew the excellency of this Sacrament Now that This is the Matter of this Sacrament both Holy Church and Councils have always taught and also it has bin deliver'd by S. Dennys and very many others of the gravest Fathers but chiefly by Pope Fabian Epist 3. 〈◊〉 Episc Orient who witnesses that the Apostles receiv'd of the Lord the Confection of Chrism and left it to us See Aug. in Ps 44. vers 9. lib. 13. de Trinit cap. 27. Greg. in 1. cap. Cant. Conc. Laod. c. 48. Carth. 2. c. 3. 3. cap. 39. Dionys de Eccl. Hierar c. 2. 4. Of the Oyl See Amb. in Ps 118. lib. de Spirit Sanct. cap. 3. Cypr. Epist 70. Nor could any other Matter than that of Chrism VII Why Chrism appointed the Matter of Confirmation seem more proper to declare that thing which is wrought by this Sacrament For Oyl which is fat and is naturally durable and spreads it self does lively express that fulness of Grace which through the Holy Ghost runs down from Christ the Head and is pour'd upon his Members as the Oyntment which ran down Aarons beard even to the skirts of his garments Psal 132 2. Psal 4.48 Joh. 1.16 For God anointed him with the Oyl of gladness above his fellows And of his fulness have we all receiv'd Now what else does Balsom whose smell is most pleasant signifie but that the Faithful when by the Sacrament of Confirmation they are perfected send abroad such a sweetness of all vertues as that they can say with the Apostle 2 Cor. 2. We are the sweet savour of Christ
hom de Prod. Judae Amb. lib. 4. de Sacram. c. 4. Which things LXXXIV Mass is a Sacrifice both of Praise and of Propitiation since they are thus without all doubt it may be taught what the Holy Synod has explain'd that the Holy Sacrifice of the Mass is not a Sacrifice of Praise and Thanksgiving only or a bare Commemoration of that Sacrifice which was done on the Cross but it is also truly a Propitiatory Sacrifice wherewith God is appeas'd and render'd propitious to us Trid. Sess 22. de Sacr. Missae c. 2. can 3. Wherefore if with a clean heart LXXXV Who offers Mass as he ought obtains Mercy and ardent Faith and truly affected with inward grief for our wickedness we sacrifice and offer this most Holy Hoste It is not to be doubted but we shall obtain of the Lord Mercy and Grace to help us in due time For with the sweet savor of this Sacrifice the Lord is so delighted Heb. 4 19. that bestowing upon us the gift of Grace and Penance he pardons us our sins Wherefore This also is the solemn Prayer of the Church As often as the Commemoration of this Hoste is celebrated so often the work of our Salvation is exercis'd to wit those most plentiful Fruits of that bloody Hoste flow upon us throw this Vnbloody Sacrifice And then the Curats shall teach that the Vertue of this Sacrifice is such LXXXVI Mass profitable both in the Living and the Dead that it profits not the Offerer and the Receiver only but all the Faithful also whether they remain alive with us on the earth or being already dead in the Lord are not as yet fully expiated For according to the most certain Tradition of the Apostles Trid. Sym. it is no less profitable to offer for These than it is for the Sins Punishments Satisfactions or any other Calamities and Necessities of the Living Whence it is very evident LXXXVII Mass never to be cal'ld Private that All Masses are to be accounted Common as pertaining to the common profit and Salvation of all the Faithful Now this Sacrifice has many Rites or Ceremonies LXXXVIII Why so many Ceremonies in Mass and those very remarkable and solemn whereof none may be thought to be superfluous or vain but all tend to this End that the Majesty of so great a Sacrifice may shine the more gloriously and that the Faithful in beholding those saving Mysteries may be excited to the contemplation of those divine things which are hidden in that Sacrifice But of these there is no need that we speak moreâ— Both because this Argument seems to require a larger explication than is suitable to our intended purpose And also because the Priests will have in readiness almost innumerable Books and Commentaries which have bin written concerning this Matter by the most Pious and Learned Men. Thus far therefore shall suffice with Gods assistance to have explain'd the more weighty Heads of those things which belong to the Eucharist both as it is a Sacrament and also as it is a Sacrifice Of the SACRAMENT of PENANCE AS the Frailty and Weakness of Human Nature is known to all Men and every one easily feels it by experience in himself I. The necessity of the Sacrament of Penance so how necessary the Sacrament of Penance is no one can be ignorant But if we ought to weigh the diligence which is to be us'd by the Pastors in every point by the Greatness and Weight of the Thing they handle we must by all means confess that they will never be diligent enough in the Explication of this Point But yet by so much the more diligently must they treat of this Sacrament than of Baptism because Baptism is only once administer'd and may not be iterated but there is room for Penance and there is a necessity of repeating it so oft as we happen to sin after Baptism for thus it is said by the Council of Trent Sess 6. de Just. c. 14. Sess 4. de Poenit. c. 3. in c. 3. Isai ad haec verba Ruit Hierusalem Ep. 8. That the Sacrament of Penance is necessary to Salvation to those who Slip or Fall into sin after Baptism no otherwise than Baptism is to those who are not yet Regenerated And that known sentence of St. Hierom is greatly approv'd by all who from his time downwards have treated of Divine Matters That Penance is a second Table or Plank For as in a Ship-wreck there is one refuge for saving of life left if haply one may lay hold of a broken Plank of the Ship-wreck So after the loss of the Innocence of Baptism unless a man make hast to lay hold of the Plank of Penance without doubt there can be no Hope of his Salvation but these things are spoken not to the Pastors only but to all the rest of the Faithful also to stir them up lest haply they may be reprehended justly for their carelesness of a Matter of all the most necessary For first being mindful of their common Frailty they ought with their utmost endeavors to wish that being assisted with Divine help they may proceed forward in the way of the Lord without any Fall or Slip. but if at any time they should offend then having regard to the infinite kindness of God who as the good Shep-herd is us'd to bind up the wounds of his Sheep and to heal them they shall consider that this most wholsom Medicin of Penance is never to be put off to another time Of Penance have wrote among the antient Fathers Tertul. one Book S. Cyprian many Epistles and one Book de Lapsis Pacianus one Book and two Epistles to Sympronianus And of Penance and Confession see paraen ad Poenit. S. Ambrose two Books of Penance S. Chrysostom ten Homilies and a Sermon of Penance Ephrem a Book and a Sermon of Penance S. Fulgentius two Books to Euthymius of the Remission of sins Gregory Nyssen a discourse of Penance Basil one Homily postrema variarum S. Austin one Book of true and false Penance and one remarkable Book of the Medicin of Penance Add to these Mark the Hermit who has one Book extant of Penance but cautiously to be read De eo vide Bellarmin de Script Eccles He that has not the Fathers above cited may see in the Decree of Gratian concerning Penance seven Distinctions Now that we may come to the Matter II. The manifold acceptation of the name of Penance The various Force and Notion of the Word is first to be explain'd lest any body should be led into Error by the Ambiguity of the Word For some take Penance for satisfaction Others very far distant from the Doctrin of Catholic Faith supposing that Penance has no relation to the time past define it to be nothing else but a New Life It must be taught therefore that the signification of this Name is manifold For first The First Penance is
the other Powers of the Soul It is also call'd by the Holy Fathers Compunction of Heart Chrysost de Compunct coâ—dis Isidor de summo bono l. 2.12 who were pleas'd to entitle the Books they wrote of Contrition to be of Compunction of the Heart rather For as swelling Ulcers are cut with a Knife that the poisonous Corruption may be let forth So our Hearts are cut as it were with the Pen-knife of Contrition that the deadly Poyson of Sin might run out And therefore it is call'd by the Prophet Joel Joel 2.21 A cutting of the Heart Be ye converted to me says he with all your Heart in Fasting and in Weeping and in Mourning and cut your Hearts But that the greatest and deepest Grief is to be taken for sin committed XXXV Contrition ought to be the greatest Grief so that no greater can be imagin'd will be easie to evidence by these Reasons For whereas perfect Contrition is an Act of Love The First Reason 1 Joh. 3. which proceeds from a filial Fear it is plain that there ought to be the same measure both of Love and Contrition hence it comes That Contrition has joyn'd with it the most vehement Grief of Mind for as God is to be lov'd above all things so those things which estrange us from God are to be hated above all things Wherein this is also observable Note that after the same manner of speaking is signifi'd in Sacred Scripture the Greatness of Love and of Contrition Of Charity it is said Thou shalt love the Lord thy God with all thy Heart And again as to Contrition the Lord cries out by the Prophet Be ye converted with your whole Heart Besides The Second Reason if as God is the supreme Good among all the things that are to be lov'd and so Sin the greatest evil among all the things that Men ought to hate This follows that for what cause we confess that God is above all things to be lov'd for the same cause again we must needs hate Sin above all things But that the Love of God is to be put before all other things so that we may not sin tho it were to save out very Lives those words of our Lord plainly teach us Matt. 10.27 Mar. 16.25 Mar. 8.35 He that loves Father or Mother more than me is not worthy of me And He that will save his Life shall lose it But This also must be observ'd The Third Reason that as there is no End or Measure prescrib'd to Charity as S. Bernard testifies Lib. de diâ—â—gendo Deo circa inod For says he The measure of loving God is to love him without Measure so there is no measure defin'd to the Detestation of Sin Besides XXXVI Contrition ought to be most vehement Deut. 4.27 Hierem. 2â— 13 it ought to be not only the Greatest but also the most Vehement and therefore Perfect and excludes all slothfulness and laziness For in Deuteronomy it is written When thou shalt seek the Lord thy God thou shalt find him if notwithstanding thou shalt seek him with thy whole Heart and in the tribulation of thy Soul And in Jeremy Ye shall seek me and shall find me when ye shall seek me with your whole Heart and I wil be found of you says the Lord. Now altho we cannot get to make it perfect XXXVII Contrition tho imperfect yet it may be true yet our contrition may be true and efficacious for it often comes to pass that those things which are subject to sense more affect us than spiritual things Wherefore sometimes some Men are more sorrowful for the Death of their Children than for the Filthiness of their sins The same judgment is to be made XXXVIII Tears tho to be desir'd yet not necessary Serm. 41. de Sanctis if Tears follow not the Bitterness of Grief which yet in Penance are much to be wish'd and commended For S. Austins sentence in this case is very excellent The Bowels of Christian Charity says he are not in thee if thou lamentest the Body from which the Soul is departed but dost not lament the Soul from which God is departed And hither tend those words of our Savior before recited Mat. 11.21 Wo to thee Chorazin wo to thee Bethsaida for if the mighty works which have bin done in you had bin done in Tyre and Sydon they had done Penance long ago in Sack-cloth and Ashes Yet for the proof of this those most famous examples of the Ninivits of David of the Harlot of the Prince of Apostles will be sufficient All which sought pardon of their sins imploring the Mercy of God with very many Tears But the Faithful are specially to be exhorted and admonish'd XXXIX All Mortal sins to be detested with Contrition that they study to apply the proper Grief of Contrition to their several Mortal Sins For so Ezechias describes Contrition when he says I will recount to thee all my years in the bitterness of my soul For to recount all his years is severally to examine his sins to be sorry in mind for them And we read in Ezekiel Ezek. 28.21 If the wicked man do Penance for all his sins he shall live And agreeable hereto S Austin says Let the sinner consider the Quality of his sin at that Time in what Place against what Light and against whom Lib. de vera falsa Religione cap. 14. Let not the Faithful notwithstanding in this Case despair of the infinite Goodness and Mercy of God Note For since he is most desirous of our Salvation he will not delay to pardon us but will embrace the sinner with a Fatherly Love as soon as ever he shall have recollected himself and detested all his sins which thencesorth at any time according to his ability he can bring to remembrance and resolves in his mind to hate and converts himself to the Lord Ezek. 33.12 for so by the Prophet he commands us to ho e when he says The wickedness of the wicked shall not hurt him at what day soever he will be converted from his wickedness From hence therefore may be gather'd what ' things are most necessary to true Contrition XL. How many things necessary to True Contrition concerning which the Faithful must be accurately taught that every one may know by what means he may get it and may have a certain Rule whereby he may judge how far he is from the Perfection of this Vertue For first The first it is necessary to hate and to gri ve for all the sins we have done Lest if we blot out some only the Penance we do may seem dissembl'd and counterfeit and not saving For as S. James says He that shall have kept the whole Law but Offends in One thing he is guilty of all The second is The second that This Contrition has a Will to Confess and to Satisfie for Sin join'd with it of which shall
ad Heliod Chrysost lib. 3. de Sacerd. Hom. 5. de verbis Isaiae Gregor Hom. 26. in Evang. Amb. lib. 2. de Cain c. 4. Trid. Sess 14. de Poenit. c. 5. Can. 7. The Pastors therefore shall teach these things which have bin decreed by the Holy Synod of Trent LV. The Confirmation of what was said before and always deliver'd by the Catholic Church For if we attentively read the most Holy Fathers we shall every where meet with most plain testimonies whereby it will be confirm'd that this Sacrament and the Law of Sacramental Confession which they call'd in Greek Exomologesis and Exagoreusis as receiv'd from the very Gospel was instituted by Christ our Lord. But if we desire Figures of the Old Testament also without doubt those various kinds of Sacrifices which were made by the Priests for the expiating of divers kinds of sins do seem to belong to the Confession of sins But because the Faithful are to be taught that Confession was instituted by our Lord and Savior LVI Ceremonies us'd at Confession It is fit that there should be also some Rites and solemn Ceremonies added by the Authority of the Church to admonish them which tho they belong not to the vertue of the Sacrament yet they put more plainly before mens Eyes the dignity thereof and dispose the Souls of them that Confess being already kindl'd with devotion the more easily to obtain the Grace of God For when with uncover'd Head cast down at the Priests feet with countenance down towards the Earth and hands stretch'd forth in a beseeching posture and giving other such like signs of Christian Humility which are not indeed necessary to the Reason or Vertue of the Sacrament we confess our sins from these things we may evidently understand both that there is a Heavenly Vertue in the Sacrament and also that the divine Mercy is to be sought and procur'd by us with the greatest study And now let no one think that Confession was indeed instituted of the Lord LVII The Necessity of Confession but yet so as tho he had not told us that the Use of it is necessary For let the Faithful be assur'd of this that he who is opprest by any Mortal Sin ought to be call'd back to Spiritual Life by the Sacrament of Confession Which thing indeed by a very fair Tradition from our Lord we see plainly signifi'd when he call'd the Power of administring this Sacrament the Key of the Kingdom of Heaven For as no one can go in to any place Mat. 16.19 without the help of him to whom are committed the Keys so we understand that no one is admitted into Heaven except the Doors are open'd them by the Priests to whose Trust the Lord has committed the Keys Otherwise there will plainly seem to be no Use at all of the Keys in the Church and in vain will he to whom the power of the Keys is given prohibit any one the entrance of Heaven if notwithstanding some other way to enter in there may be open'd Now this was excellently observ'd by S. Austin when he said Lib. 50. hom 49. Let no one say to himself I do Penance secretly before God God knows who pardons me what I do in my Heart Mat. 18. Is it therefore without reason said What ye loose on Earth shall be loos'd in Heaven Were the Keys therefore without cause given to the Church of God And to the same sense S. Ambrose in the Book he has left written concerning Penance where he would root up the Heresie of the Novatians Lib. 1. de Poenit. c. 12. who asserted that the Power of forgiving sins was reserv'd to the Lord alone And who says he reverence God more those that obey or those that resist his Commandments God has commanded us to obey his Ministers whom when we obey we give honor to God only But seeing it cannot be doubted LVIII At what Age we are bound to confess that the Law of Confession was made and establish'd by the Lord himself it remains that we see at what time of Age and Years men ought to obey it First therefore by the Canon of the Council of Lateran Lateran Concil c. 21. whose beginning is Omnis Vtriusque sexûs it is evident that no body is bound by the Law of Confession before that Age wherein he may have the Use of Reason Nor yet is that Age by any certain number of years defin'd But this seems to be held in general that Confession ought to be enjoyn'd to a Child from the time when he has the power of discerning betwixt Good and Evil and when his mind is capable of sorrow For when any one comes to that time of his Life when he can consider of his eternal Salvation then ought he to begin to confess his sins to a Priest when otherwise no one can hope for Salvation who is loaded with the Conscience of wickedness But at what time especially Confession ought to be made LIX At what time Confession must be made Holy Church has decreed in that Canon before mentioned For it commands all the Faithful to confess their sins at least once a year But if we consider what the Reason of our Salvation requires verily as often as the danger of Death hangs over us or that we set about any thing the doing whereof does not suit with a person polluted with sin as when we administer or receive the Sacraments so often Confession is not to be pretermitted And the same thing we ought strictly to observe when we fear or are likely to forget any sin we have done Neither can we confess sins which we remember not Neither can we get Pardon of God for those sins unless the Sacrament of Penance by Confession blot them out But because in Confession LX. Confession only to be intire many things are to be observ'd whereof some belong to the Nature of the Sacrament and others are not so necessary concerning these things it must be carefully treat'd For neither are there Books and Commentaries wanting from whence it is easie to fetch the Explication of these things But first of all let the Curats teach this that in Confession there must be care taken that it be intire and absolute For all Mortal sins must be reveal'd to a Priest LXI All Mortal sins altho hid must be confess'd For Venial Sins which do not pluck us away from the Grace of God altho rightly and profitably we confess them as the practice of devout men shews yet they may be pretermitted without Fault and may be expiated many other ways But deadly sins as was said before must be reckon'd up altho they were done never so secretly and undiscover'd and were of that sort which are forbid in the Two last Heads of the Decalogue For it often happens that they wound the Soul more than those which men are use to commit plainly and openly For so it has bin
to be another Commandment will have the two last to have the Force of one Commandment only◠but S. Austin dividing those last will have these Words to belong to the First Commandment which Opinion because it is most celebrated in the Church we willingly follow Altho we have in readiness that most true Reason that it was fit that every one's Reward and Punishment should be joynd with the First Commandment Vid. Aug. super Exod. quaest 71. in Ps 32. Serm. 2 sententia D. Aug. de praeceptorum distinctione magis placet Eccelesiae Vide D. Thom. 1 2 q. 100. art 4. And let no one think that the Art of Painting Carving or making Images is forbid by this Commandment XXXIII The use of Images not against this Commandment for in Scripture by God's Command we find that there were made Figures and Images of Cherubims and the Brasen Serpent It remains therefore that we teach Images to be forbidden for this Reason that nothing should be withdrawn from the true Worship of God to the Worshiping of Images as Gods Now as to this Commandment XXXIV Two things here forbidden First to worship Idols there are two VVays especially whereby it is evident that the Majesty of God is very grievously offended The One is when Idols and Images are worship'd as Gods or when it is believ'd that there is any Divinity or Vertue in them for which they are to be worship'd or that any thing is to be begg'd of them or that any Trust is to be put in them as of Old the Gentils did who plac'd their Hopes in Idols which thing the Sacred Scriptures in many places reprove The Other is Secondly by Art to frame any likeness of the Divinty when any one endeavours to make any Shape of the Divinity as tho he could be seen with bodily Eyes or express'd in Figures For who as Damascen says can describe God who cannot be seen who has no Body who can be circumscrib'd with no Limits nor describ'd under any Figure VVhich thing is more largly explain'd in the Second Council of Nice Damasc lib. 4. de Ortho. Fid. c. 17. Concil Nicen. 2. Act. 3. Therefore the Apostle said excellently Rom. 1.23 That they had changed the Glory of the incorruptible God into the likeness of Birds Beasts and Serpents For they reverenec'd all these things as Gods when they put up their Images wherefore the Israelites when they proclaim'd before the Image of the Calf Exod. 24. These are thy Gods ô Israel which brought thee out of the Land of Egypt were call'd Idolaters because they chang'd their Glory into the likeness of a Calf which eats Hay When therefore the Lord forbids other Gods to be worship'd XXXV The meaning of this last part of the Commandment Isay 40.18 Act. 7. utterly to take away all Idolatry he forbad any Image of the Divinity to be drawn or made in Metal or any other matter which Esaias declaring says Like to what will ye make God or what Image will ye make for him Now that this is the meaning of this Commandment besides the Writings of the Holy Fathers who as has bin shew'd in the seventh Council do thus interpret it Deut. 4.16 those words in Deuteronomy also do sufficiently declare where Moses willing to draw the People from Idolatry said Ye saw not any likeness in the Day wherein the Lord spake with you in Horeb out of the midst of the Fire Which the most wise Lawgiver therefore said lest being led by any error they might make the Image of the Divinity and give to a Creature the Honor due to God Moreover XXXVI It is lawful by some figures to shadow out the Trinity let no one think that any Offence is committed against Religion and the Law of God when any Person of the most holy Trinity is express'd by certain signs which have appear'd as well in the Old as in the New Testament For there is none so rude as to think that the Divinity is express'd by that Image but let the Pastor teach that by them are declar'd some Properties or Actions which are attributed to God As when by Daniel the Ancient of Days is describ'd siting in a Throne before whom the Books were opened there was signified Gods Eternity and infinite VVisdom whereby he beholds all both the Thoughts and Actions of Men that he might judge concerning them Angels also are painted in Human shape with Wings XXXVII The manner of Painting Angels approv'd that the Faithful may understand how prone and ready they are to perform Service of the Lord for Mankind for they all are ministring Spirits for them who receive the Inheritance of Salvation But the shape of a Dove XXXVIII Figures of the holy Ghost and Tongues like as of Fire which in the Gospel and in the Acts of the Apostles signifie the Properties of one Holy Ghost are much better known than to need a larger Explication Heb. 1.14 Matth. 3.16 Mar. 1.10 Luc. 3.21 Joan 1.32 Act. 2.2 But when Christ our Lord XXXIX The use of Images of Christ and of the Saints approv'd and his most Holy and Pure Mother and all the other Saints endu'd with Human Nature bore the likeness of Men To make and honor their Images was not only not forbidd'n by this Commandment but was always accounted Holy and a most certain Argument of a grateful mind which thing both the Monuments of the Apostles Times and of the General Council and the Writings of so many of the most Holy Fathers agreeing among themselves do evidence But the Curat shall shew not only that it is lawful to have Images in the Church and to give them Honor and Worship seeing that the Honor which is given to them is to be referr'd to the Prototype but he shall also declare That this has bin done to this very day with the great Advantage of the Faithful Lib. 4. de fid orth c. 17. Nic. Syn. passim as we may learn from Damascen's Book which he wrote concerning Images and from the Seventh Council which is the Second Council of Nice But because the Enemy of Mankind by his Deceits and Fallacies endeavors to abuse every the most holy Institution But if haply any Offence shall be committed by the People about this Matter following the Decree of the Council of Trent Trid. Conc. sess 25. as far as may be he shall study to correct it and shall explain the Decree it self also to the People when there is occasion Then he shall teach the unlearned LX. The lawful use of Images and those that understand not the use of Images that Images were made to learn the History of both Testaments and to renew the Memory thereof because being stirr'd up with the remembrance of Divine Matters they inflame more earnestly to the Worship and Love of God himself and he shall also shew that the Images of the Saints are plac'd in the Churches both
and scarcer Which thing belongs also to all things necessary for Food and Life to whom pertains that Curse of Solomon He that with-holds Corn shall be cursed by the People Which kind of Persons the Curats shall admonish of their Wickedness and chide them soundly and plainly shew them the Punishments threatned to those Sins Thus far of what is forbidden XXI Of Restitution Now we come to what is commanded Where Satisfaction or Restitution has the first place for the Sin is not forgiven unless the Thing taken away be restor'd But because not He only who committed the Theft XXII Who are bound to Restitution or who stole ought to restore it but all they also who were Partakers of the Theft are bound to this Law of Restitution it must be shew'd who they are that cannot be excus'd from this Necessity of making Satisfaction and Restitution Now there are many sorts of them First Those that command Theft and the first is of those that command others to steal and these are not only the Companions and Authors of Thefts but even the very wors t Thieves of all Another sort is of those Secondly Thâ—se that perswade to it who being like the former in Will but not in Powor are notwithstanding to be rank'd in that Degree of Thieves who tho they cannot command are yet the Persuaders and Procurers of Thefts Thirdly Those that consent to it The third sort is of those that consent with Thieves The fourth sort is of those Fourthly Those that partake od it Psal 49. that being Partners in the Thefts make a Gain to themselves from thence if so be that it may be call'd Gain which unless they reject exposes them to eternal Torments to whom David speaks thus When thou saw'st a Thief thou consentedst with him The fifth sort of Thieves is of those Fifthly Those that do not hinder it who when they could hinder Thefts to be done are so far from opposing and hindring them that they permit and give them leave The sixth sort is of those Sixthly Those that do not discover it who certainly know both that the Theft was committed and where it was done and yet do not discover it but make as tho they were ignorant of it The last sort is that which contains all the Helpers Seventhly Those that protect the Thief Concealers and Defenders of Thieves and those who give them House and Harbor All which kind of Persons ought to satisfie those who had the Damage and are earnestly to be exhorted to that Duty Nor are they altogether clear of this Sin Eighthly Those that com nend him Ninthly who approve and commend Theft Nor are those Children and Wives free from this Fault that privily take Mony from their Fathers and Husbands But now XXIII Of Works of Mercy in this Commandment there is this further Meaning That we compassionate the Poor and Needy and relieve their Streights and Hardships with our Ability and Power Which Argument because it is very often and very largely to be handled the Curats may gather Matter enough whereby to perform this Duty out of the Books of these most Holy Men Cyprian John Chrysostom Gregory Nazianzen and others who have wrote excellently of Alms-deeds Cyprian lib. de Opera Eleemosyn Chrysost Hom. 32. ad Pop. Antioch Hom. 32. 34. in Matth. Vide etiam Hom. 16.37 ad Pop. Antioch Nazianz Orat. de Pauperum amore Aug. Serm. 50. 227. de Tempore item Hom. 18 19 28 45. XXIV Motives to persuade to Mercy The First For the Faithful are to be inflam'd to the Study and Chearfulness of helping those who are to live upon others Mercy And they are also to be taught how necessary Alms-deeds are to wit that we be liberal in our Work and Deed towards those that want and that by the most true Argument That in the last Day of Judgment God will detest and condemn to everlasting Flames those that omit and neglect the Duties of Alms-deeds but will commend and bring into his Heavenly Kingdom those that have been bountiful to the Needy Both which Sentences were pronounc'd by the Mouth of Christ our Lord Come ye blessed of my Father possess the Kingdom prepar'd for you and Depart from me ye cursed into everlasting Fire Besides The Second Luke 6.38 the Priests shall use those Places very fit to perswade hereto Give and it shall be given you They shall produce the Promise of God The Third than which nothing can be imagin'd more full nothing more glorious For Mar. 10.29 there is no one that shall have left c. that shall not only receive an hundred-fold now in this World but in the World to come Life everlasting And they shall add that which was spoken by Christ our Lord The Fourth Luc. 16.9 Make ye Friends of the Mamnton of Vnrighteousness that when ye fail they may receive you into everlasting Tabernacles And they shall expound the Parts of this necessary Duty XXV We must lend freely for nothing that those that cannot give to the Needy for Maintenance of Life may yet at least lend to the Poor according to Christ our Lord 's Appointment Lend ye to them that need Luc. 6.34 hoping for nothing from thence And the Blessedness of so doing David has express'd Psal 111.5 Blessed is the Man that takes pity and lends Now it is the Part of Christian Piety XXVI We must labor to relieve the Poor unless they have some other way of doing them good who have need of other Mens Mercy to relieve them with Food as also for avoiding of Idleness with their Work their Labor and their Hands to get those things whereby they may relieve the Want of the Needy To this the Apostle exhorts all by his own Example in his Epistle to the Thessalonians 2 Thess 5.7 1 Thess 4. â—1 in these words For ye know how ye ought to imitate us And to the same Do your endeavor to be quiet and to do your Business and labor with your Hands as we have commanded you Eph. 4.25 And to the Ephesians Let him that stole steal no more but rather let him labor working with his Hands that which is good that he may have wherewith to give to him that suffers want We must also use Frugality XXVII We must have frugally and not be over-chargeable to others lest we be troublesom and burdensom to them And this kind of Temperance was very apparent in all the Apostles but it shone most bright in S. Paul who wrote thus to the Thessalonians 1 Thess 2 9. Ye remember Brethren our Labor and Travel laboring night and day that we might not be chargeable to any of you we preach'd to you the Gospel of God And the same Apostle in another place In labor and travel working night and day that we might not be burdensom to any of you But that the
inward and ardent desire of Mind III. Who prays in Spirit and Truth from which Spiritual way of Praying we exclude not the Vocal but yet we hold that the principal in place is of right to be given to that Prayer which proceeds from an earnest mind which God to whom the secret Thoughts of the Heart are open hears altho it proceed not out of the Mouth He heard the inward Prayers of Anna who was the Mother of Samuel An Example 1 Reg. 1.16 of whom we read that she pray'd weeping and moving her lips only After this manner pray'd David Another Psal 26.8 for he says My Heart said to thee my face has sought thee diligently Examples of this kind they will meet with in many places that read the divine Books But Vocal Prayer has its proper Benefit and Necessity IV. Vocal Prayer profitable and necessary for it inflames the Intention of the Mind and sets on fire the Devotion of him that prays which S. Austin wrote to Proba after this manner Cap. 8 9 10. We our selves more earnestly stir our selves up sometimes by words and other Signs to increase our Holy Desires VVe are sometimes forc'd with a fervent Desire of Soul and Devotion to express our meaning by words for while our Souls exult with Joy it is meet also that the Tongue rejoyce and withal it teaches us to offer that plentiful Sacrifice both of Soul and Body which that it was the Apostle's manner of praying we learn from the Acts and from the Apostle in many places But because there is a two-fold way of praying V. Prayer public and private Private and Public we use the pronunciation of a Private Prayer to help the inward Intention and Devotion and in the Public which is instituted to stir up the Devotion of the Faithful at certain appointed times the Office of the Tongue can by no means be superseded Now this practice of praying in Spirit VI. Praying in Spirit proper â—o Christians Matth. 6.7 and which is proper to Christians only Infidels can by no means use of whom we hear Christ our Lord speaking thus When ye pray do not speak much even as the Heathens do for they think that they shall be heard for their much speaking be not ye therefore like them for your heavenly Father knows what ye have need of before ye ask him But tho he forbids Babling VII What is forbid'n by vain Babling in Prayer Luc. 6.7 Matth. 26.41 yet for long Prayers which proceed from an earnest and continued Intention of the Soul far be it from us to think that he rejects them since by his own Example he exhorts us to practise that way who spent not only whole Nights in Prayer but thrice repeated the same words And so much is to be determin'd that with an empty noise of words we must by no means make Prayers to God Vide Aug. Epist 121. ad Probam c. 9. Nor indeed do Hypocrites pray from the Heart VIII God rejects the Prayers of Hypocrites from whose practice Christ our Lord would deter us after this manner When ye pray ye shall not be as the Hypocrites who make a noise standing in the Synagogues and in the corners of the streets to pray that they may be seen of men verily I say unto you they have had their reward But thou when thou prayest IX What it is to pray in the Chamber enter into thy Chamber and having shut the door pray to thy Father in secret and thy Father which sees in secret shall reward thee That which is here call'd a Chamber may be referr'd to the Heart of Man into which it is not enough to enter but it ought moreover to be shut that nothing might rush or fly in from without whereby the Integrity of Prayer might be violated For then our heavenly Father who very well sees the Minds and secret Thoughts of all Men will grant the request of him that prays Another requisite of Prayer is Importunity X. We must pray importunately Luc. 18.23 which how great force it has the Son of God shews by the Example of that Judge who tho he neither fear'd God nor regarded Man yet being overcome by the Importunity and Diligence of the Widow he granted her Petition Prayers made to God therefore must be importunate Nor are they to be imitated Note who praying once or twice unless they obtain what they desire are weary in Prayer For we ought never to be weary of this Duty which the Authority of Christ our Lord and of his Apostle teaches us but if at any time our Will faulter therein let us by Prayer beg of God the Vertue of Perseverance It is the Will of the Son of God XI Our Heavenly Father is to be pray'd to thro Christ Joh. 16.23 that our Prayers come to the Father in his Name which by his Merit and by the Grace of his Intercession gets such weight or efficacy that it is granted of our Heavenly Father For that Word which we read in S. John is his own Verily verily I say to you if ye shall ask any thing of the Father in my name he will give it you hitherto ye have not ask'd any thing in my name ask and ye shall receive that your joy may be full And again Joh. 14.41 Whatsoever ye shall ask the Father in my Name I will do it Let us therefore imitate the ardent Intention of Holy Men XII We must pray fervently which they usd in Prayer and let us joyn Thanksgiving with Prayer after the Example of the Apostles who always observ'd this practice as we may see in the Apostle And to Prayer let us add Fasting and Alms-dees XIII To make Prayer effectual Fasting must be added for indeed Fasting is very nearly related to Prayer for those that are loaded with Meat and Drink have their Mind oppress'd and clogg'd that neither can they look up to God nor consider what they pray for Vide hac de re Aug. in Psal 42. in sine lib. de perfect justitia respons 17. item S. Leonis Serm. 1. de jejunio septimi mensis Petr. Chrys Serm. 43. Bernard in Sentent Sentent 11. Alms-deeds follow XIV Alms-deeds to be added to Prayer which also have a near affinity with Prayer For who is there that has a Power of doing good to him that lives by others Mercy and helps not his Neighbor and his Brother and yet dares say that he has Charity Or with what Face will he that is void of Charity beg the assistance of God unless when he begs Pardon of his Sin he withal humbly beg Charity of God Wherefore it was divinely appointed XV. Three Remedies against Sin to help forward Man's Salvation by this three-fold Remedie For when either by Sinning we offend God or wrong our Neighbor or wound our selves by Sacred Prayers we reconcile God to us by Alms-deeds we redeem our Offences against Men