him an help like himself And a little after But there was not found for Adam an help like himself therefore the Lord God sent a deep sleep upon Adam and while he slept he took one of his Ribs and clos'd up the Flesh instead thereof And the Lord God form'd the Rib that he took from Adam into a Woman and brought her to Adam and Adam said This now is bone of my bones and flesh of my flesh she shall be call'd Woman because she was taken out of Man Wherefore a Man shall leave his Father and Mother and shall cleave to his Wife and they Two shall be One Flesh Which things Mat. 19.6 even by the Authority of our Lord himself in St. Matthew shew that Matrimony was of Divine Institution Nor did God institute Matrimony only XIII Matrimony made indissoluble but as the Holy Synod of Trent declares he added to it a perpetual and indissoluble Knot for our Savior says What God has join'd none may put asunder For tho it was convenient that Matrimony Sess 24. initio as it is an Office of Nature might not be dissolv'd yet much more so now as it is a Sacrament Mat. 19.6 for which cause it gains the highest perfections even in all things which are proper to it by the Law of Nature and yet that the Bond should be dissoluble would be repugnant to the bringing up of Children and the other benefits of Matrimony But XIV The Law of contracting Matrimony not laid upon all Gen. 1. that it was said of God Increase and multiply This tends hither that he might declare for what cause Matrimony was instituted not to put a necessity upon every man For Mankind being now increas'd the Law of Marriage is so far from compelling any that Virginity is rather highly commended and perswaded to every one and that by Sacred Scripture as being more excellent than the state of Matrimony and containing in it greater Perfection and Holiness For our Lord and Savior thus has taught He that can receive it let him receive it Mat. 19 12. And the Apostle says Concerning Virgins I have no command from the Lord but I give my Counsel as having obtain'd Mercy 1 Cor. 7.23 that I might be Faithful XV. Why Man and Woman ought to be join'd The first cause But now we must explain for what Reasons the Man and Woman ought to be join'd together The first therefore is That this very Society of the divers Sex is desir'd by natural Instinct there being Hope of mutual help that One being assisted by the help of the Other might the more easily bear the inconveniences of life and the weakness of old age Another is the desire of Procreation The second cause not so much for this End that we might leave behind us Heirs to enjoy our Honors and Riches as that they might be brought up in true Faith and Religion which that it was chiefly the Design of the Holy Patriarchs when they married sufficiently appears from Sacred Scripture Wherefore the Angel when he admonish'd Tobias by what means he might repel the force of the Devil Tob. 6. I will shew thee says he who they are that can prevail over the Devil for those who so enter into Wedlock as to exclude God from themselves and their Soul and so give themselves to their lust as the Horse and Mule which have no understanding the Devil has power over them And then he adds Thou shalt take a Virgin with the Fear of the Lord being led thereto rather by the Love of Children than Lust that thou mayst get in thy Children the blessing of the seed of Abraham And this also was One cause why God at first instituted Matrimony Note Wherefore their wickedness is very great who being join'd in Matrimony by Medicins hinder Conception or force out the Birth before time for this is to be look'd upon as design'd Murder The third The third cause and which began to take place after the Fall of our first Parents when thro the loss of Righteousness in which Man was created his Appetite began to oppose his right Reason to wit that being conscious to himself of his own weakness nor being willing to endure the Fight of the Flesh he might use the remedy of Matrimony to avoid the sins of Lust Of the which the Apostle thus 1 Cor. 7. Because of Fornication let every Man have his own Wife and let every Woman have her own Husband And a little after when he had taught that sometimes men ought to abstain from the Debt of Matrimony for the sake of Prayer and subjoins And return again to that very thing leâ—t Satan tempt you by your Incontinence These are the Causes Note whereof some or other every one who will contract Marriage piously and religiously as becomes the Children of the Saints ought to propose to himself But if to these Causes others be also added whereby men are induc'd to enter Marriage and in choosing a Wife they propose such as These to themselves as the desire of leaving an Heir Wealth Beauty Nobility or likeness of conditions These Reasons indeed are not to be condemn'd since they oppose not the Holiness of Matrimony Gen. 29. For neither in Sacred Scripture is the Patriarch Jacob reprehended because having chose Rachel for her Beauty he preferr'd her before Leah Thus far of Matrimony shall be taught as it is a Natural Conjunction XVI Of Matrimony as a Sacrament but as it is a Sacrament we must shew that the Nature of it is much more excellent and is wholly to be referr'd to a higher End For as Matrimony XVII Matrimony as a Sacrament far excels the Natural as it is a Natural Conjunction was instituted at the beginning for the Propagation of Mankind So afterwards that a People might be procreated and brought up to the Worship and Religion of the true God and of our Savior Christ the Dignity of a Sacrament was given to it When Christ our Lord was minded to give a certain sign of that most close Relation which is betwixt him and his Church XVIII The Union of Christ and his Church declar'd by Matrimony and of his immense love towards us he declar'd the Divinity of this Mystery chiefly in the Holy Conjunction of Man and Woman which that it was most fitly done may be understood from hence that among all human relations there is none bind so neerly as the bond of Matrimony and the Husband and VVife are bound together each to other in the greatest Love and Good will And therefore it is that the Holy Scriptures frequently put before our Eyes the Divine Copulation of Christ and the Church by the similitude of Marriage Now that Matrimony is a Sacrament XIX Matrimony prov'd to be a Sacrament the Church confirm'd by the Authority of the Apostle always held certain for thus he writes to the Ephesians Men ought to love
as to imagine the Work being perfected and finish'd the things made by him cou'd be able to remain without his infinite Power to support them For as the Creator made all things by his supreme Power Wisdom and Goodness So also if his perpetual Providence were not always at hand with the things he created and preserv'd them by the very same Power he made them by they would presently fall back into their first nothing And this the Scripture declares when it says Wisd 11.25 How can any thing continue unless thou pleasest or that which thou callest not be preserv'd Now God not only defends and governs all things that have Being by his Providence but also by a secret kind of Vertue he moves those things which are mov'd and which act to move and act in such a manner that tho he hinders not the efficacy of second causes yet he does prevent and his secret power reaches to all things Wisd 8.1 and as the Wiseman witnesses It reaches powerfully from End to End and sweetly orders all things And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd Act. 17 27 28. he said He is not far from every one of us For in him we live move and have our Being And this is sufficient for the explication of the First Article XXV The Creation to be ascribed to all the three Persons when we shall have given this Admonition that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity For in this place according to the Doctrine of the Apostles we confess the Father to be the Creator of Heav'n and Earth Job 1.3 Of the Son we read in the Holy Scripture All things were made by him Gen. 1.2 And of the Holy Ghost the Spirit of the Lord mov'd upon the Waters and in another place By the Word of the Lord the Heav'ns were made Ps 32.6 and all the Power thereof by the Breath of his Mouth ARTICLE II. ANd in Iesus Christ his only Sâ—on our Lord. That the Benefit is wonderful and satisfactory I. The utility of this Article which throw the Belief and Confession of this Article redounds to Mankind this Testimony of S. John declares He that confesses that Jesus is the Son of God 1 Joh 4.15 God dwells in him and he in God And that commendation of Happiness which Christ gave to the Prince of the Apostles Blessed art thou Simon Bar-jona Mat. 16.17 for Flesh and Blood has not reveal'd this to thee but my Father which is in Heav'n For this is the surest foundation of our Salvation and Redemption But because the Fruit of this admirable Benefit is best understood II. Whence the explication of this Article is to be begun Come Trent Sess 3. Can. 1 2. Gen. 2.6 from the ruine of that most happy State wherein God at first plac'd Man the Curate is to take diligent heed that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities For when Adam had fallen from his Obedience to God and violated that Prohibition Of every Tree of the Garden thou mayst eat but of the Tree of the Knowledge of Good and Evil thou mayst not eat for in the day thou eatest thereof thou shalt surely dye He fell into that most extream Misery that he lost the Holiness and Righteousness in which he was created and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd But besides this Ibid. Sess 6. Can. 1. 2. we are taught That Sin and the Punishment of Sin remain'd not in that one Adam only but from him as from the Seed and Cause it justly flow'd and pass'd over to all his Posterity Seeing therefore that our whole Kind fell from the highest pitch of dignity not possibly to be restor'd to its former station by any power of Men or Angels there was this only Remedy left to repair our miseries and ruines that the infinite Power of the Son of God having first assum'd the weakness of our Flesh shou'd himself bear the infinite weight of our Sin and in his own Blood reconcile us to God Now the Belief and Confession of this Redemption is III. The confession of this Article necessary and always was necessary to Men to Salvation as God from the beginning has shew'n For in that first condemnation of Mankind which presently followed upon the Sin there was also shew'd a Hope of Redemption in these Words in which he denounces the Devil his doom which he was about to accomplish in the deliverance of Men from his thraldom I will put enmity between thee and the Woman Gen. 13.15 betweeen thy Seed and her Seed she shall break thy Head and thou shalt bruise her Heel He moreover often confirm'd the same Promise IV. The promise of a Savior made and confirmed and more plainly signifi'd his purpose to those Men especially whom he had a singular love for and among the rest where both he had frequently signifi'd this Mystery to Abraham the Patriarch and also more plainly declar'd it at that time when in obedience to Gods command he was ready to offer up in Sacrifice his only Son Isaac For he says Because thou hast done this thing Gen. 22.17 18. and hast not spar'd thy only begotten Son I will bless thee and will multiply thy Seed as the Stars of Heav'n and as the Sand which is on the Sea-shore and thy Seed shall possess the Gates of thy Enemies and in thy Seed all the Nations of the Earth shall be blessed because thou hast obey'd my Voice From which Words it may easily be gather'd that it shou'd be one of the Seed of Abraham who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Satan It was necessary therefore that the very Son of God according to the Flesh should be born of the Seed of Abraham Not very long after V. The same Promise renewed Gen. 28.12 the Lord to consecrate the memory of this Promise made the same Covenant with Jacob Abraham's Grandson for when in a Vision he saw a Ladder reaching from Earth to Heav'n and the Angels of God ascending and descending upon it as the Scripture witnesses he heard the Lord Gen. 28.13 standing upon the Ladder saying I am the Lord the God of thy Father Abraham and the God of Isaac the Land whereon thou sleepest I will give to thee and to thy Seed and thy Seed shall be as the dust of the Earth And thou shalt stretch forth thy self to the East and to the West and to the North and to the South and in thee and in thy Seed shall all the Nations of the Earth be blessed Nor was God after this VI. The memory of this Promise is renewed wanting in â—â—hewing the memory of the same Promise
no need to speak more in this place seeing any one may transfer hither matter enough pertinent to this point from what has bin spoken before when we treated of the Sacraments in general See Aug. lib. 6. contra Donatist c. 1. in Ep. Joan. Tract 5. Trident. Sess 7. But because from the Nature and Vertue of this Charater LV. Baptism not to be iterated and why it has bin defin'd by the Church that the Sacrament of Baptism is for no reason in the world to be iterated for this cause the Faithful should be admonish'd often and diligently by the Pastors that they suffer not themselves at any time to be led into error For this thing the Apostle has taught us Rom. 6.10 saying There is One Lord One Faith One Baptism And then when he exhorts the Romans that being dead with Christ by Baptism they beware that they lose not the life they had receiv'd from him when he says for in that Christ dy'd to sin be dy'd once he seems plainly to signifie This that as he cannot dye again so may not we dye again by Baptism Wherefore also Holy Church openly professes that she believes One Baptism Which that it is extreamly agreeable to the Nature and Reason of the thing is understood from hence that Baptism is a kind of Spiritual Regeneration or Birth As therefore by the power of Nature we are born and brought forth into the world Once only and as S. Austin says In Joan. Tract 11. The Birth of the Womb cannot be repeated So also is there only One Spiritual Birth nor is Baptism at any time ever to be repeated Of this matter see Trid. Sess 7. de Baptismo Can. 11. 12. item Concil Cartha Can. 1. Vien ut habetur in Clem. 1. lib. de Sum. Trinit D. August Tract 11. in Joan. Beda in cap. 3. Joan. Leo Magn. Ep. 37. 39. D. Thom. 3. p. q. 66. a 9. Nor let any one think that Baptism is iterated by the Church LVI Baptism not iterated when ministred with a Condition when she washes any one of whom it is uncertain whether he were before Baptiz'd using this Form of Words If thou art already Baptiz'd I Baptize thee not again but if thou art not yet Baptiz'd I Baptize thee in the Name of the Father and of the Son and of the Holy Ghost For so Baptism is not to be said to be wickedly iterated but to be administer'd holily with the Adjunct In which case notwithstanding there are some things diligently to be heeded of the Pastors LVII How cautiously Baptism is to be administred with a Condition wherein almost daily offence is committed not without great wrong to this Sacrament For there are not wanting some that think that no sin can be admitted if altho without differencing they Baptize with this Adjunct Wherefore if an Infant be brought to them they think they ought to make no question whether it were Baptiz'd before and forthwith they proceed to give it Baptism but tho they are confident that that Sacrament had bin administer'd at home yet they doubt not to repeat with the Adjunct this Holy Washing in the Church Lib. 1. decretal tit de Baptism de quidam together with the Solemn Ceremony which yet without Sacriledge they cannot do and so bring upon themselves that blot which Sacred Writers call Irregularity For by authority of Pope Alexander That form of Baptism is permitted to them only of whom after diligent enquiry it remains doubtful whether they rightly receiv'd Baptism but otherwise it is never lawful to administer Baptism again no not even with the Adjunct Of the Irregularity here mention'd See Apostat rett Baptis c. Ex Literarum Consecr dist 4. cap. Eos qui l. 3. decretal de Baptismo ejus effectu c. de quibus But besides the other things which we obtain by Baptism LVIII The seventh Effect of Baptism The Opening of Heaven Beda in 3. c. Luc. Mat. 1.16 Mar. 2.10 3 â—a 3.21 This is as it were the Last whither all the rest seem to be referr'd to wit that it opens to every one of us the Gate of Heaven which before through sin was shut Now these things which by vertue of Baptism are wrought in us can in us perform plainly the same things which we read in the Gospel to have happn'd in the Baptism of our Savior For the Heavens were open'd and the Holy Ghost appear'd descending upon Christ our Lord in the likeness of a Dove Whereby is signifi'd to them that are baptiz'd that Divine Gifts are bestow'd on them and Heaven Gates open'd to them not indeed that so soon as they are Baptiz'd but at a more fit opportunity they may enter into that glory when being freed from all their miseries which in that blessed state can have no place for their mortal life they shall have Immortality And these truly are the Fruits of Baptism LIX Whence the inequality of Grace in Baptism which fruits as to the vertue of that Sacrament that they equally belong to all there can be no doubt But if we consider with what mind and affection every one comes to receive it it must needs be confess'd that one receives more and another less of this heavenly Grace and the other fruits of Baptism It remains now that we plainly and briefly explain LXX The Prayers Rites and Ceremonies of Baptism to be explain'd what is fit to be handl'd concerning the Prayers Rites and Ceremonies of this Sacrament For what the Apostle admonish'd concerning the gift of Tongues that it is unprofitable to speak what the Faithful understand not The same thing may be said concerning Rites and Ceremonies for they carry in them the Image and Signification of those things which are done in the Sacrament Now if the Faithful know not the meaning and vertue of those signs it will seem that the profit of those Ceremonies cannot be very great The Pastors therefore are to take pains to make the Faithful understand them and to assure themselves That tho they are not so exceeding necessary yet that they are to be much accounted of and had in great Honor. And this both the Authority of those that appointed them who without all dispute were he Holy Apostles and also the End for which they would have those Ceremonies us'd sufficiently teaches for so it is plain That the Sacrament is administer'd with the greater Devotion and Holiness and those excellent and transcendent Gifts which are contain'd therein are put before our Eyes as it were and Gods immense bounty the more impress'd upon the Souls of the Faithfulh Of these Rites see Dionys c. 2. de Eccl. Hier. Clem. Epist â— 3. Tertul lib. de Corona milit de Bapt. passim Origin hom 12 in num Cyp. Epist 70. item vide de consecr dist 4. But all the Ceremonies and Prayers which the Church uses in the administration of Baptism LXI The explication of
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
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.
Whereby it seemed to be declar'd that they ought to be obedient and subject to their Husbands Of these Names See Aug. lib. 19. cont Faust c. 26. Ambr. l. 1. de Abraham c. 9. in fine item vide 30. q. 5. c. feminae 33. q. 5. c. Mulier Isidor lib. 2. de Eccles Officiis c. 19. And thus it is defin'd according to the common sense of Divines V. The Definition of Matrimony given to be explain'd Matrimony is a Conjugal Conjunction of a Man and a Woman between two lawful persons holding an individual nearness of life The parts of which Definition that they may the better be understood it must be taught that altho all these things are in perfect Matrimony to wit Inward Consent Outward Agreement or Pact express'd by Words Obligation and Bond which is made by vertue of the Pact and the Copulation of Husband and Wife whereby the Matrimony is consummate yet nothing of these has properly the Nature and Vertue of Matrimony unless that Obligation and Knot which is signifi'd by the word Conjunction The word Conjugal is added because other kinds of Compacts whereby Men and Women are oblig'd mutually to help each other Conjugal either for Mony or for any other respect are far from the Nature of Matrimony Then follows Between lawful persons Between lawful persons because they who by the Laws are wholly excluded from the Conjunction of Marriage cannot enter into Matrimony Nor if they should marry is their Marriage valid for Example those who are join'd in kindred within the fourth degree and a Youth before the fourteenth year of his Age or a Girl before her twelfth which is the Age establish'd by Law such persons are not fit to enter into the just Covenants of Matrimony But that which is put in the last place Keeping an individual nearness of life declares the Nature of an indissoluble Bond Indissoluble wherewith the Husband and Wife are ty'd together From these things therefore it is plain VI. Wherein especially the vertue of Matrimony is plac'd that the Nature and Reason of Matrimony consists in that Bond. For that which other Definitions of the most learn'd Men seem herein to attribute to the Consent As when they say That Wedlock is a Consent of a Man and of a Woman In Epist Eugen 4 â—d Armâ—n This is so to be understood that that Consent is the working cause of Matrimony which thing the Fathers in the Council of Florence have taught for Obligation and Tye cannot be without Consent and Compact But it is very necessary VII The Consent of the p esent time to be express'd by words that the Consent be express'd in words which signifie the present Time For neither is Matrimony a simple Donation but a mutual Compact And therefore it is that the Consent of One only is not to join Matrimony but there must be a mutual Consent of Two betwixt themselves And for the declaring of this mutual Consent of mind it is evident that there is need of Words For if Matrimony could consist in the inward Consent only without any outward signification VIII The Inward Consent not enough for Matrimony then this also would seem to follow that when Two who were sever'd far asunder and in different places would consent to marry before the One had declar'd his Will to the other either by Letters or Messengers they would be join'd together in a true and lasting Matrimony which notwithstanding is very far both from Reason and from the Practice and Decrees of Holy Church It is rightly said therefore IX Consent of present in words of future time no sufficienâ— that the Consent must be express'd in words which have the signification of the present time for those words which shew a future time do not conjoin Matrimony but promise only and then it is evident that those things which are future are not yet but those things which are not must be thought to have little or nothing of firmness or stability in them Wherefore as yet no one has a Right of the Marriage Bed with that Woman which he promises that he will marry nor is it presently fulfill'd what he promises he will do altho he ought to perform his promise which if he perform not he is convicted as guilty of breach of Faith But he that is join'd to another in the Covenant of Matrimony altho afterwards he repent yet what is done he cannot alter or make void or ineffectual Since therefore the Obligation of Wedlock is not a bare Promise but such a kind of abalâ—enation or transferring over a Right whereby a man delivers indeed the power of his Body to the Woman and the Woman the power of her's to the Man therefore it is necessary that Matrimony be contracted with words which signifie the present time The Vertue and Force of which words remain even after they are pronounc'd and hold the Man and the Woman bound together with an indissoluble Bond. But yet instead of Words a Nod with the Head X. A Nod or other signs may suffice instead of Words or other signs which plainly shew the inward Consent may be sufficient for Matrimony yea even silence it self when a Maid by reason of Modesty answers not but her Parents speak for her From these things therefore the Curats shall teach the Faithful that the Nature and Force of Matrimony lies in the Bond and Obligation And besides the Consent express'd in that manner as has now bin said that Matrimony might be true the Bed is not necessary Gen 2. For it is plainly manifest that our first Parents before they had sinn'd all which time there had bin no carnal copulation betwixt them as the Fathers testifie were join'd together in true Matrimony Wherefore the Holy Fathers say that Matrimony stands not in the Marriage-Bed but in the Consent which we find repeated also by S. Ambrose in his Book concerning Virgins De Inst Virgin c. 6. Now these things being explain'd XI Matrimony Two â—â—d Natural and Sacramental it must be taught That Matrimony has a double respect for Conjunction is to be consider'd either as it is Natural for Wedlock was not invented by Man but by Nature or as it is a Sacrament the Force whereof excels the Condition of Natural Things and because Grace perfects Nature 1 Cor. 15.46 for neither that which is spiritual is first but that which is Animal and afterwards that which is Spiritual so that the Order of the Matter requires that we first treat of Matrimony as it is Natural and afterwards explain those things which agree to it as a Sacrament First XII Natural Matrimony instituted of God therefore the Faithful are to be taught that Matrimony was instituted of God For it is written in Genesis God created them Male and Female and bless d them and said Increase and multiply Gen. 2. And It is not good that Man be alone let us make
and to command the People to obey the Precepts of the Priests Now as to the explaining of this Commandment VII The way of explaining his Commandment pains must be taken to teach the Faithful in what things this Commandment agrees with the rest and in what it differs from them For by this means they shall know the cause and reason why we honor and keep Holy not the Sabbath but the Lord's Day There seems therefore a manifest Difference VIII How this Commandment differs from the other Nine because the other Commandments of the Decalogue are natural and perpetual nor may they be alterd for any Reason Whence it comes to pass that tho Moses's Law be abrogated yet Christians observe all the Commandments contain'd in the Two Tables Wich they do Note not because Moses commanded so but because they are agreeable to Nature by Vertue whereof Men are driven to observe them Now this Commandment of keeping Holy the Sabbath IX This Command as to time is ceremonial if we consider the appointed time it is not fixd and constant but alterable nor does it belong to Manners but to Ceremonies Nor is it Natural because we are not instructed or taught by Nature on that Day rather than on any other to give Worship to God But from that Time when the People of Israel were deliver'd from the Bondage of Pharaob they kept Holy the Sabbath Day But the Time when the Observance of the Sabbath was to be taken away X. Why and when the Sabbath Day ought to be changed into the Lord's Day was the same with that wherein the rest of the Jewish VVorship and antiquated Ceremonies were remov'd to wit at Christ's Death For since those Ceremonies were as it were certain shadows or images of the Light and Truth it was therefore but necessary that at the coming of that Light and Truth which is Jesus Christ they should be remov'd Gal. 4.10 for which cause S. Paul to the Galatians when he reprov'd the Observers of the Mosaical Rites wrote thus Ye observe Days and Months and Times and Years I am afraid of you lest haply I have bestow'd on you labor in vain Col. 2.16 On which score he wrote also to the Colossians And thus much concerning the Difference But this Commandment agrees with the rest XI Wherein this Commandment agrees with the rest not in Rites and Ceremonies but because it has something which belongs to Manners and the Law of Nature For God's Worship and Religion which is express'd in this Commandment has its Being from the Law of Nature since it is natural to spend some Hours about those things which belong to the Worship of God whereof this is an Argument That among all Nations we see there were certain appointed Days and those Public ones too which were consecrated to the performance of Sacred and Divine Matters For it is natural to Man to allow some certain Time to those things that are necessary to the discharge of Business as to the Sleep and Rest of the Body and such like And as to the Body Observe this Similitude so by the same Natural Reason it is that we allow some Time to the Mind that she may refresh her self with Divine Contemplation And therefore since there ought to be some part of Time for performance of Divine Matters and giving due Worship to God this belongs to the Commandments of Manners For which cause the Apostles decreed to consecrate the First day of the Seven XII Why the Sabbath chang'd into the Lords day Apoc. 1.10 1 Cor. 16.2 to Divine Worship which they call'd The Lord's Day For S. John in the Apocalyps makes mention of the Lord's Day and the Apostle on the Moon of the Sabbaths which is the Lord's Day as S. Chrysostom interprets it commands Collections to be made that we may know that even then already the Lord's Day was accounted Holy Chrysost Hom. 13. in Corinth Amb. item Theophylact. Vide etiam Can. Ap. c. 67. Ignat. Epist ad Magnes Just Apol. 2. Tertul. in Apol c. 16. de Coron Milit. c. 3. de Idol c. 14. Cypr. Epist. 33. Clement Alexand. l. 5. Strom. satis ante finem Orig. Hom. 7. in Exod. And now that the Faithful may know what they ought to do on that Day XIII Four Parts in this Commandment and from what Actions they ought to abstain it will not be amiss for the Curat diligently and to a Word to explain this Commandment which may well be divided into Four Parts The First therefore in general proposes what is prescrib'd in these words XIV What the Words teach Remember that thou sanctifie the Sabbath-day Now for this cause in the beginning of the Commandment is that word Remember fitly added because the Sanctification of that Day belongs to Ceremonies Of which thing it seem'd the People are to be admonish'd First since tho the Law of Nature teaches that at some time or other God is religiously to be worship'd yet it has not appointed any certain Day whereon this ought chiefly to be done Moreover Secondly the Faithful are to be taught that from those Words may be gather'd the Way and Manner how it is convenient to do Work all the Week to wit so as always to have regard to the Holy-day on which Day seeing an Account is to be given to God as it were of our Works and Actions it must needs be that we do such Works as will neither be rejected by the Judgment of God and which 1 Reg. 2.5 as it is written shall not wound or offend our own Conscience Lastly Thirdly VVe are taught which we ought carefully to observe to wit That there are not wanting Occasions to make us forgetful of this Commandment either being led by the Example of others that neglect it or out of love to Shews and Plays whereby we are very much led away from the holy and religious Observance of this Day And now come we to the Signification of the Sabbath Sabbath is an Hebrew word XV. What the Sabbath is which in English signifies a Cessation to keep Sabbath is therefore call'd in English Gen. 23. Exod. 20.12 Deut. 5.14 to cease and rest In which Signification the Seventh day was call'd by the name of Sabbath because the whole VVorld being finish'd and perfected God rested from all his VVork which he had done for so the Lord in Exodus calls this Day But afterwards Note not only this Seventh Day but for the Dignity of that Day even the whole VVeek also was call'd by that name in which sense the Pharisee in S. Luke said Luc. 18.12 I fast twice in a Sabbath And thus much of the Signification of Sabbath Now the Sanctification of the Sabbath in Sacred Scripture is a Cessation from all Bodily Labor and Business XVI What it is to sanctifie as plainly appears from these words of the Commandment which
wit That Heaven is carried about with a steddy and perpetual Motion so that it does not in the least forsake the Law appointed it of God If you consider the Earth and all other Creatures you may easily perceive that they fall off either not at all or but very little But miserable Mankind very often falls XI Nothing more inconstant than Man and seldom does it proceed in any good purposes but for the most part leaves off good Actions when begun and despises them and the best Sense which pleas'd for a while presently displeases and that being rejected it falls into ill Counsels and such as are pernicious to it self What therefore is the cause of this Misery and Inconstancy XII What the causes of Man's Misery are It must needs be the Contempt of divine Inspiration for we shut our Ears to Gods Admonitions we will not cast our Eyes upon those things that would give us Divine Light nor do we hearken to our Heavenly Father commanding us those things which are for our Salvation Wherefore the Curats are to be very careful to lay these Miseries before the Eyes of the Faithful XIII The Curats Duty in thiâ— case and let them shew the causes of their Miseries and the vertue of the Remedies to do which they will not want means if they read those very Holy Men John Chrysostom and Austin and especially what we have set down in the Exposition of the Creed For those things being known who is there even of the most wicked Men in the World but by the Help of Gods Grace preventing them will endeavour by the Example of the Prodigal Son in the Gospel Luc. 15. to bestir and raise himself up and come into the presence of this heavenly King and Father Vide Chrysost in Psal 118. in cap. 4. Isai hom 62. ad Popul Antioch Item hom 69. in hom de vanit brevit Vitae Aug. lib. 10. Confess c. 28. 31. lib. 21. de Civit. Dei c. 14. lib. 22. c. 22. Having explain'd these things XIV What is here understood by the Kingdom of God they shall then shew how this Petition becomes advantagious to the Faithful and what it is that in these words we beg of God especially seeing that this word the kingdom of God signifies many things the declaring whereof will be useful both to the understanding of other places of Scripture and is necessary to the knowledge of this place The common Signification therefore of the Kingdom of God First and which is frequent in the Sacred Scripture is not only that Power which he has over all Men and Creatures in the World but his Providence also which rules and governs all things For as the Prophet says Psal 94.4 In his hands are all the Ends of the Earth By which Ends are also understood those things which are secret and hidden in the inmost parts of the Earth and of all things else According to this Sense spake Mordochaeus in these words Esther 13.9 O Lord God thou art an Almighty King for in thy Power are all things and there is none that can resist thy Will thou art Lord of all nor is there any that resists thy Majesty Again Secondly by the Kingdom of God is signified that special and singular Rule of Providence whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God it is said of David The Lord governs me therefore shall I want nothing And Isaiah says The Lord our King he shall save us Psal 22.1 Isay 32.22 In which Kingly Power of God XV. Christ's Kingdom is not of this World John 18.36 tho even in this Life those pious and holy Men are after a special Manner of whom we have made mention yet Christ our Lord admonish'd Pilat that his Kingdom is not of this World i. e. it has not its Beginning from this World which is made to perish for after that manner as we have said Emperors Kings Common-wealths Rulers and all they that either have obtain'd and are chosen of Men to be over Cities and Provinces or by Violence and Wrong to possess the Government have the Rule or Mastery But Christ our Lord is appointed of God to be King XVI What Christ's Kingdom is as the Prophet says whose Kingdom as the Apostle says is Justice for he says The Kingdom of God is Justice and Peace and Joy in the Holy Ghost Psal 2.6 Rom. 24.15 Now Christ our Lord reigns in us by internal Vertues Faith Hope and Charity XVII How Christ reigns in us by which Vertues we are made parts as it were of his Kingdom and being subject to God after a special manner we are consecrated to his Worship and Reverence that as the Apostle said Gal. 2. I live yet not I but Christ lives in me so we may say I reign yet not I but Christ reigns in me Now this Kingdom is call'd Justice XXIII Why God's Kingdom is Justice because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke The kingdom of God is within you Luc. 17.21 For tho Jesus Christ reigns by Faith in all Note that are contain'd in the Lap and Bosom of our most Holy Mother the Church yet in a special manner he reigns over them who being endu'd with Faith Hope and Charity yield themselves as pure and living Members to God And in these the Kingdom of Grace is said to be Now Thirdly The Kingdom of God is eternal Glory Matth. 25.34 Luc. 23.42 that is God's Kingdom of Glory whereof we hear Christ our Lord speaking in S. Matthew Come ye Blessed of my Father possess the Kingdom prepar'd for you from the beginning of the World Which very Kingdom that Thief in S. Luke admirably ackowledging his Wickedness begg'd of him in this manner Lord remember me when thou com'st into thy Kingdom S. John also makes mention of this Kingdom John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle to the Ephesians mentions it Eph. 5. For no Whoremonger or Vnclean person or Covetous man who is an Idolater has any Inheritance in the Kingdom of Christ and of God Matth. 13. â—1 Hither do belong some Parables of Christ our Lord speaking of the Kingdom of Heaven But first it is necessary to establish the Kingdom of Grace XIX The double Kingdom of Grace and Glory nor can Gods Glory reign in any except his Grace first rule in them But Grace XX. What Grace is according to the Sense of our Savior himself is A fountain of living water sprining up to eternal life John 4.14 And what shall we call Glory but Grace made perfect and absolute For so long as we are cloth'd with this frail and mortal Body while weak and wandring in
a horrible Sentence Pa. 510 Adam and Christ compar'd 42 Adultery what it is 405 In Adultery what Sins are forbidden 406 The Detestableness of Adultery ibid. In the forbidding of Adultery every kind of Uncleanness and Immodesty whereby the Body is polluted is forbidden ibid. In Adultery is forbidden the inward Lust of the Mind 407 Adultery brands a Person with a notable Mark of Reproach 409 The Inconvenience and Punishment of Adultery ibid. The Necessity of Alms-deeds 421 An Exhortation to Alms-deeds ibid. We are to labor with our Hands to relieve the Needy 422 Alms to be added to Prayer 472 Alms is a Medicin prepar'd to cure the Wounds of the Soul 531 Affestions of the Flesh not in the power of a Man tho regenerate to subdue them so as never to rise again Pag. 505 Affinity of Godfathers with whom contracted 159 Amen what it signifies for the End of the Lord's Prayer 553 The Interpretation of Amen ibid. Why in the Sacrifice of the Mass Amen is reserv'd to be pronounc'd only by the Priest ibid. Angels their Creation 26 Angels from their very first Original endu'd with Grace ibid. Angels were adorn'd with Wisdom and Power ibid. To the Angelical Salutation the Church has added Prayer and Imploring of the Blessed Virgin 463 An Angel taught Tobias many things 474 475 How the Angels are ador'd 344 Why the Angels are pictur'd in the shape of Men. 350 In the Angelical Salutation God is honor'd 463 The Angels Care of Men. 474 Their Obedience to God 505 Anger when it is sinful when not 398 We ought not to be angry when God hears not our Prayers 452 The Appetite of its own proper Good implanted in all things 498 What is got by ill Arts is not ours 514 The Articles of the Creed The First 14 The Second 29 The Third 38 The Fourth 45 The Fifth 56 The Sixth 66 The Seventh 72 The Eighth 79 The Ninth 86 The Tenth 101 The Eleventh 107 The Twelfth 117 The Article of Christ's Ascension declares his Majesty and Glory 68 The Causes of Christ's Ascension into Heaven ibid. Christ as Man ascended up into Heaven with his Soul and Body 67 B OF the Sacrament of Baptism 145 The Knowledg of Baptism very necessary ibid. At what time Baptism to be treated of by the Curats 146 What the word Baptism signifies ibid. The Sacrament of Baptism to what Men signified ibid. The Definition of Baptism as a Sacrament 147 The Sacrament of Baptism of what Matter it is made 148 The Water put into the Sacred Font for the Use of Baptism is not the Sacrament Pag. 149 The Matter of Baptism is the Element of Water ibid. The Figures of Baptism ibid. In Baptism what kind of Chrism is added 150 The Form of Baptism 151 The Form of Baptism disterent among the Greeks ibid. Why the Apostles baptiz'd in the Name of Jesus 152 Baptism may be perform'd three ways 153 In Baptism it is not material whether there be only one or three Ablutions ibid. In Baptism the Words are to be utter'd in the Ablution ibid. In Baptism the Head is to be wash'd ibid. Baptism was instituted by Christ our Lord and when 154 When the Power of Sanctifying was given to the Water ibid. When Men began to be oblig'd by the Law of Baptiâ—m 155 The Ministers of Baptism 156 Why Priests may baptize in presence of the Bishop ibid. Order to be observ'd among the Ministers of Baptism 157 Who may not be Godfathers at Baptism 160 Baptism necessary to Salvation 161 The Sacrament of Baptism to be given to Infants Pag. 161 Infants are baptiz'd in the Faith of their Parents and of the Church 162 Infants to be baptiz'd as soon as may be ibid. In baptizing of the Adult a different way is to be observ'd from that of Infants 163 When Baptism is immediately to be given to the Adult 164 How they that are to be baptiz'd ought to be affected ibid. They that are to be baptiz'd are demanded of their willingness ibid. When Mad-men and they that sleep are to be baptiz'd 165 For the obtaining of the Grace of Baptism Faith is necessary ibid. He that is to be baptiz'd ought to repent of his Sins ibid. In the Sacrament of Baptism every Sin is forgiven 166 In Baptism Sin is wholly taken away and pluck'd up by the Roots 167 Concupiscence remains in them that are baptiz'd but it has not the true nature of Sin ibid. The proper Effect of Baptism is the Forgiveness of all Sins 168 By Baptism both the Sin and Punishment of Sin are forgiven 168 169 By Baptism are not forgiven the Punishments due from civil Magistrates Pag. 169 Why after Baptism we are not restor'd to the State of Uncorrupt Nature 170 The Fruits of Baptism 171 c. Baptism imprints a Character 173 It is Sacriledge to iterate Baptism ibid. Baptism throws open an Entrance to Heaven 175 The Fountain of Baptism consecrated by adding the Oyl of Mystic Unction 176 Certain Days appointed for consecrating the VVater of Baptism ibid. What Names to be given to them that are Baptiz'd 180 The Cermonies of Baptism explain'd 176 c. The Evangelical Acceptation and Possession of this word I believe in a matter of Faith 14. Who it is that believes 15. What we are first to believe 13 He that believes is freed from the Curiosity of searching 15 We must believe in God 14 He that believes ought to produce the inward Acts of Faith in the open Profession of his Faith 15 Gods Benignity many ways delivers us from evil 340 341 A Bishops Office what 308 A Bishop only confers Orders Pag. 310 Blasphemy against the Name of God and of the Saints a detestable Wickedness 368 Gods Blessings take place of our Endeavours 413 Of Bliss See the whole Twelfth Article of the Creed 117 and the Eleventh 107 Essential Bliss wherein plac'd 117 By the Light of Glory we are rais'd up to the Vision of the Divine Essence 122 The Images and Resemblances of Bliss 122 Accidental Bliss wherein it consists 123 By the name Bread many things signified in holy Scripture 512 513 In asking Bread what we pray for of God 513 By asking daily Bread we ask necessaries for Food ibid. Bread is to be pray'd for for necessity not Wantoness ibid. We must get our Bread lawfully not by Fraud or Wrong 514 Why it is call'd daily Bread ibid. Why we are diligently to beg our Bread of God 515 How rich Men ought to beg their daily Bread ibid. We are to beg our Spiritual Bread 516 What Spiritual Bread signifies 517 That Bread which is Christ pours incredible Joy into the Souls of the Pious 517 Christ is our substantial Bread contain'd in the Sacrament of the Eucharist ibid. All the Faithful are Brethren 480 C THE necessity of Catechising 4 The teaching of Catechism fitted to every Capacity 6 7 Caution to be us'd in avoiding the Occasions of Sin 410 The Ceremonies and Prayers made in Baptism reduc'd