the same Word also we may learn that scandal is not a word or action which gives occasion of dishonour infamy or confusion that to scandalize another is not to discover his Vice to publish and make it known to the world this is not to scandalize him properly speaking 't is to diffame and dishonour him Scandal is a word or an action that is not so right as it should be which gives occasion to our neihgbor to commit a sin So S. Thomas and after him all the school Dictum vel factum minus rectum praebens alicui occasionem ruinae To have a perfect knowledg of this Definition we must weigh all the words of it the defect whereof makes men to be deceived often and to remain in ignorance 2. Dictum scandal is sometimes a word for the body is poysoned by the mouth and the soul by the eares sayd Plato and S. Paul who cites but seldom profane Authours alledges to this purpose the saying of the greek Poet corrumpunt bonos 1. Cor. 15 33. Psal 118 more 's colloquia prava evill discourses corrupt good manners David seem'd to fear the contagion of them when he prayed Lord deliver my soul from vniust lipps and from the deceitfull tongue and we have greater reason to do the like you will find many who will not speak openly against the faith lest they should be accounted impious or Atheists But they will say one might object such a thing against our beliefe or Infidells propose to us this argument Deceitfull tongue They move not manifestly their neighbour to dissention but slyly and secretly I wonder say they how you endure that you are too patient he will tread upon you one sayd such a thing of you Deceitfull tongue They speake not words openly impure but cover'd equivocal and of a double meaning Deceitfull tongue such words are usually more hurtfull than the other these are sharp arrows which enter more deeply into the mark and the wit and subtility which is in these cover'd words makes them enter more easily into the imagination and to remain there longer These are the burning coales which desolate and ruine the purity charity and simplicity of Christian soules 3. Dictum vel factum Scandal is a word or worke and action which may be the cause of sin and workes or actions are more scandalous than words these move indeed but those draw 't is enough to draw another to what is naught if others do it if it be the mode if but one only considerable persone do it if it be the custome so inclin'd are men to what is naught they are like goates or Sheep if one pass a place the rest follow not regarding the danger of it What do I say follow Men do not only follow others in what is naught but they will with tooth and naile endeavour to justify the following of them They say we must accommodate our selves to the place in which we are and live according to the world since we are in the world To which I oppose this of the S. Paul Be ye not conform'd to this wordl and this of S. Iohn Love not the world nor the things which are in the world and this of the Rom. 12. 2. 1. Iohd 2. 15. S. Iohn 17. Rom. 1. 7. Thess 1. 4. And 7. S. Pet. 1. 3. And 9. Acts. 10 15. 1. Cor. 6. 2. Son of God speaking of his disciples to his Father they are in the world but they are not of the world Christians Disciples of Christ have been sanctifyd in Baptisme and in the other Sacraments they are oblig'd to be holy 't is their vocation and profession they are called to be Saints says S. Paul to the Romans and to the Thessaâ—onians God hath called us into Sanctification And S. Peter But you are an elect Generation a holy people To be holy and to be common are two opposite Termes what God hath Sanctifyd do not thou call common Christians shal judg the world says S. Paul in his 1. Epistle to the Corinthians they must nor then be Complices or Companions in the actions customs and proceedings of the world Reason it self forbids us to follow them We know that there is nothing so erroneous as the opinion of the world nothing so corrupted and perverted as the judgement of men there are but few that know in what true vertue does consist and amongst those that know it there are but few that live according to this knowledg because their Passions oversway their judgments and corrupt their actions and therefore a wise man ought to steere a quite contrary cours But ought we not to avoyd singularity yes that which you affect of your own head and by the spirit of Vanity but not that which you accept from the will of God and by the spirit of sanctity Are not the high and common wayes the more sure yes to go to a place on earth but not to go to heaven our Saviour tells us so in express termes Enter by the narrow gate becaus broad is the gate and large is the way that leads to perdition and many there bes that enter by it How narrow is the gate and strait is the way that lead Matt. 7. 13. to life and few there are that find it But if I leave the usuall way of men what will they say I shal pass for a scrupulous a melancholy person or a hypocrite and they will laugh at me And who will laugh at you Libertines Impious and Atheists but God Angells and vertuous Persons will esteem and praise you Will it not be much honor to you to be blam'd by those that are worthy of blame and to be esteem'd by those who merit to be esteem'd The conscience also of Libertines themselves will be forced to admire what their mouth condemnes for vertue sends forth such bright rayes that they strike a holy terrour into the soules of her greatest enemies and she receives praises from those who at the first sight of her did burden her with reproaches But suppose that you are really laught at and derided What vertuous Person hath not passed this tryal Tobias and Iob were they not mocked as Idiots and simple men S. Charles did he not pass amongst worldly souleâ— for a man too stiff and obstinate in his way S. Chrysostome for too austere Granado and Avila for scrupulous and what is most considerable the Saint of Saints IESVS-CHRIST hath he not passed for a foole or madman for a friend of good cheer for a hlasphemer and for a magitian We must then have the courage sayes great S. Francis Sales to make the world know by our manner of living that we are not of this world but the servants of God that the lights of the Gospell and not the maximes and the customs of the world are the rules of our life so we shal tye the tongues of the impudent and draw many to the same manner of living by the examples of our vertues Let
so abominable to God Yet fails it not to be most general For t is the source of an abundance of sins of an abundance in regard of the divers Species of it of an abundance in respect of the individuums or particulars 3. There is no kind of vice that hath so many Circumstances which chang the Species or kinds as this The other commonly have but three or four at most this hath seven which we must express in confession if we have fallen into them either in effect or will The first species or kind is simple Fornication when you are not married and do ill with a persone that is not bound neither by Vow nor marriage And though this be the least crime amongst the species of this vice 't is nevertheless a mortall sin for S. Paul declares to us at least three times that this sin excludes 1. Cor. 6. Gal. 5. Ephes. 7. 5. us out of the kingdom of Heaven 5. The second is Stupration when yon defloure or dishonour a Virgin you ruine in her soul the grace of God which is the greatest good she can have in this world and in her body a precious treasure the loss of which is the more deplorable becaus it is irreparable 6. The Third is Incest when 't is with any of your Relations by blood or by affinity unto the fourth degree inclusively 7. The fourth is Adultery when you are married or do ill with a persone that is bound in marriage a sin which violates divine natural and humane Lawes a sin which Pagans ot Infidells themselves have punished with death or exquisite torments some by fire others by wild horses some by the halter others in pulling out their eyes cutting off their noses and in the law of Moses it was punished by stones so great appears this disorder by the light of nature and so enormous in the sight of God 8. Nevertheless this sin is now incomparably more black and criminal than it was in the law of Moses or in that of nature For you break as much as lies in you the indissoluble bond of marriage you violate a bond which represents the Vnion of IESUS CHRIST with his Church 'T is as if you sayd that JESUS â—ath divorsed the Church his Spouse or that his Spouse hath quitted him notwithstanding his promises to the contrary More yet the bodyes of Christians are worthy of honour and ought to be treated with respect and reverence not only becaus they are the members of Christ and Temples of the holy Ghost but moreover becaus they have been sanctifyd by Baptisme by the sacred Chrisme in Confirmation by the most holy Body of JESUS in Communion by being the matter of a Sacrament which S. Paul calls Great and by the nuptial benediction when they married And they soil them by adulteries prostitute them as prophane things to black infamous shamefull and abominable actions Wherefore the Emperours Constantine Constantius and Constance sons of the great Constantine published an Edict against adulterers condemning them to the punishment of paricides which was to be butnt or drown'd becaus say they such are sacriligi nuptiarum abusers and prophaners of marriage 9. The fift Species of this Vice is Rape when you force one or you draw consent by deceits lyes promises or perswasions so powerfull that they are equivalent to constraint 10. The six is Sacriledge when you commit an impurity being a persone sacred by solemne or particular Vow or by holy Orders or when you permit such a persone to take carnal pleasure in you 't is in some manner to rob him if it could be of consecration 't is the highest pitch of malice in the matter of fornication sayes S. Chrysostome S. Chry. Hom. 76. in Matt. 11. The seventh in fine is the sin against nature which is so abominable that we name it not and which nevertheless is committed sometimes also amongst married persones Remember that S. Briget did see in extasie many married people in hell for having abused marriage Remember what S. Austin sayes that you may be drunk with your own wine as well as with anothers S. Aug. ser 14. de diver Gen. 38. 10. Remember that in Genesis Onan was grievously punished by God becaus he offended him in marriage eo quod rem detestabilem faceret Confessours are very reserv'd and ought to be so in this matter of carnality Preachers and good Writers treat sparingly of such subjects lest the very articulate sound or characters in this matter should offend chast eares or cause wors effects in the hearts of others if than you do not help your selves if you confess not these ordures unless you be examin'd you may remain in them ' til death 12. These are the seven heads of this Monster seven heads by which we may sin by this Vice But the Individuums or particulars of it are infinite There is no kind of vice wherein men commit so great a number of mortal sins as in this vice of Luxury a Drunkard is not drunk but once or twice a day a Robber robbs not every day a murtherer kills not very often But he that gives himself over to impurity commits dozens of mortal sins a day it happens very often that he takes delight interiourly ten twelve or twenty times a day in impure objects and the voluntary delectation is a sin though he has no will to do it in effect 13. Wherefore I would counsell him that is a slave to this Passion to make to himself the same reply which heretofore the Buffoon or Iester of Francis the first of France did make The King having assembled his Counsell to deliberate what way was best to go to Pavie some sayd one way others another and others a third the Buffoon who heard all behind the tapestry when they were gon cryed-out they have all consulted by which way the King shal go but they have not consider'd by what way he shal return And the event made appeare it had been an important counsell for the King was there made prisoner When temptation flatters the hearts of them they consult not but of the means to content it and how they may find a fit occasion to satisfy their passion But they consider not how they may get out of the inconveniences which they bring upon themselves by it they consider not the certaine loss of spiritual life the danger of the temporall and of their fame and that by begetting illegitimate children they deprive unjustly the legitimate and oblige themselves to restitutions which will be very hardly made These things well consider'd will be a bridle to their passion and make them also fly those conversations dispositions affections and occasions of falling into a snare so prejudicial and into a labyrinth so inextricable for we must fight in this war as the Parthians flying and therefore S. Paul bids us not to struggle or graple with this vice but to fly it fugite fornicationem 14. Consider in the second place
makes our neighbor often lose his life honour temporall goods and sometimes also his spirituall To handle this subject fully and to make it more universall we will consider three sins or falsities which oppose this commandement falsities of heart which are rash judgments falsities of mouth which are lyes falsities of workes or actions which are cheats or impostures 1. An Ancient sayd that there is no art nor occupation of which so many make profession as that of Phisitians so soon as you complain of the toothake collick or gravel you will find fourty who prescribe you remedies all as they think very effectual all or the most part in effect very unprofitable that Ancient had hitt better yet had he saâ—d that 't is the office of a judg that all the world will exercise there is nither vertuous nor vicious person that is not often tempted to judg the actions of their neighbour and the Son of God forbids it when he says Will not to S. Iohn 7. 24. judg according to the exteriour appearance In which words our Saviour expresses 3. circumstances which are necessary to make rash judgment a mortal sin in a matter of importance 2. In the first place 't is necessary that a judgment be voluntary and deliberate for if it be but a thought and a promptitude which we renounce when we perceive it 't is not a sin IESUS sayd not do not judg but he sayd will not to judg It is not in our power not to judg by a sudden motion but 't is in our power not to consent to this judgment and to cast it out of our mind 3. In the second place 't is not a mortall sin when one judges not absolutely but doubts only of a thing makes not a form'd and fixt judgment but suspects only he says not in himself surely it is so but it may be so I fear lest it be so And IESUS did not say suspect not He nevertheless who should suspect voluntarily of a Prelate or such like persons an evill of great importance I know not if one may excuse him from a mortal sin 4. In the third place 't is not a mortall sin nor also often venial when you judg of that which cannot be palliared nor excused by any reason if you see a man kill his neighbor to do ill with a married woman to blaspheme the holy name of God 't is not a rash judgment to thinke that he is a murtherer an adulterer a blasphemer but to judg upon weak appearances is contrary to the word of the Son of God judg not according to appeanance It is an evill effect which proceeds from divers causes and all bad and vicious 't is sometimes lightnes and emptines of spirit when one hath not good entertainments within himself nor in his own house he seeks entertainments without himself wanders about in companies cannot be mute in them tells newes heares other knowes not enough invents more 5. An Ancient in Plautus compares them to waspes which make no hony buzz inceslantly fly up and down upon Altars Miters Crownes and leave nothing but filth upon them so those Idlebees droanes and lazie people who know not how to employ themselves pass their time in judging and detracting Prelats Kings Iudges Priests Religions and since they are light and shallow they believe easily all that comes into their mind with never so little appearance be it good or evill 6. S Paul teaches us another cause of rash judgments the defect of charity 'T is becaus you have in your heart some secret envy bitterness or aversion from your neighbour Charity thinks not ill says the Apostle there needs no other proof of it than experience If a personne that you love well did the actions which you censure in your enemy or corrival you would not judg them criminall as you do those of others you would interpret them in a good sense As he that looks through a red glass all that he sees seems to him red so you judg the actions of your neighbor according to the passion of love or hatred you have for him We believe easily what we desire and see willingly says S. Thomas You have no repugnance but great inclination to believe the vice of your neighbor becaus you wish him ill becaus you are subject to the crimes and imperfections which you imagin to be in him The foole conceives that all others are like himself says the holy Ghost by the mouth of the wise man Eccl. 10. 15. And again the heart of a wise man is in his right side and that of a fool in the left It is certen that all men have the heart in the same place but He does signify that a vertuous man judges in good part the actious of all men the ill man measures every one by his own ell he makes sinister judgements of the most part of men the Bee drawes hony from the most bitter flowers the cantharides makes poyson of the most sweet the same raine falling upon a Vine is changed into pleasant and wholsome wine â—t watering hemlock is changed into mortall poison a good stomack makes good blood of the grossest meats a bad stomack makes peccant humours of the best nourishment 7. And from thence comes the bad effects which these rash judgments produce against God our neighbors and our selves 'T is to usurp the office of the Son of God and to do him injury since the Father hath given to him all judgment Note all Iohn 5. 22. Rom. 14. 4 S. Paul looking upon it as a horrible usurpation cryes-out Who art thou that juggest another mans servant To his own Lord he stands or falls 'T is likewise to be injurious to our neighbor For 't is detraction and injustice to ruine his reputation though it be in the opinion of one man only but when you judg ill of your neighbour upon weake conjectures you ruine his reputation in your self you do to another that which you would not have don to you you do as the Pharisee who disdain'd another only within himself and the Son of God reprehends him for it In fine you do not only injure God and your neighbour by rash judgments but you hurt much also your own self for they fill you with pride vanity iealousy suspicion unquietness and contempt of your neighbour 8. S. Bernard gives us for a remedy of these judgments a most salutary advice If you see your neighbor to do ill think perhaps he does it with a good intention or out of ignorance or through great weakness and without malice or that he was surprized but if the action be so black that it admits none of these excuses think it was à very strong and violent temptation that made him fall and say within your self if God had permitted the like to have assaulted me perhaps J had yielded to it as well as he perhaps he hath many great vertues which counterbalance the fault which he committed perhaps
and unmaske it In the second place I put before your eyes its bad effects and in the third place remedies Calumnie says S. Thomas is to accuse our neighbor falsly of a sin which he hath not committed And detraction is to declare a fin which he hath committed or a notable imperfection that is in him This is not so great a sin as calumny But it is a great one When a thing is manifest if it be known to the most of the Town or neighbourhood and cannot be concealed if you speak of it it is not a mortal sin But if the thing be secret or known to few if you reveal it to them that know nothing of it you do against charity and justice and therefore you are oblig'd to restitution The light of nature and this maxime of IESUS teaches you this truth Do not to another What you would not have don to your self If your daughter sister or kinswoman has committed a fault your neigbour seeing it would you he should reveal it or he to whom he hath reveal'd it should publish it and say for excuse I did not invent it such a person saw it I relate it as I heard it would you not be troubled and griev'd notwithstanding this excuse Why then do you to another what you would not have don to your self 4. There are other yet more malicious they make shew that what they say coms from compassion and nevertheless it coms out of passion Our Saviour sayd Take heed of them who com to you in the cloathing of sheep and are inwardly ravinous Matt. 7. 10. wolves we may say again who com to you with the voice of sheep who prayse the absent and afterward do as wolves with our doubt say they he is one of the finest men of his profession in the world But he forgot himself very much he is much to be pitied he would have don very well 't is a great misfortune I say it with a feeling It was no fault of mine he did not avoyd that I have often admonished him of it they give poyson sweetned with hony they have the voice of sheep but the teeth of wolves 4. And in effect they hurt and kill three persons with one bite First themselves for their detraction deprives them of the life of grace and kills them spiritually it being a mortal sin in a matter of importance according to the scriptures We call it detraction in a matter of importance when you discover any thing that diminishes notably the reputation of your neigbour though the thing be true if it be secret and unknown That this is a mortal sin is prov'd out of S. Paul who recounting 1. Cor. 15 the sins which hinder our entrance into heaven and the sinners that shal not possess the kingdom of God names Detractors And in another place making a list of sins to which Pagans were addicted and which Christians must avoyd he adds no Epithite to other sins he names them all simply but speaking of detractors says detractores Deo odibiles detractors are odious to Rom. 1. 30. God hatefull and abominable to him 't is then a mortal sin since it makes us odious to God and shuts against us the gates of heaven The reason of it is evident Theft in a matter of importance is it not a mortall sin who doubts of it detraction is theft more notable unjust and dammagable For a good reputation is Prov. 21. 1. more precious than great riches says the wiseman he then that robs a man of his good name does him a greater injury than he that takes away his money And in effect what man of honor would not rather choose that one should cut his purs or burn his house than deprive him of his honor Divines then conclude by â—â— good consequence that detraction is a greater sin than Robery becaus it takes away a thing more precious Some may here propose a question There is for example a man addicted to swearing blasphemy or detraction he does so sometimes inconsiderately lightly and without reflection does he sin mortally as often as that happens to him Divinity answers with a distinction either he takes paines to correct himself or not If he takes paines if he does some penance when he falls into it then 't is not a mortal sin becaus it is not wholy voluntary but if he be careless if he endeavours not to correct his bad custome and to stand upon his guard every time heswears falsly or detracts in a thing of importance though lightly and inconsiderately he sins mortally for though such words are not entirely voluntary when he pronounces them they are yet voluntary in their cause 6. If the Detractor kills himself think not others safe for the second wound he makes is in him that heares and if there be twenty in the company perhaps he kills them all Which S. Thomas proves 22. q. 75. ar 4 Rom. 1 32. Psal 49. 18. by this of S. Paul That not only they who do ill but also they who consent to it are worthy of death And that the Prophet reprehends sharply not only them that rob with the theef but those also that acompany him And in that S. Bernard doubts whether of the two merits more damnation the dretractor or he that heares him lib. 1. de consid c. 13. and that he concludes that both have the Devill in them one in his mouth and the other in his eares If your neighbors house were set on fire would you not be oblig'd at least by charity to help him and to quench it if you can He suffers a greater loss in his reputation your obligation is then greater to defend him from this hurt if then you are in company where one detracts you are oblig'd to reprehend and correct the detractor if you have authority over him and if he detracts by a ly to shew that what he says is fals if what he says is true to excuse the absent discreetly to change the discours to leave the company but if you cannot do these things to shew unwillingness to hear and a displeased countenance for when he sees rhat you are not pleased with his tattle he will be asham'd and will learn to hold his peace The north wind dissipates raine and a sad look the tongue that detracts But if you are glad of the detraction if you say a word that contributs to it if you shew by Prov 25. 23. signes that it pleases you if you are cause that he proceeds in the discours if you make a shew to know it to the end he detract more boldly and without scruple you are as criminal as he and your soul is kill'd Behold two deaths already caused by detraction 7 The third is of the poor absent person whome it kills by a triple murther We have three sorts of lives the natural life the spiritual and the civil The natural life is the union of the soul with the
body The spiritual is the union of grace with the soul And the civil is the union of a man with his neighbors and a good repute amongst them Now the detractor sometimes takes away the first life often the second and very frequently the third The first sometimes either by creating mortal enemies against the poor absent person or by representing him as dishonest and unfaithfull whereby he loses those employments without which he cannot nourish himself nor his The second often for soon or late the detracted person heares of the Detractor he conceives a hatred of him and resolves upon reveng ah he sometimes dyes in this disposition and with the Devills is damn'd for ever The third frequently for generally speaking detraction takes effect and deprives the detracted of the good opinion others have of him which is the cement of the commerce that is between them so the detractor takes away his civil life and obliges himself to restitutions and reparations both of the honor and good name and of all the expences dammages and interects caused by his detraction which will be very hardly made 8 To avoyd a vice so pernicious both to you and others follow the counsell of the holy Ghost Weigh your words in a just Eccl. 28. 29. ballance before you utter them Remembet that in the judgment of God they shall be all exactly weighed examined judged punished or recompenced we must render an account in judgment of a word which hurts not how much more of those which blacken our neighbor rob him of his honour and are the caus of so many enmities and dissentions Remember when you are in passion and quarelling with your neighbor That you utter not the Prov. 25. 8. things which your eyes have seen lest afterward you cannot amend it when you have dishonoured him says the sacred text And in effect a detractive word is soon let forth but not so soon recalled words have not handells to be pulled back again when they have eschaped but they have wings which makes them fly away irrevocably if you would repair the honor of your neighbor whither will you go to seek all those to whom you have spoken and all those who have spoken of it after you and if you find them how will you raze out of their minds the bad opinion of their neighbor which you have imprinted in them And yet 't is a thing absolutely necessary unless you go to the person whom you detracted and pray him to pardon you and to free you from the obligation of restoring But if he does not 't is a verity avowed by all Doctors that you stand oblig'd to repair his honor in defect whereof the Pope himself cannot absolve you Calumniate not nor detract then any person but have charity which as the Apostle says Covers a multitude of sins so you will enjoy quiet in your self and peace with others you will obtain the grace and favour of God in this world and glory in the other Amen DISCOURS XL. OF THE SACRAMENTS IN GENERAL AS Creation is attributed to the Father Redemption to the Son So sanctifieation of souls is attributed to the holy Ghost becaus 't is an effect of particular love and goodness The more usuall way He takes for this work is the administration of Sacraments which are the instrumental causes of his graces chanells and conduits of his benedictions Before we speak of each one in particular 't is good to treat of them in general and to consider what is common to all the Sacraments of the Law of Grace Wherefore I will put before your eyes their causes the nature and effects of them 1. Tâ—e Efficient Caus who instituted the Sacraments is IESVS lib. 4. c. 4. de SacrameÌ„t Trid. ss 7. can 1. CHRIST Who is the Authour of the Sacraments but IESVS our Lord these Sacraments came from heaven says S. Ambrose And the holy Ghost by the mouth of his Spouse assembled in the Councel of Trent If any one shal say that all the Sacraments of the new Law were not instituted by CHRIST our Lord let him be anathema IESVS hath given his Apostles and his Church commission to institute Feasts Fasts and the Ceremonies of the Office but the institution of Sacraments He reserv'd to himself 't is He alone that bâ—queathed them to the faithfull as the magasins of his merits chanells of his graces and authentick proofs of his Divinity Yes of his Divinity 2. For in the institution and administration of Sacraments IESUS shews that he is God since He exercises and makes appear divine perfections His Power Wisdom Goodness Mercy Iustice and Providence 3. His Power They say usually in Philosophy that no creature however noble and eminent it may be can serve the Creator as an instrument to draw out of nothing another creature that a Seraphin cannot create no not instrumentally a drop of water or one only grain of sand Let them change now their tone and praise the power of IESVS CHRIST who makes use of common creatures to produce so excellent of material to to produce Spiritual of dead and inanimate creatures to create a divine life who makes use elements which are in the lowest order of nature to produce that which is most high and more excellent than all that is in nature who makes use of a little water to produce grace which is a participation of the life of God himself 4. He shews in this his Wisdom disposing of all things sweetly leading his creatures to their last End by means convenient and fitted to their nature If you had not bodys if you were as Angells S. Chryhom 60. ad Pop. Antioch separated from all corporeall matter God would give you his gifts purely spiritually and invisibly but becaus your souls are cloathed with terrestrial and materiall bodys God gives you his graces in material elements and in sensible signes 5. He exercises his Goodness for by the malediction thundred against the first man and his posterity corporeal creatures are Wisdom 4. becom to us temptations stumblingblocks and snares But by the Benediction of IESUS they are the matter of Sacraments conduits of his graces organs of our sanctification and instruments of our salvation 6. And whereas He is both mercifull and just in shewing us mercy he exercises his justice for man being by sin unjustly elevated against God who is infinitely above him he is justly punished and humbled seeing himself oblig'd to receive his salvation by corporal creatures which are so much below him 7. His Providence in sine herein does shine He foresaw that men are naturally inclin'd to an exterior worship and He provided Sacraments and Sacrifice which consist in exterior actions lest they should employ themselves in superstitions He sees that Vnity is necessary amongst his faithfull and to make them uniform in the exercise of Piety and divine service to unite them togeather in thâ— same Religion and the same Church He institutes exteriour actions