remission both of Sin and Punishment Trid. Sess 5. Can. 5. Aug. 12. de â—eccat Meâ—â— c. 28. when at our first profession of Faith we are cleans'd by Holy Baptism is so fully given us that nothing either of Sin whether contracted by Birth or Wilfully committed remains to be wip'd away or of Punishment to be endur'd But yet by the Grace of Baptism no one is wholly freed from the Infirmity of Nature But rather whereas every one ought to strive against the motions of Concupiscence which forbear not to provoke us to sin hardly can there be found any one who resists either so stoutly or guards his own safety so watchfully as to be able to shun all miscarriages Since therefore it was needful that in the Church there should be a power of Forgiving Sins IV. The Keys of the Kingdom of Heaven deliver'd to the Church Matt. 16.19 and also by some other way than by the Sacrament of Baptism the Keys of the Kingdom of Heaven were committed to her Trust whereby sins might be forgiven to every penitent person altho he had sinn'd to the last day of his Life Of this matter we have most clear Testimonies in Holy Scripture Matt. 18.18 For in S. Matthew the Lord says thus to Peter I will give thee the Keys of Heaven and whatsoever Thou shalt bind on Earth shall be bound also in Heaven and whatsoever thou shalt loose on Earth shall be loos'd also in Heaven So also Whatsoever ye shall bind on Earth shall be bound also in Heaven and whatsoever ye shall loose on Earth shall be loos'd also in Heaven And then S. John testifies That the Lord when he breath'd upon the Apostles said Joh. 20.23 Receive ye the Holy Ghost whose Sins soever ye remit they are remitted to them and whose soever Sins ye retain they are retain'd Nor are we to think that this Power is restrained to some certain kinds of Sins For there is no Sin so heinous can be either committed or imagin'd for pardoning whereof the Holy Church has not a Power even as there is no one so vile and wicked to whom if he truly repent him of his Errors a certain hope of Pardon ought not to be offer'd But neither is this very Power so limited as that it may be us'd at some appointed Time only For at what hour soever a sinner will return to Health he is not to be rejected as our Savior has taught when to the Prince of Apostles asking him how oft we must pardon those that offend whether seven times he answered Matt. 18.11 Not to seven times only but even to seventy times seven But if we consider the Ministers of this Divine Power VI. This Power committed to the Bishops and Priests Trid. Sess 14. c. 6. Hieron Ep. 1 pâ—st med Amb de Can Abet c. 4. it will seem not so large For the Lord gave not the Power of this so Holy a Gift to All but only to the Bishops and Priests The same thing is to be believ'd as to the Way or Manner of exercising this Power For by the Sacraments only so that the Form of them be kept sins may be forgiven but otherwise there is no Power of absolving from sin given to the Church Whence it follows that as well the Priests as the Sacraments are as it were Instruments to the forgiveness of Sins by which Christ our Lord who is the very Author and giver of Salvation works in us Forgiveness of Sins and Righteousness But that the Faithful may with the deepest thankfulness lay hold of and embrace this heavenly Gift VII How great a Grace the Remission of Sins is which by the special Mercy of God is given to his Church Trid. Sess 6. c. 7. Sess 14. c. 1. and that they may come to the use and practice thereof with the more ardent study of Piety the Curat shall endeavour to evidence the dignity and largeness of this Grace and this may be seen chiefly from hence if he shall have well expounded of what efficacy it is that sins are forgiven and that unjust men are made just For it is manifest that this is done by the infinite and immense Power of God which we must needs believe to be the very same with that of raising up the Dead and creating of the World But if Aug Tract 72. in Joan. Aug. lib. 1. de pâ—ccat merit c. 23. lib. 50. Hom. 23. Amb. de Abel c. 4. as is confirm'd by that saying of S. Austin it be to be thought a harder work to make a wicked Man Good than to create Heaven and Earth out of nothing since that creation cannot be but by an Infinite Power it consequently follows That the Forgiveness of Sinners is much more to be attributed to an Infinite Power Wherefore we own that those sayings of the ancient Fathers are most true wherein they confess that Sins are pardon'd to Men by God only Nor is so wonderful a work to be referr'd to any other Author Isay 43. than to his supream Goodness and Power I am He says the Lord himself by the Prophet I am he that blot out your Iniquities For there seems to be the same Reason in the forgiving of Sins as ought to be observ'd in a Debt of Mony As therefore Mony which is owing cannot be forgiven by any but the Creditor so when we are bound to God only by reason of Sin for we dayly pray Forgive us our Debts it is manifest our Debts can be forgiven us by no body but by himself But this admirable and divine Gift VIII Christ first of all had the Power of forgiving Sins Matt. 9.6 Mar. 2.9 before God was made Man was never imparted to any created Nature Christ our Savior first of all as Man tho he was true God also received this Gift of his Heavenly Father That ye may know that the Son of Man has power on Earth to forgive Sins says he to the lame Man Rise take up thy Couch and go to thy own Home When therefore he was made Man that he might bestow this Forgiveness of Sins upon Men before he ascended up into Heaven there to sit forever at the right-hand of God he granted this Power to the Bishops and Priests in the Church Altho as before we said Christ forgives sins by his own Authority but all the rest only as his Ministers Wherefore if we ought to admire and receive those things chiefly which are done by an Infinite Power IX The Power of forgiving Sins the greatest of Christ's Gifts 1 Pet. 3.18 we may wel enough perceive that this Gift which by the bounty of Christ our Lord is given to his Church is the most precious Yea very Reason also will powerfully stir up the minds of the Faithful to contemplate the greatness of this benefit whereby God our most merciful Father has determin'd to blot out the Sins of the World For he was willing to expiate
as to imagine the Work being perfected and finish'd the things made by him cou'd be able to remain without his infinite Power to support them For as the Creator made all things by his supreme Power Wisdom and Goodness So also if his perpetual Providence were not always at hand with the things he created and preserv'd them by the very same Power he made them by they would presently fall back into their first nothing And this the Scripture declares when it says Wisd 11.25 How can any thing continue unless thou pleasest or that which thou callest not be preserv'd Now God not only defends and governs all things that have Being by his Providence but also by a secret kind of Vertue he moves those things which are mov'd and which act to move and act in such a manner that tho he hinders not the efficacy of second causes yet he does prevent and his secret power reaches to all things Wisd 8.1 and as the Wiseman witnesses It reaches powerfully from End to End and sweetly orders all things And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd Act. 17 27 28. he said He is not far from every one of us For in him we live move and have our Being And this is sufficient for the explication of the First Article XXV The Creation to be ascribed to all the three Persons when we shall have given this Admonition that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity For in this place according to the Doctrine of the Apostles we confess the Father to be the Creator of Heav'n and Earth Job 1.3 Of the Son we read in the Holy Scripture All things were made by him Gen. 1.2 And of the Holy Ghost the Spirit of the Lord mov'd upon the Waters and in another place By the Word of the Lord the Heav'ns were made Ps 32.6 and all the Power thereof by the Breath of his Mouth ARTICLE II. ANd in Iesus Christ his only Sâ—on our Lord. That the Benefit is wonderful and satisfactory I. The utility of this Article which throw the Belief and Confession of this Article redounds to Mankind this Testimony of S. John declares He that confesses that Jesus is the Son of God 1 Joh 4.15 God dwells in him and he in God And that commendation of Happiness which Christ gave to the Prince of the Apostles Blessed art thou Simon Bar-jona Mat. 16.17 for Flesh and Blood has not reveal'd this to thee but my Father which is in Heav'n For this is the surest foundation of our Salvation and Redemption But because the Fruit of this admirable Benefit is best understood II. Whence the explication of this Article is to be begun Come Trent Sess 3. Can. 1 2. Gen. 2.6 from the ruine of that most happy State wherein God at first plac'd Man the Curate is to take diligent heed that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities For when Adam had fallen from his Obedience to God and violated that Prohibition Of every Tree of the Garden thou mayst eat but of the Tree of the Knowledge of Good and Evil thou mayst not eat for in the day thou eatest thereof thou shalt surely dye He fell into that most extream Misery that he lost the Holiness and Righteousness in which he was created and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd But besides this Ibid. Sess 6. Can. 1. 2. we are taught That Sin and the Punishment of Sin remain'd not in that one Adam only but from him as from the Seed and Cause it justly flow'd and pass'd over to all his Posterity Seeing therefore that our whole Kind fell from the highest pitch of dignity not possibly to be restor'd to its former station by any power of Men or Angels there was this only Remedy left to repair our miseries and ruines that the infinite Power of the Son of God having first assum'd the weakness of our Flesh shou'd himself bear the infinite weight of our Sin and in his own Blood reconcile us to God Now the Belief and Confession of this Redemption is III. The confession of this Article necessary and always was necessary to Men to Salvation as God from the beginning has shew'n For in that first condemnation of Mankind which presently followed upon the Sin there was also shew'd a Hope of Redemption in these Words in which he denounces the Devil his doom which he was about to accomplish in the deliverance of Men from his thraldom I will put enmity between thee and the Woman Gen. 13.15 betweeen thy Seed and her Seed she shall break thy Head and thou shalt bruise her Heel He moreover often confirm'd the same Promise IV. The promise of a Savior made and confirmed and more plainly signifi'd his purpose to those Men especially whom he had a singular love for and among the rest where both he had frequently signifi'd this Mystery to Abraham the Patriarch and also more plainly declar'd it at that time when in obedience to Gods command he was ready to offer up in Sacrifice his only Son Isaac For he says Because thou hast done this thing Gen. 22.17 18. and hast not spar'd thy only begotten Son I will bless thee and will multiply thy Seed as the Stars of Heav'n and as the Sand which is on the Sea-shore and thy Seed shall possess the Gates of thy Enemies and in thy Seed all the Nations of the Earth shall be blessed because thou hast obey'd my Voice From which Words it may easily be gather'd that it shou'd be one of the Seed of Abraham who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Satan It was necessary therefore that the very Son of God according to the Flesh should be born of the Seed of Abraham Not very long after V. The same Promise renewed Gen. 28.12 the Lord to consecrate the memory of this Promise made the same Covenant with Jacob Abraham's Grandson for when in a Vision he saw a Ladder reaching from Earth to Heav'n and the Angels of God ascending and descending upon it as the Scripture witnesses he heard the Lord Gen. 28.13 standing upon the Ladder saying I am the Lord the God of thy Father Abraham and the God of Isaac the Land whereon thou sleepest I will give to thee and to thy Seed and thy Seed shall be as the dust of the Earth And thou shalt stretch forth thy self to the East and to the West and to the North and to the South and in thee and in thy Seed shall all the Nations of the Earth be blessed Nor was God after this VI. The memory of this Promise is renewed wanting in â—â—hewing the memory of the same Promise
persevere And altho both good and bad Men are within the limits of this Kingdom and consequently all Men do belong to it yet those chiefly and above the rest experience the most excellent Goodness and Bounty of our King who lead their life innocently and uprightly according to his Laws Not that this Kingdom came to him by any humane Birth-right or Inheritance tho he came of the stock of the noblest Kings But he was a King in this respect Because God bestow'd upon that Man whatsoever Power Excellency and Dignity the nature of Man was capable of To him therefore God deliver'd the government of the World and to him he subjected all things He has already begun his reign but in the day of Judgment he shall enjoy it fully and perfectly His only Son In these Words are yet higher Mysteries propos'd to the Belief and Contemplation of the Faithful concerning Jesus XIII Christ the Son of God and true God to wit that he is the Son of God and true God as the Father himself is who begat him from all Eternity We moreover do confess him to be the Second person of the Trinity and in all respects equal to the other two For there ought nothing to be no nor so much as phanci'd in the mind to be any thing unequal or unlike in the divine Persons since we acknowledg that they have only one Being one Will one Power This is plain from many Oracles of Holy Scripture but especially that Testimony of S. John does exceeding plainly shew it 1 Joh. 1.1 In the beginning was the Word and the Word was with God and the Word was God But when we hear that Jesus is the Son of God we ought not to imagine any earthly or mortal thing of his Birth XIV The eternal Generation of Christ ineffable But we ought constantly to believ and with the greatest devotion and affection of mind to honour that Birth whereby the Father from all Eternity begat the Son which to comprehend by Reason or perfectly to understand we can by no means do it But as amaz'd at the wonderfulness of the Mystery we ought with the Prophet to say Who can declare his Generation This therefore we ought to believ Isay 53.8 That the Son is of the same Nature of the same Power and Wisdom with the Father as we confess more largely in the Nicene Creed For it says And in Jesus Christ his only begott'n Son begott'n of the Father before all Worlds God of God Light of Light very God of very God begott'n not made being of one substance with the Father by whom all things were made But of all those things which are made use of as Similitudes to shew the manner and way of his Eternal Generation XV. A similitude that seems to come neerest the matter which is taken from the Thought of our mind wherefore S. John calls the Son his Word 1 Joh. 1. For as our mind after a sort understanding it self phancies its own Image which Divines call Word so God so far as humane things may be compar'd with divine understanding himself begets his eternal Word altho it is better to contemplate what Faith proposes and with a sincere Heart to believ and confess that Jesus Christ is true God and true Man begotten indeed as God of the Father before all Ages and Generations but as Man born in time of his Mother the Virgin Mary And tho we acknowledg his Twofold Nativity XVI Christ one person the only Son of his Father yet we believ him to be but One Son For it is One Person only in whom the Divine and Humane Nature meet together And as to his Divine Generation he has no Brethren or fellow Heirs he being the only Son of his Father but we Men the Potters-Clay and the work of his Hands But if we consider his Humane Generations he not only calls many by the name of Brethren Rom. 8.17 he uses them as Brethren That they together with him may obtain the glory of his Fathers Inheritance who by Faith have accepted Christ as their Lord and do in truth shew forth their Faith which they profess in his name by works of Charity Wherefore he is call'd by the Apostle The first begott'n among many Brethren Our Lord. Many are the things which in Holy Scripture are spok'n concerning our Savior XVII Why divers Epithets given to Christ whereof some as appears plainly agree to him as he is God Others as he is Man For he has different Properties according to his different Natures We therefore truly say That Christ is Almighty Eternal Infinite and this he has from his Divine Nature Agen we say of him That he suffer'd was dead and rose again and these things no one doubts but that they are agreeable to the Nature of Men. But besides these there are some things agreeable to both Natures as in this place where we say our Lord. If therefore this name be suitable to both Natures we may well surely call him our Lord. For as he is eternal God XVIII Why Christ is called our Lord. as the Father so also is he equally Lord and Father of all things And as he is not One and the Father Another God but One and the self same God so also is not he One Lord and the Father Another Lord but both One Lord. But rightly also for many reasons as he is Man is he call'd our Lord. And first because he is our Redeemer and has deliver'd us from our sins has he rightly got this power both to be and to be call'd our Lord. For so the Apostle teaches He humbl'd himself and became obedient to death Phil. 2.7 even the death of the Cross for which reason God has highly exalted him and giv'n him a name which is above every name that at the name of Jesus every Knee should bow V. 10. of things in Heav'n and things in Earth and things under the Earth and that every Tongue shou'd confess that Jesus Christ is in the glory of God the Father And after his Resurrection he says of himself Matt. 28.18 All Power is giv'n to me in Heav'n and in Earth For this other Reason also he is call'd Lord because in this one Person the two Natures Divine and Humane are joyn'd together For by this wonderful conjunction he merited to be made our Lord and Lord of all things that were created altho he had not dy'd for us but especially of the Faithful who obey and serve him with the utmost intention of Mind What remains therefore but that the Curate for this Reason perswade his faithful people to consider That it is most just that above all men in the World we who have our very name of him and are call'd Christians and cannot be ignorant what great Benefits he has bestow'd on us and this especially that by his Grace We know all these things by Faith It is most just
Apostle us'd Eph. 5.2 when he said Christ lov'd us and gave himself a Sacrifice and oblation for us to God for a sweet-smelling Savor Furthermore this is the Oblation whereof we read in the Prince of Apostles 1 Pet. 1.18.19 Ye were not redeem'd with corruptible things as Silver and Gold from your vain conversation of the Tradition of your Fathers but with the precious Blood of Crist as of a Lamb without spot or blemish And the Apostle teaches us Gal. 3.13 That Christ was made a Curse for us that he might redeem us from the curse of the Law But besides these immense Benefits XXVI In Christs Passion are examples of all Vertues we have this very great one over and above that in this only Passion we have the most Glorious Patterns of all Vertues For he shew'd forth his Patience Humility the most profound Love Charity Meekness and Obedience and most unshaken Constancy and Resolution of Mind not only in suffering Injuries for Righteousness or Justice sake but also even in Death it self and that in such a manner as we can truly say That our Savior in the very height of his Sufferings did most lively express in himself all those Rules and Precepts of Life which throw all the time of his Preaching he taught by Words And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts and that we wou'd learn to suffer to dye and to be bury'd together with our Lord that then every spot of Sin being wip'd away and rising with him to newness of Life by his Mercy we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory ARTICLE V. HE descended into Hell the third Day He rose again from the Dead It is of very great use to know the glory of the Burial of our Lord Jesus Christ I. 〈◊〉 very useful o undeâ—â—tâ—â—â— this Article of which we have spoken last But it more concerns the Faithful to know the glorious Triumphs he bore away by conquering the Devil and spoiling the Powers of Hell Of which and also of the Resurection we are now to speak Which Point altho it may well be handl'd distinctly and by it self yet we following the Authority of the Holy Fathers have thought fit to joyn it with that of his descent into Hell In the first part therefore this is propos'd to our Belief II. What is propes'd in the first Part. That Christ being now dead his Soul went down to Hell and there continu'd so long as his Body was in the Sepulchre But in these words we also confess That the very same person of Christ at the same time was both with the Spirits below and also lay in the Sepulchre Which when we say no one ought to wonder because as we have often said before That though his Soul departed from his Body yet his Divinity was never separated either from his Soul or his Body But because it may bring much light to the Explication of this Article III. The various signification of Hell if the Curat teach what in this place is to be understood by the Word Hell It is necessary to admonish That in this place by Hell is not meant the Sepulchre as some no less impiously than unskilfully have thought for by the former Article we are taught That Christ our Lord was bury'd neither was there any Reason why in the Creed the same thing shou'd by the Holy Apostles be repeated in another and a more obscure form of Speech But the Word Hell signifies those hidd'n Receptacles wherein the Souls are kept IV. The First The Receptacle of the damn'd Phil. 2.10 which have not attain'd to the Blessedness of Heav'n For so the Holy Scriptures use this Word in many places For thus we read in the Apostle At the name of Jesus every Knee shall bow of those in Heav'n of those in Earth and those under the Earth And in the Acts of the Apostles S. Peter testifies Act 2.24 That Christ the Lord was risen again having loos'd the Pains of Hell Nor are all those Receptacles of one and the same kind For there is that worst and most dismal place of all where the Souls of the damn'd together with the unclean Spirits shall be tormented for ever and that with unquenchable Fire which is call'd the Bottomles-Pit and by its own proper signification Hell There is besides V. The Fire of Purgatory The Fire of Purgatory wherein the Souls of the Pious for a certain determin'd time are cleans'd by Sufferings that so the entrance to the Heav'nly Country may be laid open into which no polluted thing can be admitted And of the truth of this Doctrin Apoc. 21 27. Con. Trent Sess 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture and by Apostolic Tradition the Curat shall discourse and argue by so much the more industriously and frequently because we are fall'n upon those times wherein Men will not endure Sound Doctrin Lastly VI. Limbus where the Souls of the Father were The third kind of Receptacle is that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord and there being refresh'd with the bless'd hope of Redemption and free from all sense of Pain enjoy'd a peaceable Habitation The Souls therefore of these Pious Persons who in the bosome of Abraham expected the Savior Christ our Lord descending to Hell deliver'd Nor are we to think that he so descended to Hell VII Christ's Soul truly went down to Hell as that only his Influence and Vertue and not also his Soul went thither But we are verily to believ That his very Soul indeed and in presence descended to Hell Ps 15.10 of which there is this most certain Testimony of David Thou shall not leave my Soul is Hell But tho Christ went down to Hell yet this was no damage to his Supreme Power nor was the Splendor of his Holiness stain'd in the least seeing that by thus doing it rather was most evidently prov'd that all those things are most true which are celebrated concerning his Holiness and that he is the very Son of God as he had before made appear by so many prodigious Miracles And this we may easily perceiv VIII Two differences betwixt Christ's and the damned's going to Hell if we but consider the Causes why Christ and other Men came into those places For all others went thither as Captives but he as free among the Dead and Conquerer to Master the Devils by whom they were there kept shut up and imprison'd by reason of sin Furthermore All others who descended thither partly were tormented with most bitter pains and partly tho they wanted all other sense of sorrow yet being depriv'd of the sight of God and with-held in the Hope only of
were therefore created to honor God which the Faithful especially who have obtain'd the Grace of Baptism ought to do with all their Heart with all their Soul and with all their strength But those who will be initiated in the Sacrament of Order VIII The Intention of those to be Ordain'd ought to be higher than of others must needs propose This to themselves not only to seek the Glory of God in all things which thing is common to all but especicially to the Faithful but also that some being dedicated to any Ministry of the Church might serve him in holiness and righteousness For as in an Army all the Soldiers do indeed obey the command of the General But among them One is a Colonel and another a Captain and others have other Offices So altho all the Faithful ought to follow Piety and Innocence with all their study with which things God is most worshipp'd yet they who are initiated in the Sacrament of Order must perform some special Offices and Functions in the Church For they perform Sacred things both for themselves and for all the People IX Wherein those that are initiated Sacred Orders excel others and teach the Efficacy of the Divine Law and exhort and instruct the Faithful readily and chearfully to observe it and administer the Sacraments of Christ the Lord whereby all Grace is bestow'd and increas'd and to say all in a Word being separated from the rest of the people they exercise themselves in the far greatest and most excellent Ministry of all These things being explain'd X. Ecclesiastical Power double viz of Order and Jurisdiction the Curats shall come to the handling of those things which are proper to this Sacrament that the Faithful who desire to be receiv'd into Ecclesiastical Order may know to what kind of Office they are call'd and how great a Power is given of God to his Church and to the Ministers thereof Now this Power is double Of Order and of Jurisdiction The Power of Order is referr'd to the true Body of Christ the Lord in the Holy Eucharist But the whole Power of Jurisdiction is in the Mystic Body of Christ for to this Power belongs the Rule and Government of Christian people and to direct them to eternal and heavenly Bliss Now the Power of Order does contain not only the power of Consecrating the Eucharist XI To what things the Power of Order extends it self but fits and prepares the Souls of men to receive it and contains all those other things which may any way be referr'd to the Eucharist And hereof many testimonies may be brought out of Sacred Scripture XII This Power prov'd But those are very clear and weighty which we find in S. John and S. Matthew for the Lord said Joâ— 21.22 As the Father sent me even so send I you Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained And Verily I say to you whatsoever things ye shall hind on earth shall be bound in heaven Matth. 18.18 and whatsoever ye shall loose on earth shall be loos'd in heaven Which places being by the Pastors explain'd from the Doctrin and Authority of the Holy Fathers may bring very much Light to this Truth But this Power very much excels that XIII How great this Power of Order is which in the Law of Nature is given to other Men who took care of Sacred Matters Vide de Consecr dist 2. cap. Nihil in Sacrific Conc. Trid. Sess 22. c. 1. Iren. lib. 4. c. 34. Aug. lib. 19. de Civit. Dei cap. 23. For it must needs be that that Age XIV There were Priests by the Law of Nature which was before the Law was written had her Priesthood and her spiritual Power since it is sufficiently manifest that she had a Law For these Two are so closely join'd together as the Apostle testifies that the One being taken away it must needs be that the other must be taken away also Seeing therefore that by natural Instinct Men know that God is to be worshipp'd it consequently follow'd that in every Common-wealth some should be plac'd over the charge of Sacred Things and the Worship of God whose Power in some sort might be call'd Spiritual This Power the Israelites had XV. Christ's Priesthood higher than that of Moses Let the Priests mark which tho it were higher in Dignity than that wherewith the Priests were indu'd by the Law of Nature yet is it to be thought far below the Spiritual Power of the Gospel For this is Heavenly and excels even all the Power of Angels For it has its beginning not from the Mosaical Priesthood XVI This Power is deriv'd from Christ but from Christ the Lord who was a Priest not according to the Order of Aaron but of Melchizedech For he it is that being indu'd with the supream Power of Giving Grace and Forgiving sins has left this Power altho definite in Vertue and ty'd to the Sacraments to his Church Wherefore to exercise or perform this Matter XVII The Consecration of the Ministers of the Church call'd the Sacrament of Order certain Ministers are appointed and consecrated in a solemn religious manner which Consecration is call'd The Sacrament of Order or Sacred Ordination But it pleas'd the Holy Fathers to use This Word because it has a very large signification to shew the Dignity and Excellency of the Ministers of God For Order XVIII What Order is if we take the proper Force and Notion of it is the Disposition of Superior and Inferior things which are so suited among themselves as that One may be referr'd to another Whereas therefore in this Ministry there are many Degrees and divers Functions XIX Why this Sacrament call'd Order but all things distributed and plac'd in a certain Rule rightly and conveniently does the name of Order seem to be given to it But that Sacred Ordination is to be reckon'd among the other Sacraments of the Church XX. Order is a Sacrament Sess 23. de Ordine the Holy Synod of Trent has prov'd by that reason which has often bin repeated For whereas a Sacrament is a sign of a Sacred Thing but that which in this Consecration is outward signifies Grace and Power which is given to him that is consecrated it very plainly follows that Order is truly and properly to be call'd a Sacrament That Order is a Sacrament see Trid. Sess 23. de Ordine c. 1. 3. can 3 4.5 Conc. Florent in decret de Sacr. Aug. lib. 2. contra Epist Parmen c. 13. de bono conjug c. 24. lib. 1. de Bap. contra Donat. c. 1. Leo Epist 18. Greg. in c. 10. lib. 1. Reg. Wherefore the Bishop reaching forth a Chalice with Wine and Water XXI When and by whom this Power is conferr'd and a Paten with Bread to him that is to be Ordain'd a Priest saying
God and the Holy Ghost is God and yet they are not Three Gods but One God So we confess that the Father Son and Holy Ghost are equally Almighty and yet that there are not Three Almighties but One Almighty But as for a kind of special reason we call the Father because he is the Fountain of all beginning by this name and as we attribute to the Son who is the eternal Word of the Father Wisdom so we ascribe Goodness to the Holy Ghost because he is the Love of them Both Altho according to the Rule of the Catholic Faith these and such like names may well be given in common to all the three Persons Maker of Heav'n and Earth How necessary it is to instruct the Faithful about Gods Almighty Power will plainly appear from what is now to be spoken of the Creation of all things For the miracle of so great a work is more easie to be believ'd XX. Out of what how and when God made the World because there is no room left to doubt of the Infinite Power of the Creator For God made not the world out of any matter but created it out of Nothing and that not throw any powerful constraint or necessity but purely of his own free will and accord Nor was there any other cause which mov'd him to this work of Creation but only that he might impart his own goodness to those things which shou'd be made by him For the Nature or Being of God being most perfectly happy in it self stood not in need of any thing As David confesses Ps â—â— I said to the Lord Thou art my God for thou hast no need of my Goods Now as being led by his own goodness he did whatsoever he pleas'd So when he made all things he had no Form or Pattern which was without himself to go by but because in his divine Wisdom was contein'd the Pattern of all things this Pattern I say the great Creator beholding in himself and imitating as it were by his supream Wisdom and Infinite Power which are proper to him alone he produc'd the whole universe of things in the beginning For he spake the Word and they were made Ps 148.5 he commanded and they were created But then under the Name of Heav'n and Earth must be understood whatsoever the whole Heaven and Earth conteins For besides the Heav'ns which the Prophet calls the work of his Fingers Ps 8.3 He added moreover over the brightness of the Sun and of the Moon and the furniture of the other Stars and appointed them to be for signs and for seasons and for days and for years and has so dispos'd the heavenly Orbs in a certain and constant course that there is nothing can seem more swift in their perpetual running round and yet nothing can be more certain and regular than their motion Furthermore The Angels created and in what state he created out of nothing the Spiritual Nature and innumerable Angels to serv and wait upon him and these he adorned and beautifi'd with the admirable gift of his Grace and Power For seeing it is written in Holy Scripture Joh. 8. That the Devil kept not his first estate it is plain that he and the rest of the fallen Angels in the beginning and at their creation were endu'd with his Grace of whom S. Augustin writes thus He created the Angels Aug lib. 12. de Civit. Dei c. 9. with a good will that is with a pure Love whereby they cleav'd close to him at once giving them Being and bestowing Grace on them Whence it is that we can never believ the Angels themselves to have bin holy without a good will i. e. without the Love of God But then as concerning their Knowledge we have this Testimony in the holy Scripture 2 Reg. 14 20 Thou O my Lord the King art wise having Wisdom as an Angel of God to know all things on the Earth Lastly Holy David ascribes Power to them in these Words Ps â—â—2 29 Mighty in Power fulfilling his Word and for this Reason they are often call'd in Holy Scripture the Powers and the Hosts of the Lord. But altho they were thus adorn'd with all celestial Gifts yet many of them who fell from God their Creator and Father were thrown down from those most glorious Mansions and shut up in the dismal Dugeons and Prisons of the Earth there to suffer ever lasting Punishment for their Pride Of whom the Prince of the Apostles writes in this manner 2 Pet. 2.4 He spar'd not the Angels that sinn'd but casting them down headlong to Hell he deliver'd them to be there tormented and to be resâ—rv'd for the Judgment God also by his Word commanded that the Foundation of the Earth should be made fast XXI The Earth established and adorned Ps 103.5.9 and to stand in the middle of the World causing the Mountains to rise up and the Fields and Valleys to sink down to the places which he had appointed for them and that the Waters shou'd not overflow the Earth he appointed them their bounds which they may not pass nor turn again to cover the Earth And then he not only adorn'd and cloth'd it with Trees and all the various kinds of Herbs and Flowers but he replenish'd it with all kinds of living Creatures even as before he had fill'd the Air and Waters Lastly XXII How Man was qualified in the Creation He form'd Man who was so made and constituted of the Slime of the Earth that he was immortal and impassible yet not by the strength of Nature but by the divine Bounty But then as to his Soul he form'd him after his own Image and likeness and gave him a Freedom of Will and so temperd all the Motions and Appetites of his Mind in him that they shou'd never disobey the government of his Reason He added also the admirable Gift of Original Righteousness and gave him Rule over all the other Creatures Which things it will be very easie for the Curates to learn out of the sacred History of Genesis for the instruction of the Faithful These things therefore we are to know concerning the Creation of all things XXIII God the Creator of all Psal 88. â—â— of Heav'n and Earth all which the Prophet has briefly comprehended in these Words The Heav'ns are thine the Earth also is thine thou hast laid the foundations of the World and all that is therein But the Fathers of the Council of Nice have much more briefly signifi'd the same by those two Words added in their Creed Of all things Visible and Invisible For whatsoever things have Being in the World or were created by God either fall under Sense and are call'd Visible or else we may conceiv them with the Mind or Understanding and these are signifi'd by the Word Invisible Nor may we believ that God so created and made all things XXIV God the Preserver and Governour of all
call to mind how he has by solemn promise oblig'd himself to God when he was initiated in Baptism and will also consider with himself whether in his Life and Conversation he has behav'd himself in such a manner as the very Profession of Christianity obliges and undertakes That therefore what is to be taught III. What the Name Batism signifies Eight kinds of Baptism See Damass lib. 4. de fide Orthod 10 might be made the more intelligible it must be declar'd what the Nature and Substance of Baptism is after that the signification of the word Baptism shall have bin explain'd There is none who know not that Baptism is a Greek word which tho in Holy Scripture it signifies not only that Washing or Cleansing which is joyn'd with this Sacrament but even all other kinds of Washing yea and sometimes is extended to signifie Suffering also Yet among Church-Writers it signifies not every kind of Washing of the Body but that which is annext to the Sacrament and is not ministred without the prescrib'd Form of Words which signification the Apostles by the Institution of Christ frequently made use of Now the Holy Fathers made use of other names also to signifie the same thing For S. Austin testifies that it was call'd the Sacrament of Faith IV. By what other names the Sacrament of Baptism is call'd D. Aug. Epist 25. in sin Heb. 10.15 because they who receiv'd it made profession of the Faith or Belief of the whole Christian Religion Others call'd this Sacrament Illumination because the heart is illuminated by the Faith we profess in Baptism For thus says the Apostle Remember the former days wherein being illuminated ye underwent a great fight of sufferings to wit signifying when they were Baptiz'd Besides S. Chry. 10.5 Chrysostom in his Oration to those who were baptiz'd calls it both a Purgation whereby through Baptism we purge away the Old Leven that we may be a New Lump and a Burying and a Planting and Christ's Cross The reason of all which Names may be gather'd from the Epistle to the Romans And why S. Denys call'd it the Beginning of the most Holy Commandments S. Dionys de Eccl. Hier. c. 2. is evident seeing that this Sacrament is the Gate as it were through which we enter into the fellowship of Christian Life and from thenceforth begin to obey Gods commands and this will suffice briefly to be taught concerning the Name of Baptism Of the various Names of Baptism See Greg. Naz. Orat. in Sancta Lumina Clem. Alex. lib. 1. Paedag. c. 6. But as to the Definition of the Thing Tho there may many others be gather'd out of Sacred Writers V. The Definition of Baptism yet That seems more fit and suitable which we may learn from our Lords own words in S. John's Gospel and from the Apostle in his Epistle to the Ephesians Joh. 3.5 Except a man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle when he spake of the Church Ephes 5.26 Cleansing her in the Laver of Water in the Word For through Adam by nature we are born the Children of Wrath but by Baptism we are born again in Christ the Children of Grace For he gave power to men to become the Sons of God Joh. 1.13 even to them that believe in his Name who are not born of blood nor of the will of the flesh nor of the wiâ—l of man but of God But in what words soever the nature of Baptism chances to be explain'd VI. How the Sacrament of Baptism is made the people are to be taught That this Sacrament is made by Washing with which according to the institution of our Lord and Saviour must needs be us'd certain and solemn words as the Holy Fathers have always taught as is shew'd by the plain testimony of S. Austin The Word is added to the Element and so the Sacrament is made But the Faithful must be carefully taught An Error to be mark'd not to fall into that Error not to think as it is vulgarly us'd to be said that That Water which is kept in the Holy Font to make the Sacrament is the Sacrament For then only is it to be call'd the Sacrament of Baptism when in truth we use Water to wash any one adding those words which were instituted by our Lord. Of this see Chrysost hom 24. in Joan. Aug. l. 6. contra Donatist c. 25. Conc. Florent Trid. item August Tract 80. in Joan. Now because in the Beginning when we spake of Sacraments in general VII The Matter of Bap â—â—m is natural Water we said that every Sacrament consists of Matter and Form therefore what each of these is in the Sacrament of Baptism must be declar'd by the Pastors The Matter therefore or the Element of this Sacrament is any kind of natural Water whether of the Sea or the River or a Pond or a Well or a Fountain that is us'd to be call'd Water without any adjunct Joh 3.5 For our Savior has taught Except a man be born again of Water and the Spirit he cannot enter into the kingdom of God â— h. 2.26 and the Apostle says That the Church was cleans'd by the Laver of Water And we read in the Epistle of S. John 1 Joh. 5.8 There are Three which bear record in Earth The Spirit the Water and the Bloodâ— this may be prov'd also from other testimonies of Holy Scipture But that which S. John the Baptist said Maâ— 3. that the Lord was coming that would baptize with the Holy Ghost and with Fire this can by no means be understood of the Matter of Baptism but ought to be apply'd either to the inward working of the Holy Ghost or at least to the Miracle which appear'd on the day of Pentecost Act. 2.3 when the Holy Ghost came down from Heaven upon the Apostles in the likeness of Fire whereof in another place Christ our Lord foretold Act. 1.5 John indeed baptiz'd with Water but ye shall be baptiz'd with the Holy Ghost not many days hence But this we may observe from the Holy Scriptures to have bin signifi'd before-hand by the Lord VIII The Matter of Baptism figur'd in the Old Testament Gen. 6.5 2 Pet. 3.10 both in Figures and in the Oracles of the Prophets For the Flood whereby the World was cleans'd because the wickedness of man was great in the Earth and all the thoughts of his heart wholly set upon evil carri'd the Figure and Resemblance of This Water as the Prince of Apostles in his former Epistle shews And the Passage through the Red-Sea signifi'd this Water 1 Cor. 10.1 as S. Paul writing to the Corinthians expounds it 4 Reg 5.24 to omit the cleansing of Naaman the Syrian and the admirable virtue of the Pool of Bethsaiday Job 5.2 and many others of the like kind Wherein it plainly appears
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