good learning and liberal Arts so also is it necessary that those who at the Font of Baptism begin to live a Spiritual Life should be committed to the trust and prudence of some one of whom they may learn the precepts of Christian Religlon and be taught the whole Practice of Piety and so by little and little to grow to Manhood in Christ till at last by God's help they come to be perfect Men Especially seeing the Pastors who have the public Cure and Charge of their Parishes can scarcely have so much spare time as to undertake that private care of instructing Children in the Faith Of this most anocient practice S. Dionis de Eccl s Hier. c 7. part 3. we have the clear testimony of S. Dennys It was says he the Invention and determination of our Divine Captains and Leaders for so he calls the Apostles to receive Infants according to that Holy Manner and as the natural Parents of a Child deliver him to one learn'd in Divine Matters as to a Schoolmaster under whom as under a Divine Father and undertaker of his Holy Salvation the Child might lead the rest of his life The same Sentence does the Testimony of Higinius confirm As may be seen de Consec dist 5. c. 100. Leapp ibid. cap. 181. Conc. Mogunt ibid. c. 101 30. q. 1. Wherefore it has bin very wisely decreed by Holy Church XXVI What kind and between whom Affinity is contracted in Baptism that not only be that Baptizes is affianc'd with him that is baptiz'd by him but the God-father and God-mother are also affianc'd with the god-God-child and with his true Parents So that amongst all these there can be no lawful Marriage and if they should be marri'd such marriage becomes void Moreover the Faithful must be taught what the Duty of God-fathers is For this Office is so carelesly undertaken that there is only the Name of this Office remaining but that there is any thing Holy contain'd in it Men seem not to have the least apprehension This thing therefore in general let all God-fathers always consider That they are strictly oblig'd always to account those who are committed to them as their Spiritual Children and to take very great care of them concerning those things which belong to the institution of a Christian Life that through all the course of their life they behave themselves in such a manner and be such kind of persons as they in most solemn manner promis'd that they should be Let us hear what S. Dennys writes concerning this matter expressing the words of a God-father I promise to train up this Child when he shall come to understanding of sacred things with my careful exhortations that he may renounce all things contrary to his profession and that he may profess and perform those divine things which he promis'd And S. Austin D. Aug. ser 163. de tâ—mâ— ser 215. You who undertake for others in Baptism as well Men as Women I admonish before all things to consider that you stand as Sureties before God for those whom you were pleas'd to undertake for at the Holy Font. And indeed it very much becomes him who undertakes any Office never to grow slack or weary in the diligent discharge of it and he who has profest himself to be anothers Guide and Teacher ought not to suffer him to be destitute whom he has once receiv'd into his charge and protection while he sees him stand in need of his help and defence Now those things which Spiritual Children are to be taught Ser. 165. de tâ—mp de conec dist 4. c. 120. S. Austin has comprehended in few words speaking of this very Office of God-Fathers for says he They ought to admonish them to keep Chastity to love Justice to preserve Charity and above all things they ought to teach them the Creed and the Lords Prayer as also the Decalogue or ten Commandments and those things which are the first Rudiments of Christian Religion Which things being so XXVIII Who not to be taken as God-fathers we may easily perceive to what sort of Men the administration of this Holy Tuition is not to be committed to wit to them who either will not discharge it faithfully or cannot perform it wisely and diligently Wherefore besides the Natural Parents who may not undertake this charge that thereby it might appear how far this Spiritual Education is different from the Carnal First of all Heretics Jews and Insidels are altogether to be prohibited from this Office because they are always contriving and studying to blacken the truth of our Faith with their Lies and to overthrow all Christian Piety It has bin decreed by the Council of Trent XXIX how many God-fathers to be taken That there shall not be many God-fathers to one person baptiz'd but one only either God-father or God-mother or at most one God-father and one Godmother Both because the order of teaching and instructing might be disturb'd or hinder'd by a multitude of Masters and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might streighten the society of people that they cannot lawfully enter into Wedlock onâ— with another Now if the knowledg of those things which have bin already explain'd XXX The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd so very profitable to the Faithful Then surely there can nothing seem more necessary than to be taught that the Law and necessity of Baptism was prescrib'd by our Lord himself to all Men so that unless by the Grace of Baptism they are born again to Godward they are begotten of their parents whether Faithful or Infidel it is no matter to eternal misery and Destruction The Pastors therefore ought often to explain what is read in the Gospel Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God Hereof see Clem. Epist 4. in med Aug. in Joan. tract 13. de Eccles dogm c. 24. Amb. de iis qui Myst initiantur c. 4. Conc. Lateran c. 1. Trid. Sess 7. can 51. Which Law or Necessity that it is not meant of those only who are of ripe age but of Children and Infants also and that the Church has receiv'd this by Apostolical Tradition the common consent and Authority of the Fathers confirms Besides it must needs be believ'd That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants of whom he said Matt. 19.14 Mar. 10.10 Suffer ye and forbid not the little Children to come to me For of such is the Kingdom of Heaven whom he embrac'd laid his Hands upon them and bless'd them And then when we read Thirdly that a whole Family was baptiz'd of Paul It sufficiently appears that Children also who were in the number of them were baptiz'd And then Circumcision which was a Figure of Baptism much commends this
remain unmarry'd or that she be reconcil'd to her Husband Note For neither does Holy Church allow a Husband and a Wife to depart each from other without very weighty cause And that the Law of Matrimony may not seem rigorous XXIX How it comes that Indissolubility is more tollerable because it can never for any reason be dissolv'd it must be taught what the Advantages join'd with it are For first First Men should know that in joining Matrimony Vertue and Likeness of Manners are to be regarded rather than Riches and Beauty In which thing no one can doubt that the common Society is very much concern'd Besides Secondly if Matrimony could be dissolv'd by Divorce Men would scarce ever want causes of strife to be daily laid in their way by the old Enemy of Peace and Modesty But now when the Faithful consider with themselves Thirdly tho they want the bed and board of VVedlock yet that they are held bound with the Bond of Matrimony and that all hope of marrying another Wife is cut off for this cause it is that they are slower to anger and discord But if sometimes they proceed to make Divorce Fourthly and yet cannot long endure the want of a Mate they are easily reconcil'd by Friends and return to each other But here the wholsome Admonition of S. Austin is not to be pass'd over by the Pastors Fifthly Lib. de Adulter Conjug c. 6. 9. For he to shew the Faithful that they should not look upon it as a burdensome thing to receive again into favor their Wives which they had put away for the cause of Adultery if they repented of their sin Why says he should not the Faithful Husband receive his Wife again whom the Church receives Or why should not the Wife pardon her adulterous Husband whom even Christ has pardon'd Prov. 18.12 For that the Scripture calls him a Fool who keeps an Adultress it means of her which when she has offended repents not and refuses to leave off the filthiness she has begun From these things therefore it is plain that the Marriages of the Faithful far excel the Marriages both of the Gentiles and of the Jews in perfection and Nobility The Faithful are further to be taught XXX Three Benefits of Matrimony that there are three Benefits of Matrimony Children Faith Sacrament By recompense of which those inconveniencies are lessen'd which the Apostle shews in these words 1 Cor. 7.28 They that are married shall have Tribulation of the Flesh And thereby it comes to pass that the Conjunction of Bodies which without Matrimony are worthily condemn'd is render'd honest Vide Aug. lib. 5. cont Julian c. 5. The First Good therefore is Children The First which are begotten of a just and lawful Wife for this the Apostle reckons so much of 1 Tim. 2.25 that he said The Woman shall be sav'd by the begetting of Children Nor is this to be understood only of the Begetting of Children but also of the Education and discipline of them whereby Children are instructed in Piety So the Apostle presently adds If they remain in Faith The Scripture also admonishes Eccle. 7.25 Hast thou Children teach them and bend them from their Childhood The same thing the Apostle teaches And of this kind of Teaching Tobias Job and other Holy Fathers in Sacred Scripture afford us very fair Examples But what the Duties of Parents and Children are Note will be explain'd more at large in the Fourth Command Now follows Faith The Second which is another Benefit of Matrimony not that Habit of Vertue wherewith we are tinctur'd when we receive Baptism but a kind of Fidelity wherewith the Husband binds himself to his Wife and the Wife mutually binds her self to her Husband and that in such a manner that each of them deliver the power of their Bodies to each other and promises never to violate the Holy Covenant of Marriage This is easily gather'd from those words utter'd by our first Father Gen. 2.24 when he receiv'd Eve his Wife and which Christ our Lord afterwards approv'd in the Gospel Wherefore a Man shall leave his Father and Mother and cleave to his Wife and they Two shall be One Flesh Also from that place of the Apostle 1 Cor. 9.4 The Woman has not power of her own Body but the Man and in like manner the Man has not power of his own Body but the Woman Wherefore those more grievous Punishments were most justly appointed by the Lord in the Old Law against Adulterers Levit. 20. â—0 because they broke this Material Faith The Faith of Matrimony requires further Note that the Husband and Wife be joyn'd together in a kind of singular holy and pure love nor may they love as Adulterers do among themselves but as Christ lov'd the Church For this Rule the Apostle prescrib'd Ephes 3.25 when he said Men love your Wives as Christ also lov'd the Church which certainly he embrac'd with that immense Charity not for his own profits sake but proposing to himself the advantage only of his Bride The Third Good of Matrimony is call'd the Sacrament The Third to wit the Bond of Marriage from which they can never be dissolv'd 1 Cor. 7.19 For as the Apostle has it The Lord has commanded that the Wife depart not from her own Husband But if she depart that she remain unmarri'd or be reconcil'd to her Husband and that the Husband put not away his Wife For if Matrimony as it is a Sacrament signifie the Conjunction of Christ with his Church it must needs be that as Christ never separates himself from his Church so a Wife as to the Bond of Matrimony can never be separated from her Husband But that this holy Society may be the better preserv'd without Quarrel the Duties of the Husband and of the Wife as they are describ'd by S. Paul and S. Peter the Prince of Apostles are to be taught Vide Aug. lib. 1. de Adulterin conjug c. 21. 22. de bono Conjug c. 7. de Nupt. concupisc lib. 1. c. 10. It is the Part of the Husband therefore liberally and honorably to treat his Wife XXXI The Duty of the Husband towards the Wife First for which purpose it ought to be remembred that Eve was call'd the Companion of Adam when he said The Woman thou gavest me for a Companion For which cause it was as some of the Fathers have taught that she was not formed out of the Feet but out of the Side of the Man Ev'n as also she was not made of the Head that she might understand that she is not the Mistress of her Husband but rather subject to him Besides Secondly it is the Office of the Husband to be always imploy'd in the Study of some honest thing both to provide those things which are necessary for the Sustenance of his Family and also that he grow
whom he uses as the Ministers of his Power has the Veneration of Men. Vid. Aug. lib. 5. de civit Dei c. 10 11 14 15. Nor do we reverence the Dishonesty or Wickedness of Men XIX When wicked Princes are to be obey'd if the Magistrates are such but the Divine Authority which is in them so that tho it may seem very wonderful perhaps altho they may be Spiteful Cruel and Implacable to us yet there is no cause sufficient why we should not most dutifully observe them For even the great Duties of David towards Saul are recorded when as notwithstanding he was very injurious to him Ps 119.7 which he shews in these Words With them that hated peace I was peaceable But if they command any thing wicked or unjust XX. When they are not to be obey'd since they do it not of Power but by Injustice and Perverseness of Mind they are by be no means to be obey'd When the Curat has explain'd these things severally XXI The Reward of this Commandment propos'd let him then consider what the Reward is and how agreeable it is to those that obey this Divine Commandment For herein is its excellent Fruit that they live long and therefore that they are worthy to enjoy a Benefit as long as may be the memory whereof they always preserve Seeing therefore that those that honor their Parents return them thanks from whom they have the use of Light and Life rightly and deservedly do they continue that Life even to the greatest Age. Then is to be added a clear Explanation of Gods Promise XXII This promis'd Reward to be explain'd 1 Tim. 4.8 For the Use not only of that blessed and eternal Life but even of this too which we live in the World is promis'd which Sentence S. Paul interprets when he says Piety is profitable for all things having the promise of the Life that now is and of that which is to come Nor is this Reward either small or contemptible altho Death was desirable to the most Holy Men XXIII This no small Reward as to Job David Paul and the continuance of Life to miserable and afflicted Men be unpleasant For the addition of those Words Which the Lord thy God will give thee promises not only the length of Time to live in but Rest Quiet and Safety to live well For in Deuteronomy he says not only Deut. 5.16 That thou mayst live a long Time but adds this also Eph. 6.5 That it may be well with thee which was afterwards repeated by the Apostle Now we say that these good things are advantagious to them XXIV Many obedient Children enjoy not this Reward and why to whose Piety God gives Grace For otherwise there will be no assurance and steadiness of the Divine Promise Because sometimes those who are more dutiful to their Parents live not so long a Life as those to whom it happ'ns to live long Either because it is for their good who depart out of this Life before they forsake the Tye Vertue and Duty The First Reason For they are suddenly snatcht away Sap. 4.10 lest malice should alter their understanding or deceit beguil their Soul Or because whilst Destruction and Perturbation of all hings is impending The Second they are call'd out of this VVorld that they may escape the common bitterness of the Times For says the Prophet Isa 57.1 The righteous man is taken away from the face of evil And this is done lest either their Vertue or their Salvation might be endanger'd God takes Vengeance on Mortals for their VVickedness Or that they may not feel the sharpness of Sorrow in the saddest Times The Third for the Calamities of their Kindred and Friends Wherefore Note it is much to be fear'd when untimely Death happ'ns to good Men. Now as the Reward and Advantage of Duty is propos'd by God to those that are grateful to their Parents XXV Ungrateful Children to be punish'd grievously So ungrateful wicked Children are reserv'd for the heaviest Punishments for it is written Exod. 21.26 Levit. 20 29. Prov. 19.26 Prov 20 20. Prov. 30.17 He that curses Father or Mother let him die the Death And He that afflicts his Father and flies from his Mother is shameful and unhappy And He that curses Father or Mother his light shall be put out in the midst of darkness And The eye that mocks at his Father and despiseth the birth of his Mother let the Ravens of the Brook pick it out and let the young Eagles eat it We read of many that wrong'd their Parents against whom Gods anger grew hot For he left not David unreveng'd 2 Reg. 18.4 but paid Absolom the due reward of his Wickedness whom for his wickedness he punish'd being thurst thro with three Spears But of them that obey'd not the Priests XXVI How they are punish'd that obey'd nor the Priests it is written He that grows proud and will not obey the command of the Priest that ministers at that time to the Lord thy God that man shall die by the decree of the judge Vid. Clem. Epist 3. subinit Item Epist 1. etiam subinit Amb. lib. 2. Offic. c. 24. Hier. Epist 1. post med vide item 11. q. 3. c. 11 12 13. And as it is establish'd by the Divine Law XXVII The Duty of Parents toward their Children That Children should give Honor to their Parents obey them and be dutiful to them So the proper Duties of Parents are To train up their Children in most holy Instructions and Manners to give them the best Rules of Life that being instructed and prepar'd for Religion they may worship God holily and unblameably which we read to have bin done by the Parents of Susanna Let the Priest therefore admonish Parents Dan. 13.3 to shew themselves Masters to their Children of Vertue Equity Continence Modesty and Holiness Let them therefore beware of three things especially XXVIII Parents to beware of three things The First Col. 3.21 wherein they often use offend First not to speak or do any thing too severely against their Children which the Apostle in his Epistle to the Colossians commands thus Fathers provoke not your Children to indigation that they he not discouraged for there is danger lest they be of a broken and abject mind while they are afraid of every thing Wherefore let him warn them to avoid overmuch Severity and let them rather amend or correct than to revenge themselves on their Children And then when a Fault is committed The Second when Chastisement and Chiding is necessary not dissolutely thro Indulgence to pardon any thing to their Children For many times Children are utterly spoil'd by the too great Lenity and Indulgence of Parents wherefore let the Curat affright them from their too great Indulgence by the Example of Hell 1 Reg. 4.18 who because he was too indulgent to his Children suffer'd very great
who by Law are excluded Pag. 315 Wherein the Vertue and Nature of Matrimony consists ibid. Consent makes Matrimony 316 That Consent express'd in Words signifying the present Time ibid. The Consent of one Party is not enough to Matrimony ibid. Words are needful to declare Mutual Consent ibid. Matrimony not contracted by Words signifying Time to come ibid. If after Matrimony the Parties repent they cannot alter their Deed. 316 317 In stead of Words a Nod or other Sign is sufficient in Matrimony 317 Besides Consent there is no need of the Eed to make it true Matrimony ibid. The double respect of Matrimony as it is an Office of Nature and as it is a Sacrament ibid. Matrimony as it is an Office of Nature appointed by God 318 Matrimony indissoluble ibid. Those Words Increase and multiply lay not a Necessity of Matrimony upon all Men. ibid. Mankind being increas'd Virginity is very highly commended 318 319 For what Causes Matrimony was instituted Pag. 319 The Nature of Matrimony as it is a Sacrament 320 That Matrimony is a Sacrament and one of the Seven Sacraments of the Gospel 321 The Sacrament of Matrimony instituted by Christ ibid. Matrimony signifies and gives Grace 322 How far the Sacrament of Matrimony excels that Matrimony before the Law ibid. The Matrimony of the Jews ibid. Why the ancient Fathers had many Wives 323 Why a Bill of Divorce allow'd by the Law of Moyses ibid. Poligamy strange to the Law of Nature ibid. Matrimony consists in the Conjunction of two only and no more ibid. An Infidel being converted ought to keep to his first Wife ibid. The Bond of Matrimony dissolv'd by no Divorce 324 Very profitable that Matrimony cannot be dissolv'd ibid. Three Advantages of Matrimony 325 The Mutual Offices of Husband and Wife 327 Clandestin Marriages neither true nor ratified 329 The Impediments of Matrimony ibid. How they ought to be dispos'd that contract Matrimony Pag. 329 What use there ought to be of Matrimony 330 We are sometimes to abstain from the Office of Matrimony for the sake of Prayer ibid. The Law against Murder pleasant to be heard 394 Murder forbidden to all 397 All Men by vertue of this Law protected from being murder'd ibid. Unlawful for one to murder himself ibid. What Man-slaughter is not forbidden 395 The Law against Murder restrains not only the Hands but the Heart 397 398 Medicin given of God to Men. 545 546 What hope we are to put in Medicinal Remedies 546 Our Merits depend upon Christ's Passion 277 Being assisted by Grace we may merit 278 The proper Minister of Baptism see Baptism The Order of the Ministers of Baptism to be observ'd ibid. The proper Minister of the Sacrament of Confirmation see Confirmation The Minister of Confession must be Learn'd and Prudent See Penance The Minister of the Sacrament of Order See Order The Misery of Man See the Third Petition 499 Modesty and Continency diligently to be kept 407 N NAmes given to those that are baptiz'd See Baptism 180 Giving Heathenish Names in Baptism reprov'd ibid. What real Honor to be given to God's Name 357 358 How God's Name to be sanctified in all 486 God's holy and terrible Name wants not our Sanctification 485 486 How God's Name is sanctified in all 486 God's Name to be sanctified in Deed and not in Word only 488 Who is our Neighbor 427 A sure Note of knowing which Prayer is good which bad 469 470 471 O ALl bound to obey God's Will 506 What Order is 298 There are Seven Orders 299 The Greater and Lesser Orders ibid. Why Holy Order reckon'd among the Sacraments of the Church 298 Holy Order imprints a Character ibid. The first Shaving 299 The Order of Door-keeper and his Office Pag. 301 The Order and Office of Reader 302 The Order and Office of Exorcists ibid. The Order and Office of Collats ibid. The Order and Office of Subdeacon 303 Perpetual Continence impos'd on the Sacred Orders ibid. The Order and Office of Deacon 304 The Office of a Deacon to explain the Fospel but not in the Pulpit 305 The Order of Priesthood 306 To what kind of Persons Orders are to be given 294 310 Sacred Orders conferr'd on certain appointed Days wherein Fasting is enjoyn'd 310 Those that are to be Ordain'd ought first to their Conscience by the Sacrament of Penance 311 The Sacrament of Order not to be conferr'd on Children or Mad Persons 312 What Age is requir'd for the several Orders ibid. The Sacrament of Order confers Grace ibid. The Sacrament of Order imprints a Character 313 P PArents their Duty towards their Children 392 When Parents are not to be obey'd Pag. 385 Honor due to Parents ibid. Parents to avoid too much Indulgence and Severity 392 393 The Mystery of Christ's Passion clearly shews the Power and Love of God 55 Christ's Passion often to be propos'd to the People 45 Why the Time of Christ's Passion is observ'd 46 Christ's Suffering inwardly in his Soul ibid. The Cause of Christ's Passion 51 Christ suffer'd the heaviest Punishments 53 Christ's Passion much more bitter than that of the Saints 54 What Benefits Christ's Passion brings to us 55 Christ's Passion procures us Pardon of Sin 519 From Christ's Passion flows all the Vertue of our Satisfaction ibid. The Pastors of the Church are to be heard even as Christ himself See the Preface We must obey the Pastors tho Wicked 389 The Necessity of Penance 238 The want of the Use of Penance very hurtful to us ibid. Of Penance as a Vertue and what belongs to it 240 241 The Sacrament of Penance necessary 238 Penance ought to be iterated Pag. 244 The divers Notions and Significations of Penance 249 God by translation is said to repent 240 Wherein the various Significations of Penance differ ibid. Faith goes before Penance 241 Why inward Penance is a Vertue ibid. What a Penitent ought to propose to himself 242 By what Degrees we arrive at Penance ibid. The S. Scripture promises the Kingdom of Heaven to Penance 243 External Penance is a Sacrament ibid. Why God instituted the Sacrament of Penance ibid. The Form and Matter of the Sacrament of Penance 245 The Ceremonies and Rites of Penance 246 247 The Fruits of the Sacrament of Penance 247 Penance restores us into favor with God ibid. The intire Parts of Penance 249 Why Penance consists of Parts ibid. Why Public Penance injoyn'd for Public Offences 276 In Penance two things to be observ'd 277 The Punishment of Penance freely undertaken turns away God's Punishments from us 278 Restitution is necessary to a Penitent Pag. 419 What Perjury is See the second Commandment 356 c. M Men are perjur'd many ways Ibid. The great propensity of men to Perjury Ibid. For Perjury men are many ways afflicted Ibid. The Perils we are in daily ought always to be before our eyes 533 Permission in God how to be understood 539 Pride very offensive to God 466 The Properties of the Divine Persons 21 Why
we should be negligent and uneasy in the Discharge of this Duty which without very grievous Sin we cannot omit Vide de Consecr dist 1. in Decret Titul de Feriis Conc. Matisc 2. c. 1. 37. Tribur c. 35. Ignat. in Epist ad Philip. Leon. serm 3. de Quadrag August Serm. 251. de tempore And then the Curat may shew XXXVIII How good and profitable it is to observe this Commandment how great the Vertue of this Commandment is since those who truly observe it seem to be in the Presence of God and to speak freely with him For in making Prayers we both contemplate the Majesty of God and freely talk with him And in hearing the Preachers we receive the Voice of God which throw their Labor who preach of Divine Matters holily and devoutly reaches even to our Ears And then we adore Christ our Lord present in the Sacrifice of tile Altar and these are the good things which they enjoy especially who diligently obey this Commandment But those who altogether neglect this Law XXXIX How great a Sin to break this Commandment seeing that they obey not God and his Church and hear not his Commandments are Enemies both of God and of his Holy Laws which may be observ'd from hence because this Precept is of such a kind as may be observ'd without any pains For since God imposes no labor upon us which yet were it the hardest in the VVorld we ought to undergo for his sake but only commands us to be free and quiet on the Holy Days from wordly cares it is a sign of great rashness to refuse Obedience to this Commandment Hereof the Punishments which God has inflicted upon those that violated it Numb 1.15 ought to be for an Example to us as we may see from the Book of Numbers That therefore we may not run into Gods Displeasure Note it will be worth our while often to think upon this word Remember and to lay before our Eyes those mighty Profits and Advantages which as has been shew'd before may be had by the â—bservance of Holy Days And many other things belonging to the same purpose which a good and diligent Pastor can largely and fully discuss as Occasion shall require The Fourth COMMANDMENT of the DECALOGVE Honor thy Father and thy Mother that thou mayst live long upon the Land which the Lord thy God shall give thee SInce the highest Vertue and Dignity is in the former Commandments I. How this Commandment agrees with the former those which we now proceed upon because they are very necessary rightly claim the next place For those directly have Regard to God as their End but these teach us Charity towards our Neighbor altho at the long Run they lead to God himself that is to that ultimate End for the sake whereof we love our Neighbor Matt. 22.39 Mar. 12.31 wherefore Christ our Lord said that those two Commandments of loving God and our Neighbor are like one to the other Vide Aug. in Psal 32. Serm. 1. item lib. 3. de Doctr. Christ cap. 10. lib. 50. Hom. hom 38. D. Thom. 2.2 quaest 17. art 8. Now it can hardly be express'd how great Advantages this Point has II. The Love of God shines forth in the Love of our Parents 1 Joh. 6.20 since it both bears its own fruits and those large and excellent and is as it were a Sign whereby the Obedience and Duty of the First Commandment is apparent He that loves not his Brother says S. John whom he sees how can he love God whom he sees not After the same manner if we do not Reverence and Honor our Parents whom we ought to love 〈◊〉 to God seeing they are almost always in our Sight what Honor what Worship will we give to God the Supream and Best Parent who is above our Sight Whence it is plain that both Commandments agree among themselves Now the use of this Commandment is very large III How large this Commandment is For besides those that have begotten us there are many other besides whom we ought to Honor as Parents by reason either of their Power or Dignity or Profitableness or some other excellent Function or Office Besides it eases the Labor of Parents and Superiors For seeing their chief Care is that those whom they have in their Power live well and agreeably to the Divine Law this Care will be very easy if all Men understood that even by Gods Authority and Admonition the greatest Honor is to be given to Parents Which that we may do it is needful to know a kind of Difference between the Commandments of the First and those of the Second Table These things therefore are first to be explain'd by the Curat and first of all let him Teach That the Divine Laws of the Decalogue were cut in Two Tables In one of which as we are taught by the Holy Fathers those Three were contain'd which have already been explain'd but the rest were included in the other Table Vide Clem. Alexand. lib. 6. Strom. satis ante finem August in Exod. q. 71. Epist 119. cap. 11. D. Thom. 1.2 q. 100. art 4. And this Description was very fit for us IV. Mark this Reason that the very Order of the Commandments might distinguish the Reason of them For whatsoever in Sacred Scripture is commanded by the Divine Law it arises from one of these Two Kinds For in every Duty our Love either towards God or towards Man is seen Now the Three first Commandments teach our Love towards God But that which belongs to the Conjunction and Society of Men is contain'd in the other Seven Commandments Wherefore it was not without Reason that such a Distinction was made that 〈◊〉 Commandments 〈…〉 to the First and others to the Last Table For in the Three first Commandments V. The first Difference betwixt the Commandments of the first and second Table whereof has bin spoken God who is the Supreme Good is as it where the subject Matter which they handle but in the rest the good of our Neighbor In the First is propos'd our greatest Love in the rest our next Love the First respect their End the rest those things that are referr'd to the End Vide Aug. in Psal 32. Ser. 1. D. Thom. 22. q. 122. art 1 2. in opusc 7. c. p. de primo praecept Besides The second difference the Love of God depends thereupon For God is of himself and not for the sake of any other thing to be lov'd above all things but the Love of our Neighbor has its beginning from our Love of God and is to be directed to it as to a certain Rule For if we account our Parents Dear if we obey our Masters if we reverence our Betters we must do it specially for this Cause because God is their Procreator and would have them above others by whose Labor he rules and defends the rest Who
seeing he requires it of us to reverence such kind of persons we ought therefore to do it to them who by God are dignfied with this Honor Whence it comes to pass that the Honor we have for our Parents we seem to have it for God rather than for Men. For so it is in S. Matthew when mention is made of Observance to Speriors Mat. 10.40 He that receives you receives me And the Apostle in his Epistle to the Ephesians Eph. 6.5 teaching Servants Servants says he give obedience to your Masters according to the Flesh with fear and trembling in the simplicity of your heart as to Christ not with eye-service as pleasing Men but as the Servants of Christ Vide Aug. lib. 3. de Doctr. Christ c. 12. l. 4. Confess c. 9 10 11 12. Prosper l. 3. de Vita contempl c. 13. Bernard de Diligendo Deo Add hereto The third Difference That no Honor no Piety no Worship is given to God that is worthy enough towards whom our Love may be infinitly encreas'd And therefore it is necessary that our Love towards him grow more ardent 〈…〉 by his own Commandment we ought to love with all our Heart Deut. 6.5 with all our Soul Luc. 10.27 and with all our Strength But the Love we bear to our Neighbor is bounded within its proper Limits Mat. 22.32 for the Lord commands us to love our Neighbor as our selves But if any one exceed these Limits VI. so as to love his Neighbor equally with God Note he grievously sins If any one come to me Luc. 14.26 says our Lord and hates not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple According to which sense it is also said Luc. 9.60 Suffer the Dead to bury their Dead when one would first go bury his Father and afterwards follow Christ The Explication of which thing is more clear in S. Matthew Mat. 10.37 Ho that loves Father or Mother more than me is not worthy of me Nor is it yet to be doubted VII How Parents to be lov'd but that Parents are highly to be lov'd and observ'd But yet in the first place it is necessary to Piety to pay the chief Honor and Worship to God who is the Father and Creator of all and so to love our mortal Parents that the whole force of our Love he referr'd to our Heavenly and Everlasting Father But if at any time the Commandments of Parents are against the Commandments of God VIII When Parents not to be obey'd there is no doubt but that Children are to prefer the Will of God before the Pleasure of their Parents being always mindful of that Divine Sentence Act. 5.29 We must obey God rather than Man Which things being explain'd IX What it is to Honor. the Curat shall interpret the words of the Commandment And first he shall shew what it is to Honor. And it is to think honorably of some one and very highly to esteem of all that is his Now X. How sitly the word Honor is here us'd to this Honor all these things are join'd Love Observance Obedience and Worship or Reverence Now in the Law this word Honor is excellently plac'd rather than that of Love or Fear altho Parents are very much to be lov'd and fear'd For he that loves does not always observe and reverence and he that fears does not always love But whomsoever a Man honors from his Heart him he also loves and fears When the Curat has explain'd these things XI First They are call'd Fathers that beget he shall then treat concerning Fathers and who they are that may be call'd by this Name For tho the Law speak of those Fathers chiefly of whom we were begotten yet this Name belongs to others also as we easily gather from very many places of Holy Scripture Besides those therefore that begat us Secondly The Prelats of the Church and Priests there are other sorts also of Fathers in Sacred Scripture as we touch'd before to all which their proper Honor is due First then the Rulers of the Church the Pastors and Priests are call'd Fathers as it is manifest from the Apostle who writing to the Corinthians 1 Cor. 4.14 says I write not these things to shame you but I warn you as my most dear Children For tho you had ten thousand Instructers in Christ yet not many Fathers for in Christ Jesus I begat you thro the Gospel And in Ecclesiasticus it is written Ecclus 44.1 Let us praise Men glorious and who were our Fathers in their Generation And then those are call'd Fathers to whom is committed the Government Thirdly Magistrat â—â— Magistracy or Power who govern the Commonwealth so Naamam was call'd by his Servants Father Furthermore Fourthly Tutors and Masters We call them Fathers to whose Care Trust Honesty and Wisdom others are committed Of this kind are Tutors and Guardians Teachers and Masters Wherefore the Sons of the Prophets call'd Elijah and Elisha Father 1 Reg. 5. 4 Reg. 2. 4 Reg. 13. Lastly Fifthly The Aged We call Old Men and Aged Fathers whom we ought also to reverence And let this be a chief Matter in the Precepts of the Curat XII Why Parents are to be honor'd to teach That Fathers of what kind soever but especially those of whom we were begotten are to be honor'd by us concerning whom the Divine Law makes special mention For they are Note as it were Here there are Ten Reasons certain Images of the Immortal God and in them we behold the Image of our own Beginning Life is given us by them God made use of them to bestow on us Mind and Soul by them being brought to the Sacraments and train'd up to Religion to Civil and Manly Education we are taught Integrity and Holiness of Manners Of the Duties of Children towards their Parents Vide Antonium Augustinum lib. 10. tit 19. And let the Curat teach XIII Here is rightly men son made of Mother That the Name of Mother is deservedly express'd in this Commandment that we may consider the Benefits and Merits of a Mother towards us with how great Care and Trouble she carried us in her Womb with how great Labor and Grief she brought us forth and bred us up Moreover XIV The first Honor due to Parents Parents are so to be observ'd that the Honor which we pay them may be seen to proceed from our Love and the inmost sense of our Soul to whom this Office is due especially seeing they are so well affected towards us as to refuse no Labor no Striving no Dangers for our sakes and nothing more pleasant can happen to them than to find that they are dear to their Children whom they love very dearly Joseph when he was in Egypt Gen. 46.19 was next to the King in Honor and
Wealth yet he honorably entertains his Father 3 Reg. 2.19 when he came into Egypt And Solomon rose up to meet his Mother and did reverence to her and plac'd her in the Royal Throne on his right-hand There are other Offices of Honor which ought to be done to Parents The Second for then also we honor them when we humbly beg of God that all things may succeed well and prosperously to them that they may be very much lov'd and esteem'd among Men and very acceptable also to God and his Saints that are in Heaven Again The Third We honor our Parents when we do according to their Will and Pleasure to which Solomon perswades Prov. 1.8 Hear says he my Son the Instruction of thy Father and forego not the Law of thy Mother that Grace may be added to thy Head and Bracelets to thy Neck Of which sort also are those Exhortations of S. Paul Eph. 6.1 Children obey your Parents in the Lord for this is just Again Col. 3.20 Children obey your Parents in all things for this is pleasing in the Lord. And it is confirm'd by the Examples of the most holy Men Gen. 12.9 For Isaac when he was bound by his Father for a Sacrifice modestly obey'd without refusing Hier. 15.9 and the Rechabites that they might never depart from the Counsel of their Father always kept themselves from Wine Again The Fourth We honor our Parents when we imitate their good Manners and Actions For we seem to attribute very much to them to whom we would be as like as may be Again The Fifth We honor our Parents when we not only listen to but also follow their Counsels As also when we relieve them The Sixth giving them Food and other Conveniences Which thing is approv'd by Christ's own Testimony who reproving the Impiety of the Pharisees Mat. 15.4 says Why do you transgress the Commandment of God for your Tradition For God said Honor thy Father and thy Mother and whosoever curses Father or Mother let him die the Death But ye say Whosoever shall say to his Father or to his Mother Whatsoever Gift is of me profits thee and he will not honor his Father or his Mother and ye have made the Commandment of God void by your Tradition That Parents are to be reliev'd Vid. Basil Hom. de Honore Parentum in Hexam Hom. 9. Amb. lib. 5. Hexam c. 16. Conc. Gangr Can. 16. Vide item Dist 86. multis in locis Hieron lib. 2. Comment in Matth. August lib. 1. Quaest Evang. c. 14. We ought indeed at all times to pay the Duties of Honor to our Parents The Seventh and of great moment but especially then when they are dangerously sick For then it is to be endeavor'd that they pass not over any thing that belongs either to the Confession of Sins or to the other Sacraments which are to be receiv'd by Christians when Death approaches And let it be our care that pious and religious Persons visit them frequently who either may strengthen them being weak and help them with their Counsel or else may raise them to a chearful Hope of Immortality that when they have lifted up their Minds above the things of the VVorld they may cast them wholly upon God And so it will come to pass that being fortified with the most blessed Company of Faith Hope and Charity and with the Defence of Religion they will look upon Death not only as a thing not at all to be dreaded seeing it is necessary to all but forasmuch as it hastens an entrance to Eternity they will account it desirable Lastly The Eighth and last Honor is paid to our Parents even when they are dead if we bury them and perform their Funerals becomingly and to their Burials bestow Honor if we take care for their Anniversary Rites and Sacrifices if we carefully pay their Legacies But not they only XV. Others also who are call'd Fathers to be honor'd of whom we were born are to be honor'd but those also who are call'd Fathers as Bishops and Priests Kings and Princes Magistrates and Tutors Guardians and Masters Teachers and Old Men and the like for they are worthy to receive Fruit from our Love Obedience and Labor Of Bishops and other Pastors it is thus written XVI Prelats and Priests how to be honor'd 1 Tim. 5.17 Let the Priests that rule well be counted worthy of double Honor especially they that labor in the Word and Doctrin Vide Ambros Comment in eundem locum But now First of how great a Love towards the Apostle did the Galatians give evidence to whom is given that famous Testimony of their Benevolence Gal. 4.15 For I bear you witness that if it were possible you would have pull'd out your very Eyes and given them to me Now Secondly to the Priests also are to be given those things which are requir'd to the necessary Uses of Life Wherefore the Apostle says 1 Cor. 9.7 Who ever goes to War at his own Costs And it is written in Ecclesiasticus Ecclus 7.33 Honor the Priests and cleanse thy self with the Arms give them their part as it is commanded thee of the First-fruits and Trespass-offering That Tythes are to be paid vide Concil Aurel. 1. c. 17. Matiscon 2. cap. 5. â—orojul c. ultim Lateran Magnum c. 53. Trid. Sess 25. c. 13. Vide item multa capita 16. q. 1. 7. Tit. in Decretal de Decimis D. Thom. 2.2 q. 87. The Apostle teaches Thirdly Heb. 13.7 That they are to be obey'd also Obey says he them that are put over you and subject your selves for they watch as those that shall give an account for your Souls Yea Note and it is even commanded by Christ our Lord that we obey even wicked Pastors when he says The Scribes and Pharisees sit in Moses's Chair Mat. 25. all things therefore whatsoever they say to you observe and do But do not ye after their Works for they say and do not The same thing is to be said concerning Princes and Magistrats XVII Honor to be given to other great Men. Rom. 13.1 1 Tim. 2.2 1 Pet. 2.12 and the rest whose Power we are under But to them what kind of Honor Worship and Observance is to be paid the Apostle to the Romans largely explains for whom also he admonishes to pray And S. Peter says Be ye subject to every human Creature for God's sake whether to the King as excelling the rest or to Magistrats as sent by him Vide Tert. in Apol. 6.30 32. ad Scapulam c. 2. For XVIII Princes to be honor'd wiâ—h a kind of divine Honor. if indeed we give Honor to them that Honor is referr'd to God For an excellent degree of Dignity which is instead of the Divine Power in which we reverence the Divine Providence who has given them the public Administation of Office and
5.20 We are Members of Christs Body of his Flesh and of his Bone Which very thing the Apostle signifies in his Epistle to the Galatians Gal. 3.26 Ye are all the Children of God by Faith in Jesus Christ for as many as were baptiz'd in Christ have put on Christ there is neither Jew nor Greek there is neither Servant nor Freeman there is neither Male nor Female for ye all are one in Christ Jesus Now this is a Matter diligently to be consider'd of the Pastors of Souls XXXII This Doctrin often to be taught to Christians and they are wittingly to abide on this Consideration for it is a Point very fit no less to comfort and encourage the Poor and Forelorn than to beat down the Presumption of the Rich and Mighty To cure which Frailty of Men the Apostle urg'd this Brotherly Charity and did inculcate it in the Ears of the Faithful When therefore XXXIII With what Affection we ought to say Our Father O Christian you are going to make these Prayers to God remember that you go as a Son to God your Father When therefore you order your Prayer and pronounce that word Our Father consider into what a State the infinite Love of God has rais'd you who has not commanded you to come as an abash'd and fearful Servant to his Lord but as a glad Child to fly securely to him as a Father Consider with what Attention and Regard XXXIV With how great Devotion we are to pray with what Care and Devotion you are to pray for you must endeavour to behave your self so as becomes a Child of God i e. that your Prayers and Actions be not unbeseeming that Divine Linage wherewith it has pleas'd your most gracious God to ennoble you To this kind of Duty the Apostle exhorts Ephes 5.11 saying Be ye therefore Imitators of God as most dear Children That it may truly be said of us what the Apostle wrote to the Thessalonians 1 Thes 5.5 Ye are all the Children of Light and the Children of the Day Which art in Heaven All that think rightly of God XXXV How God is every where agree that God is in all Places which is not so to be understood as tho he were divided into Parts and does supply and defend one place with one part and another place with another part for God is a Spirit and cannot be divided for who dares circumscribe God in the limits of any place as held to any point Hier. 13.14 since he says of himself Do not I fill Heaven and Eearth Which again is thus to be understood XXXVI God is whole every where That God by his Power and Might comprehends the whole Heaven and Earth and whatsoever is contain'd in Heaven and Earth but that himself is not contain'd in any place for God is present with all things either creating them or preserving them being created but himself ty'd to no Country nor limited by any Bounds or so defin'd as that being every where present he cannot dispose his Nature and Power which thing blessed David express'd in these words Psal 138.8 If I ascend up to Heaven thou art there Aug. lib. 1. Con. c. 3. D. Thom. 1. p. q. 8. a. 2. But tho God be present at hand in all places and things XXXVII Why God is said to be in Heaven not bound to any limits as was said before yet in Sacred Scripture he is often said To have his dwelling in Heaven VVhich we see to be so done Thr First Reason because Heaven which we see is the noblest part of the VVorld and remains undecay'd excelling all other Bodies in Power Greatness Beauty and is endu'd with certain and steady Motions To stir up the Minds of Men therefore to contemplate his infinite Power and Majesty The Second Reason which shines most gloriously in the work of Heaven God in Sacred Scripture testifies that he dwells in Heaven He also often declares as indeed the Truth is that there is no part of the VVorld which is not comprehended by Gods Nature and Power present every where Altho in this Consideration the Faithful shall propose to themselves the Image The Third Reason not only of the common Father of all but also reigning in the Kingdom of God that when they are about to pray they may remember that their Mind and Soul is to be carried to Heaven and see how much Hope and Affiance the name of Father gives it so much Christian Humility and Devotion let that excellent Nature and Divine Majesty of our Father which is in Heaven add to it Which words beforehand determine what is to be pray'd for by those that make Prayers The Fourth Reason for all our Requests for the Necessities and Uses of this Life unless joyn'd with the good things of Heaven and directed to that End are vain and unworthy a Christian VVherefore the Curats shall admonish their Hearers of this Order of Prayer Note and they shall prove their Admonition by that Authority of the Apostle Colos 5.2 If ye be risen with Christ seek those things which are above where Christ is sitting at the right Hand of God Rellish those things which are above not those things which are on the Earth The FIRST PETITION Hallowed be thy Name WHat we are to ask of God I. When Prayer is well dispos'd and in what Order it is to be done the Master and Lord of all has himself taught and commanded For since Prayer is the Messenger and Interpreter of our Cares and Desires we then pray well and according to Reason when the Order of our Requests follows the Order of the things to be pray'd for But true Charity admonishes us to offer our whole Soul and Thoughts to God II. The Order of Charity because he alone in whom is truly the chiefest Good is to be lov'd with a kind of special and singular Love Nor can God be lov'd alone and from the Heart III. What the true Love of God is unless his Honor and Glory be preferr'd before all things and Natures in the VVorld besides for both our own and others Goods yea and all whatsoever is call'd by the name of Good proceeding from him give place to him the Chiefest Good VVherefore IV. Why this the First Petition that our Prayer may proceed orderly our Savior has appointed this Petition concerning the Chiefest Good to be the Principal and Head of all the other Petitions Teaching us The First Reason before we pray for any thing that either we or our Neighbor have need of that we ought to pray for those things that are proper to God's Glory and to declare to God himself our Study and Desire of that thing By doing whereof Another Reason we shall continue in the Duty of Charity whereby we are taught both to love God more than our own selves and first to beg those things that we wish
be call'd an Heretic 86 The Command of Honoring Parents 381 What Honor is Pag. 385 Parents of all kinds are to be honor'd ibid. The Duties of Honor which we owe to Parents 386 The Honor due to Parents after their Death 388 What Advantages they reap that honor their Parents 390 Who honor not their Parents may fear an untimely Death 391 392 Hope of obtaining is of great use to obtaining 467 How we ought to devote our selves to God in hope of the Reward of Heaven 506 Our Hope should be wholly plac'd in God's Love ibid. We ought to hope to obtain Pardon of Sin 520 How to get Hope even in Temptations 535 536 We are to hope in God's Protection when we are tempted ibid. Why a Husband ought to love his Wife 327 The Duty of a Husband to his Wife ibid. c. Hypocrites pray not from their Heart 470 The Hypocrites Practice in Praying to be avoided ibid. I JEsus the Son of God alone was able to reconcile us to God 29 How great profit they have that believe Jesus Christ to be the Son of God Pa. 29 What the Name Jesus signifies 31 How the Name Jesus contains all his other Names 3â— Jesus Christ Supreme King Priest and Prophet 33 Jesus the Son of God true God 34 Jews see Hebrews To have the Images of Christ and of the Saints in the Church is not only lawful but very profitable for the Faithful 351 When any one before the Images of the Saints prays the Lord's Prayer what he ought to think 464 465 The Incarnation of the Word of how great value it is to us 38 One Person alone wrought not all the Mysteries of the Incarnation 39 No Confusion of the Natures made by the Incarnation 40 Why in a peculiar manner the Work of the Incarnation attributed to the Holy Ghost 39 In the Mystery of the Incarnation some things done beyond and some things by the Order of Nature 40 The Wonders that hapned in the Incarnation of the Word ibid. All Inconveniences to be born patiently 540 Infants see Baptism An Infidel being converted to the Faith is to keep his first Wife Pag. 323 Man's Ingratitude towards God 538 Inhumanity to be avoided by him that desires that God should hear him 466 Christians by all means to be perswaded to forget Injuries 528 How to perswade Men to forget Injuries ibid. Injuries to be forgiven of him that would be forgiven of God 531 God requires of us to forget Injuries ibid. What Advantages they get that forgive Injuries 402 The Inconveniencies they fall into that will not forgive Injuries 403 Remedies to lay aside Injuries 404 Forgetting of Injuries the best Alms. 402 Who are desirous to forget Injuries ought to use in the Lord's Prayer that Petition Forgive us c. and why 528 Why Christ will be the Judge of all 72 Of the Last Judgment ibid. Christ's Judgment of us twofold 73 The Necessity of a General Judgment 73 74 Judges that take Bribes are Robbers 418 Judgment in Civil Courts to be administer'd according to Justice and the Laws 428 429 The Power of Jurisdiction how prov'd Pag. 267 Original Justice given of God to Man beyond the Power of Nature 27 He cannot be justified that is not ready to obey all God's Commands 337 The Justification of a Sinner is a Work of God's Infinit Power 104 It is given by the Sacraments as by Instruments 134 K THe Dignity and large Power of the Keys 104 All have not the Power of the Keys ibid. Kings are to be obey'd 390 The Kingdom of Heaven 489 The Kingdom of Heaven to be pray'd for before all things else 490 The praying for the Kingdom of Heaven contains a great heap of excellent Gifts ibid. The Kingdom of Christ is not of this World 493 What the Kingdom of God is ibid. The Kingdom of God is within us ibid. VVhy the Kingdom of Christ call'd Justice ibid. The Kingdom of Grace put before the Kingdom of Glory 494 The Kingdom of Christ which is the Church 495 The Propagation of the Kingdom of the Church ibid. How the Kingdom of God comes upon Sinners P. 495 How the Kingdom of Christ is sought ibid. The Excellency of the Kingdom of Heaven 496 God affords us Assistances to obtain the Kingdom of Heaven 497 Those that would enter into the Kingdom of Heaven ought to beg of God that his Will be done 498 L THe Last Things to be often remembred 78 The Law of Nature the same with the Written Law 334 What the Law of Nature is ibid. They break the Law of Nature that spare not their Enemies 527 The Law of the Decalogue is no new Law but the Law of Nature illustrated 334 With how great Majesty the Law was given 335 The Laws of Nature not hard 336 The Law is to be obey'd ibid. The Benefit of observing the Law 337 To know God to be our Lord makes us more ready to keep his Law 341 Every Law induces Men to obey it either for love of Reward or fear of Punishment 352 The way and manner of keeping the Law God's Law is to be kept in the inward Sense of the Soul Pag. 440 The difference between Divine and Human Laws ibid. God's Law is as a Looking-glass wherein we may see the Deformities of our Nature ibid. Life eternal what it signifies 117 c. Man's Life on Earth a Temptation 539 Our Life and Salvation depend upon God 515 All kind of Lying is to be avoided c. See the Eighth Commandment M THe Honor due to Civil Magistrats 389 When Magistrats are to be obey'd and when not 390 Man form'd after God's Image and Likeness 27 Man last created made immortal by Divine Gift not by Natural Vertue ibid. The first Fall of Man 29 How much a Christian Man is oblig'd to Christ 37 Men ought to be studious of God's Honor. 354 How Man is oblig'd to God 478 Mans Misery 491 Mans Misery by reason of Adam's Sin 499 Men compar d to Sick Folks and to those that have lost their Taste 499 500 Men compar'd to Children Pag. 500 Man tho justified cannot so tame the Lusts of the Flesh as never more to stir in him 501 Voluptuous Men Strangers to Divine Pleasure 503 Mans Instability 491 Mans Weakness 510 With what kind of Curse Man was condemn'd after Adam's Sin ibid. Mans Folly and Weakness 533 Virgin Mary see the Third Article of the Cred. 32 463 The Sacrifice of Mass the same with that on the Cross 236 Mass a Propitiatory Sacrifice and not only Commemorative ibid. Mass offer'd for and profits the Dead 237 The Rites of Mass not superfluous ibid. The Matter or the Sacrament of the Eucharist see Eucharist The Matter of the Sacrament of Penance see Penance Matter of the Sacrament of Extream-Unction see Extream-Vnction Matrimony whence so call'd 314 The Sacrament of Matrimony call'd by divers Names ibid. The Definition of Matrimony and the Declaration thereof 315 They cannot enter into Matrimony