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
everlasting Fountain to wash away the Pollutions of Sin whereby we wish to he cleans'd and expiated God being our Guide and Benefactor when we pray thus of him Forgive us our Debts Now this Petition contains the Sum II. What this Petition contains Isa 27.9 as it were of those Goods which are heap'd upon Mankind thro Jesus Christ For so Esaias taught Iniquity shall be forgiven to the House of Jacob and all this Fruit is to take away Sin Which thing David also shews declaring them that could receive that saving Fruit to be blessed in these words Psal 34.11 Blessed are they whose so Iniquities are forgiven Wherefore the Pastors must observe and expound the meaning of this Petition accurately and deligently III. This Petition to be explain'd which we perceive to be so available to the attaining of the Life of Heaven Now we enter upon a new way of Praying IV. This â—â—â—ten d â—ers from the rest for hitherto we have begg'd of God not only Eternal and Spiritual Good things but Transitory Conveniencies and such as belong to this Life But now we pray to be delivâ—r'd from the Evils both of Soul and Body both of this and the other Life Now because to the obtaining what we pray for V. What need we have to pray aright there is requir'd a proper way of Petitioning it seems fit to shew how they ought to be affected that will make Prayers to God The Curats therefore shall admonish the Faithful First first That it is necessary that he that will come to beg this first acknowledge his Sin And then Secondly that he be mov'd with the Sense of and Grief for it And then Thirdly that he throly perswade himself that God is willing to pardon those that have sinn'd if they are so affected and dispos'd as we have said lest haply after the bitter remembrance and acknowledgment of Sin there follow the despair of Pardon which long ago took hold upon the Souls of Cain and Judas Gen. 4 13. Mat. 27.4 who look'd upon God only as a Revenger and not also as Gracious and Merciful In this Petition therefore we ought so to be affected VI. With what Mind this Petition to be made that with grief acknowledging our Sins we fly to God as to a Father and not as to a Judge whom we pray to deal with us not in Justice but in Mercy Now we are easily brought to acknowledge our Sins VII How Men are to be brought to acknowledg their Sin Psal 13.52 if we but hearken to God himself admonishing us in such places of sacred Scripture as these For thus we read in David They are all gone out of the Way they are all together become unprofitable there is none that does good no not one To the same sense speaks Solomon There is no Man just upon the Earth that do s good and sins not Pertinent to which is this also Who can say My Heart is clean I am pure from Sin Prov. 20.9 Which very thing also for the deterring Men From Pride is written by S. John 1 Joh. 1.8 If we say that we have no Sin we deceive our selves and the Truth is not in us And by Jeremy Hier. 2.35 Thou saidst I am without Sin and innocent and therefore let by Anger be turn'd from me Behold I will contend with thee in Judgment because thou saidst I have not sinn'd All whose Sentences VIII In what sense this Petition is to be understood agreeing in the same tho coming out of their several Mouths Christ our Lord confirm'd in the appointment of this Petition For the Authority of the Council of Milevis forbad that it should be otherwise interpreted after this manner c. 7 8 9. VVe decree That whosoever will have those VVords of the Lord's Prayer where we say Forgive us our Debts so to be said of the Saints as that it be said for humility but not truly Let him be Anathema For who can endure one to pray Note and at the same time to lie that not to Men but to the Lord himself who with his Lips tells him that he desires to be forgiven but in his Heart he says he has no Sins to be forgiven him Vide Trid. Sess 6. de Justificatione c. 11. Item Aug. in Ench. c. 17. But in the necessary acknowledgment of our Sins IX Sin is to be remember'd with grief it is not enough lightly to make mention of them For that the remembrance of them might be bitter to us there is need that we be prick'd at the Heart wounded at the Soul and grieve inwardly VVherefore the Curats shall diligently handle this Point Note that his faithful Hearers may not only bring to remembrance their Sins and VVickedness but that they may remember them with grief and sorrow that when they are griev'd at the Heart they may betake themselves to God their Father whom they humbly pray to pluck away the Stings of their Sins that stick within them Nor shall they labor to lay before the Eyes of the Faithful the Filthiness only of their Sin X. How the Peoples Sins are to be put before their Eyes but also Mens Indignity and Blemishes who being nothing else but stinking Flesh and the utmost Deformity dare after an incredible manner provoke the incomprehensible Majesty and inexpressible Excellency of God and especially since by him we have been created redeem'd and enrich'd with innumerable and exceeding great Benefits And why Note and Amplifie that being estrang'd from God the Father who is the Supream Good we dedicate our selves to the Devil for the basest Reward of Sin and to the most miserable Slavery For neither can it be express'd how cruelly he tyrannises in the Souls of them who having cast away the sweet Yoak of God and broken the most lovely Knot of Charity whereby our Soul is ty'd to God our Father they have fallen off to their most bitter Enemy Joh. 14.30 who for that Reason is call'd in Sacred Scripture the Prince and Ruler of the VVorld Ephes 6.12 Job 41.25 Isa 26.13 and the Prince of Darkness and King over all the Children of Pride And to them that are oppress'd with the Devils Tyranny does that VVord of Esay properly agree O Lord our God other lords besides thee have ruled over us If these broken Covenants of Love move us not XI How many and great Mischiefs Sin causes at least let the Calamities and Miseries into which we have plung'd our selves by Sin move us For the Sanctity of the Soul which we know is espous'd to Christ is violated and this same Temple of the Lord is prophan'd which those that pollute 1 Cor. 3. the Apostle threatens thus Now if any one violate the Temple of God him will God destroy Innumerable are the Evils which Sin brings upon Men. Which Plague being almost infinit Psal 37.4 David expresses in these Words There is
the daily reading thereof or at least so frequently that whatsoever this Book contains may be kept in Memory A Second way of using this sacred Work is commanded by St. Charles in his Second Synod at Millan before cited to wit that when the Curats of any Neighborhood come to meet each other they should frequently commune about some part of this Catechism which is now become a commendable Custom and Usage every Week in the Famous Presbytery of S. Nicholas de Cardineto in Paris The Third way of using this Catechism is prescribed by the same St. Charles in his Third Synod at Millan where it is commanded that as often as the Curats are to administer any Sacrament they teach and expound to the People the Points and Doctrin of this Book the same is appointed in the Synod of Roan in Normandy The Fourth way of using this Book is propos'd in the Synod of Bourdeaux before cited where it is appointed that on all Holy-days the Curats teach the People out of this Catechism some of those things which it concerns all Christians to know The Fifth way is prescrib'd in the Synod of Cremona Anno 1603. Pag. 9. in these words By the Divine Inspiration of the Holy Ghost those Fathers that were in the Council of Trent commanded that as soon as may be the Roman Catechism might be written out of which as out of the most fruitful Breasts of our Holy Mother all the Clergy may suck the most sweet Milk of the Church's Doctrin That Custom therefore which was holily introduced into our Seminaries for all the Clergy to explain the Roman Catechism shall by all means be henceforth observ'd daily or at least thrice every Week by all Clerks that teach School The Sixth way is prescrib'd by the Fathers themselves in the very Preface of the Catechism THE PREFACE OF THE CATECHISM FOR THE CURATES By the Decree of the Council of TRENT Wherein the intent of the Council the necessity and use of the whole work are laid open SUch is the condition of the mind and understanding of man as that I The weakness of the light of nature when of it self with great labour and diligence it has discover'd and learn'd many of those things which belong to the knowledge of divine matters Yet the greatest part of those things whereby eternal salvation is to be attain'd and for which cause chiefly man was at first created and made after the image and likeness of God it could never have discover'd by the mere light of nature The invisible things of God as the Apostle teaches from the Creature of the world II. The necessity of supernatural revelation Rom. 1.20 Coloss 1.26 27. are indeed clearly seen being understood by the things that are made even his eternal power and Godhead But that mystery which was hid from all ages and generations does so far surpass all humane understanding that if it had not bin manifested to the Saints to whom it pleas'd God by the gift of faith to make known the riches of the glory of this mystery which is Christ among the Gentiles it had bin impossible by any study or labor of man to aspire to that wisdom But whereas faith is conceiv'd by hearing III. The necessity of Teachers Rom. 10.14 15 16. it is manifest how necessary the labor and ministery of a legitimate and faithful teacher has always bin to the attaining eternal salvation For it is written How can they bear without a preacher and how can they preach except they be sent And indeed IV. God has never bin wanting to those that are his Heb. 1.1 2. Isa 49.6 Heb. 12.25 2 Pet. 1.17 from the very beginning of the World the most merciful and gracious God has never bin wanting to those that are his But by many and manifold ways has spoken to the fathers by the Prophets and according to the condition of times has chalk'd them out a certain and direct way to celestial happiness But because he foretold he wou'd give a teacher of righteousness for a light of the Gentiles and for salvation to the ends of the earth He has last of all spoken to us by his Son whom also by a voice sent down from the most excellent glory Ephes 4.21 he has commanded all to hear and obey his commands And then the Son gave some Apostles some Prophets some Pastors and Teachers to preach the word of life that we may not be carry'd about as children tossed to and fro with every wind of Doctrine but sticking close to the firm foundation of faith may be built together in the house of God in the Holy Ghost And lest any one shou'd receiv the word of God from the ministers of the Church V. How the pastors of the Church ought to be heard as the word of men and not as it is indeed the word of Christ our very Savior himself has appointed so great an authority to be given to their direction that he says He that bears you bears me and he that despises you Luc. 10.25 despises me Which yet he would not have to be understood of those only to whom he then spake but also of all those who by a lawful succession shou'd afterwards be receiv'd to the office of Teaching with whom he promis'd to be always present Matt. 28.20 even to the end of the world But whereas the preaching of the divine word ought never to be intermitted in the Church VI. The necessity of preaching Gods word so at this time with much greater piety and industry ought it to be endeavour'd that with sound and uncorrupt doctrine as with the food of life the Faithful shou'd be nourish'd and confirm'd For there are false Prophets gone out into the world 1 John 4.1 of whom the Lord said Jer. 23.11 I sent not the Prophets and yet they ran I spake not to them and yet they prophesi'd to corrupt the minds of Christians by divers and strange doctrines wherein their wickedness furnish'd with all the arts of Satan has proceeded so far that it seems scarcely possible to be kept in any bounds And were we not confirm'd by that excellent and clear promise of our Savior who affirms that he had laid the foundation of his Church so sure Matt 16.28 that the gates of Hell shou'd never be able to prevail against her It might at this time be very much fear'd that being on every side beset by her enemies oppos'd and try'd by so many engines and devices she shou'd utterly perish For VII Heresie breaking forth to omit those most noble provinces and countries which heretofore have piously and holily embrac'd and retain'd that true catholic religion which they received from their ancestors or forefathers but now leaving the right way have gone astray and do openly profess their greatest piety and religion to consist in this That they are departed and gone far away from the doctrine of their forefathers There
he said I am he Joh. 18.5 and of his own accord freely he underwent all those punishments which unjustly and unmercifully they threw upon him Than which X. A strong motive to the love of Christ sure there is nothing in the World more powerful to move our compassion when we well consider in our minds all his sufferings and torments For if for our sakes any one should suffer all those sorrows not which he voluntarily underwent but which he cou'd not avoid this indeed we shou'd hardly account as a benefit of any great regard but if on our score only he freely endure death which he cou'd have refus'd verily this is such a kind of benefit that it bereaves even the most grateful person in the World not only of the power of paying due thankfulness but even of having it and hence the transcendant and superlative love of Christ Jesus and his divine and infinite deseits towards us may be perceiv'd But then when we confess that he was Bury'd XI Why we are to believ that Christ was bury'd this is not set down as a part of the Article which thing seems to have some new difficulty in it besides what has bin already spok'n of his death For if we believ that Christ was dead it is easie enough to perswade us That he was bury'd But this was added first that we may doubt the less of the Truth of his death it being the strongest proof that a person is dead if we can prove that his Body was bury'd And then that the Miracle of his Resurrection might be the more apparent and illustrious Nor do we believ this only Mat. 27.60 That Christs Body was bury'd but this especially is propos'd to our Belief in these Words That God was bury'd Mar. 15 46. as by the Rule of Catholic Faith we most truly say Luc. 23.53 That God was dead was born of a Virgin for since his Divinity was never divided from his Body no not even when it was laid in the Sepulchre rightly we confess That God was bury'd Joh. 19.38.42 And that will be sufficient for the Curat concerning the manner and place of Christ's burial which is spoken by the Holy Evangelists But first of all XII Two things to be noted Ps 15 10. Act. 2.31 two things are to be observ'd the one is That Christs Body was in no part corrupt'd in the Sepulchre concerning which the Prophet thus prophecies Thou shalt not suffer thy Holy One to see corruption The other which belongs to all the parts of this Article is That the Burial Passion and Death of Jesus Christ have reference to him as Man not as God for to suffer and to dye are incident to the human Nature only Tho all these things are also attribut'd to God because as it is manifest they may rightly he said of that person who at once was perfect God and perfect Man These things being known the Curat may explain those things concerning Christs Passion and Death whereby the Faithful may at least contemplate if not comprehend the immensity of so great a Mystery And First XIII What we are to meditate of the Passion of Christ First Joh. 1.1 Heb. 1.2 3. It should be consider'd Who it is that suffers all these things And here we are not able by Words to relate or even in our Hearts to conceiv his Dignity S. John says he is the Word which was with God The Apostle with stately Expressions describes him in this manner That this is He whom God has appoint'd to be the Heir of all things by whom also he made the Worlds who is the brightness of his Glory and the Figure of his Substance and the Image of his Person who supports all things by the Word of his Power He therefore having wash'd away our sins sits at the Right-hand of the Majesty on High And to say all in a Word He who suffers is Jesus Christ God and Man Rom. 11.36 The Creator suffers for those whom he created The Lord for his Servants be by whom the Angels Men Heav'ns and Elements were made He I say in whom by whom and of whom are all things It is no wonder therefore if when he was wounded with so many Torments and Sufferings the whole Fabric of the World trembl'd for as the Scripture says Maâ—t 27.51 The Earth quak'd and the Rocks were rent Luc. 23 44. and there was Darkness over all the Earth 1 Pet. 2.5 and the Sun was dark'n'd Now if ev'n the dumb and insensible Creatures bewail'd the Sufferings of their Maker let the Faithful consider with how great and bitter Lamentation they as living Stones of this Building ought to evidence their Grief And now we come to shew the Causes of his Passion XIV What Secondly that thereby the Strength and Greatness of the Divine Love towards us may the better appear If therefore any one ask What shou'd be the Cause why the Son of God wou'd undergo such an extream bitter passion he will find it to be this chiefly besides the hereditary Contagion of our first Parents namely The Vices and Sins which Men have committed from the beginning of the World to this day and which they will hereafter commit to the end of the World For this was it That the Son of God our Savior intended in his Death and Passion to redeem and to blot out the sins of all Ages and richly and abundantly to make satisfaction to his Father for them Let this also be added to inhance the dignity of the thing XV. What Thirdly that Christ did not only suffer for sinners but also that those very sinners for whom he suffer'd were both the Authors and Inflicters of those Punishments he endur'd Of which the Apostle thus admonishes us writing to the Hebrews thus Heb. 12.13 Consider him who endur'd such contradiction of Sinners against himself lest ye be weary and faint in your Souls Of this Fault rightly may those be judg'd guilty Note who easily and often fall into sin For since our sins drove Christ our Lord to undergo the punishment of the Cross verily they who run into Sin and Wickedness do as much as in them lies crucisie to themselves the Son of God afresh Heb. 6.6 and put him to an open shame And this wickedness is by so much more insolent and heinous in us Note than it was in the Jews because they as the same Apostle bears them Witness 1 Cor. 2.8 if they had known they wou'd never have crucifi'd the Lord of Glory But we profess we have known him and yet in our Deeds denying him we seem in a manner to lay violent Hands upon him Now the Holy Scripture teftifies XVI What Fourthly Isay 53.8 That Christ Our Lord was deliver'd to Death both by the Father and by himself For in Isaiahs Prophecy he says For the ' wickedness of my people have I smitten him And the same
the Ark to escape drowning in the Flood This is to be taught as a most certain rule whereby the true Church may be discern'd from the false And we may also know the true Church from its Original XVIII Another Rule yo know the True Church from the False which it has from the Grace reveal'd by the Apostles For her Doctrine is True not New not lately sprung up but long ago deliver'd by the Apostles and dispers'd through all the World and hence it is that none can doubt That the impious Doctrines of Heretics are far different from the Faith of the Church seeing they are against that Doctrine of the Church which has been preach'd from the Apostles to this day And therefore that all may understand which is the true Catholic Church the Fathers by Divine Inspiration have added this word APOSTOLIC Of the marks of the True Church see August contra Epist Fundamenti c. Tertul. lib. toto de Praescript For the Holy Ghost who presides in the Church governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles and afterwards by the infinite goodness of God has always continu'd in the Church But as this One Church cannot err in the delivery of Faith and Discipline of manners XIX Why the Church is call'd Apâ—stolic Aug. contra Crescen lib. 1. c. 33. seeing she is govern'd by the Holy Ghost so it must needs be that all others which falsely claim to themselves that Name and being also led by the Spirit of the Devil are most dangerously out of the way both in Doctrine and Practice But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things XX. Two figures of the Church for which cause chiefly the Apostles us'd them The Curat may not pass over that part of Docrine also which is so profitable And amongst these The First Gen. 6. Noahs Ark has an excellent signification which for this reason only was made by Gods command that there might be left no room to doubt but that it signifies the Church Which God has so constituted That whosoever by Baptism enters therein may be safe from all danger of eternal Death But they who were out of it as it happen'd to them who were not receiv'd into the Ark were overwhelm'd with their own wickedness Another Figure is that great City Jerusalem The other under the Name whereof many times the Holy Scriptures understand the Holy Church to wit That in her alone it is lawful to offer Sacrifice Because also in the Church of God only and no where else the true Worship and the true Sacrifice which can any ways be pleasing to God may be found And now in the last place XXI The Church to be believ'd by Faith and bow concerning the Church it must be taught After what manner that we are to believe the Church belongs to the Articles of Faith For tho any one perceives by reason and sense That the Church i. e. that Company of Men is in the World which are dedicated and consecrated to Christ our Lord Nor does there seem any need of Faith to conceive this when neither Jews nor Turks do at all doubt of it Yet those Mysteries which as has already been declar'd in part and partly will be said further in he Sacrament of Orders are contain'd in the Holy Church of God that mind which is illuminated by Faith only and not convinc'd by any reasons can understand Seeing therefore that this Article no less than the rest quite surpasses the strength and reach of our understanding We very rightly confess That we come not to know the Church's Original Gifts and Dignity by Huaman Reason but behold them with the Eyes of Faith For neither were Men the Authors thereof XXII Who the Author of hte Church Ps 89.5 but the very Immortal God who has built it upon a most firm Rock as the Prohet witnesses The most High has sounded it For which reason it is call'd Gods Inheritance and the people of God And the Power it has is not of Man but given her by the gift of God Wherefore as by the mere Power of Nature we cannot attain to her so also by Faith only we understand That in the Church are the Keys of the Kingdom of Heaven and that to her is given Power to Forgive Sins to Excommunicate and to consecrate the true Body of Christ and then that the Citizens which belong to her Heb. 13.14 have not here a lasting City but seek one to come It is necessary therefore to believe XXIII We must believe the Church but not in the Church Aug Ser 1.31 de Temp. That there is One Holy and Catholic Church For so we believe the Three Persons of the Trinity the Father the Son and the Holy Ghost as to place our Faith In them But now changeing the manner of speaking we profess to believe the Holy not In the Holy Church That by this different way of speaking God who is the Author of all things may be distinguish'd from the things which were created and to acknowledg that all those excellent benefits which are bestow'd on the Church were receiv'd of the Divine Goodness The Communion of Saints When S. John the Evangelist wrote to the Faithful XXIV This part of the Article to be diligently explain'd 1 Joh. 1.13 of the Divine Mysteries why he taught them therein he gives this Reason That you also says he might have Fellowship with us and our Fellowship is with the Father and with his Son Jesus Christ This Fellowship is plac'd in the Communion of Saints of which we are to speak in This Article And would to God in explaining hereof Aug. in Joan Trâ—act 32. the Teachers of the Church would imitate the diligence of Paul and the other Apostles For it is not only a kind of Interpretation of the former Article and a Doctrine full of profit and advantage but it also shews what the Use of those Mysteries is which are contain'd in the Creed For we are to search into and learn all those things for this end that we may be admitted into this so blessed and glorious a Fellowship of the Saints and being once admitted consequently to persevere Coloss 1.12 giving Thanks with Joy to God the Father who has made us worthy to partake of the Lot of the Saints in Light Firft therefore XXV Wherein is plac'd the Communion of Saints the Faithful are to be taught That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church For the Unity of that Spirit by which she is govern'd causes that whatsoever the Church has is Common For the Fruit and Benefit of all the Sacraments belongs to all the Faithful by which Sacraments as by Sacred Bands they are coupl'd and joyn'd with Christ
rusty with the most filthy stains of sin And now we must speak concerning the Minister of this Sacrament And that he is a Priest LXXI An ordinary Priest the lawful Minister of Confession who has the Ordinary or Delegated Power of Absolving sufficiently appears from the Ecclesiastical Laws For he must have not only the Power of Order but of Jurisdiction also that discharges this Office A clear testimony of this Ministery we have from our Lords words in S. John Joh. 20.23 Whose sins ye remit they are remitted and whose sins ye retain they are retain'd And it is manifest that this was spoken not to all but to the Apostles only to whom the Priests succeeded in this Office And this is very consentaneous for whereas every kind of Grace which is given in this Sacrament is deriv'd to the Members from Christ the Head rightly ought they to administer this to Christ's mystic Body i. e. to the Faithful who only have power of consecrating his true Body especially seeing the Faithful by this Sacrament of Penance are made fit and well dispos'd for receiving the Sacred Eucharist But with how great Religion in old times Note in the Primitive Church the Right of the ordinary Priest was preserv'd is easily gather'd from the antient Decrees of the Fathers Whereby it is provided That no Bishop or Priest shall presume to act any thing in another's Diocess or Parish either by his authority who is over him or unless a great necessity seems to compel it And it was so decreed by the Apostle when he commanded Titus Tit. 1.5 That he should appoint Priests in every City to wit who might feed and educate the Faithful with the Heavenly Food of Doctrin and of the Sacraments Altho if there be imminent danger of Death LXXII At the Point of Death every Priest is the Minister of Confession and the proper Priest cannot be had that by this occasion none might perish the Council of Trent teaches That it has bin observ'd in the Church of God that it is lawful for any Priest not only to remit all kinds of sins to whose jurisdiction soever they belong but even to absolve them from the Bond of Excommunication also Sess 14. c. 6. de Peonit Now besides the Power of Order LXXIII The Qualities of the Minister of Confession and of Jurisdiction which are very necessary It is first Necessary that the Minister of this Sacrament be indu'd both with knowledg and Learning and Prudence For he bears the Person both of a Judg and of a Physician As to the First That he be Learn'd It is evident enough that it is not a common Knowledg which is necessary and which enables him to discover sins of the divers kinds of sins to judg which are weighty which are lighter according to the Rank and quality of the Person But as he is a Physician Prudent Ex Basilio in reg brâ—vib q. 229. he has need of the greatest prudence also For great care must be taken that those Remedies be apply'd to the sick person which seem to be proper to heal his Soul and to strengthen it for the future against the force of the Distemper Whence the Faithful may understand Of upright Life that every one ought to take extraordinary care to choose himself a Priest whose Integrity of Life Learning and prudent Judgment may commend him Who understands well of how grat weight and Moment the Office is wherein he is plac'd and what Punishment is suitable to every offence and who are to be absolv'd and who to be bound But because there is no one who does not earnestly desire LXXIV Most strictly forbid to reveal the sins of the Penitent that his Wickedness and Shame might be hid The Faithful are to be admonish'd that there is no reason to fear lest those things which they reveal in Confession shall ever be made known to any one by the Priest or lest he may at any time fall into danger thereby For the Sacred Laws will most severely revenge it upon those Priests who shall not have conceal'd with perpetual and religious silence all sins which any one shall have confess'd to them Wherefore in the great Council of Lateran we read thus Cap. 21. Let the Priest take special heed that neither by Word or Sign or by any other way he at any time betray the sinner And now the Order of the Matter requires LXXV The Negligence of sinners reprov'd since we have spoken of the Minister that some special Heads should be explain'd which are not a little suitable to the Use and Practice of Confession For a great part of the Faithful to whom commonly nothing seems more tedious than the passing away of those days which by Ecclesiastical Law are appointed for confession are so far from Christian Perfection that scarcely do they remember those sins which are to be reveal'd to the Priest nor yet do they diligently take care of those things which it is plain have a very great Power to reconcile the Divine Grace to them Wherefore since all endeavor must be us'd to further their Salvation The Priest shall carefully observe in the Penitent LXXVI It must be well observ'd whether the Penitent be contrite whether he have a true contrition for his sins and be stedfastly resolv'd for the time to come to leave them off And if they shall observe him to be so affected LXXVII When the Penitent is found contrite what he is to be exhorted to they shall earnestly admonish and exhort him that for so great and singular a benefit he give God his greatest thanks and never cease to seek of him the protection of his Heavenly Grace Wherewith being arm'd and secur'd he may easily resist and oppose his evil lusts He is also to be taught that he suffer no day to pass without meditating somewhat of the Mysteries of the Passion of our Lord and stir up and inflame himself to imitate him and to love him with the greatest Charity for by this Meditation he will obtain this that he will feel himself every day more and more safe from all the Temptations of the Devil For neither is there any other cause why we yield both our courage and our strength so soon and so easily to be overcome by the Enemy than that we labor not by the Meditation of heavenly things to conceive the Fire of divine Love whereby our Mind might be refresh'd and supported But if the Priest shall understand LXXVIII If he seem not to be contrite what is then to be done that he that is willing to confess does not so bewail his sins as that he may truly be said to be contrite he shall endeavor to affect him with an earnest desire of Contrition that thenceforth being inflam'd with the desire of this excellent Gift he may resolve with himself to beg and beseech it of the mercy of God But first of
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
servile work to be put off to the Lords Day in this Commandment the Lord requires that In Six Days we do our Work Lest any of those things which ought to be done on the other Days of the VVeek should be put off to the Holy Day and so the Mind be call'd off from the care and study of Divine matters In the next place XXX What the third part of the Commandment forbids the third Part of the Commandment is to be explain'd which in a manner shews how we ought to keep Holy the Sabbath Day But especially it explain's what we are forbidden to do on that Day wherefore says the Lord Thou shalt not do any Work therein thou and thy Son and thy Daughter thy Servant and thy Maid thy Cattel and the Stranger that is within thy Gates By which VVords we are taught XXXI Whatever withdraws our mind from the divine Worship is forbidd'n first wholly to avoid whatsoever may hinder the VVorship of God For it may easily be perceived that every kind of servile VVork is forbidden not because it is naturally either base or evil but because it withdraws our mind from the VVorship of God which is the End of this Commandment VVhere Note and I teach this the Faithful are the rather to avoid those Sins which not only call off our Minds from the Study of Divine matters but wholly separate us from the Love of God Vid. Aug. tract 3. in Joan. in Psal 31. Serm. lib. de decem chordis c. 3. Yet those Actions and those VVorks which belong to Divine VVorship XXXII What works are not forbid'n on Holy Days The first sort altho they be servile as to cover or deck the Altar to adorn the Churches for some Festival Days and our like are not forbidd'n and therefore the Lord says The Priests in the Temple violate the Sabbath and yet are without Sin Nor is it to be thought The second sort that the doing of those things which otherwise will be lost if not done on the Holy Day are forbidden by this Commandment even as also it is permitted by the Sacred Canons There are many other things which our Lord in the Gospel has declar'd The third sort may be done on Holy Days which the Curat may easily observe in S. Matthew and S. John But that nothing may be omitted XXXIII Cattel not to be part to labor on Holy Days by the doing whereof the Sanctification of the Sabbath may be hindred here is mention made of Cattel by which sort of living Creatures Men are hindred from keeping the Sabbath For if on the Sabbath Day the use of Cattel be design'd to the doing of any VVork the Labor of Man is also necessary to make them work The Beast therefore can do no work of it self but helps the Man who manages him But on that Day it is not lawful for any to do work therefore not for the Cattel whose Labor Men make use of for their work This Commandment requires also XXXIV Cruel y to Cattel forbidd'n that if God would have Men to spare the Labor of their Cattel they ought surely to be so much the more wary that they be not cruel to them whose Labor and Industry they use Nor ought the Curat to omit XXXV What to be done on Holy Days To be present at Ma s. but diligently to teach in what VVorks and Actions Christians ought to exercise themselves on Holy Days Of which kind are these To come to Gods Church and to be there present at the Holy Sacrifice of Mass with a sincere and devout Attention of Mind Conc. Agath c. 47. Aurel. c. 8. Tribur c. 35. vide de consec dist 1. capite Missas cum ad celebrandas omnes Fideles Often to make use of the Sacraments of the Church To frequent the Sacraments which were instituted for our Salvation and to cure the VVounds of our Souls Aug. de Eccle. dogm c. 53. citatur de cons dist 2. c. quotidie Nor is there any thing which can be either more seasonable or better for Christians To confess Sins than often to confess their Sins to the Priests For doing of which the Curat may exhort the People taking for clearing of this matter a Pattern and Example from those things which have already in their proper place bin deliver'd and taught in the Sacrament of Penance Nor shall he only stir up the People to that Sacrament To receive the Eucharist but he shall diligently again and again exhort them to it that they may frequently receive the Holy Sacrament of the Eucharist Moreover To hear Sermons the Sacred Sermons are diligently and attentively to be heard by the Faithful For there is nothing lesâ— to be indur'd nor indeed is there any thing so unworthy as to despise or negligently to hear Christs Word Justin Apol. 2. ex Actis Apost c. 20.7 Aug. lib. 50. Hom. hom 26. citatur 1. q. l. cap. interroga Also the Exercise and Study of the Faithful in Prayers To pray to and praise God and Praises of God ought to be frequent And hereof a chief care should be To be present at Catechising diligently to learn those things which belong to the Institution of a Christian Life And let him exercise himself in those Duties which contain Christian Piety To do works of Mercy by giving Alms to the Poor and Needy by visiting the Sick and piously comforting those that are in Heaviness and Affliction Jac. 1. For as S. James says Pure Religion and undefiled before God and the Father is this To visit the fatherless and Widows in their tribulation So the ancient Christians did as do testifie Justin apol 2. Tertul. in apol in lib. ad Martyres in lib. 2. ad Vxorem prope finem From what has bin said XXXVI The fourth part of this Commandment it is easy to gather what things are committed contrary to the Rule of this Commandment And let the Curat reckon it as his Duty to gather Reasons and Arguments strongly to perswade the People with their utmost Study XXXVII How just it is to observe the Festivals Care and Diligence to keep the Law of this Commandment And to this end it will be very useful for the People to understand and perceive plainly how just and agreeable to Reason it is that we should have some certain Days which we may bestow wholly upon Divine Worship and wherein we may acknowledge worship and venerate our Lord from whom we have receiv'd most excellent and innumerable Benefits For if he had commanded us every Day to render him the Worship of Religion Note ought we not to do our utmost endeavour with a ready and cheerful mind for all Benefits towards us which are very great and infinite to hearken to his VVord But now there being but a few Days set apart to his VVorship there is no cause why
Dan. 3.49 which we read happen'd to the Three Children that were cast into the burning fiery Furnace Dan. 6.22 Dan. â— and to Daniel whom the Lions hurt not even as the Flame scorch'd not those Children But according to the Sense of the great S. Basil XVI The Dev l call'd Evil. S. Chrysostom and S. Austin the Devil is specially call'd the Evil one because he was the Author of Mans Fault that is of his Sin and VVickedness whom God uses as his Minister in punishing wicked and criminous Men for God appoints to Men all the Evil they suffer for their Sins which the Sacred Scripture means when it says Amos 3.6 Is there any evil in the City which the Lord has not done And Esa 45.7 I am the Lord and there is none other forming the Light and creating Darkness making peace and creating Evil. And the Devil is call'd Evil for this Cause Another Reason because tho we had done him no hurt yet he always makes VVar against us and persecutes us with mortal Hatred But if because we are armed with Faith Note and protected with Innocence he cannot hurt us yet he makes no end of tempting us with outward Evils and vexing us by all the means he is able wherefore we pray God that he would deliver us from the Evil one Chrysost hom 20. in Matth. hom 5. in Job Aug. in Ecclesiast dogmat c. 57. Basil in hom quod Deus non sit auctor malorum non procul à fine Now we say from Evil XVII Why we pray to be deliver'd from Evil and not from Evils not from Evils for this Reason because the Evils which happen to us from our Neighbors we lay upon him as the Author and Perswader that we may not therefore be angry against our Neighbors but turn all our Hatred and Anger against Satan himself by whom Men are driven to do us the Injury If therefore your Neighbor has hurt you in any kind Note when you pray to God our Father beg of him not only to deliver you from Evil i. e. from those Injuries which your Neighbor lays on you but that he would snatch that very Neighbor of yours out of the Power of the Devil by whose impulse Men are led into Deceit We must also know XVIII When we are not heard herein what we must do if by our Prayers and Vows we are not deliver'd from Evils that we ought patiently to endure those things that press us understanding that so it pleases God that we should patiently suffer them VVherefore it is by no means fit for us either to be angry or to grieve because God hears not our Prayers but we must referr all things to his VVill and Pleasure esteeming it to be profitable to us and for our Good which pleases God that it should be so and not that which we would have to be otherwise Lastly XIX Here all inconveniences are patiently to be endur'd 2 Tim. 3.12 the Devout Hearers are to be taught That whilst they are in the Stage of this Life they ought to be ready to bear all kinds of Inconveniences and Calamities not only with a patient but also with a chearful and glad Heart For all says the Apostle that will live godly in Christ Jesus shall suffer Persecution And Act. 14.21 Thro many Tribulations we must enter into the Kingdom of God Again Luc. 24.26 Ought not Christ to suffer these things and so to enter into his Glory for it is not fit that the servant should be greater than his Lord as it is very unfit according to S. Bernards Sense that the Members should be delicat under a thorny Head Serm. 5. de omnibus Sanctis The Example of Vriah is very excellent for our Imitation An Example who when David exhorted him to stay at home said 2 Reg. 11.11 The Ark of God and Israel and Judah dwell in Tents and shall I go into my house Being furnished with these Reasons and Meditations Other Examples if we come to pray we shall obtain that tho we were on all sides girded and compassed about with Evils yet we shall be kept safe even as those three Children that were untouch'd by the Fire or at least as the Machabees we should constantly and stoutly endure all Adversities In Reproaches and Torments we will imitate the Sacred Apostles Act. 5.41 Who being beaten with Stripes did heartily rejoyce that they were counted worthy to suffer Disgrace for Christ Jesus So we being thus prepar'd will sing with the greatest Pleasure of Mind Psal 118. Princes have persecuted me without a cause but my heart was afraid for thy Word I will rejoyce in thy word as he that has found great Spoils The SEAL of the LORDS PRAYER Amen THis Word Amen I. Prayer must be rightly concluded or so it is S. Hierom in his Commentaries upon Matth 6.6 calls the Seal of the Lords Prayer Wherefore as we before admonish'd the Faithful concerning the Preparation which is to be made before we go about to pray to God so we thought it convenient that they should know the Cause and Reason of the Close and End of this Prayer For it is of no less moment devoutly to end Note than to be careful how to begin our Prayers to God Let the Faithful know therefore that the Fruits II. The fruit of this Particle we obtain by the End of our Lords Prayer are many and that very profitable but the most advantagious and welcome Fruit is the obtaining of those things which we have pray'd for whereof enough has already been spoken For by the former Part of this Prayer we not only obtain to have our Prayers heard but also some greater and more excellent things than can by Words be express'd For since Men in Praying III. The Advantage of Prayer discourse with God as S. Cyprian says the Divine Majesty is after an unutterable manner brought nearer to the Person that prays than to others and besides it adorns them with singular Gifts So that they who devoutly pray to God may be compared to them that come to the Fire who if they are cold begin to grow warm if they were warm begin to grow hot So they that come to God by Prayer according to the Measure of their Devotion and Faith go away more warm'd for their Minds are inflam'd for Gods Glory their Souls inlightned after an admirable manner they are exceedingly enrich'd with Divine Graces for thus it is written in Holy Scripture Psal 20 14. Thou hast prevented him with the blessing of sweetness Moyses in this case is an Example for all An Example Exod 34 35. 2 Cor. 3. â—3 who by reason of his walking and talking with God did shine so with a kind of Divine Brightness that the Israelites could not look on his Eyes or Countenance Verily they that pray with that earnest Study Note do wonderfully enjoy Gods Majesty
253 There is no Measure set to the Hatred of Sin 253 The proper Grief of Contrition to be apply'd to every Mortal Sin 254 What things are necessary to true Contrition ibid. A Motive to stir up Contrition 256 257 The Fruit of Contrition ibid. The various Names of Contrition 251 Creation 24 c. What God created he preserves 27 28 What a New Creature in Christ is Pag. 336 337 The Cross of Christ how precious it is 525 The Crowns prepar'd of God for them that overcome 542 543 The Curse wherewith Man was condemn'd after Adam's Sin 510 511 D ON the Lord's Day what the Faithful ought to do and from what they ought to abstain 373 The Commandment for keeping Holy-days 369 c. Why the Observation of Holy-days appointed 370 Other Holy-days besides the Sabboth among the Jews 376 Why other Holy-days besides the Lord's-day appointed by the Church ibid. The most celebrated Days in the Church ibid. In what Works Christians ought to exercise themselves on Holy-days 377 Debts what they are which we pray to be forgiven 525 Why those Debts call'd Ours 526 The Precepts of the Decalogue 332 The Decalogue the Sum of all Laws ibid. The Ten Commandments of the Decalogue depend upon Two of Charity 333 With how great Majesty the Law of the Decalogue was given Pag. 335 To believe that God is the Author of the Decalogue is of very great use for the observing of the Law ibid. The Cause of Christ's Descent into Hell 59 Detraction or Defamation see the Eighth Commandment 426 The Devil's Malice against Men. 534 The Devil counterfeiting an Angel of Light persuades Men to seek those things as good which are not so 504 VVhy the Devil call'd the Prince and Ruler of the VVorld of Darkness 534 VVho they are that the Devil opposes not 535 VVhy the Devil is specially call'd the Evil one 548 VVe ascribe to the Devil as the Author and Persuader of it all the Evil we suffer from our Neighbor 549 The proper Office of the Devil 537 VVith what intent the Devil tempts Men. ibid. VVhy the Devil call'd the Tempter ibid. VVhat Means the Devil uses to tempt ibid. E TO love Enemies the most excellent Office of Charity 400 401 VVho love their Enemies are the Children of God Pag. 528 VVe must not be angry at our Enemies but at the Devil 549 VVe must forgive our Enemies if we would be forgiven 527 VVe must love our Enemies 528 VVhat they ought to beg of God who forgive not their Enemies 529 Visible Enemies of what sort they are 533 The Enemies of Mankind use all their Arts against us ibid. They that abstain long from the Eucharist suffer exceeding great loss 228 The Institution of the Eucharist 194 The Dignity and Excellency of the Eucharist ibid. The Sacrament of the Eucharist call'd by many Nanes 185 VVhy the Eucharist call'd a Communion ibid. Not lawful after Meat and Drink to receive the Eucharist 196 The Eucharist truly a Sacrament and One of the Seven ibid. In the Sacrament of the Eucharist we adore the Body and Blood of Christ 197 VVhat things properly have the Nature of a Sacrament in the Eucharist ibid. The Difference between the Eucharist and other Sacraments Pag. 197 The Consecration of the Matter makes the Sacrament of the Eucharist perfect ibid. The Eucharist is only One Sacrament and no more 198 The Sacrament of the Eucharist signifies Three things ibid. The Matter of the Sacrament of the Eucharist double ibid. VVhy a little VVater is mingled with the VVine 201 What the Bread and Wine signifie in the Sacrament of the Eucharist 202 The Form of the Sacrament of the Eucharist 203 The Form of Consecration of the Wine and the Declaration thereof 204 In the Sacrament of the Eucharist Three things very admirable 208 In the Eucharist the true Body and Blood of Christ are contain'd ibid. The Sacrament of the Eucharist not only a Sign of Christ's Body 209 The Fruit of the Eucharist 212 In the Sacrament of the Eucharist whole Christ is contain'd ibid. In the Sacrament of the Eucharist what things are by Concomitancy 213 Why in the Sacrament of the Eucharist are made two several Consecrations 214 In every Particle of both kinds of the Sacrament of the Eucharist is contain'd whole Christ Pag. 214 The Substance of Bread and Wine in the Sacrament of the Eucharist do not remain after Consecration ibid. Why after Consecration the Sacrament of the Eucharist is call'd Bread and VVine 216 The admirable Conversion in the Sacrament of the Eucharist is call'd Transubstantiation 217 The Sacrament of the Eucharist not curiously to be pry'd into ibid. After what manner Christ is in the Sacrament of the Eucharist 218 The Resemblance of Bread and Wine remain in the Sacrament of the Eucharist without any Subject matter ibid. Why Christ appointed the Sacrament of the Eucharist to be administred under the Species of Bread and Wine 219 The Eucharist is the Fountain of all Graces 220 How the Eucharist gives Grace 221 The first Grace not given to Man unless he have first receiv'd the Sacrament of the Eucharist at least in desire 221 222 The Eucharist is the End of all the Sacraments ibid. Manna a Figure of the Eucharist Pag. 222 The Advantages of the Eucharist 223 Three Ways of Receiving the Eucharist 224 They deprive themselves of very great Good that being prepar'd to receive Christ's Body Sacramentally receive it only Spiritually ibid. None may receive the Eucharist before Sacramental Confession if a Priest may be had and if they be conscious of Mortal Sin 226 The Sacrament of the Eucharist ought to be receiv'd Fasting 227 Who are Married ought to abstain from their VVives certain Days before they come to the Communion ibid. The Communion of the Eucharist often to be iterated 227 228 The Soul is daily to be fed with the Sacrament of the Eucharist 228 In old times the Faithful did daily receive the Eucharist ibid. They are excepted from the Communion of the Eucharist who by reason of Age have not the use of Reason 229 VVhy the Eucharist denied to Infants 230 The Eucharist not to be given Mad-men ibid. Lay-people may not receive the Eucharist in both Kinds Pag. 231 VVhy the Church prohibited the Custom of Communicating under both Species ibid. The Power of Consecrating the Sacrament of the Eucharist given to the Priests only 232 VVho is not Consecrated ought not to touch the Sacred Vessels ibid. The Eucharist is a Sacrifice 233 The Eucharist is a Sacrifice most acceptable to God ibid. The Eucharist instituted of Christ for two Causes ibid. The Eucharist as it is a Sacrifice has the Vertue not only of Meriting but also of Satisfying 234 VVhen the Sacrifice of the Eucharist was instituted ibid. The Figures and Prophecies of the Eucharist 235 The Sacrament of the Eucharist an inexpressible Pledge of Charity 517 VVhy the Sacrament of the Eucharist call'd Our Bread 518 VVhy the Sacrament of the