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
Faithful from this Doctrin may gather very much Fruit of Piety and Devotion Of the SACRAMENT of ORDER IF any one consider the Nature and Reason of the other Sacraments I. Why the Sacrament of Order ought to be treated of before the People he will easily perceive that all the Rest so depend upon this Sacrament of Order that without This partly the other can by no means be made or administer'd And partly they will seem to want the Solemn Ceremony and ◠kind of Religious Rite and Honor. Wherefore it is necessary that the Pastors prosecuting the intended Doctrin of the Sacraments suppose themselves oblig'd to treat so much the more diligently of the Sacrament of Order For the explication hereof will be very profitable First first to themselves and then to others who are enter'd into the Rule of Ecclesiastical Life and lastly to the Faithful People also To Themselves That while they are imploy'd in the handling of this Point they may be mov'd the more to stir up that Grace which they have obtain'd in this Sacrament To others Secondly who are call'd into the Lot of the Lord Partly that they may be affected with the same study of Piety and partly that they may get the knowledg of those things wherewith being furnish'd they may the more easily prepare themselves a way to the higher Degrees To the rest of the Faithful Thirdly first that they may understand what Honor the Ministers of the Church are worthy of And then Fourthly because it often happens that many are present who either have design'd their Children being yet but Infants to the Ministery of the Church or who of their own Choice and Will are minded to follow that kind of life for whom to be ignorant what things chiefly belong to that Course of Life is very unfit What belongs to the Manners of those that are in any Ecclesiastical Order is to be seen yea and must be known in the later part of every Session of the Council of Trent which is of Reformation But what belongs to Order as it is a Sacrament See idem Conc. Sess 13. de singulis Ordinationibus Vid. Concil Carthag IV. sub Anastatio Pontifice Anno 398. First therefore the Faithful must be taught II The Dignity of this Sacrament how great the Nobility and Excellency of this Sacrament is if we consider the Degree thereof i. e. the Priest-hood For seeing the Bishops and Priests are as it were the Interpreters and Ambassadors of God First Let the Priests consider this who in Gods name teach Men the divine Law and the Rules of Life and personate God himself in the Earth it is evident that their Function is such as a greater cannot be conceiv'd Wherefore they are worthily call'd not only Angels but Gods also because they hold the Power and the Name of the immortal God among us Now altho in all Ages the Priests have had the highest Dignity Secondly yet the Priests of the New Testament far excel all the rest in Honor. For Power both of consecrating and offering the Body and Blood of the Lord and also of remitting sins which is given them far excels all Human Reason and Understanding nor can there be found any thing like it in the whole world And then even as our Savior was sent by the Father Thirdly and the Apostles and Disciples were sent by Christ into all the World Let the Priest observe this so the Priests being indu'd with the same Power as they are sent for the Perfecting of the Saints for the work of the Ministery Eph. 4.22 for the Edification of the Body of Christ Of the Dignity of the Priesthood see Ignat. Epist ad Smyrnen Ambr. lib. 5. Epist. 32. lib. 10. Ep. 82. Chrysost hom 60. ad Pop. Antioch in Matth. hom 83. Nazian Orat. 17. ad suos cives The weight of this so great an Office therefore is not rashly to be laid upon any one III. Who are to be Ordain'd ought to be call'd and what kind of Persons Heb. 5.4 but upon them only who by their holiness of Life Learning Faith Prudence are able to bear it Nor let any one take this Office to himself but he who is call'd of God as Aaron But they are said to be call'd of God who are call'd by the lawful Ministers of the Church For they who arrogantly plant and intrude themselves into this Ministery Note it must be taught that of them the Lord meant when he said I sent not the Prophets and yet they ran Hier. 23.21 than which kind of men nothing can be more unhappy nothing can be more miserable and calamitous to the Church Vide dist 23 multis in capitibus But because in the undertaking of every Action IV. The Intention of those that are to be Ordain'd to be directed it is of very great moment What End every one appoints to himself for a good Intent will have a good Event Of This in the first place they are to be admonish'd who will be initiated into Sacred Orders that they propose nothing to themselves unworthy of so great an Office which Point is indeed by so much the more diligently to be handl'd by how much the more diligently at this Time the Faithful are us'd to offend in this Matter For some apply themselves to this way of Living V. An ill Intention 〈◊〉 with this design to get themselves necessaries for Meat and Cloaths So that they seem to respect nothing at all in the Priesthood but Gain as commonly all others do in any kind of base Trade For tho according to the Apostles sentence both the Law of God and Nature commands that he that serves the Altar should live of the Altar 1 Cor. 9.9 yet to come to the Altar for Gain and Lucres sake Note is the highest Sacriledge Others will be ordain'd VI. Another ill Intention that they may abound with Riches Whereof this is an Argument that unless some wealthy Ecclesiastical Benefice be bestow'd on them they have no Thought of Sacred Order But those are they Joh. 10.17 whom our Savior call'd Hirelings And who as Ezekiel says Ezek. 34.8 Feed themselves and not the sheep Whose Baseness and Dishonesty not only brings a thick darkness and reproach upon the Priesthood so that now nothing can be by the Faithful people accounted more contemptible and mean But it causes also that they themselves get nothing more by the Priesthood than Judas did by the Office of Apostleship which turn'd to his everlasting destruction But those are worthily to be said to enter into the Church by the Door VII The right Intention of them that are to be Ordain'd who being lawfully call'd of God do undertake the Ecclesiastical Functions for this one cause only that they may bring honor to God Nor yet is this to be taken Note as tho this Law did not equally oblige all For Men
THE CATECHISM FOR THE CURATS Compos'd by the DECREE OF THE Council of Trent And Publish'd by Command of Pope PIUS the Fifth Faithfully Translated into English PERMISSV SVPERIORVM LONDON Printed by Henry Hills Printer to the King 's Most Excellent Majesty for His Houshold and Chappel for him and Matthew Turner M.DC.LXXXVII AN INTRODUCTION TO THE CATECHISM ARTICLE I. Why and When the Synod of Trent decreed that this Catechism should be Publish'd WHen all things were full of Hatred and Dissention especially those Princes to whom was committed of God almost the whole Government of things Vide Diploma in Bullario p. 667. differing among themselves when the Unity of the Name of Christ was now almost pull'd and torn to pieces with Schisms and Heresies Paul III. of Sacred Memory willing to put a stop to those so great Evils in the Year of the Incarnation of our Lord 1537. appointed a General Council at Mantua but beyond expectation and by the suggestion of the Prince of Darkness the City Mantua could not be granted the Church for this purpose unless upon certain Conditions very far from the Reasons of Ecclesiastical Dignity and Liberty which for just Reasons being not yielded to 't was necessary to make choice of another Place Nor did any seem more fit and convenient than Vincentia a City large enough indeed and under the Authority and Power of the Venetians who granted it being both Safe and convenient to all Wherefore thither a General Council is call'd to begin on the Kalends of May 1538. in the mean while the Pope endeavor'd to reconcile Charles the Emperor and Francis King of France and therefore He and both those Princes came to Nice their Ambassadors being sent before to Vincentia to prepare for the Council There could be no Peace concluded betwixt the Emperor and the King but only a Truce was agreed upon for ten years Now hitherto the Council was once and again appointed and put off almost Three whole Years which time being spent the Holy Pope impatient at the loss of so many Souls altering the Place and having chosen the City of Trent at the Request of the Germans especially there he anew denounces a Council to be held on the Kalends of November in the Year of the Incarnation of our Lord 1542. A Bull was no sooner sent to the Princes but unhappily fresh War is vigorously pursu'd between the Emperor and the French King whence a thousand Disturbances arising on every side the Council could not be begun before the Thirteenth day of December Anno Dom. 1645. In the mean time it was wonderful to behold how greatly Luther's Heresie crept abroad and Impiety the Child of War had overspread almost all Europe and there scarcely remain'd so much as the bare Shadow of Religion Now to take away and reform these Evils the Fathers from all Parts hasten together to Trent but Good God! the Work appears Infinit and in the Lake Lerna there is not only one Hydra to be cut off but the Work requires many Hands which that the Fathers might furnish with Arms they undertake to inform the Curats who at that time were almost all void of both Learning and Religion that thereupon the ignorant Vulgar might the more easily be taught Now concerning the Way and Manner of holding this Divine Council it was afterwards long and diligently debated The Fathers met There were made by the Heretics not only vast Volumes Vid. Ind. Librorum prohibit whereby they endeavor'd to overthrow the Catholic Faith but also there were written almost infinit Books by them which carrying in them the Titles and Shews of Piety and Religion it is incredible how hard it was to discern the good Seed of Christ from the Tares of the Enemy and there were as many Catechisms carried about as there are Provinces in Europe yea and almost as many as there are Cities all which abounded with Heresies and wherewith the Minds of the Simple every where were deceiv'd and scarcely was there any one well grounded in the Faith Wherefore the Fathers of the General Council of Trent The Preface of the Catechism p. 4. being earnestly desirous to apply some wholesom Remedy to this so great and dangerous Evil thought it not enough to determin some of the Points of Catholic Doctrin against the Heresies of our Times but held it further necessary to appoint some certain Way and Rule of Instructing Christian People in the Rudiments of Faith which in all Churches they are to observe to whom is lawfully committed the Charge of Pastor and Teacher Observe O ye Pastors and own this your Book forasmuch as it was not only undertaken and publish'd for your sakes but also the Use of it by the very Council is thus appointed you That the Faithful may come with the greater Reverence and Devotion of Mind to the Receiving the Sacraments Sess 24. de Reformat c 7. this Holy Synod commands all Bishops That not only when the Sacraments are to be ministred to the People by themselves they first explain the Vse and Vertue of them according to the Capacity of the Receivers but also if there be need and if it can conveniently be done that they endeavor the same may be piously and prudently observ'd by all Curats even in the Vulgar Tongue According to a Form to be appointed by Holy Synod in a Catechism concerning all the Sacraments which the Bishops shall take care to have faithfully translated into the Vulgar Tongue and by all Curats to be explain'd to the People c. From whence it appears for what Reason and for whose sake the Holy Synod of Trent Decreed this Holy Work to be publish'd And from what was before cited it is not darkly hinted that even from the very beginning of the Council the Fathers foresaw it to be very necessary and decreed or at least which is very certain they appointed in the Eighteenth Session which was the Second under Pope Pius IV. That this Sacred Work should be compos'd S. Charles Borromaeus then procuring and with incredible diligence promoting whatsoever was profitable for Reformation of Manners For when it was there decreed concerning the Choice of Books and certain Fathers were chosen for that purpose That all pernicious and suspected Books should be set aside and prohibited by the Council it is not to be doubted that it was at the same time decreed concerning the Remedy to be apply'd to that postiferous Doctrin i. e. concerning the publishing our Catechism and that there were some Fathers chosen which we shall name by and by to labor in so great a Work This plainly appears from the Constitution of the Twenty fifth Session where it is decreed concerning the Index of Books and making our Catechism For thus it says The Holy Synod celebrated in the Second Session under our most Holy Lord Pope Pius IV. has committed to certain Fathers chosen for that end the Consideration of what is fit to be done
I say that we devote and consecrate our selv's forever to our Lord and Redeemer no otherwise than as his meanest Servants And indeed when we were receiv'd into Baptism XX. In Baptism we are devoted to Christ we did before the Church Doors solemnly promise that we wou'd do so For we declar'd that we renounc'd the Devil and the World and gave up our selv's wholly to Christ Jesus But if to be enroll'd in the Christian Camp we devoted our selves with so Holy and Religious a Prosession what punishment shall we deserv if after our entrance into the Church and have known the Will and Law of God if after we have receiv'd the Grace of his Sacraments we shall lead our Lives after the Rules and Commandments of the World and the Devil as if when we were wash'd in Baptism we had giv'n up our Names to the World and the Devil and not to Christ our Lord and Redeemer But what Heart is there which so great a Propensity so great kindness and good Will of so great a Lord toward us cannot enflame with ardent Love to him who tho he has us in his power and dominion as Servants bought with his own Blood yet embraces us with such Love that he calls us not his Servants Joh. 15.14 14. but his Friends yea his Brethren This verily is a most just cause and I know not whether it be not the greatest why we ought always to own and reverence and worship him as our Lord. ARTICLE III. WHo was Conceiv'd by the Holy Ghost born of the Virgin Mary That God bestow'd a fingular Blefling upon Mankind I. How great Gods Bounty towards us when he restor'd us to liberty from the slavery of the most cruel Tyrant the Faithful may perceiv by those things which have been already spoken in the former Article but then if we lay before our Eyes the counsel and way by which chiefly he wou'd accomplish this Verily there is nothing can possibly shine more glorious and magnificent than the Bounty and goodness of God towards us The greatness of this Mystery therefore II. The sense of this Article which the Holy Scripture proposes to us to consider as the chief point of our Salvation the Curat may begin to shew in the explaining this Third Article the meaning whereof he may teach to be this That we believ and confess that this very Jesus Christ our ohly Lord Matt. 1.23 Joh. 1.36 the Son of God when for our sakes he took upon himself Humane Flesh in the Womb of the Virgin was not as other Men conceiv'd of the Seed of Man but beyond all order of Nature was conceiv'd by the power of the Holy Ghost so that the same person remaining God which he was from all Eternity became Man which before he was not That these Words are so to be understood does plainly appear by confession of the Holy Council of Constantinople for thus it says Who for us Men and for our Salvation came down from Heav'n and was Incarnate by the Holy Ghost of the Virgin Mary and was made man And this S. John the Evangelist has also explain'd as being he who drew the Knowledg of this most profound Mystery out of the Bosome of our very Lord and Saviour himself For when he had declar'd the Nature of the Divine Word in these Words In the beginning was the Word Joh. 1.1 and the Word was with God and the Word was God At last he concludes and the Word was made Flesh and dwelt among us For the Word which was a Person of the Divine Nature did so take upon him the Humane Nature that the Hypostasis or Person both of the Divine and Human Nature was but one and the same whereby it came to pass that so admirable a Conjunction preserv'd the Actions and Properties of both Natures and as that great and holy Pope Leo has it Serm. 1. de Nat. That neither did the Glory of the Superior or Divine destroy the Inferior or Humane nor the assuming the Inferior diminish or lessen the Superior But because the Explication of Words ought not to be omitted It is requisite that the Curat teach IV. What works of God are attributed to the whole Trinity That when we say That the Son of God was conceiv'd by the Power of the Holy Ghost this one Person of the Divine Trinity did not make the Mystery of the Incarnation For tho the Son only took the Humane Nature upon him yet all the Persons of the Holy Trinity the Father Son and Holy Ghost were Authors of this Mystery for we must hold this Rule in our Christian Faith That all those things which God does extrà se without himself in the Creatures are common to all the Three Persons nor does one act more than another or one without another But that one One person proceeds from another V. And what to the several Persons this cannot be common to all for the Son is begotten of the Father alone the Holy Ghost proceeds from the Father and the Son But whatsoever extra illas without them comes from or is done by them the whole three Persons without any difference do it and of this kind we are to believ the Incarnation of the Son of God to be Now tho these things are thus VI. Why Christ is said to be conceiv'd by the Holy Ghost yet the Holy Scripture is us'd to attribute to any one of the Three Persons those things which are common to all the Three Persons for example It ascribes the Power of all things to the Father Wisdom to the Son Love to the Holy Ghost And because the Mystery of the Incarnation of God does manifest the special and infinite Good Will of God toward us for this Reason therefore is this work attributed to the Holy Ghost In this Mystery we are to observ VII The Mystery of Christs Conception declar'd That there are many things done beyond the Order of Nature and some again by the Power of Nature For in that we believ the Body of Christ to be made of the most pure Blood of his Virgin-Mother we therein acknowledg his Human Nature it being common to the Bodies of all Men to be form'd of the Blood of the Mother But that which surpasses both the Order of Nature and the reach of Human Understanding is this That as soon as the Blessed Virgin consenting to the Words of the Angel Luc. 1.38 had said Behold the Hand-maid of the Lord be it unto me according to thy Word immediately the most holy Body of Chrift was form'd and a Reasonable or Human Soul joyn'd with it and so in that very moment of time he became perfect God and perfect Man Now that this was the strange and wonderful work of the Holy Ghost there is no one can doubt since by the Order of Nature no Body can be inform'd by or receiv a Humane Soul but at the limited term of time
whom thou hast given me should be where I am And then This also Third as a very great benefit we have obtain'd that he has drawn up our love to Heav'n and inflam'd us with his Divine Spirit For most true is that saying Mat. 6.21 There our Heart is where our Treasure is And indeed if Christ our Lord were dwelling on the Earth all our thoughts wou'd be fix'd upon the face and acquaintance of the Man and we shou'd behold him only as Man who bestow'd so great benefits upon us and we shou'd affect him only with a kind of earthly Good Will But now being gone up into Heav'n he has render'd our Love Spiritual and makes us to love and reverence him as God whom we now consider as absent And this we understand partly by the Example of the Apostles Joh. 19.7 with whom while our Lord was present they seem'd to judge of him in a manner according to Human Sense And partly it is confirm'd by the testimony of our Lord himself when he says It is expedient for you that I go away For that imperfect Love wherewith they lov'd Jesus Christ when present with them was to be perfected by Divine Love and that by the coming of the Holy Ghost Wherefore he presently adds For if I go not away the Paraclet or Comforter will not come to you To this may be added Fourth that he has inlarg'd his House Eph. 4.22 i.e. his Church in the earth which was to be govern'd by the power and guidance of the Holy Spirit and he left Peter the Prince of Apostles the chief Pastor and Prelate of the whole Church among Men and then he gave some Apostles some Prophets some Evangelists some Pastors and Teachers and so sitting at the Right Hand of his Father he always bestows divers gifts upon divers persons for the Apostle testifies Eph. 5.7 That to every one of us is giv'n grace according to the measure of the gift of Christ But lastly Fifth The Faithful are to believe the same thing also concerning Christ's Ascension which we taught before concerning the mystery of his Death and Resurrection for tho we owe our Salvation and Redemption to the Passion of Christ who by his own Merit open'd to the Just an entrance to Heav'n yet his Ascension is not only propos'd to us as an example whereby we learn to look up on high and ascend up into Heav'n in Spirit but it has giv'n us Divine Power whereby we are enabl'd to do it ARTICLE VII FRom thence he shall come to judge the quick and the Dead There are three of excellent Offices and Functions which our Lord Jesus Christ has for the adorning and illustrating of his Church I. The Three Offices of Christ Of Redemption Patronage or Defence and Judgment But whereas from the former Articles it is manifest that he has redeem'd mankind by his Passion and Death and that he has undertak'n sorever to defend and patronize our cause by his Ascension into Heav'n it remains that in this Article we declare his Judgment The reason and force of which Article is this II. What we must believe concâ—â—â—nig the last judgment That in the last day Christ our Lord will judge all mankind For the Holy Scriptures testifie that there are Two comings of Christ The One when for our salvation he took flesh and was made Man in the Womb of the Virgin The Other when he shall come to judge all men at the end of the World This Coming of his in Holy Scripture is call'd The Day of the Lord whereof the Apostle speaks 1 Thes 5.2 The day of the Lord so comes as a Thief in the night Maâ— 24.20 and our Saviour himself Maâ— 23.32 But of that Day and Hour no man knows 1 Cor. 5.10 Concerning which last judgment the authority of the Apostle is sufficient We must all appear before the judgment-seat of Christ that every one may give an account of what he has done in the body whether good or evil For the Holy Scripture is full of testimonies which the Curat may find scatter'd up and down not only for proof of this matter but to lay before the eyes of the Faithful that as from the begining of the World that Day of the Lord wherein he put on Human Flesh was always much longed for of all because in that Mystery they had the hope of their deliverance plac'd So from thence forth after the Death of the Son of God and his Ascension into Heav'n we might most earnestly desire that Other Day of the Lord waiting for that bless'd Hope and the coming of the Glory of the great God But for the explication of this matter the Curat shall observe and teach that there are Two times wherein every one must needs come in presnce before the Lord and give an account of all his particular Thoughts Actions and Words and must abide the present Sentence of the Judge The First is when every one of us goes out of this life for immediately he is placed before the Judgment-seat of God and there is a most just examination made of all things whatsoever he ever did spake or thought and this is call'd The Private Judgment But The Other is when in one day and in one place All men shall stand together before the Seat of Judgment that in the sight and hearing of all men of all ages every one may know what is judg'd and decree'd concerning himse lf The very Pronouncing of which Sentence to Ungodly and Wicked men will not be the least part of their punishments and torments And on the other side the Godly and the Just will from thence receive no small Reward and Profit when it shall truly appear what kind of persons every one of them was in this life And this is call'd the General Judgment Concerning which it must needs be shew'd what the Cause is V. Why a General Judgment to come why besides the Private Judgment concerning every one in particular there will also be held another Judgment concerning all men in general For since First Cause even when men are dead they sometimes leave behind them some surviving persons to imitate them as Children to imitate Parents Dependents and Scholars who are lovers and favourers of their Examples Discourses Actions whereby it must needs come to pass that the rewards and punishments of the dead shall be increas'd and whereas this either Advantage or Calamity which belongs to so very many cannot have an end before the coming of the last day of the World It was but meet that there should be a perfect examination of this General Account of good and evil Words and Actions And this could not be done except at one General Judgment of all men And besides The Second forasmuch as the Fame of the Godly is often times unjustly wounded and the wicked commended as innocent the justice of God requir'd that the
And because the Latins have borrow'd the Name Ecclesia Church III. What is properly to be understood by the name Church from the Greeks after the publishing of the Gospel they transferr'd it to Sacred Matters But what the Meaning of this word is is to be shew'd The word Ecclesia Church signifies a Calling forth Act. 19.39 But Writers afterwards us'd it for a Council and Assembly Nor is it much to the matter whether that people worshipp'd the true God or a false Religion For in the Acts it is written of the Ephesians That when that Scribe had appeas'd the Rabble he said If ye enquire of any other matter it may be resolv'd in a lawful Church or Assembly He calls the Ephesians who were worshippers of Diana a lawful Church Nor are the Gentiles only which knew not God but the Councils also of Evil and Wicked Men sometimes call'd a Church I have hated says the Prophet Ps 25.5 the Church of the Wicked and I will not sit with the Vngodly But then by the common custom of the Scriptures This word is taken to signifie the Christian Common-wealth and the Congregations of the Faithful To wit those who are call'd to the light of Truth and the knowledg of God that casting away the darkness of ignorance and error they may worship the living and true God with Piety and Holiness and to say all in a Word The Church as S. Austin says S. Aug. in Ps 49. is the Faithful People dispers'd throw the whole World Nor are they trivial Mysteries which are contain'd in this Word IV. What Mysteries are contain'd in the word Church For in Calling forth which Ecclesia or Church signifies at first sight shines forth the Benignity and Splendor of Gods Grace and we understand That the Church differs very much from Other Common-wealths For They are establish'd by Human Reason and Prudence But This by the Wisdom and Counsel of God For he has Inwardly call'd us by Inspiration of the Holy Ghost but Outwardly by the Ministery and Labor of the Pastors and Teachers Besides from this Calling V. How the Church differs from a Synagogue what ought to be our end to wit the knowledg and passession of things Eternal he will best perceive who shall have consider'd why in old times the Faithful People under the Law were call'd a Synagogue i. e. a Congregation or flocking together For as S. Austin teaches They had this name given them because after the manner of Cattel to which it is more suitable to flock together they look'd only at earthly and transitory things And therefore rightly is the Christian People call'd not a Synagogue but a Church because despising earthly and mortal things it follows after those things only which are heavenly and eternal There are besides many other Names which are full of Mysteries VI. Other Names of the Church 1 Tim. 3.13 deliver'd to signifie the Christian Common-wealth For it is call'd by the Apostle the House and Building of God but if I tarry long says he to Timothy that thou mayst know how to behave thy self in the House of God which is the Church of God the Pillar and Ground of Truth And the Church is therefore call'd a House First because it is as it were one Family which one Father or Master governs and in which is a communion of all spiritual good things It is also call'd Christ's Flock of Sheep Second whereof he is the Door and Shepherd It is call'd the Spouse of Christ Third 2 Cor. 11.2 I have betrothed you as a chast Virgin to one Husband which is Christ says the Apostle to the Corinthians And the same Apostle to the Ephesians Men love your wives even as Christ loved the Church Eph. 2.5 And of Matrimony This is a great Mystery says he but I speak in Christ and in the Cburch Lastly Fourth Eph. 1.23 Col. 1.24 The Church is call'd the Body of Christ as may be seen in the Epistle to the Ephesians and that to the Colossians And all these severally avail very much to stir up the Faithful to behave themselves worthy of the immense goodness and mercy of God who has chosen them to be his people These things being explain'd VII The Church Militant and Triumphant Aug. Ench. c. it will be necessary to reckon up the several Parts of the Church and to teach the differences of them whereby the people may the better understand the Nature Properties Gifts and Graces of the Church so much belov'd of God and for that cause never intermit to praise the most holy Name of God Now of the Church there are especially Two Parts whereof the One is call'd Triumphant the Other Militant The Triumphant is that most glorious land happy company of the blessed Spirits VIII Which is Triumphant and those who have triumph'd over the World the Flesh and the Devil and being deliver'd and safe from the Troubles of this life enjoy eternal Bliss But the Church Militant is the company of all the Faithful IX Which Militant Aug. lib. 12. de Civ Dei c. 9. which yet live in the earth Which therefore is call'd Militant because she has continual War with those most implacable Enemies the World the Flesh and the Devil Nor is it yet to be thought that there are Two Churches but that of the same Church as was said before there are Two Parts whereof the One is gone before and has already obtain'd the Heavenly Country The Other daily follows till at last being joyn'd with our Saviour she shall rest in everlasting Happiness Now in the Church Militant there are two sorts of Men Good and Bad X. In the Church Militant are both Good and Bad Men. 2 Tim. 2.19 Concil Trid. sess 6. c. 12. Mark this the Wicked being indeed partakers of the same Sacraments profess the same Faith as the Good do but in their Life and Manners are far unlike Now these in the Church are call'd Good who are conjoin'd and knit together not only in profession of Faith and communion of Sacraments but also in the Spirit of Grace and Bond of Charity of whom it is said The Lord has known who are his and Men also may think and conjecture who they are that belong to this number of Pious Men but no one can certainly know And therefore it is not to be thought that Christ our Saviour spake of This Part of his Church when he remitted us to his Church and commanded us to obey Her For since She is out of our knowledge who can be assur'd to whose Judgment we are to fly and whose Authority we must obey The Church therefore includes both the Good and Bad as both the Holy Scripture and the Writings of Holy Men Testifie according to which Sentence is written that of the Apostle Ephes 4.4 There is One Body and One Spirit Now this Church is known XI By what Figures and Similitudes
the Church was signifi'd Mat. 13.17 Mat. 13.24 Luc. 3.17 Mat. 15.12 being compar'd to a City built upon a Mountain which may be seen every where for seeing that all must obey her it is necessary that she be known Nor does she contain the Good only but the Bad also as the Gospel in many Parables teaches as when it commemorates that the Kingdom of Heaven that is the Church Militant is like to a Draw-net let down into the Sea or to a Field in which Tares were over-sown or to a Treshing-flore in which is contain'd the Corn with the Chaff or to the Ten Virgins whereof some were Wise some Foolish Gen. 7. And long before also in Noah's Ark in which not only those living Creatures which were Clean but the Unclean also were shut up together we may behold the figure and similitude of this Church But tho Catholic Faith truly and constantly affirms that both the Good and Bad do belong to the Church yet from the same rules of Faith the Faithful ought to be taught that there is a far different reason and account of either part For as the Chaff upon the Threshing-flore is mingled with the Corn or as sometimes dead members remain joyn'd to the Body Eph. 4.4 so also are Wicked Men contain'd in the Church Whence it comes XII Who are shut out of the Church that there are but three sorts of men only sut out of her First Infidels and then Heretics and Schismatics and lastly Excommunicate persons The Ethnics because they never were in the Church nor ever knew her nor were made partakers of any Sacrament in the Christian Society and the Heretics and Schismatics because they have fallen off from the Church nor do they belong to the Church any more than Vagabonds or Renegadoes belong to an Army from which they ran away Yet it is not to be deny'd but that they are in the power of the Church as those who may be judg'd by her and condemn'd with an Anathema Lastly The Excommunicate persons also in that by the judgment of the Church they are turn'd out of her they belong not to her Communion till they repent But as concerning the rest even the Wicked and Ungodly persons it is not to be doubted but that they yet continue in the Church And this is diligently to be taught the Faithful that if it chance the life of the Prelates to be wicked yet the Faithful are to assure themselves that they are in the Church that therefore they lose nothing of the power And then the Parts of the Universal Church are us'd to be signifi'd by the name of the Church XIII Private Families Pastors and Sacred Places also call'd the Church 2 Cor. 1.1 1 Cor. 16.19 Col 4.16 1 Thes 1.1 Rom. 6.4 Mat. 18.17 as when the Apostle names the Church which is at Corinth Galatia Laodicea Thessalonica and he also calls the Private Families of the Faithful Churches For he commands the Church in the House of Priscilla and Aquila to be saluted And in another place Aquila and Priscilla says he salute you much in the Lord with his domestic Church Also writing to Philemon he uses the same word Sometimes also by the name Church are signifi'd the Prelates and Pastors thereof If he bear not thee says Christ tell it to the Church in which place are design'd the Rulers of the Church And the Place also where the people meet together either to the Sermon or for the sake of any other sacred matter is call'd the Church But especially in this Article the Church signifies the Multitude of Good and Bad together and not those only who govern but those also who ought to obey And then the Properties of this Church are to be open'd to the Faithful XIV The Properties of the Church whereby they may know how great a Benefit God bestows on them who happen to be born and brought up in her Her First Property therefore is describ'd in the Creed of the Fathers First That she be One Cant. 6.8 that she is One My Dove is One says he my Beautiful One is One. But now so great a multitude of Men as is scatter'd far and wide is call'd One for those reasons which are written by the Apostle to the Ephesians for he preaches that there is only One Faith One Lord One Baptism Eph. 4.4 and there is also One Ruler and Governor Invisible which is Christ Ephes 1.21 whom the Eternal Father has made Head over all his Church which is his Body But the Visible Governor is He XV. A Visible Head necessary for the Churches Unity who by Lawful Succession possesses the Chair of Peter the Prince of Apostles of whom this was the approv'd Sentence and Judgment of all the Fathers that this Visible Head was necessary both to settle and preserve the Unity of the Catholic Church Which thing St. Hierom well saw and wrote against Jovinian in these words There is One elected that a Head being constituted the occasion of Schism might be taken away And to Damasus Let Envy slack let the ambition of the Roman Pride be gone I speak to the Successor of the Fisher and the Disciple of the Cross following no Chief but Christ I am consociated to your Holiness i. e. in Communion of Peters Chair I know that the Church is built upon that Rock Whosoever shall have eaten the Lamb without This House is profane If any one be not in Noahs Ark he shall perish by the prevalence of the Flood Which also was long before prov'd by Irenaeus and Cyprian Iraeu lib. 3. contra Haeres c. 3. B. Cypr. de Simpl Prelat in principio fere who speaking of the Unity of the Church says The Lord says to Peter I O Peter say to thee that thou art Peter and upon this Rock I will build my Church He builds his Church upon One And tho after his Resurrection he gave part of this Power to all the Apostles and said As the Father sent me I also send you receive ye the Holy Ghost yet that he might manifest Vnity He by his own Authority dispos'd the Original of that same Vnity which was to begin in One c. And then Optatus of Milevis says Optatus initio lib. 2. ad Farmen It cannot be charg'd upon you as of ignorance seeing you know that in the City of Rome was first plac'd by Peter the Episcopal Chair in which Peter the Head of all the Apostles sate In which One the Vnity of the Church has been kept of all lest the other Apostles should challenge every one his own severally so that now he is a Schismatic and a Prevaricator who puts up another Chair in competition with this single one And afterwards St. Basil has left in writing thus Basil hom 29. quae est de poenit Peter is put in the Foundation for he said Thou art Christ the Son of the Living God and he receiv'd
this Answer that he was a Rock for though he might be a Rock yet he was not a Rock as Christ was for Christ was a Rock truly immoveable but Peter only by virtue of that Rock for God bestows his own dignities upon others Mark this He is a Priest and he makes Priests He is a Rock and he makes a Rock and what things are his he bestows on his Servants Lastly St. Ambrose St. Ambrose says If any one object that the Church is content with One Head and Husband Jesus Christ and needs no other the answer is ready For as we account Christ our Lord not only the Author but the Bestower also of all the Sacraments for He it is that Baptizes and absolves and yet he makes Men the outward Ministers of the Sacraments So he has plac'd over his Church which he governs inwardly with his Spirit a Man to be the Vicar and Minister of his Power For seeing the Visible Church wanted a Visible Head our Saviour accordingly appointed Peter the Head and Pastor of all the Faithful when in most ample expressions he commended to him the feeding of his Sheep that he would have him who succeeded to have plainly the same power of ruling and governing the whole Church Besides XVI The way to preserve Unity for time to come 1 Cor. 12.11 12. Eph. 4.34 there is One and the same Spirit says the Apostle to the Corinthians who bestows Grace on the Faithful even as the Soul does Life on the Members of the Body To preserve which Vnity when he exhorts the Ephesians he says Be earnest to preserve the Vnity of the Spirit in the bond of Peace For as the Body of Man is made up of many Members and all are nourish'd by one Soul which gives Seeing to the Eyes Hearing to the Ears and divers Faculties to the other Senses So the Mystical Body of Christ which is the Church is made up of many Faithful People There is also One Hope Eph. 4.4 as the Apostle testifies in the same place to which we are call'd for we all hope for the same thing to wit Eternal Life and Happiness Lastly There is One Faith which all must hold and profess 1 Cor. 1.10 Let there be no Schisms among you says the Apostle And there is One Baptism which is a Sacrament of the Christian Faith Another property of the Church is XVII The Second That she be Holy 1 Pet. 2.9 First that she is Holy which thing we have learn'd from that place of the Prince of Apostles But ye are a chosen generation a Holy Nation But she is call'd Holy because she is consecrated and dedicated to God for so other things of this kind though they are corporeal are us'd to be call'd Holy when they are given and dedicated to divine worship Of which kind in the Old Law were the Vessels Vestments and Altars In which sense the First-born also who were dedicated to the Most High God were call'd Holy Nor should any one wonder Note that the Church is call'd Holy altho within her are contain'd many Sinners For the Faithful are call'd Holy because they are made the People of God and by receiving Baptism and Faith have consecrated themselves to Christ altho in many things they offend and perform not the things they have promis'd even as they who profess any Trade or Art tho they observe not the rules thereof are yet call'd Tradesmen Wherefore S. Paul calls the Corinthians Sanctifi'd and Holy 1 Cor. 1.2 amongst whom it is manifest there were some whom he sharply reproves as Carnal and charges with many other Crimes She is also to be call'd Holy Secondly because as the Body she is joyn'd with her Holy Head Christ the Lord who is the Fountain of all Holiness from whom are pour'd forth the anointings and riches of Divine Goodness Excellently does St. Austin interpret those words of the Prophet S. Aug. in Ps 85.8 Keep thou my soul because I am Holy He dares says he and the Body of Christ dares and that one Man crying out from the ends of the Earth with his Head and under his Head dares say I am Holy For she receiv'd the Grace of Holiness the Grace of Baptism and of Remission of sins And a little after If all Christians and all the Faithful being baptiz'd in Christ have put him on as the Apostle says Gal. 3.27 As many of you as have been baptiz'd have put on Christ if they are made Members of his Body and yet say that they are not Holy they do wrong to the very Head whose Members they are made Add to this Thirdly That the Church alone has the legitimate worship of Sacrifice and the saving use of the Sacraments by which as by the efficacious instruments of Divine Grace God works true Holiness in us So that whosoever are truly Holy cannot be out of this Church It is plain therefore that the Church is Holy and Holy indeed because she is the Body of Christ by whom she is sanctifi'd and wash'd in his Blood Concerning the Holiness of the Church see Justin Martyr in both his Apologies Tertul. in his Apologie August against Fulgen. c. 17. Greg. Moral b. 37. c. 7. The Third Property of the Church is The Third That she be Catholic S. Aug. Ser. 131. 181. de Tempore that she be stil'd Catholic to wit Vniversal which appellation is truly given her because as S. Austin testifies From the East to the West the Brightness of one Faith is spread abroad For the Church is not as in the Public Affairs of Men or in the Conventicles of Heretics bound to the limits of One Kingdom only or to One sort of Men But she embraces in the Bosom of her Charity all Men whether they be Barbarians or Scythians Servants or Free-men Male or Female Wherefore it is written Apoc. 5.6 10. Thou by thy blood hast redeem'd us O God out of every tribe and language and people and nation and hast made us a kingdom to our God And of the Church says David Ps 2. Ask of me and I will give thee the nations for thine inheritance and the utmost parts of the earth for thy possession And I will remember Ps 86. Rahab and Babylon who shall know me and A man was born in her Besides all the Faithful which have ever been from Adam to this day or who shall be while the World endures and profess the true Faith belong to this very Church Eph. 2.20 which was built upon the foundation of the Apostles and Prophets all which were constituted and founded upon that One Corner-stone Christ who made Both to be One who has proclaim'd Peace to them that are near and to them that are afar off And she is call'd Vniversal for this reason Because all that desire everlasting Salvation are bound to lay fast hold of and to embrace her no otherwise than they who went into
the Ark to escape drowning in the Flood This is to be taught as a most certain rule whereby the true Church may be discern'd from the false And we may also know the true Church from its Original XVIII Another Rule yo know the True Church from the False which it has from the Grace reveal'd by the Apostles For her Doctrine is True not New not lately sprung up but long ago deliver'd by the Apostles and dispers'd through all the World and hence it is that none can doubt That the impious Doctrines of Heretics are far different from the Faith of the Church seeing they are against that Doctrine of the Church which has been preach'd from the Apostles to this day And therefore that all may understand which is the true Catholic Church the Fathers by Divine Inspiration have added this word APOSTOLIC Of the marks of the True Church see August contra Epist Fundamenti c. Tertul. lib. toto de Praescript For the Holy Ghost who presides in the Church governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles and afterwards by the infinite goodness of God has always continu'd in the Church But as this One Church cannot err in the delivery of Faith and Discipline of manners XIX Why the Church is call'd Apâ—stolic Aug. contra Crescen lib. 1. c. 33. seeing she is govern'd by the Holy Ghost so it must needs be that all others which falsely claim to themselves that Name and being also led by the Spirit of the Devil are most dangerously out of the way both in Doctrine and Practice But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things XX. Two figures of the Church for which cause chiefly the Apostles us'd them The Curat may not pass over that part of Docrine also which is so profitable And amongst these The First Gen. 6. Noahs Ark has an excellent signification which for this reason only was made by Gods command that there might be left no room to doubt but that it signifies the Church Which God has so constituted That whosoever by Baptism enters therein may be safe from all danger of eternal Death But they who were out of it as it happen'd to them who were not receiv'd into the Ark were overwhelm'd with their own wickedness Another Figure is that great City Jerusalem The other under the Name whereof many times the Holy Scriptures understand the Holy Church to wit That in her alone it is lawful to offer Sacrifice Because also in the Church of God only and no where else the true Worship and the true Sacrifice which can any ways be pleasing to God may be found And now in the last place XXI The Church to be believ'd by Faith and bow concerning the Church it must be taught After what manner that we are to believe the Church belongs to the Articles of Faith For tho any one perceives by reason and sense That the Church i. e. that Company of Men is in the World which are dedicated and consecrated to Christ our Lord Nor does there seem any need of Faith to conceive this when neither Jews nor Turks do at all doubt of it Yet those Mysteries which as has already been declar'd in part and partly will be said further in he Sacrament of Orders are contain'd in the Holy Church of God that mind which is illuminated by Faith only and not convinc'd by any reasons can understand Seeing therefore that this Article no less than the rest quite surpasses the strength and reach of our understanding We very rightly confess That we come not to know the Church's Original Gifts and Dignity by Huaman Reason but behold them with the Eyes of Faith For neither were Men the Authors thereof XXII Who the Author of hte Church Ps 89.5 but the very Immortal God who has built it upon a most firm Rock as the Prohet witnesses The most High has sounded it For which reason it is call'd Gods Inheritance and the people of God And the Power it has is not of Man but given her by the gift of God Wherefore as by the mere Power of Nature we cannot attain to her so also by Faith only we understand That in the Church are the Keys of the Kingdom of Heaven and that to her is given Power to Forgive Sins to Excommunicate and to consecrate the true Body of Christ and then that the Citizens which belong to her Heb. 13.14 have not here a lasting City but seek one to come It is necessary therefore to believe XXIII We must believe the Church but not in the Church Aug Ser 1.31 de Temp. That there is One Holy and Catholic Church For so we believe the Three Persons of the Trinity the Father the Son and the Holy Ghost as to place our Faith In them But now changeing the manner of speaking we profess to believe the Holy not In the Holy Church That by this different way of speaking God who is the Author of all things may be distinguish'd from the things which were created and to acknowledg that all those excellent benefits which are bestow'd on the Church were receiv'd of the Divine Goodness The Communion of Saints When S. John the Evangelist wrote to the Faithful XXIV This part of the Article to be diligently explain'd 1 Joh. 1.13 of the Divine Mysteries why he taught them therein he gives this Reason That you also says he might have Fellowship with us and our Fellowship is with the Father and with his Son Jesus Christ This Fellowship is plac'd in the Communion of Saints of which we are to speak in This Article And would to God in explaining hereof Aug. in Joan Trâ—act 32. the Teachers of the Church would imitate the diligence of Paul and the other Apostles For it is not only a kind of Interpretation of the former Article and a Doctrine full of profit and advantage but it also shews what the Use of those Mysteries is which are contain'd in the Creed For we are to search into and learn all those things for this end that we may be admitted into this so blessed and glorious a Fellowship of the Saints and being once admitted consequently to persevere Coloss 1.12 giving Thanks with Joy to God the Father who has made us worthy to partake of the Lot of the Saints in Light Firft therefore XXV Wherein is plac'd the Communion of Saints the Faithful are to be taught That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church For the Unity of that Spirit by which she is govern'd causes that whatsoever the Church has is Common For the Fruit and Benefit of all the Sacraments belongs to all the Faithful by which Sacraments as by Sacred Bands they are coupl'd and joyn'd with Christ
and above all by Baptism by which as by the Door Aug. lib. 9. contr Faust. c. 11. we enter into the Church Now that by this Communion of Saints we ought to understand the Communion of Sacraments the Fathers signifie in this Creed by these words Damasc lib. 4. de Fide Orthodox c. 12. I confess one Baptism But after Baptism first follows the Eucharist and then the other Saraments For tho this name be suitable to all the other Sacraments since they joyn us to God and make us partakers of him whose Grace we receive yet it is more proper to the Eucharist which makes this Communion But there is another Communion in the Church to be consider'd For whatsoever things are piously and holily perfom'd by One these things belong to All and by Charity which seeks not her own they are made profitable to them This is well prov'd by the Testimony of S. Ambrose S. Ambros in Ps 118. Serm. 1 v. 69 who explaining that place of the Psalm I am a Partner of all them that seek thee says thus As we say that the Member is a Partaker of the whole Body so is he that is a Partner with them that fear God Wherefore Christ has taught us this Form of Prayer Matt. 6. to say Our Bread not mine and the rest after the same manner not taking care for our selves only but for the salvation and profit of all But now this Communication of good things is XXVI A singular Similitude in Holy Scripture often represented by a fit Similitude taken from the Members of the Body of Man for in the Body there are many Members But tho they are Many yet they make but One Body in which all the Members discharge each their own proper Office and not all the same Office 〈◊〉 12.15 Nor have they all the same Dignity to execute alike the useful and comely functions nor do they seek each its own profit but the commodity and conveniency of the whole Body And then they are all so fitly knit together among themselves that if one be griev'd the rest also by Consent and Nearness of Nature do grieve and on the contrary if one be well dispos'd all the rest rejoyce with it The same thing we may contemplate in the Church in which tho there be divers Members to wit various Nations of Jews and Gentiles Bond and Free Poor and Rich yet when by Baptism they are initiated they are made one Body with Christ whereof he is the Head Moreover in this Church is assign'd to every one his own Office Note for as there were plac'd in it some Apostles some Teachers but all for the public benefit so it is the Office of some to Rule and to Teach and of others to Obey and to be Subject But then they only reap the Benefit of those so many and so great Functions Note and good things thus appointed by God who lead a Christian Life in Charity and are just and dear to God But the dead Members XXVII What benefit of the Communion of Saints they are depriv'd of who are in mortal sin Aug. in Ps 70. Serm. 2. to wit those who are as it were bound in wickedness and estrang'd from the Grace of God are not depriv'd of this Good so as to cease to be Members of this Body but being dead they perceive not that spiritual Fruit and Advantage which just and pious Men have and yet seeing that they are in the Church they are assisted towards the recovery of that Grace and Life which they had lost by those who live spiritually and receive those benefits which there can be no doubt that they are void of who are altogether cut off from the Church Nor are those Gifts common only which render men just and dear to God XXVIII Grace fro Grace are common Gifts but there is also given Grace for Grace among which is reckon'd Knowledg Prophecy and the Gift of Tongues and Miracles and the rest of that sort which Gifts are also granted to the Wicked not for Private but Publick Advantage to the Edification of the Church For the Gift of Healing is given not for his sake who has the Gift but for the Sick Mans sake who is to be healed And indeed a Christian has nothing in possession which he ought not to reckon as common to himself and all others And therefore they ought to be ready and prepar'd to relieve the Miseries of the Needy for he that has such kind of Goods and sees his Brother in want 1 Joh. 3.17 and will not help him he is plainly convin'd to have none of the Love of God in him Which things seeing they are so it is manifest enough that those who are in this Holy Communion enjoy a kind of Happiness and can truly say Ps 83. Ps 33. O how lovely are thy Tabernacles O Lord of Hosts my Soul longs and even faints for the Courts of the Lord and Blessed are they which dwell in thy House O Lord ARTICLE X. The Forgiveness of Sins There is no One I. The Belief of this Article necessary to Salvation who when he sees this Article Of the Forgiveness of Sins number'd among the other Articles of Faith can doubt not only that there is some Divine Mystery but also that there is something very necessary to the attaining Salvation contain'd in it For as was said before Without a certain belief of those things which in the Creed are propos'd to be believ'd there can be no entrance to any Body to Christian Piety But if that which of it self ought to be known of all Men seems fit to be confirm'd by some Testimony that surely will be sufficient which our Savior a little before his Ascension into Heaven witness'd concerning this matter when he open'd the Understanding of his Disciples that they might understand the Scriptures Luc. 24.46 It behov'd says he Christ to suffer and to rise again the third day from the dead and that in his name Penance and Remission of sins should be preach'd to all Nations beginning at Jerusalem Which words if the Curats consider II. The Curats Duty in explaining this Article they will easily perceive That there lies upon them a great Necessity and Charge from the Lord of diligently explaining this Article especially when the other things which belong to Religion are to be taught It is the Curats Duty therefore as to this Point to teach not only that Forgiveness of Sins may be had in the Catholic Church of which Esayah prophesi'd Isa 33.24 Aug. Hom. 49. c. 3. Iniquity shall be taken away from the people which dwell in her but also that in her there is a power of Forgiving Sins Which if the Priests use aright Let the confessors observe this and according to the Laws prescrib'd by Christ our Lord it must be believ'd That Sins are truly forgiven and pardon'd But this Pardon III. In Baptism there is
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
our Wickedness by the Blood of his only begotten Son so that he freely endur'd the Punishment which for our sins we had deserv'd and the Just was condemn'd for the Unjust the Innocent was put to a most bitter death for the Guilty Wherefore when we seriously consider with our selves 1 Pet. 1.18 19. That we were not redeem'd with corruptible things as Silver and Gold but with the precious Blood of Christ as of a Lamb without spot or blemish we shall easily conclude that nothing could possibly come to us more advantagious than this power of forgiving sins which shews the unutterable of Providence of God and his exceeding Love towards us And from this consideration it must needs be X. Mortal Sin how great an Evil. that a mighty advantage redound to us For he that offends God by any mortal Sin whatsoever Merits he before had by the Death of Christ and his Cross he straightway loses all and the Gate of Paradice which before being shut our Savior by his Passion has open'd to all he has shut again against himself Which when we remember we cannot chuse but that the consideration of Mans Misery will extreamly grieve us But if we bend our mind to this admirable Power which God has given to his Church and being confirm'd in the Faith of this Article believe that this Power is offer'd to every one so that being assisted by Gods help he may be restor'd to his former state of dignity then are we forc'd with the highest joy and gladness to exult and give immortal Thanks to God And truly if those Medicines are us'd to seem welcome and pleasant which the skilful and careful Physitian prepares for us when we are sick how much more pleasant ought those remedies to be which the Wisdom of God has appointed for the cure of our Souls and consequently for the recovery of Life and especially when they carry with them not a weak doubtful Hope of Health as those Medicines do which are apply'd to the Body but when they bring most certain Health to those who desire to be heal'd The Faithful therefore are to be admonish'd XI The Benefit of Remission of Sin diligently to be us'd after they have known the dignity of so ample and so excellent a Gift that they study religiously to convert it to their own advantage For it can hardly be that he who makes no use of a thing that is profitable and necessary can be suppos'd not to despise it and specially seeing the Lord has deliver'd to his Church this Power of forgiving sins to this end that all might use this wholsome remedy For as no one without Baptism can be expiated or cleans'd so whosoever is minded to recover the Grace of Baptism which he lost by mortal sin must necessarily betake himself to that other kind of expiation to wit the Sacrament of Penance But here the Faithful are to be warn'd XII The Easiness of obtaining Pardon not to be abus'd Aug. in Joan. Tract 33. lib. 50. Hom. 41. Amb. lib. 2. de poenit c. 1.2 11. that hearing of so large a Power of Pardon and that it is not to be limited to any term of Time not to take encouragement either to sin the more readily or to repent the more slowly For since by the one they are manifestly discover'd to be injurious to and to affront this Divine Power they are unworthy that God should bestow any Mercy upon them and by the other it is much to be fear'd lest being overtaken by Death in vain they confess the Forgiveness of Sins which by their sloth and putting off they have deservedly lost ARTICLE XI THe Resurrection of the Body That this Article has a great influence to establish the truth of our Faith I. How necessary the Belief of this Article This does abundantly evidence that it is propos'd to the Belief of the Faithful not only by the Holy Scriptures but is confirm'd by many reasons also Which since we see it not done in the other Articles of the Creed we may perceive that the Hope of our Salvation is grounded herein as on a most foundation as the Apostle argues 1 Cor. 15.14 If there be no Resurrection of the dead then is not Christ risen again but if Chrst be not risen again then is Our Preaching vain and your Faith is vain In explaining hereof therfore the Curat shall take no less pains and care than the wickedness of many has labour'd to overthrow it For that great and excellent advantages redound to the use of the Faithful by the knowledge hereof will by and by be shew'd But first of all this is to be noted II. Why the Resurrection of Men call'd the Resurrection of the Flesh That in this Article the Resurrection of Men is call'd the Resurrection of the Flesh. And this is not done without good reason For the Apostles would teach what is necessarily to be suppos'd That the Soul is immortal Wherefore lest any one might think that the Soul dy's together with the Body and that Both were to be restor'd to life again seeing that by many places of Holy Scripture it is plainly manifest that the Soul is immortal for this reason in this Article there is mention made of the Resurrection of the Flesh only And tho frequently in Holy Scripture the word Flesh signifies the whole man as in Esaias Isay 40.8 All Flesh is grass and in S. John The word was made Flesh Yet in this place the word Flesh signifies the Body that we may understand that of the Two Parts Soul and Body of which Man is made the One only to wit the Body is corrupted and returns into the Dust of the Earth out of which it was made that the Sout remains uncorrupt But then whereas none can be restor'd to Life III. The Soul not said to rise again 2 Tim. 2.14 unless he had been first dead the Soul is not properly said to rise again And there is mention made of the Flesh to confute that Heresie which during the Apostles life was Hymenaeus and Philetus's who taught that when in Holy Scripture mention was made of the Resurrection it was not to be understood of a Resurrection of the Body but of the soul whereby we rise from the death of sin to an innocent life From these words therefore it is plain that this error is taken away and the true Resurrection of the Body is confirm'd But it is the Curates Part to illustrate and clear this Truth by Examples taken out of the Old and New Testaments IV. How the Resurrection of the Flesh is to be prov'd and out of all other Church Histories For some were restor'd to life by Elilijah and Elisha in the Old Testament others besides those which Christ our Lord rais'd from death by the Holy Apostles and many others 3 Reg. 17.19 4 Reg. 4.34 which Resurrection of many confirms the Doctrine of this Article
to be given because with the benefit thereof our Soul is consecrated and joyn'd to God Wherefore to shew more fully what a Sacrament is X. A more full explication of a Sacrament it should be taught that it is a thing subject to Sense which by Gods appointment has vertue both to signifie and to work holiness and righteousness Whence it follows that any one may easily understand that the Images of the Saints Crosses and such like things tho they are Signs of Holy Things yet they are not to be call'd Sacraments Now the truth of this Doctrin it will be easie to prove by the example of all the Sacraments as before we observ'd of Baptism when we said that That solemn washing of the Body is a Sign and has the efficacy of a Holy Thing which is inwardly wrought by the power of the Holy Ghost any one may do the same thing in the other Sacraments But then this also specially belongs to these mystical Signs XI Every Sacrament signifies at least three things Present Grace the Passion of Christ and Life Everlasting which are instituted of God that by Gods appointment they signifie not any one thing only but more things together Which thing may be seen in all the Sacraments which shew not only our Holiness and Righteousness but declare two other things besides very nearly joyn'd with that Holiness to wit Christ our Redeemer's Passion which is the cause of our Holiness and Life Everlasting and the Bliss of Heaven to which our Holiness ought to be referr'd as to the End And this may be observ'd in all the Sacraments Rightly have the Holy Doctors taught that every Sacrament has in it a threefold vertue of signifying both because it brings to remembrance something already past and because it points at and shews another thing present and also because it foreshews something yet to come Nor is it to be suppos'd that these things have been thus taught of them as that it cannot be prov'd by testimony of Holy Scripture For when the Apostle says Rom 6.3 As many of us as have bin baptiz'd in Christ Jesus have bin baptiz'd in his death he plainly shews that Baptism is therefore to be call'd a Sign because it puts us in mind of the Death and Passion of our Lord. And then when he says We are bury'd together with him by Baptism into Death that as Christ rose again from the dead by the glory of the Father so also should we walk in newness of life From these words it is plain that Baptism is a Sign whereby the Divine Grace is shew'd to be pour'd into us by verture whereof is given to us that leading a new life we can easily and cheerfully perform all Offices of true Piety Lastly Rom. 6.5 when he adds For if we are planted together in the likeness of his Death we shall be also of his Resurrection it appears that Baptism has no dark signification of the Life Everlasting also which through it we shall obtain But besides these XII A Sacrament â—ometimes signifies not one thing only present divers kinds and ways of signifying which we have mention'd it oft happens that a Sacrament shews and notes not One thing only as present but more This is easie to be observ'd by any that consider the most Holy Sacrament of the Eucharist Wherein is signifi'd the presence of the true Body and Blood of the Lord which those who receive those Holy Mysteries not impurely do perceive From what has been said therefore the Pastors cannot want Arguments whereby to shew How great a Divine Power how many hidden Miracles are in the Sacraments of the New Law to prevail with all to revernce them and receive them with the greatest Devotioâ— But to teach the true use of the Sacraments XIII for what reason the Sacraments were instituted there can nothing seem more proper than diligently to explain the Reasons Why it was needful the Sacraments should be instituted Of these there are many Whereof the First is The First The weakness of Human Vnderstanding which by nature we see to be so fram'd that no One can aspire to the knowledg of those things which are comprehended by the mind and understanding unless by those things which are perceiv'd by some sense That therefore we might the more easily understand those things which are wrought by the hidden power of God the same supream Maker of all things has most wisely order'd that of his Good-will towards us he declares that very Power by some Signs which fall under some Sense For as S. Chrysostom excellently says Chrysost hom 83. in Matt. hom 60. ad pop Antioch If Man were but free from the conjunction of the Body those goon things would be offer'd him naked and not wrapp'd up in coverings But because the Soul is joyn'd with the Body it was altogether needful to use the help of sensible things to understand them Another Reason is The Second Aug l. 4. de Baptis con tra c. 24. Because our Minds are not easily wrought upon to believe those things which are promis'd us And therefore from the very beginning of the World God has bin us'd very frequently to shew by Words what he intended to do and sometimes also when he intended any work the Greatness whereof might shake the Belief of the Promise he add'd to the words some Signs alsso which had a kind of miracle in them sometimes For when God sent Moses to deliver the people of Israel Exod. 3.10 Exod. 3.42 but he not being assur'd of Gods assistance who sent him fear'd lest too heavy a burden should be laid upon him which he could not be able to hear or lest the people would not give credit to the Divine Oracles and Sayings The Lord confirm'd his promise by a great variety of Signs As therefore in the Old Testament God so ordered it that the Constancy or Truth of some great Promise might be testified by Signs so also â—n the New Law our Savior Christ when he promis'd us Forgiveness of Sins Heavenly Grace the Communion of the Holy Ghost instituted some certain Signs subject to our Eys and Senses by which as by pledges we might esteem him as it were oblig'd and so for the future might never doubt of the Faithfulness of the Promise A Third Reason was The Third â— mâ— .. â— de Saâ—â— â— 4. as S. Ambrose writes That the Soul might have ready at hand the remedies and medicines as it were of the Evangelical Samaritan for the recovery and preservation of her Health For the vertue which flows from Christ's Passion i. e. the Grace which he merited for us upon the Altar of the Cross must be deriv'd upon our selves by the Sacraments as it were by certain Pipes otherwise no one can have any hope of Salvation Wherefore our most merciful Lord would leave in his Church Sacraments firmly establish'd by his Word and Promise by which
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
that there is a Symbol of this Mistery And of Prophesies none can doubt but those Waters to which the Prophet Esay so freely invites all that thirst IX The Matter of Baptism foretold by the Prophets Isa 55.1 Ezâ—k 47.20 Zac. 13.1 and which Ezekiel in Spirit saw come forth out of the Temple and that Fountain which was open'd for the house of David and inhabitants of Jerusalem for the washing away of sin and of uncleanness which Zachary propheci'd of have relation to this saving Water of Baptism Now S. Hierom writing to Oceanus X. Why Water the Matter of Baptism D. Hieron Ep. 85. shews by many reasons how suitable it was to the nature of Baptism that Water should be made choice of to be the proper Matter thereof But as to this Point the Pastors may teach first of all that this Sacrament is very necessary to all without exception to the attaining Life Everlasting and therefore that the Matter of Water The Reasons The First The Second which can easily be bad any where and is no where wanting was most proper And then Water very excellently signifies the Effect of Baptism for as Water washes away spots and dirt so also it very well demonstrates the power and efficacy of Baptism The third by which the spots of sin are done away To which may be added That as Water is very fit to refresh the Body so by Baptism the Heat of our Lusts in a great measure is abated Of the Matter of Baptism see Conc. Florent Trid. Sess 7. can 2. de consecrat dist 4. Item D Thom. 3. p. q. 56. art 5. But this is to be noted XI Why Chrism to be us'd in Baptism Amb. l. 1. de Sacr. c. 2 Innocent l. 1. decretal tit 1 c. 3. That tho Simple Water that has no mixture in it be the proper Matter for this Sacrament to wit whensoever there happens a necessity of administring Baptism yet by Tradition from the Apostles it has always bin observ'd in the Catholic Church That Baptism is conferr'd with solemn Ceremonies and Holy Chrism added whereby it is manifest that the Effect of Baptism is the better declar'd And the people are to be taught that tho it may sometimes be doubt'd whether This or That be true Water such as the Perfection of the Sacrament requires yet this must be held as a certainty That the Sacrament of Baptism can never be made of any other Matter than of the liquor of Natural Water upon any account whatsoever Now after that One of the two Parts of which Baptism consists XII The Form of Baptism why diligently and frequently to be explain'd that is the Matter of it has bin expounded The Pastors shall take the same diligence and care to explain the Form of it which is the other part of this Sacrament and is very necessary But in the explanation of this Sacrament they must labor with so much the more care and diligence because the understanding of so Holy a Mystery does of it self not only exceedingly delight the Faithful which delight commonly arises from the understanding of all other Divine Matters but it is much to be sought after because of the daily use and necessity of it For seeing that it often happens as in its proper place will be said more fully that Baptism must be ministred by other people and very often times by Women For this Reason those things that belong to the Substance of this Sacrament ought to be known and well understood promiscuously of all the Faithful And therefore in plain and familiar words which all may easily understand the Pastors shall teach that this is the perfect and absolute Form of Baptism I baptize thee in the name of the Father and of the Son and of the Holy Ghost For so our Lord and Savior appointed XIII The Form of Baptism instituted and explain'd when according to S. Matthew he commanded the Apostles Mat. 28.19 Go ye and teach all Nations baptizing them in the name of the Father and of the Son and of the Holy Ghost By that word Baptizing the Catholic Church which is taught of God rightly understood that in the Form of this Sacrament the Action of the Minister is to be express'd which is done indeed when it is said I baptize thee And because besides the Ministers it is necessary to signifie both the person of him who is baptiz'd and the principal Cause which makes Baptism therefore the Pronoun Thee and the Distinct Names of the Divine Persons are added that so the absolute Form of the Sacrament might be concluded in the words even now mention'd Joh. 1.33 I baptize thee in the Name of the Father and of the Son and of the Holy Ghost For it is not the person of the Son only of whom S. John writes This is he that baptizes But all the Persons of the Holy Trinity work together at the Sacrament of Baptism But that it is said in the Name and not in the Names This plainly shews That there is but One Nature and Divinity in the Trinity For in this place the Name is not referr'd to the Persons but signifies that Divine Substance Vertue and Power which is One and the same in all the Three Persons See Aug. cont Donatist lib. 6. c. 25. D. Thom. 3. p. q. 66. Art 5. Now in this Form XIV The more Essential parts of the Form of Baptism which we have shew'd to be full and perfect it is to be observ'd that there are some things exceeding necessary which if they shou'd be omitted there can be no Sacrament and there are other things not so necessary but that if they should be omitted the Sacrament is made notwithstanding of which kind is the word Ego l. the vertue whereof is contain'd in the word Baptizo I Baptize Yea and in the Greek Churches changing the order of words they us'd to omit it because they thought it not fit to make any mention at all of the Minister Hence it is that they us'd this Form in Baptism Let this Servant of Christ be baptiz'd in the name of the Father and of the Son and of the Holy Ghost And yet it appears by the Sentence and Decree of the Council of Florence That this Sacrament was perfectly administred by them Since by those words is declar'd what belongs to the truth of Baptism to wit Washing or Cleansing which at that time is verily perform'd But if we may say that once there was a time XV. Why antiently the Apostles baptiz'd in Christ's name Act. 2.38 Act. 8.20 when the Apostles baptiz'd only in the name of the Lord Jesus Christ We ought to be assur'd that they did this also by the inspiration of the Holy Ghost that in the Infancy of the Church their preaching in the Name of Jesus Christ might be the more remarkable and that his Divine and immense Power might be the more celebrat'd And then if
custom For there is no body ignorant that Children were us'd to be circumcis'd on the eighth Day Now if the Circumcision made with Hands in taking away the Body of Flesh could profit them it is evident then that Baptism which is the circumcision of Christ not made with Hands must needs profit them Lastly Fifthly Rom. 5.17 as the Apostle teaches If by the sin of One Death reign'd through One much more they that receive an abundance of Grace and of the gift of Righteousness shall reign in life through One even Jesus Christ Since therefore by the sin of Adam Children by their very birth contract hurt much more by Christ our Lord may they obtain Grace and Righteousness to reign in life which verily without Baptism can by no means come to pass Conc. Trid. Sess 5. decret de peccat origin Sess 7. de Baptis c. 12 13 14. Dionys de Eccles Hier. c. 7. Cypria Ep. 59. Aug. Ep. 28. lib. 1. de peccat merit c. 23. Chrysost Hom. de Adam Eva. Concil Mil. vit c. 2. de consec dist 4. passim Wherefore the Pastors shall teach XXXII How Children baptiz'd are to be educated That by all means Infants are to be baptiz'd and then that by little and little their tender age is to be instructed to true Devotion by the Precepts of Christian Religion For as it is excellently said of the Wiseman Train up a Youth in the way he should go and when he grows old he will not depart from it Nor is it to be doubted XXXIII After what manner Infants baptiz'd receive Faith Epist. 23. ad Bon. but when they are baptiz'd they receive the Sacraments of Faith Not that they believe with the assent of their mind but because they are establish'd in the Faith of their Parents if their Parents were Faithful but if not to use S. Austin's words they are arm'd with the Faith of the whole company or the Saints For we rightly confess that they are offer'd in Baptism by all those Saints who were pleas'd to offer them and by whose charity they are joyn'd to the communion of the Holy Ghost And the Faithful are earnestly to be admonish'd to take care that their Children be brought to the Church so soon as may be without danger XXXIV Infants to be baptiz'd as soon as may be to be baptiz'd with the Solemn Ceremonies For since there is no other way left for Infants to attain Salvation unless they are baptiz'd We may easily perceive how great a guilt they bring upon themselves who suller them to want the Grace of that Sacrament longer than necessity requires especially since by reason of the weakness and tenderness of their age they are in continual danger of their life Aug. lib. 3. de Orig. animae c. 9. lib. 1. de peccat merit c. 2. Epist 28. But then the custom of the primitive Church declares that there is a different reason for those who are of ripe Years XXXV Adult persons to be invited and prepared for Baptism and have the perfect use of Reason to wit who are born of Infidel Parents for the Christian Faith is offer'd them and with all earnestness they are to be advis'd perswaded and invited to embrace it And if they are converted to our Lord God then they must be admonish'd that they defer not the Sacrament of Baptism beyond the time prescrib'd by the Church For seeing it is written First Delay not to be converted to the Lord and put not off froam day to day they are to be taught that perfect conversion is plac'd in the new Birth by Baptism Secondly And besides by how much the later they come to Baptism by so much the longer must they want the grace and use of the other Sacraments of Christian Religion because none can be admitted to them without Baptism And then Thirdly that they are also depriv'd of that excellent benefit we receive by Baptism for the Water of Baptism not only washes off and takes away every spot or blemish of all those sins which before were commiteed But it adorns us with Divine Grace by the aid and assistance whereof we can also avoid sin for the future and secure righteousnefss and innocence in which thing consists the sum of the Christian Life as all may easily perceive Tertul lib. de Poenit c. 6. de praescript c. 41. Cypr. Epist 13. de consecrat dist 4 c. 64. 65. Aug. lib de fide operib c. 9. But tho these things are so yet the Church has not bin us'd presently or hastily to bestow this Sacrament of Baptism upon this sort of Men XXXVI Why the Church is wont to defer the Baptism of those of ripe Age. The First Reason but has decreed that it should be deferr'd for a certan time For this delay has not joyn'd with it the same danger as was noted before to impend over Infants because the purpose and resolution that they who are endu'd with the use of Reason have of receiving Baptism and their Penance for their sore-past evil life will be available for Grace and Righteousness to them if any suddain accident should happen to hinder them from being Baptiz'd But on the contrary The Second The First Advantage this delay seems to be somewhat advantagious For first because the Church ought to be very provident that none come to this Sacrament through Hypocrisie and Dissimulation the Dispositions of those who desire Baptism will be more throughly try'd and discover'd For which cause we find it decreed by antient Councils that those Jews who come to the Catholic Faith before Baptism was administr'd to them were to be for some Months amongst the Catechumens The Second and then thereby they are more perfectly instructed in the Doctrin of that Faith which they ought to profess The Third and in the Rules of Christian Life Besides there is a greater and more religious veneration given to the Sacrament if with solemn Ceremony they receive Baptism only on the appointed days of Easter and Whitsuntide But notwithstanding the Time of Baptism XXXVII When Baptism of the Adult is to be deferr'd Act. 8.38.10.48 sometimes it is not to be deferr'd for some just and necessary cause as when there seems to be a present danger of Life and especially if the persons to be baptiz'd do fully understand the Mysteries of Faith which it is manifest that Philip and the Prince of Apostles did when the One baptiz'd Queen Candace's Eunuch and the other Cornelius and that without delay and as soon as ever they profefs'd that they embrac'd the Faith Furthermore XXXVIII They who are baptiz'd ought to desire Baptism it must be taught and explain'd to the people how they that are to be baptiz'd ought to be affected First of all therefore they must of necessity be willing and resolv'd to receive Baptism For since every one in Baptism dies to sin
contra duas Epist Pelag c. 13. lib 3. c. 5 in Ench. c. 64. lib. 1. de nupt concupisc c. 25. Item Greg. lib. 9. Epist 39. Conc. Vien Florent in Mater de Sacram. It most be confess'd indeed XLIII Concupiscence remaining in those thâ—t are baptiz'd is not sin Augâ—st as in the same place by authority of That Holy Synod has bin decreed that even in those that are baptiz'd there does remain Concupiscence or a kind of scum But that has not truly the Reason or Nature of sin For according to S. Austin In little Children baptiz'd the guilt of Concupiscence is absolv'd tho the Concupiscence it self remain till Death And elswhere he testifies The Guilt of Concupiscence in Baptism is loos'd but the Infirmity remains For Concupiscence which proceeds of sin is nothing else but an Appetite of the mind by its own nature repugnant to Reason Which motion notwithstanding if it have not the Consent of the Will or Negligence joyn'd with it is far from the true nature of sin But when S. Paul says I had not known Concupiscence to be sin Rom. 7.7 if the Law had not said Thou shalt not covet By these words he means not the very Concupiscence it self but the Corruption of the Will The same Doctrine S. Gregory taught writing thus Lib 9 Regist Epist 39. If there be any who say that in Baptism sin is forgiven only superficially or as to the outward commission of it what can be spoken more like an Infidel than this since by the Sacrament of Faith the Soul is absolv'd from sin even to the very Roots thereof And to prove this he uses the testimony of our Savior when in S. John he says Joh. 13.10 He that is wash'd needs not but to wash his Feet but is clean throughout Now if any one would see an express Figure and resemblance of this matter XLIV A Figure of Bapti m. 4 Reg. 9.14 let him contemplate the History of Naaman the Syrian's Leprosie who when he had wash'd himself seven times in the Water of Jordan he was so cleans'd from his Leprosie as the Scripture witnesses That his Flesh became like the Flesh of a little Child Wherefore the proper Effect of Baptism is the Forgiveness of all sins whether contracted by Original Corruption or by our own Fault For which cause it was instituted by our Lord and Savior as to omit other Testimonies the Prince of Apostles shew'd in most clear words Act. 2.38 when he said Repent and let every one of you be baptiz'd in the name of Jesus Christ for the râ—mission of sins Of concupiscence remaining in those that are baptiz'd See Aug. lib. 1. de peccat merit remiss c. 39. Item lib. 1. cont duas Epist Pelag. c. 13. l. 3. c. 3. in medio lib. 1. de nupt concupisc c. 23. 25. Item lib. 6. cont Julian q. 5. de verb. Apost Serm 6. But now in Baptism not only sins are remitted XLV The Second effect of Baptism The remission of the Punishment due to sin Rom. 9.3 but also all the Punishments of sins and wickedness are graciously pardon'd of God For tho it be common to all the Sacraments that by them is communicated the vertue of Christ our Lords Passion yet of Baptism only is it said by the Apostle that through it we dye and are bury'd together with Christ Whence Holy Church always understood that without exceeding great wrong to this Sacrament it could not be that those Offices of Piety or Devotion which by a usuâ—â— name the Fathers call'd works of Satisfaction could be enjoyn'd to him that was to be cleans'd by this Sacrament That the Punishments due to sin are remitted in Baptism See Ambros in cap. 11. ad Rom. Aug. lib. 1. de nupt concupisc c. 33. in Ench. cap. 4. D. Thom. 3. Art p. q. 69. art 2. unde nec nulla est imponenda penitentia Greg. lib. 7 regist Epist 24. habetur de consecrat dist 4. cap. Ne quod absit D. Thom. p. q. 68. ar 5. Nor are the things which we here teach contrary to the practice or custom of the Ancient Church XLVI Works of Penance before Baptism to what purpose which antiently requir'd the Jews when they were to be baptiz d to fast forty days together For that was not ordain'd for satisfaction For those that receiv'd Baptism were by that means admonish'd that for the more reverencing of the Dignity of that Sacrament they should for some time without intermission give themselves to Fasting and Prayer But tho we ought to be assur'd that in Baptism the Punishment of Sin is pardon'd XLVII What Punishments are not remitted in Baptism yet no one is freed from that kind of punishment which is deserv'd of the Civil Judgement for any grievous Crime So as that he that deserves to dye should be freed by baptism from the punishment appointed by the Laws Note Notwithstanding the Religion and Piety of those Princes is highly to be commended who that the Glory of God in his Sacraments might be made the more illustrious do at the Fonts remit and pardon that punishment also Besides Baptism procures us after the stage of this life a freedom and discharge from all those punishments which follow Original Sin for by merit of our Lord's Death it is that we obtain these things But as was said before Rom. 5.6 by Baptism we dye with him For if as the Apostle says we are planted together with him in the likeness of his Death we shall be also in the likeness of his Resurrection But if any one ask XLVIII Why after Baptism we are not freed from all Misery of Life why immediately after Baptism and even in this mortal life we are not freed from these inconveniences and are not carry'd by vertue of this Sacred Washing into that perfect state of life in which Adam the first Father of Mankind was plac'd before he sinn'd we must answer that this is thus done for Two reasons especially The First of which is The First Reason That we who by Baptism are knit to the Body of Christ and are made his Members might not receive greater dignity than our Head Since therefore Christ our Lord tho from his first birth he had the Fulness of Grace and Truth yet he laid not down the Frailty of Humane Nature which he took before he had endur'd the torments of his Passion and Death it self and then he rose to the Glory of Life Everlasting who can wonder when he sees the Faithful who have already by Baptism got the grace of the righteousness of Heaven to be notwithstanding yet cloath'd with weak decaying Bodies that afterwards having gone through many labors for Christ's sake and last of all even through Death it self they may be called again to life and be found worthy to enjoy an everlasting Age with Christ Another cause why after Baptism
iniâ—ientur c. â— l. 2. c. 104. ascrib'd so much to this Sacrament that he doubted not to say That Novatus the Heretic could not receive the Holy Ghost because when he was baptiz'd he was not sign'd with the Seal of Chrism in his great Sickness But of this matter we have most clear Testimonies both from S. Ambrose which he wrote concerning those who are initiated and also from S. Austin in his Books which he wrote against the Epistles of Petiliâ—â— the Donatist both of which were so confident that there could be no doubt of the truth of this Sacrament that they taught and confirm'd it by many places of Scripture Wherefore the One testifies that those words of the Apostle Eph. 4.30 Psal 132. Rom. 5.5 Grieve not the Holy Spirit of God whereby ye are seal'd And the Other that which is read in the Psalms As the oyntment on the Head which went down to the Beard even Aarons Beard as also that of the same Apostle The love of God is shed abroad in our Hearts through the Holy Spirit which is given us are to be apply'd to the Sacrament of Confirmation That Confirmation is a Sacrament see it prov'd Ambr. de Sacr. lib. 3. c. 2. l. de Spiritu Sancto c. 6. 7. Item Aug. de Trinit lib. 15. c. 26. in Epist Joan. Tract 3. 6. in Psal 26. And above all these Tertul. lib. de Resurr carn Cypr. Epist 7. Origen hom 9. in Levit. Hieron contra Lucifer Cyril Hierot Catech. 2. But altho by Melchiades it be said that Baptism is very nearly joyn'd to Confirmation IV. The difference of Confirmation and Baptism yet it is not to be accounted the same Sacrament but far disjoyn'd from the other For it is manifest that the Truth of Grace which all the Sacraments do severally give and the Truth also of the sensible thing which signifies that Grace do make them to be various and different Sacraments Epist ad Episc Hisp in medio Since therefore by the Grace of Baptism Men are begotten to a new life The First difference but by the Sacrament of Confirmation those who are already begotten grow to be Men and put away Childishness 1 Cor. 12.11 it is well enough known how much difference there is in the natural life betwixt Generation and Growth in stature the same difference there is between Baptism which regenerates us and Confirmation by vertue whereof we increase and receive perfect strength of Mind Besides The Second because there ought to be a new and distinct kind of Sacrament when the Soul runs into any new difficulty it may easily be perceiv'd that as we want the Grace of Baptism to reform the Soul by Faith so also it is very expedient that the Souls of the Faithful be strengthen'd or confirm'd that they may not be terrifi'd by the fear or danger of any pains punishments or death from the Confession of their Faith Which being done by the sacred Chrism of Confirmation it is thence plainly gather'd that the Reason or Nature of this Sacrament Loc. citato is plainly divers from that of Baptism Wherefore Pope Melchiades accurately prosecutes the difference betwixt them writing thus In Baptism Man is lifted into the Camp but in Confirmation he is arm'd for the Battel In the Font of Baptism the Holy Ghost gives Fulness of Innocence but in Confirmation he gives perfection of Grace In Baptism we are regenerated to Life Regeneration by it self saves those that receive Baptism in Peace but Confirmation adorns and prepares for the encounters But these things have not only been deliver'd by other Councils but especially decreed by the Sacred Council of Trent so that we may not now not only be of another opinion but neither may we by any means doubt hereof Laod. can 48. Meli. c. 6. Florent Constant Trid. Sess 7. But because it was shew'd before how necessary it was to teach of all the Sacraments in common V. Christ the Author of the Sacrament of Confirmation of whom they had their beginning We must therefore teach the same thing here of Confirmation that the Faithful may be more affected with the Sanctity of this Sacrament The Pastors therefore must teach that Christ our Lord was not only the author thereof as S. Fabian Bishop of Rome witnesses Epist 2. initio but appointed the Rite of Chrism and the words which Holy Church uses in the administration thereof which thing is easily allow'd by them who confess Confirmation to be a Sacrament seeing that all Sacred Mysteries are above the reach of humane nature nor can they be instituted by any but by God himself And now we must speak of the Parts thereof VI. The Matter of the Sacrament of Confirmation is Chrism and first of the Matter of it which is call'd Chrism which Name being borrow'd from the Greeks although thereby Prophane Writers signifi'd any sort of Oyntment yet Sacred Writers have made use thereof by a common custom of speech to signifie that Oyntment only which is made of Oyl and Balsom with the Solemn Consecration of the Bishop Wherefore the Two aforesaid corporeal things make the Matter of Confirmation Which composition of divers things as it declares the manifold Grace of the Holy Ghost which is given to those that are confirm'd so does it also shew the excellency of this Sacrament Now that This is the Matter of this Sacrament both Holy Church and Councils have always taught and also it has bin deliver'd by S. Dennys and very many others of the gravest Fathers but chiefly by Pope Fabian Epist 3. 〈◊〉 Episc Orient who witnesses that the Apostles receiv'd of the Lord the Confection of Chrism and left it to us See Aug. in Ps 44. vers 9. lib. 13. de Trinit cap. 27. Greg. in 1. cap. Cant. Conc. Laod. c. 48. Carth. 2. c. 3. 3. cap. 39. Dionys de Eccl. Hierar c. 2. 4. Of the Oyl See Amb. in Ps 118. lib. de Spirit Sanct. cap. 3. Cypr. Epist 70. Nor could any other Matter than that of Chrism VII Why Chrism appointed the Matter of Confirmation seem more proper to declare that thing which is wrought by this Sacrament For Oyl which is fat and is naturally durable and spreads it self does lively express that fulness of Grace which through the Holy Ghost runs down from Christ the Head and is pour'd upon his Members as the Oyntment which ran down Aarons beard even to the skirts of his garments Psal 132 2. Psal 4.48 Joh. 1.16 For God anointed him with the Oyl of gladness above his fellows And of his fulness have we all receiv'd Now what else does Balsom whose smell is most pleasant signifie but that the Faithful when by the Sacrament of Confirmation they are perfected send abroad such a sweetness of all vertues as that they can say with the Apostle 2 Cor. 2. We are the sweet savour of Christ
sufficient For each of them ceases not to be a Sacrament though it were laid up in the Pyx And then in the making of the other Sacraments there is no change of the Matter and Element into another nature For the Water of Baptism or the Oyl of Chrism when those Sacraments are administer'd lose not their former nature of Water and Oyl But in the Eucharist that which was Bread and Wine before Consecration the Consecration being made is truly the substance of the Body and Blood of the Lord. Now altho there be Two Elements X. The Eucharist â—ut one Sacrament tho double in Matter to wit Bread and Wine of which the whole Sacrament of the Eucharist is made yet being taught by the Authority of the Church we confess that there is not many Sacraments but one Sacrament only Otherwise the Number of Seven Sacraments which number has always bin held and was determin'd in the Councils of Lateran Florence and Trent cannot stand For seeing the Grace of this Sacrament makes us one mystic Body that the Sacrament it self might agree to the thing it makes it must needs be but One and One too not as tho it were individual but because it has the signification of One thing For as Meat and Drink which are two different things but serve only to One purpose to wit to refresh and strengthen the Body so it is fit that those two different Species of the Sacrament should answer to them since they signifie the spiritual Meat wherewith our Souls are sustain'd and refresh'd Wherefore it is said by our Lord and Savior Joh. 6. â— My Flesh is Meat indeed and my Blood is Drink indeed Ex Conciliis citatis Lateranense generale sub Innocent II. non numerat quidem distinctè septem Sacramenta sed ex variis Canonibus satis clarè colliguntur Florent in doct de Sacram. Trid. Sess 7. can 1. But it is diligently to be explain'd what the Sacrament of the Eucharist signifies The Eucharist signifies Three things that the Faithful beholding with their Eyes the Sacred Mysteries may also at the same time feed their Souls with the Contemplation of the Divine things Now there are Three things which are shew'd in this Sacrament The First is the Passion of Christ The Passion of Christ Luc. 22.19 1 Cor 11. which is now past for he taught Do this in Commemoration of me And the Apostle testifi'd As oft as ye shall eat this Bread and drink this Chalice ye will shew the Death of the Lord till he come The second is the Divine and Heavenly Grace Divine Grace which being present in this Sacrament is given to feed and preserve the Soul For as in Baptism we are begotten to a New life Tertul. de Râ—sur Carnis c. 8. and in Confirmation we are strengthen'd to resist Satan and openly to profess the name of Christ so in the Sacrament of the Eucharist we are nourish'd and sustained The Third Eternal Glory which foreshews somewhat to come is that Fruit of eternal Glory and Delight which we shall receive in Heaven by the promise of God These three therefore which are plainly distinguish'd by the variety of time past present and to come are so signifi'd in Holy Mysteries that the whole Sacrament altho it consists of divers Species may be apply'd to shew any of all these as it were to the signification of one thing But first of all XI The Double Matter of the Eucharist Bread and Wine the Pastors must know the Matter of this Sacrament both that they themselves may know how to consecrate it and also that the Faithful may be admonish'd of what thing it is a Symbol and also may be inflam'd with the love and desire of that thing which it signifies The Matter therefore of this Sacrament is double The one part is Bread made of Wheat of which we will speak first of the other will be spoken afterwards For as the Evangelists Matthew Mark and Luke do teach Mat. 26.20 Mar. 14.22 Luc. 22 19. Joh. 11. Christ our Lord took Bread into his Hands Bless'd and brake it saying This is my Body And in S. John the same our Savior call'd himself Bread when he said I am the living Bread which came down from Heaven Vide de Consecr dist 2. c. 1 2. 55. ubi habes de hac materia decret Alexand. Pap. in 1. Epist ad omnes Orthodoxos Cypr. lib. 2. Epist 3. Ambr. l. 4. de Sacram. l. 4. vide etiam Iren. l. 4. c. 34. l. 5. c. 2. Now since there are divers kinds of Bread XII Wheaten Bread the true Matter of the Eucharist D. Tho. 3. p. q. 74. a. 3. either because it is made of different matter as when some is made of Wheat some of Barley and some of Peas and other Fruits of the Earth or because it has different Qualities for some is leven'd and some is unleven'd As to the first our Saviors words shew that the Bread ought to be made of Wheat for by a common custom of speaking when Bread is absolutely nam'd it is plain enough that Wheaten-Bread is meant And this is declar'd by a Figure of the Old Testament Levit. 24.5 for the Lord commanded that the Loaves of Shew-Bread which signifi'd this Sacrament should be made of the like Matter Now as no Bread but Wheaten Bread can be thought fit to be Matter for this Sacrament XIII Unleven'd Bread the Matter of the Eucharist Ma. 26.17 Mar 14.12 Luc. 22.7 for so the Tradition of the Apostles teaches us and the authority of the Catholic Church has confirm'd so also it may easily be gather'd from what our Lord Christ did that it ought to be Vnleven'd For on the first day of Vnleven'd bread when it was unlawful for the Jews to have in their Houses any leven'd Bread he made and instituted this Sacrament Vide lib. 3. decretal tit de celebrat Missarum c. ulâ— ubi habes Auctoritatem Honorii Papae 3. But if any one hereto oppose the Authority of John the Evangelist XIV An Objection answer'd who says that all these things were done before the day of the Passover that reason may be easily solv'd For that day which the other Evangelists call the first day of unleven'd Bread because on the fifth day of the week at Evening the feast days of unleven'd Bread began at which time our Savior celebrated the Passover John 13.1 that same day S. John calls the day before the Passover as judging the space of a natural day which is begun at Sun-rising was chiefly to be observ'd Wherefore S. Chrysostom also In Mat. hom 38. interprets the first day of Vnleven'd Bread to be that day whereon at Evening Vnleven'd Bread was to be eaten But how suitable the Consecration of Vnleven'd Bread is to that Integrity and Cleanness of the Soul which the Faithful ought to bring to this Sacrament we are taught by
the Apostle 1 Cor. 5.7 when he says Purge out the old Leven that ye may be a new lump as ye are unleven'd For Christ our Passover is sacrificed therefore let us banquet not with the old Leven nor with the Leven of malice and wickedness but with the unleven'd Bread of Sincerity and Truth Not that this Quality is to be thought so necessary XV. The Eucharist may be made of Leven'd Bread that if the Bread have it not the Sacrament cannot be made For either kind of Bread has the true and proper nature and name of Bread Altho no one ought by his own private authority or rashness rather alter the laudable Rite of his Church And by so much the less is it permitted to the Latin Priests to do it Conc. Floren. Sess ult lib. 3 decret de cel b Miss c. final whom the Popes have moreover commanded to perform the Sacred Mysteries with unleven'd Bread only And let this suffice for the explication of One part of the Matter of this Sacrament Where notwithstanding it is to be noted that it is not determin'd how much Matter ought to be us'd in making this Sacrament since the certain number of them who either may or ought to receive the Sacred Mysteries cannot be defin'd It remains now that we speak of the other Part of the Matter and Element of this Sacrament XVI Wine of the Grape the other Matter of the Eucharist And that is Wine press'd out of the fruit of the Vine wherewith a little Water is mixt For that our Lord and Savior us'd Wine in the Institution of this Sacrament the Catholic Church has ever taught seeing he himself said Mat 26.29 Mar. 14.25 I will not drink henceforth of the fruit of the Vine until that day In which place S. Chrysostom Hom. 83. in Mat. Of the fruit of the Vine says he which surely brought forth Wine not Water that so long before-hand he might be seen to pluck up by the roots the Heresy of them who thought that Water only was to be us'd in these Mysteries Yet the Church of God always mingl'd Water with the Wine XVII Water to be mingl'd with Wine Cypr. lib. 2. Epist. 3. Trid. Sess 22. de Saâ—ris Miss c. 7. Can. 9. Apoc. 17.15 First because our Lord Christ himself did so as is prov'd by the authority of Councils and by the testimony of S. Cyprian And then that the memory of the Blood and Water which came out of his Side might be renew'd And then as we read in the Apocalyps Water signifies the People Wherefore Water mingl'd with Wine signifies the Conjunction of the Faithful with Christ their Head And this by Apostolical Tradition Holy Church has always observ'd But altho the Reasons for mingling the Water with the Wine are so weighty Note that it may not be neglected under mortal sin yet tho it should be wanting the Sacrament remains But the Priests ought to take care XVIII A little Water to be mingl'd that as in the Sacred Mysteries they ought to mingle Water with the Wine so also that they pour but a little thereinto For by the Opinion and Judgment of Ecclesiastical Writers That Water is turn'd into Wine Wherefore Pope Honorius writes thus concerning it There has bin for a long time in your parts a pernicious abuse to wit that there is us'd a greater quantity of Water in the Sacrifice Habetur lib. 3. Decretal dâ— celeb Miss c. 13. than of Wine when according to the reasonable practice of the general Church there ought to be us'd a far greater quantity of Wine than of Water Of this Sacrament therefore there are only these Two Elements Note and it has bin rightly setl'd by many Decrees Et vide de consec dist 2. c. 1 2. seq That none may offer any thing but Bread and Wine notwithstanding which there were some presum'd to do so But now we must see how sit these two Symbols of Bread and Wine are XIX How convenient this Matter of the Eucharist is First John 9. to declare those things whereof we believe and confess them to be Sacraments And first they signifie Christ to us as he is the true life of Men. For the Lord himself says My Flesh is Meat indeed and my Blood is Drink indeed Seeing therefore the Body of Christ our Lord yields nourishment of eternal Life to them who do purely and holily receive the Sacrament thereof rightly is it made of those things wherein this Life is contain'd that the Faithful may easily understand that by the Communion of the Body and Blood of Christ their mind and Soul is fed These Elements also are somewhat available to this end Secondly Damasc lib. 4. de fide Orthod c. 14. that Men may learn and know that the Truth of Christ's Body and Blood are in the Sacrament for when we observe that Bread and Wine is dayly chang'd into human Flesh and Blood by the strength of Nature We may the more easily be led by this similitude to believe that the Substance of Bread and Wine by the Heavenly Benediction is converted into the true Flesh and true Blood of Christ Thirdly This admirable Change of the Elements helps also to shadow what is done in the Soul For as tho there appears outwardly no change of the Bread and Wine yet their substance truly passes into the Flesh and Blood of Christ so also tho nothing seems to be chang'd in us yet inwardly we are renew'd to life while we receive the true life in the Sacrament of the Eucharist Add hereto Fourthly that since the Body of the Church is compos'd of many Members this conjunction is not by any thing more clear'd than by the Elements of Bread and Wine For Bread is made of many Grains and Wine is press'd out of a Multitude of Grapes And so we tho we are Many yet they shew us to be strictly held together by the bond of this Divine Mystery and as it were made One Body Now it follows that we treat of the Form which ought to be us'd at the consecrating the Bread XX. The Form of the Eucharist as to the Bread defin'd and prov'd Not that the faithful people need to be much taught these Mysteries unless there be necessity for it is not necessary to instruct those persons in these matters who are not initiated in Sacred Things But lest by ignorance of the Form the Priests in making this Sacrament may make any foul mistakes We are taught therefore by the Holy Evangelists Matthew and Luke By Scripture Mat. 26.26 Mar. 14.22 Luc. 26.19 1 Cor. 14.22 and by the Apostle that This is the Form This is my Body for it is written when they had supp'd Jesus took Bread and blessed it and brake it and gave it to his Disciples and said Take and eat This is my Body Which Form of consecration seeing it was observ'd of
Christ our Lord the same has bin always us'd in the Catholic Church We might here forbear the Testimonies of the Holy Fathers By Fathers and Councils which to reckon up would be endless and the Decree of the Council of Florence which is open and ready for all to see especially since by those words of our Savior Do this in commemoration of me we plainly see the same thing In Decret de Sacram. Item Trid. Sess 13. cap. 1. For what the Lord commanded to be done Note ought to be referr'd not only to what he did but also to what he said And we must know that indeed it chiefly belongs to the Words which were utter'd no less for the sake of Effecting than for the sake of Signifying As to the Fathers see Amb. lib. 4. de Sacram. c. 4. 5. Chrys hom de Prodit Judae Aug lib. 3. de Trinit c. 4. Iren. lib. 4. cont Haer. c. 34. Orig. lib. 8. cont Celsum Hesich lib. 6. in Levit. c. 22. Cyril Alex. Epist. ad Calosorum Episcop Tertul. lib. 4. contr Marc. in Hier. Epist. 1. But this may easily be perswaded by Reason By Reason For the Form is that whereby is signifi'd that thing which is wrought in this Sacrament Now when these words signifie and declare that thing which is done i. e. the conversion of the Bread into the true Body of our Lord it follows that the Form is to be put in those very Words in which meaning we may take that which is written by the Evangelist He Blessed Mat. 26. For he seems to mean as if he had said Taking Bread he Blessed it saying This is my Body For tho the Evangelist plac'd these words Take and Eat before Note yet it is plain that thereby is signifi'd not the Consecration of the Matter but the Vse only Wherefore they ought indeed by all means to be pronounc'd by the Priest but to the making the Sacrament they are not necessary As also that Conjunction For is pronounc'd in the Consecration of the Body and Blood Note for otherwise it would come to pass that if this Sacrament were to be administer'd to no body it ought not or cannot be done Whereas there can be no doubt but the Priest pronouncing the words of our Lord after the manner and appointment of Holy Church doth truly consecrate the proper matter of Bread altho it may then chance that the Holy Eucharist be not administer'd to any body at all And now as to the Consecration of the Wine XXI The Form of the Eucharist as to the Winâ— defin'd and prov'd Decretal lib. 3. de celeb Miss c. 6. which is the other Matter of this Sacrament for the same reason before mention'd there is need that the Priest rightly know and understand the Form That therefore we must certainly believe is comprehended in these words This is the Chalice of my Blood of the New and Eternal Testament the Mystery of Faith which shall be shed for you and for many for the remission of sins â— Of which words there are many gather'd from Sacred Scripture By Scripture Luc. 22.20 1 Cor. 11.25 Mat. 26.28 But some have bin preserv'd in the Church by Apostolical Tradition For that which is said This is the Chalice is written by S. Luke and by the Apostle But that which follows Of my Blood or my Blood of the New Testament which shall be shed for you and for many for the Remission of sins was partly said by S. Luke and partly by S. Matthew But those words Of the Eternal and Mystery of Faith Holy Tradition By Tradition the interpreter and keeper of Catholic Unity has taught us But of this Form no one can doubt And Reason if he mind in this place also what was said before of the Form of Consecration which is us'd over the Element of Bread For it is manifest that by these words which signifie the substance of the Wine to be converted into the Blood of our Lord the Form of this Element is chang'd Wherefore since those words plainly declare this thing it is plain that there is no other Form to be made But they express besides XXII Three Effects of Christ's Blood certain admirable Fruits of Christ's blood shed in his Passion which specially belong to this Sacrament One is an Entrance to the Eternal Inheritance which comes to us by right of the New and Eternal Testament Another is an Entrance to Righteousness by the Mystery of Faith For God has offer'd Jesus through Faith in his Blood to be our Reconciler that he might be just and the justifier of him who is of the Faith of Jesus Christ The Third is the Forgiveness of Sins But because these very words of Consecration are full of Mysteries XXIII The words of the Consecration of the Wine explain'd Decretal lib. 3. de celeb Miss c. 6. and are very suitable to the matter we must consider them more carefully Now that it is said This is the Chalice of my Blood it must be thus understood This is my Blood which is contain'd in the Chalice Rightly therefore and very fitly here whilst the Blood as it is the Drink of the Faithful is consecrated there is mention to be made of the Chalice or Cup For neither would Blood seem to signifie sufficiently this kind of drink unless it were in some Vessels It then follows Of the New Testament which for this reason is added that we may understand that the Blood of Christ our Lord is not now given to Men in a Figure as it was done in the Old Testament for we read in the Epistle to the Hebrews Without Blood a Testament is not dedicated Heb. 9.16 but really and truly which properly belongs to the New Testament Wherefore the Apostle says Therefore Christ is the Mediator of the New Testament that by means of Death those who are call'd might receive the promise of eternal inheritance But the Word Eternal is to be referr'd to the eternal inheritance which of right comes to us by the death of Christ our Lord the eternal Testator That whit follows The Mystery of Faith excludes not the Truth of the thing but that which lies close hid and farthest off from the sight signifies that it is to be believ'd with a steady Faith But these words in this place have another meaning than they have when they are attributed to Baptism sor it is call'd the mystery of Faith because by Faith we perceive Christ's Blood hid under the Species of Wine But we properly call Baptism the Sacrament of Faith as the Greeks call it the Mystery of Faith because it contains the whole profession of Christian Faith Altho for another reason also we call the Blood of our Lord the Mysterie of Faith to wit because therein especially human reason finds much difficulty and labor when Faith offers to us to believe that the Son of God both God and Man suffer'd Death for us which
Death is indeed signifi'd in the Sacrament of the Blood Wherefore fitly in this place rather than in the Consecration of the Body is the Passion of the Lord commemorated in these words Which shall be shed for the remission of Sins For the Blood being separately consecrated by it self with relation to the Passion of the Lord has greater force and power to lay before the eyes of all Mat. 26.28 Luc. 22.20 both the Death and kind of suffering But those words which are added For you and for many are taken severally from S. Matthew and S. Luke which notwithstanding Holy Church taught by the Spirit of God has join'd together but they belong to the fruit of the Passion and shew the profitableness thereof For if we look at the vertue of it it must be confess'd that our Savior shed his Blood for the salvation of all men But if we look at the fruit which men gather from thence we may easily understand that it comes not to all to advantage but only to some When therefore he said For you he signifi'd either them that were then present or those whom he had chosen out of the Jewish people such as were his Disciples except Judas with whom he spake But when he added For many he would have the rest that were elected either Jews or Gentiles to be understood Rightly therefore was it done that it was not said for all seeing that in this place the design of the discourse extends only to the fruits of the Passion which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle Christ was once offer'd to take away the sins of many Heb. 9. and that which our Lord himself said in S. John I pray for them I pray not for the World Joh. 17.8 but for those whom thou hast given me because they are thine There are many other Mysteries wrapp'd up in these words of the Consecration which the Pastors by the daily meditation and study of Divine Matters and God assisting them may easily discover But now to return to the explication of those things which the Faithful must by no means be ignorant of And because the Apostle admonishes XXIV We must judge of the Eucharist by Faith not by Sense 1 Cor. 11.29 that they are guilty of a most heinous sin who difference not the Lords Body let the Pastors chiefly teach that the Mind and Reason is here to be call'd off from sense For if the Faithful perswade themselves that those things only are contain'd in this Sacrament which are perceiv'd by the senses they must needs be led into the greatest impiety when with their Eyes their Feeling their Smell their Taste perceiving nothing at all but the Species of Bread and Wine they will judge that there is only Bread and Wine in the Sacrament There must be care tak'n therefore that as much as may be the minds of the Faithful may be abstracted or withdrawn from the judgment of sense and stirr'd up to contemplate the immense Power and Vertue of God Now there are three wonderful and stupendious things XXV Three things done in the Eucharist by Consecration which in this Sacrament Holy Church without all doubt believes and confesses to be wrought by the words of Consecration The First is The First That the true Body of Christ that very same which was born of the Virgin and now sits in Heaven at the Right-hand of the Father is contain'd in this Sacrament See Dionys de Eccl. Hierarch c. 3. Ignat. Epist ad Smyr Just Apol. 2. Iren. lib. 4. c. 34. l. 5. c. 2. Trid. Sess 13. c. 1. de Euch. The Second is that no substance of the Elements remains in it The Second Altho nothing seems more strange and distant to the senses Cyp. de coena Domini Euseb Emiss hom 5. de Pasch Cyr. Hier. Catech. 1 3 4. Ambr. l. 4. de Sacra c. 4. Chrysost hom 83. in Matt. 60. ad Pop. Antioch The Third The Third which is easily gather'd from both the former tho the words of Consecration fully express it is that what is beheld by the Eyes or perceiv'd by the other Senses is in a wonderful and unspeakable manner without any subject matter And one may see indeed all the Accidents of Bread and Wine which yet are inherent in no substance but they consist of themselves because the Substance of the Bread and Wine is so chang'd into the Body and Blood of the Lord that the substance of the Bread and Wine altogether ceases But that the first may be first handl'd XXVI The true Body of Christ prov'd to be in the Eucharist Mat. 26.26 Mar. 14.20 Luc. 22.19 Let the Pastors endeavor to shew how plain and clear the Words of our Savior are which shew the Truth of Christ's Body in the Sacrament for when he says This is my Body This is my Blood There is no one in his right mind can be ignorant what we are to understand Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had As that very holy and learn'd Man Hilarius has written concerning the Truth of Christ's Flesh and Blood S. Hilar. l. 8. de Trinit super illa verba velut unum 1 Cor. 11.28 when according to the very profession of our Lord and our Faith his Flesh is truly our Food that there is no room left us to doubt thereof But there is another point to be open'd by the Pastors whence it may plainly be known that the true Body and Blood of the Lord is contain'd in the Eucharist For after that the Apostle had remember'd That the Bread and Wine was consecrated by our Lord and the Sacred Mysteries administer'd to his Apostles he subjoyns But let a Man prove himself and so let him eat of that Bread and Drink of that Chalice for he that eats and drinks unworthily eats and drinks judgment to himself not differencing the Lords Body But if as Heretics say that nothing else were to be venerated in the Sacrament besides the memory and sign of Christ's Passion what need was there that the Faithful should be exhorted with such weighty words to prove themselves For by that weighty word Judgment the Apostle has declar'd that some horrid wickedness is committed by him who impurely taking the Lords Body which lies hid in the Eucharist does not difference it from other kinds of Meat Which also before in the same Epistle he more fully explain'd in these words 1 Cor. 11.26 The Chalice of Blessing which we bless is it not the Communication of the Blood of Christ and the Bread which we break is it not the participation of the Lords Body Which words verily shew the true substance of the Body and Blood of Christ our Lord. These places of Scripture therefore shall be explain'd by the Pastors
every year communicate at Easter shall be driven away from the Church Concil Lateran c. 28. habetur l. 5. decretal tit de Poenis remiss c. Omnis utriusque sexus Trid. Sess 13.9 Neither let the Faithful think that this is enough LXIII The Faithful to be exhorted to the frequent use of the Eucharist that obeying the authority of this Decree they only once a year receive the Lords Body but let them know that they ought oftner to receive the Communion of the Eucharist But whether it be more expedient so to do every Month or every Week or every Day Aug. there can be no certain Rule prescrib'd for all But yet this is S. Austins most sure Rule So live that thou mayst receive every Day Wherefore the Curats shall be ready to exhort the Faithful diligently that as they think it necessary to afford nourishment to their Bodies every Day so also that they cast not off the care of feeding and nourishing their Soul every day with the Sacrament for it is plain that the Soul no less wants her Spiritual Meat than the Body her natural Food And it will be extreamly profitable in this place to repeat those exceeding great and divine Benefits which as was before shew'd we obtain by Sacramental Communion of the Eucharist And this figure also shall be added that every day the Israelites ought to refresh the strength of their Bodies with Manna Exod. 16. And also the authorities of the Holy Fathers which greatly commended the frequent receiving of this Sacrament Neither was it the Opinion of that one only Holy Father S. Austin Thou daily sinnest daily receive but whosoever diligently observes will easily find that the same was the sense of all the Fathers that have written of this matter To frequent Communion do exhort Aug. de verb. Dom. serm 28. sed hic serm cum non sit Aug. sed Ambr. l. 5. de Sacram. c. 4. rejectus est in apendicem tomi 10. Item vide eund Aug. Epist 118. c. 3. Item Ignat. ad Ephes satis ante fin Basil Epist ad Caesar patr Ambr. lib. 3. de Sacram. c. 4. Chrys hom 61. ad pop Antioch Cypr. de Orat. Domin ad haec verba Panem nostrum quotid Hieron Epist 28. ad Lucin. vers finem Cyril lib. 3. in Joan. c. 34. de consec dist 2. per multa capita hac de re And in former daies there was a time when the Faithful daily receiv'd the Eucharist LXIV Antiently the Faithful communicated every day Act. 2.42 as we understand from the Acts of the Apostles For all who then profess'd the Christian Faith did so burn with true Christian Charity that when without intermission they were at leisure for Prayers and other duties of Piety or Devotion they were always found ready prepar'd daily to receive the Sacred Mysteries of the Lords Body The most holy Martyr and Pope Anacletus in some measure renew'd this De consec dist â— c. 1â— For he commanded That the Ministers who perform'd Masse should communicate Which thing he affirm'd to have bin ordain'd by the Apostles And it was a long while a Custom in the Church that the Priest as soon as the Sacrifice was ended when he took the Eucharist turning to the people that were present invited the Faithful to the Sacred Table in these words Come Brethren to the Communion Then those that were prepar'd took the Sacred Mysteries with the most profound Devotion Of daily Communion See Dionys de Eccles Hierar c. 3. parte 2. Hieron Epist 28. ad Lucin. Greg. l. 2. dialog c. 23. Item lib. de Ecclesiast dogmat c. 53. citatur de de consec dist 1. c. 23. But when Charity and Devotion grew so cold LXV Thrice a year antiently appointed to communicate that the Faithful very rarely came to the Communion is was decreed by Pope Fabian That all should receive the Eucharist thrice every year at the Nativity of our Lord at Easter and at Whitsuntide and the same thing was afterwards confirm'd by many Councils and especially by the First Council of Agath Fabiani decretum habes de Concer dist 2. c. 16. ibid. citatur Concil Agathem sec 18. c. Saeculares But when the matter grew to that pass LXVI When commanded to communicate once a year that that holy and wholesome precept was not observ'd but the Communion of the Eucharist was put off for many years together it was decreed in the Council of Lateran That all the Faithful should once a year at least receive the Sacred Body of the Lord But those who neglected to do so were forbid to enter into the Church Citatur lib. 5. decret tit de Poenit. remiss bap Omnis utriusque sexus Now altho this Law LXVII Before the use of Reason none may communicate establish'd by the Authority of God and his Church belong to all the Faithful Yet it must be taught that they are excepted who by reason of the tenderness of Age have not yet the use of Reason for these know not how to make a difference betwixt the Sacred Eucharist and Prophane and common Bread Nor can they bring that devotion of Heart and Religion to the receiving thereof as is fit and it also seems very disagreeable to the Institution of Christ our Lord Mat. 26.26 for he says Take and Eat LXVIII The Eucharist antiently given to Infants but it is manifest enough that Infants are not capable to take and eat In some places it was indeed an antient custom to give the Sacred Eucharist even to Infants but yet both for the reasons before mention'd and for Others also very agreeable to Christian Piety the same has long-a-go Note by the Churches Authority bin forborn Cypr. de Lapsis post med But at what age the Sacred Mysteries are to be given to Children no one can better determine than the Father and Priest to whom they confess their sins for it belongs to Them to try and examine the Children whether they have learn'd the knowledg of this admirable Sacrament and have any rellish to it Moreover to Mad-men LXIX When the Eucharist ought not to be given to Mad people Con. Carth. 4.76 who then are far from the sense of Devotion the Sacraments ought not to be given Altho if before they fell into madness they evidenc'd a pious and religious disposition of mind the Eucharist may be administer'd to them at the end of their Life as was decreed by the Council of Carthage so that there be no danger to be fear'd of Vomitting or other Indignity and Inconvenience But now as to the Rite or manner of Communicating LXX The Priests only may communicate under â—oâ—h Species the Curats may teach That by the Law of the Church it is prohibited that any one without the Authority of the Church except the Priests who consecrate the Lords Body in the Sacrifice should take the Sacred Eucharist in both kinds
was instituted of Christ our Lord for Two causes The One is that it might be the heavenly Food of our Souls wherewith we might preserve and sustain our spiritual Life The Other that the Church might have a perpetual Sacrifice whereby our sins might be expiated and our heavenly Father who has often times bin grievously offended by our wickedness might be turn'd from his Anger to his Mercy and from the severity of his just Revenge to Pity We may observe the Figure and Resemblance of this thing in the Paschal Lamb which was us'd to be offer'd as a Sacrifice and eaten as a Sacrament by the Children of Israel Vide Trid. de Sacrif Missae c. 1.3 Dionys l. 17. de Eccl. c. 3. Ignat. Epist ad Smyrn Tert. lib. de Orat. Iren. l. 4. c. 32. Aug. lib. 10. de Civit. Dei c. 10. Et lib. 17. c. 20. lib. 18. c. 35. lib. 19. c. 23. lib. 22. c. 8. alibi passim Nor indeed when our Savior was about to offer himself to God the Father upon the Altar of the Cross LXXVII How great the Benefit of the Eucharist is could he give any more illustrious signification of his immense Love towards us than when he left us a visible Sacrifice whereby might be restor'd that which was a little after to be sacrific'd once in Blood on the Cross and the memory thereof might every Day be honor'd by the Church spread abroad over all the World to her exceeding advantage even to the end of the World Now these Two ways are very different in themselves LXXVIII The Difference between a Sacrifice and a Sacrament for a Sacrament is perform'd or perfected in the Consecration but the force or vertue of a Sacrifice consists in this that it be Offer'd Wherefore the Sacred Eucharist while it is kept in the Pyx or carry'd to the Sick has not the Nature of a Sacrifice but of a Sacrament and besides as it is a Sacrament it gives them that receive the Divine Hoste or Sacrifice cause of Merit and all those other advantages which were before remembred but as it is a Sacrifice it has not only the Efficacy of Meriting but of Performing also For as Christ our Lord in his Passion merited and satisfi'd for us so they that offer this Sacrifice wherein they communicate with us do satisfie and merit the fruits of our Lord's Passion Now concerntng the Institution of this Sacrifice LXXIX By Whom and when the Sacrifice of Mass was instituted the Holy Synod of Trent has left no more room to doubt for she has declar'd that it was instituted by Christ our Lord at his last Supper and has condemn'd those with an Anathema that assert that a true and proper Sacrifice is not offer'd to God or that to Offer is nothing else than that Christ is given to be eaten Sess 22. de Sacrificio Missae c. 1. can 1. 2. Nor did she omit LXXX Sacrifice to be offer'd to God only and not to the Saints but diligently explain'd that Sacrifice is done to God only for altho' sometimes the Church uses to celebrate Masses in Memory and Honor of the Saints yet she never taught to offer Sacrifice to them but to One God only who has crown'd them with immortal Glory Wherefore neither is the Priest wont at any time to say I offer Sacrifice to Thee Peter or Paul but while the sacrifices to God only she gives thanks to him for the signal Victory of the blessed Martyrs and so implores their Patronage that they would vouchsafe to intercede for us in Heaven whose Memory we celebrate on Earth Now these things which have bin deliver'd by the Catholic Church concerning the Truth of this Sacrifice she receiv'd from our Lords own Words when in that last night commending to his Apostles these Sacred Mysteries 1 Cor. 10.24 Do this says he in Commemoration of me He then Note as has bin defin'd by the Holy Synod made them Priests and appointed that both they and those who were to succeed them in the Priests Office should Sacrifice and Offer his Body And this the Words of the Apostle written to the Corinthians evidently shew when he says 1. Cor. 10â— Ye cannot drink the Chalice of the Lord and the Chalice of Devils ye cannot be partakers of the Table of the Lord and of the Table of Devils For as by the Table of Devils is to be understood the Altar whereon Sacrifice was done to them so also that what the Apostle proposes may by probable Argument be concluded the Table of the Lord can signifie nothing else but the Altar on which Sacrifice was done to the Lord. Now if from the Old Testament we would have some Figures and Oracles of this Sacrifice LXXXI Figures and Prophecies of the Sacrifice of the Eucharist first then Malachias has most plainly prophecy'd of it in these words From the rising up of the sun to the going down thereof my name is great among the Gentiles and in every place a clean oblation is offered to my name because my name is great among the Gentiles says the Lord of Hosts Besides this Hoste or Sacrifice was foreshew'd as well before as after the Law was given in divers kinds of Sacrifices for this one Sacrifice as the Perfection and Fulfilling of all the rest contains in it all those good things which were but signifi'd by those other Sacrifices But yet we cannot see the Figure of This better express'd in any thing thah in Melchizedechs Sacrifice for our Savior himself declaring himself to be a Priest forever according to the Order of Melchizedech at his last Supper offer'd his own Body and Blood to God the Father under the species of Bread and Wine We therefore acknowledge it to be LXXXII The Sacrifice of the Mass and of the Cross is one and the same Sacrifice and it ought to be accounted but One and the same Sacrifice which is done in the Mass and which was offer'd on the Cross even as it is One and the same Hoste to wit Christ our Lord who once only offer'd himself in his Blood upon the Cross For the Bloody and Vnbloody Hoste is not Two Hosts but one Hoste only Luc. 22.19 1 Cor. 11.24 the Sacrifice whereof is renew'd daily in the Church after that our Lord had commanded thus Do this in Commemoration of me And there is One and the same Priest Christ the Lord LXXXIII Christ and the Priests are but One Priest For the Ministers that make this Sacrifice undergo not their own but the Person of Christ when they consecrate his Body and Blood as is evident from the words of the very Consecration for the Priest says not This is Christ's Body but This is my Body to wit bearing the Person of Christ our Lord he changes the substance of the Bread and Wine into the true Substance of his Body and Blood Chrys hom 2. in 2. ad Tim.
hom de Prod. Judae Amb. lib. 4. de Sacram. c. 4. Which things LXXXIV Mass is a Sacrifice both of Praise and of Propitiation since they are thus without all doubt it may be taught what the Holy Synod has explain'd that the Holy Sacrifice of the Mass is not a Sacrifice of Praise and Thanksgiving only or a bare Commemoration of that Sacrifice which was done on the Cross but it is also truly a Propitiatory Sacrifice wherewith God is appeas'd and render'd propitious to us Trid. Sess 22. de Sacr. Missae c. 2. can 3. Wherefore if with a clean heart LXXXV Who offers Mass as he ought obtains Mercy and ardent Faith and truly affected with inward grief for our wickedness we sacrifice and offer this most Holy Hoste It is not to be doubted but we shall obtain of the Lord Mercy and Grace to help us in due time For with the sweet savor of this Sacrifice the Lord is so delighted Heb. 4 19. that bestowing upon us the gift of Grace and Penance he pardons us our sins Wherefore This also is the solemn Prayer of the Church As often as the Commemoration of this Hoste is celebrated so often the work of our Salvation is exercis'd to wit those most plentiful Fruits of that bloody Hoste flow upon us throw this Vnbloody Sacrifice And then the Curats shall teach that the Vertue of this Sacrifice is such LXXXVI Mass profitable both in the Living and the Dead that it profits not the Offerer and the Receiver only but all the Faithful also whether they remain alive with us on the earth or being already dead in the Lord are not as yet fully expiated For according to the most certain Tradition of the Apostles Trid. Sym. it is no less profitable to offer for These than it is for the Sins Punishments Satisfactions or any other Calamities and Necessities of the Living Whence it is very evident LXXXVII Mass never to be cal'ld Private that All Masses are to be accounted Common as pertaining to the common profit and Salvation of all the Faithful Now this Sacrifice has many Rites or Ceremonies LXXXVIII Why so many Ceremonies in Mass and those very remarkable and solemn whereof none may be thought to be superfluous or vain but all tend to this End that the Majesty of so great a Sacrifice may shine the more gloriously and that the Faithful in beholding those saving Mysteries may be excited to the contemplation of those divine things which are hidden in that Sacrifice But of these there is no need that we speak moreâ— Both because this Argument seems to require a larger explication than is suitable to our intended purpose And also because the Priests will have in readiness almost innumerable Books and Commentaries which have bin written concerning this Matter by the most Pious and Learned Men. Thus far therefore shall suffice with Gods assistance to have explain'd the more weighty Heads of those things which belong to the Eucharist both as it is a Sacrament and also as it is a Sacrifice Of the SACRAMENT of PENANCE AS the Frailty and Weakness of Human Nature is known to all Men and every one easily feels it by experience in himself I. The necessity of the Sacrament of Penance so how necessary the Sacrament of Penance is no one can be ignorant But if we ought to weigh the diligence which is to be us'd by the Pastors in every point by the Greatness and Weight of the Thing they handle we must by all means confess that they will never be diligent enough in the Explication of this Point But yet by so much the more diligently must they treat of this Sacrament than of Baptism because Baptism is only once administer'd and may not be iterated but there is room for Penance and there is a necessity of repeating it so oft as we happen to sin after Baptism for thus it is said by the Council of Trent Sess 6. de Just. c. 14. Sess 4. de Poenit. c. 3. in c. 3. Isai ad haec verba Ruit Hierusalem Ep. 8. That the Sacrament of Penance is necessary to Salvation to those who Slip or Fall into sin after Baptism no otherwise than Baptism is to those who are not yet Regenerated And that known sentence of St. Hierom is greatly approv'd by all who from his time downwards have treated of Divine Matters That Penance is a second Table or Plank For as in a Ship-wreck there is one refuge for saving of life left if haply one may lay hold of a broken Plank of the Ship-wreck So after the loss of the Innocence of Baptism unless a man make hast to lay hold of the Plank of Penance without doubt there can be no Hope of his Salvation but these things are spoken not to the Pastors only but to all the rest of the Faithful also to stir them up lest haply they may be reprehended justly for their carelesness of a Matter of all the most necessary For first being mindful of their common Frailty they ought with their utmost endeavors to wish that being assisted with Divine help they may proceed forward in the way of the Lord without any Fall or Slip. but if at any time they should offend then having regard to the infinite kindness of God who as the good Shep-herd is us'd to bind up the wounds of his Sheep and to heal them they shall consider that this most wholsom Medicin of Penance is never to be put off to another time Of Penance have wrote among the antient Fathers Tertul. one Book S. Cyprian many Epistles and one Book de Lapsis Pacianus one Book and two Epistles to Sympronianus And of Penance and Confession see paraen ad Poenit. S. Ambrose two Books of Penance S. Chrysostom ten Homilies and a Sermon of Penance Ephrem a Book and a Sermon of Penance S. Fulgentius two Books to Euthymius of the Remission of sins Gregory Nyssen a discourse of Penance Basil one Homily postrema variarum S. Austin one Book of true and false Penance and one remarkable Book of the Medicin of Penance Add to these Mark the Hermit who has one Book extant of Penance but cautiously to be read De eo vide Bellarmin de Script Eccles He that has not the Fathers above cited may see in the Decree of Gratian concerning Penance seven Distinctions Now that we may come to the Matter II. The manifold acceptation of the name of Penance The various Force and Notion of the Word is first to be explain'd lest any body should be led into Error by the Ambiguity of the Word For some take Penance for satisfaction Others very far distant from the Doctrin of Catholic Faith supposing that Penance has no relation to the time past define it to be nothing else but a New Life It must be taught therefore that the signification of this Name is manifold For first The First Penance is
stir up the minds of the Faithful to receive the Grace of this Sacrament with the greatest Devotion Now the Form is I absolve thee Which we may gather not only from these words Matt. 18 16. Whatsoever thou shalt bind on Earth shall be bound also in Heaven but we receive the same as deliver'd by the Apostles from the same Doctrin of Christ our Lord. And because the Sacraments do signifie that which they effect Those words I absolve thee shew that Remission of sins is wrought in the Administration of this Sacrament it is evident that This is the perfect Form of Penance For sins are as it were Bands wherewith the Soul is held bound and from which by the Sacrament of Penance it is discharg'd Note Which verily the Priest may pronounce no less truly concerning that Man also who by vertue of a most ardent Contrition yet so as that he has the Wish of Confession has obtain'd from God the Pardon of his sins There are added moreover many Prayers XX. Why Prayers added to the Form of Penance not as necessary to the Form but that those things may be remov'd which may hinder the Vertue and Efficacy of the Sacrament through his Fault to whom it is administer'd Wherefore let sinners give great thanks to God who has given so large a Power to the Priests in his Church For neither XXI The Priests of the New more excellent than those of the Old Law Lev. 13.9 as in old times and under the old Law declar'd only by the Priests Testimony that some one was freed from Leprosie is there now a Power in the Church given to Priests only to declare any person to be absolv'd from sin But they do as the Ministers of God truly absolve them the same thing which God himself does who is the Author and Father of Grace and Righteousness Now the Faithful shall diligently observe the Rites also XXII What must be observ'd in coming to Penance which are us'd at this Sacrament for so it will come to pass that they will have those things better in their mind which they get in this Sacrament That as Servants they are reconcil'd to their most merciful Lord or as Children rather to their most dear Father and they will also more easily understand what they ought to do who are willing for all ought to be willing to approve themselves grateful for and mindful of so great a Benefit for he that does Penance for his sins will cast himself down with an humble and dejected mind at the Feet of the Priest that behaving himself so humbly he may plainly acknowledg that the Roots of Pride are to be pluck'd up from whence all those sins he bewails spring and had their beginning But in the Priest who sits over him as his lawful Judg he venerates the Power and Person of Christ the Lord. For the Priest as in other Sacraments so in the ministring of the Sacrament of Penance discharges the Office of Christ And then the Penitent so reckons up his sins that he confesses himself worthy of the greatest and severest punishment and humbly begs pardon of his sins All which things have most sure Evidence and Testimony of their Antiquity from S. Dennys In Ep. ad Demoph vide Tertul. lib. de Poenit. c. 9. But nothing verily so much profits the Faithful XXIII What wholsome Fâ—ui s may be taken by Penance and nothing gives them a greater chearfulness to undergo Penance as for the Pastors often to explain how great profit we may gather thence for they will understand that it may truly be said of Penance That the Roots thereof ore bitter indeed but the Fruits are most sweet All the Vertue therefore of Penance lies herein The First that it restores us to the Grace of God and joins us with him in the greatest Friendship Con. Trid. Sess 14. can 3. c. 1. de Poenit. Now after this Reconciliation The Second and Third follows sometimes in devout Men who receive this Sacrament holily and religiously the greatest Peace and Tranquâ—lity of Conscience together with the sweetest spiritual Delight For there is no wickedness The Fourth how grievous and heinous soever which the Sacrament of Penance blots not out once and again and ost-times Of which matter the Lord by the Prophet says Ezek. 18 21 If the Wicked Man do Penance for all his sins which he has done and will keep my Precepts and do my Judgment and Justice he shall live and not dye I will not remember all his iniquities which he has done And S. John If we confess our sins he is faithful and just to forgive us our sins And a little after If any man sin says he we have an Advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins and not for ours only but also for the sins of the whole World Note But whereas we read in Scripture that some have not obtain'd Mercy of the Lord altho they earnestly implor'd it This we understand to have bin so because they did not do Penance truly and from their Heart for their sins When therefore such Sentences occur XXIV How it is to be understood that some sins are unpardonable either in Holy Scripture or in the Writings of the Holy Fathers wherein they seem to affirm that some certain sins cannot be pardon'd We must interpret them so as that we understand the Procureing of Pardon to be very difficult For as some diseases are therefore said to be incurable because the Sick person is so affected that he loaths the vertue of the Medicine that should cure him So there is a kind of sin which is not remitted nor forgiven for this reason because it repels the proper Medicine of Salvation which is the Grace of God In this sense it is said by S. Austin Aug. l. 1. de Serm. Dom. in monte c. 42. 44. Retract li. c. 8 19. So great is the pollution of that sin when after the knowledg of God through the Grace of Christ any one opposes himself to the fellowship thereof and maliciously acts against that Grace that he cannot undergo the Humility of begging Pardon altho by his evil Conscience he be forc'd to acknowledg and declare his sin Vide Aug. Serm. 1. de verb. Dom. Epist 50. ad Bonif But to return to Penance XXV Without Penance there is no Remission of sins Luc. 13.3 This is so much the Property thereof to blot out sin that without Penance we can by no means get or so much as hope for Pardon of sin For it is written Except you have Penance ye shall all likewise perish which indeed was spoken by our Lord of grievous and deadly sin altho the Lesser sins also which are call'd Venial do need some kind of Penance For S. Austin says Since there is a kind of Penance which is daily done in the Church for Venial sins That
it came so to pass also that Pardon of Sins should be deny'd but to a very few Wherefore it was needful that the most merciful Lord should â—rder the common Salvation of Mankind after an easier way which by his admirable Counsel he has done when he deliver'd to his Church the Keys of the Kindgom of Heaven For by the Doctrin of Catholic Faith XLVII Confession perfects Contrition All must believe and constantly affirm If any one be so affected in mind as to bewail his sins and also to sin no more for the future altho he be not affected with such a kind of sorrow as may be sufficient to get him Pardon Yet when he has rightly confess'd his sins to a Priest by Vertue of the Keys all his wickednesses and sins are remitted and forgiven him That worthily by the most Holy Men our Fathers was it celebrated That an Entrance into Heaven is open'd by the Keys of the Church Whereof it is not fit for any one to doubt since we read it decreed by the Council of Florence That the Effect of Penance is Absolution from Sins Amb. Serm. 1. de Quadrag citatur de Poenit. dist 1. c. ecce nunc August lib. 2. de adult conjug 59. Chrysost de sacerd lib. 3. in Decreto Eugenii IV. And we may further learn from hence XLVIII Confession a most sure way of amending manners how much advantage Confession brings because we find by experience that there is nothing so profitable for the amendment of manners to those whose custom of Life has bin corrupt as if they lay open to some Prudent and Faithful Friend who can help him with his pains and counsel all the secret Thoughts of his Heart his Actions and Words Wherefore according to the same Reason it must be thought very wholsom for those who are conscious of the guilt of Sin to open the Sicknesses and Wounds of their Souls to a Priest as to the Vicar of Christ our Lord who is under the most severe Law of perpetual silence For they presently find Remedies prepar'd for them D. Poenit. dist 6. c. Sacerdot which have such a heavenly Vertue of curing not only the present Sickness but also of disposing the Soul in such a manner that thenceforth it will not be easie for the future to fall into the like kind of Disease and Vice Nor is this advange of Confession to be pretermitted XLIX Confession exercises the Bad. which is very pertinent to the society and conjunction of Life For it is evident that if you take away Sacramental Confession from Christian Discipline all things will be full of hidden and horrid wickedness Which afterwards and many others also much more heinous Men deprav'd by the custom of Sin will not fear to commit openly For the modesty and shame of Confessing calls a Bridle as it were upon the desire and liberty of offending and restrains Dishonesty And now the advantages of Confession being laid open L. The Description of Sacramental Confession the Pastors must teach what the Nature and Vertue thereof is They therefore define it to be an Accusation of sins which belongs to a kind of Sacrament done to this End that by vertue of the Keys we may get Pardon And it is rightly call'd an Accusation LI. With what mind sins are to be declar'd in Confession because sins are not so to be commemorated as tho we boasted of our wickedness as they do who are glad when they have done mischief nor are they altogether to be told as if for divertisement or sport to some idle Hearers we were telling some matter that had bin done but they are so declar'd by a mind accusing it self as that we desire also to revenge them in our selves But we confess our sins to the End that we may get pardon LII We must confess to get Pardon Chrys 20. in Genes because this Judgment is far unlike those Courts which make inquisitions of Capital Causes where the Pain and Punishment of Confession is not made to be a Discharge of the Fault or a Pardon of the Offence In the same sense in a manner altho in other words the most holy Fathers seem'd to have defin'd Confession as when S. Austin says Aug. Serm. 4. de Verbis Domini Greg hom 40. in Evang Confession is that by which the Disease which lay hid is laid open by the Hope of Pardon And S. Gregory Confession is the Detestation of sins either of which because it is contain'd in the definition above mentioned may easily be referr'd to it And now LIII Confession instituted of Christ which is above all the Curats shall teach and without any doubtfulness deliver to Faithful that this Sacrament was instituted by Christ our Lord who did all things well and for the sake of our Salvation For after his Resurrection the Apostles being gather'd together into one place he breath'd upon them saying Joh. 20.22 Receive ye the Holy Ghost whose sins ye remit they are remitted to them and whose sins ye retain they are retained Vide Trid. Sess 14. de poenit c. 5. can 6. Aug. lib. hom 64. citatur de poenit dist 1. c. agite Orig. hom 1. in Ps 37. Chrysost de Sacerd. lib. 3. When therefore the Lord gave power to the Priests of Retaining and Remitting sins LIV. Confession to be made to the Priest it is plain that they were made Judges of the Matter And the Lord seem'd to signifie the same thing when he gave his Apostles that imployment to loose Lazarus Joh. 11. when he was rais'd from the Dead from those Bands wherewith he was bound For S. Austin explains that place thus Aug. de vera falsa poenit â—tia c 16. Serm. 8. de verb. Domini They says he the Priests can now profit more they can spare more those that confess to whom they forgive sin to wit the Lord by the Apostles deliver'd Lazarus whom he had rais'd from the Dead to his Disciples to be loos'd shewing that the Power of Loosing was now granted to his Church Whither also belongs that which he commanded those who on their journey were cleans'd of their Leprosie that they should shew themselves to the Priests and undergo their judgment Since therefore the Lord has given to the Priests a Power of Remitting and Retaining sins it is evident that they are appointed Judges of that Matter and because as the Holy Synod of Trent has wisely admonish'd Sess 14. c. 5. can 7. de Poenit. that a true judgment cannot be made concerning any thing and in appointing punishments of sins there can be no Measure of Justice held unless the Cause be truly known and searched into from hence it follows that by the Confession of Penitents all sins are severally to be laid open to the Priests That the Priests are Judges of sins S. Austin teaches lib. 20. de civit Dei c. 9. Hieron Epist 1.
ad Heliod Chrysost lib. 3. de Sacerd. Hom. 5. de verbis Isaiae Gregor Hom. 26. in Evang. Amb. lib. 2. de Cain c. 4. Trid. Sess 14. de Poenit. c. 5. Can. 7. The Pastors therefore shall teach these things which have bin decreed by the Holy Synod of Trent LV. The Confirmation of what was said before and always deliver'd by the Catholic Church For if we attentively read the most Holy Fathers we shall every where meet with most plain testimonies whereby it will be confirm'd that this Sacrament and the Law of Sacramental Confession which they call'd in Greek Exomologesis and Exagoreusis as receiv'd from the very Gospel was instituted by Christ our Lord. But if we desire Figures of the Old Testament also without doubt those various kinds of Sacrifices which were made by the Priests for the expiating of divers kinds of sins do seem to belong to the Confession of sins But because the Faithful are to be taught that Confession was instituted by our Lord and Savior LVI Ceremonies us'd at Confession It is fit that there should be also some Rites and solemn Ceremonies added by the Authority of the Church to admonish them which tho they belong not to the vertue of the Sacrament yet they put more plainly before mens Eyes the dignity thereof and dispose the Souls of them that Confess being already kindl'd with devotion the more easily to obtain the Grace of God For when with uncover'd Head cast down at the Priests feet with countenance down towards the Earth and hands stretch'd forth in a beseeching posture and giving other such like signs of Christian Humility which are not indeed necessary to the Reason or Vertue of the Sacrament we confess our sins from these things we may evidently understand both that there is a Heavenly Vertue in the Sacrament and also that the divine Mercy is to be sought and procur'd by us with the greatest study And now let no one think that Confession was indeed instituted of the Lord LVII The Necessity of Confession but yet so as tho he had not told us that the Use of it is necessary For let the Faithful be assur'd of this that he who is opprest by any Mortal Sin ought to be call'd back to Spiritual Life by the Sacrament of Confession Which thing indeed by a very fair Tradition from our Lord we see plainly signifi'd when he call'd the Power of administring this Sacrament the Key of the Kingdom of Heaven For as no one can go in to any place Mat. 16.19 without the help of him to whom are committed the Keys so we understand that no one is admitted into Heaven except the Doors are open'd them by the Priests to whose Trust the Lord has committed the Keys Otherwise there will plainly seem to be no Use at all of the Keys in the Church and in vain will he to whom the power of the Keys is given prohibit any one the entrance of Heaven if notwithstanding some other way to enter in there may be open'd Now this was excellently observ'd by S. Austin when he said Lib. 50. hom 49. Let no one say to himself I do Penance secretly before God God knows who pardons me what I do in my Heart Mat. 18. Is it therefore without reason said What ye loose on Earth shall be loos'd in Heaven Were the Keys therefore without cause given to the Church of God And to the same sense S. Ambrose in the Book he has left written concerning Penance where he would root up the Heresie of the Novatians Lib. 1. de Poenit. c. 12. who asserted that the Power of forgiving sins was reserv'd to the Lord alone And who says he reverence God more those that obey or those that resist his Commandments God has commanded us to obey his Ministers whom when we obey we give honor to God only But seeing it cannot be doubted LVIII At what Age we are bound to confess that the Law of Confession was made and establish'd by the Lord himself it remains that we see at what time of Age and Years men ought to obey it First therefore by the Canon of the Council of Lateran Lateran Concil c. 21. whose beginning is Omnis Vtriusque sexûs it is evident that no body is bound by the Law of Confession before that Age wherein he may have the Use of Reason Nor yet is that Age by any certain number of years defin'd But this seems to be held in general that Confession ought to be enjoyn'd to a Child from the time when he has the power of discerning betwixt Good and Evil and when his mind is capable of sorrow For when any one comes to that time of his Life when he can consider of his eternal Salvation then ought he to begin to confess his sins to a Priest when otherwise no one can hope for Salvation who is loaded with the Conscience of wickedness But at what time especially Confession ought to be made LIX At what time Confession must be made Holy Church has decreed in that Canon before mentioned For it commands all the Faithful to confess their sins at least once a year But if we consider what the Reason of our Salvation requires verily as often as the danger of Death hangs over us or that we set about any thing the doing whereof does not suit with a person polluted with sin as when we administer or receive the Sacraments so often Confession is not to be pretermitted And the same thing we ought strictly to observe when we fear or are likely to forget any sin we have done Neither can we confess sins which we remember not Neither can we get Pardon of God for those sins unless the Sacrament of Penance by Confession blot them out But because in Confession LX. Confession only to be intire many things are to be observ'd whereof some belong to the Nature of the Sacrament and others are not so necessary concerning these things it must be carefully treat'd For neither are there Books and Commentaries wanting from whence it is easie to fetch the Explication of these things But first of all let the Curats teach this that in Confession there must be care taken that it be intire and absolute For all Mortal sins must be reveal'd to a Priest LXI All Mortal sins altho hid must be confess'd For Venial Sins which do not pluck us away from the Grace of God altho rightly and profitably we confess them as the practice of devout men shews yet they may be pretermitted without Fault and may be expiated many other ways But deadly sins as was said before must be reckon'd up altho they were done never so secretly and undiscover'd and were of that sort which are forbid in the Two last Heads of the Decalogue For it often happens that they wound the Soul more than those which men are use to commit plainly and openly For so it has bin
upon the Name of the Lord. Another kind of Satisfaction is call'd Canonical LXXXVII The Second is Canonical satisfaction which being defin'd is perfected in a certain space of Time Wherefore it has bin receiv'd by the most antient usage of the Church That when Penitents are absolv'd from sins some Punishment is requir'd of them the undergoing of which Punishment is us'd to be call'd Satisfaction By the same Name also is any kind of Punishment signifi'd LXXXVIII The Third is any Punishment freely undertaken which for sins we endure not as appointed by any Priest but of our own free accord undertaken and laid upon our selves by our selves for sins Note But this belongs not to Penance as a Sacrament But that only is to be thought a part of the Sacrament which as we said is to be paid to God for sins by the command of the Priest This being added That we stedfastly purpose and resolve in our Hearts with our utmost labor and care to avoid sin for the Future For so some define it LXXXIX What it is to satisfie To satisfie is to pay due Honor to God But it is sufficiently evident that no one can give due Honor to God but he that resolves to avoid sin by all means And to satisfie is to cut oft the Causes of sins and not to indulge any entrance to their Suggestions According to which Sentence Mark this Definition some have thought that Satisfaction is a Cleansing whereby whatsoever Uncomeliness by reason of Stain remains in the Soul is wash'd away and we are absolv'd from the Temporal Punishments wherewith we were held Which things seeing they are so XC How Satisfaction is prov'd necessary it will be easie to perswade the Faithful how necessary it is for Penitents to exercise themselves in this study of Satisfaction For they are to be taught that there are two things which follow sin to wit Stain and Punishment And altho together with the Fault committed the Punishment of Eternal Death with the Damn'd be forgiven Yet it does not always happen as has bin declar'd by the Council of Trent Sess 14. c. 8. Can. 12. 15. Gen. 3.17 Num. 12.21 2 Reg 12.23 That the Lord remits the Relics of sin and the temporal Punishments which are due to sin Of which thing there are plain Testimonies in Sacred Scripture Genesis ch 3. Numbers 12 and 22. and in many other places But we will see that most clear and illustrious place of David To whom altho Nathan said The Lord also has took away thy sin Thou shalt not dye Nevertheless he freely underwent very grievous punishments Night and Day imploring the Mercy of God in these Words Psal 50.4 Wash me further from my iniquity and cleanse me from my sin because I acknowledg my Iniquity and my sin is ever against me In which words is begg'd of God that he would pardon not only the Crime but also the Punishment due to the Crime and that he would restore him being purg'd from the Relics of sin into his former state of Excellency and Integrity And this he begg'd with most earnest Prayers Yet the Lord afflicted him Both with the Death of the Child gotten in Adultery and with the Rebellion and Death of Absalom whom he dearly lov'd and with other Punishments and Calamities which he had before threatned him with In Exodus also Exo. 32.8.9 Altho the Lord were intreated by the Prayers of Moses to spare the people for their Idolatry yet he threatens That he will recompence them with grievous Punishments for so great a Wickedness And Moses himself testifies That so it will be that the Lord would most severely revenge it even to the Third and Fourth Generation Now that these things have bin always deliver'd by the Holy Fathers in the Catholic Church i◠most evidently prov'd by their authority Vide Aug. lib. 2. de peccat merit remiss cap. 34. contra Faust lib. 22. cap. 66. praesertim in Joan. tract 124. paulò ante med Greg. lib. 9. Moral cap. 24. Chrysost hom 8. ad Popul Antioch Iterum Aug. Ench. cap. 30. Amb. de Poenit. lib. 2. c. 5. Vide item Canones Poenitentiales apud Anton. August vel in Actis Eccl. Mediolan But for what cause it is XCI In Penance as in Baptism the Punishment of sin is not remitted that all Punishment is not equally forgiven in the Sacrament of Penance as in the Sacrament of Baptism is excellently explain'd by the Holy Synod of Trent in these words The Nature or Reason of the Divine Justice seem'd to require that they should by him be receiv'd into Grace after one sort who before Baptism sinn'd through Ignorance and those after another sort who being once freed from the slavery of Sin and the Devil and after having receiv'd the Gift of the Holy Ghost do violate the Temple of God and are not afraid to grieve the Holy Ghost And it becomes the Divine Mercy that our sins should not be forgiven us without any Satisfaction That taking that occasion thinking our sins to be more light than they are as those that are injurious and contumelious to the Holy Spirit we fall into greater sins treasuring up to our selves Wrath against the day of Wrath. For without all doubt XCII Canonical Satisfaction profitable these Satisfactory Punishments do greatly restrain Penitents from sin and hold them back as with a Bridle and make more cautious and watchful for the future And besides First Secondly Ezek. 6. they are as it were certain Testifications of the Grief we take for having committed sin By which means we satisfie the Church who by our wickedness is grievosly offended For as S. Austin affirms God despises not a Contrite and humble Heart but because for the most part the Grief of one Man's Heart is hid from another Man nor does it come forth into the knowledg of other Men by Words or any other Sign rightly are the Times of Penance appointed by those who preside in the Church That so the Church might be satisfi'd in which sins are remitted Besides Thirdly The Examples of our Penance teach others how they ought to order their life and to follow Piety For seeing other Men behold the Punishments laid upon us for our sins they will perceive that they are to use the greatest caution through all their Life and that their former Manners are to be corrected and amended Wherefore it is most wisely observ'd by the Church XCIII Public Penance wisely instituted That when a Heynous Wickedness has bin publicly committed by any one he must undergo public Penance also That others being affrighted with Fear might thenceforth more warily avoid sin Which thing also has bin us'd sometimes to be done even in hidden sins which have bin great Vide Aug. lib. 5. de Civit. Dei cap. 26. Epist 54. l. 50. hom hom 49. de vera falsa Poenit. passim Ambr. lib. 2.
Parts thereof shall be so taught that the Faithful may not only understand them perfectly but also by Gods help they may resolve indeed to perform them devoutly and religiously Of the SACRAMENT of EXTREAM VNCTION SInce the Holy Oracles of Scripture teach us thus I. Why this Sacrament is often to be treated of In all thy works remember thy last end and thou shalt not sin forever The Curats are tacitly admonish'd that no time is to be pretermitted of exhorting the Faithful Eccl. 7.40 to be daily conversant in the Meditation of Death But how can the Sacrament of Extream Unction choose but have the Memory of that Last day join'd with it Hence we may easily understand that this Sacrament must often be treated of not only for this Reason because it is very convenient to open and unfold the Mysteries of those things which belong to Salvation But also because the Faithful will restrain their evil Lusts when they consider in their minds that there lies upon all a Necessity of Dying wherefore also it will so come to pass that they will feel themselves less troubl'd at the Expectation of Death But let them give immortal thanks to God II. Thanks to be given to God for the Institution of this Sacrament who as in the Sacrament of Baptism he has laid open to us an entrance to the true Life so also when we depart out of this mortal life that we might have a more ready way to Heaven he has instituted the Sacrament of Extream Unction That therefore those things which are more necessary to explain it III. Why this Sacrament call'd Extream Unction may be open'd almost in the same Order which has bin observ'd in the other Sacraments It shall first be taught that This Sacrament is therefore call'd Extream Unction because this of all the Sacred Unctions which our Lord and Savior commended to his Church is last to be administer'd Wherefore this very Unction was also call'd by our Ancestors IV. Other Names of this Sacrament the Sacrament of the Vnction or Anointing of the Sick and the Sacrament of them that go out of the world By which Names the Faithful may easily be brought to the remembrance of their last End Vide Hugon de Sacr. part 15. c. 2. Pet. Dam. Serm. de Dedicat. Eccles But this will be made evident V. Extream Unction prov'd to be a Sacrament if we attend to the words wherewith St. James the Apostle has declar'd the Law of this Sacrament Is any one sick among you says he Let him call for the Elders of the Church and let them pray over him anointing him with Oyl in the Name of the Lord First and the Prayer of Faith shall save the sick and the Lord shall ease him Isai 5.14 and if he be in sins they shall be forgiven him For Secondly because the Apostle affirms that sins are forgiven therein he declares the Force and Nature of a Sacrament Now that This was the perpetual Doctrin of the Catholic Church concerning Extream Unction Thirdly both many other Councils testifie and by the Council of Trent it has bin declar'd in such a manner Sess 43. de Extrema Vnct. c. 1. can 3. that she has decreed the Pain of an Anathema against all those who presume to teach or think otherwise And Innocent the First also very much commends this Sacrament to the Faithful Innocent Epist 1. ad Decent cap. 8. citatur dist 95. c. illud superfluum Item Conc. Cabilon cap. 48. Wormaciense c. 72. Constan. Florent It is therefore constantly to be taught of the Pastors VI. Extream Unction is a Sacrament that it is a true Sacrament and not many but One altho it be administer'd with many Unctions or Anointings to every one whereof are us'd proper Prayers and a peculiar Form It is One VII How Extream Unction is One Sacrament not in continuation of the Parts which may not be divided but in perfection of which sort are all other things which consist of many parts For as a House which is compos'd of many and divers things yet is but One only in perfect Form So the Sacrament altho it be made up of many Things and Words yet it is but One sign and has the Efficiency of One thing only which it signifies Moreover VIII This Sacrament has Matter and Form Isai 5.14 the Curats shall teach what the Parts of this Sacrament are The Element I say and The Word For these things are not pass'd over by S. James in every one whereof we may observe their own Mysteries The Element or Matter whereof IX What the matter is In the place before cited as the Councils and especially that of Trent has decreed is Oyl consecrated by a Bishop to wit the Liquor not press'd out of any fat and thick Nature but out of the Buries of the Olives only Now this Matter very fitly signifies that thing which by Vertue of this Sacrament X. How fit this matter is is inwardly wrought in the Soul for as Oyl is very profitable to mitigate the Pains of the Body So the Vertue of the Sacrament lessens the sorrow and grief of the Soul Besides Oyl restores sweetness makes chearful and feeds our Lights and also it is very suitable to refresh and strengthen a weary Body All which things declare what by the Divine Power is wrought upon a sick man thro the Administration of this Sacrament And This concerning the Matter is sufficient XI What the Form of this Sacrament is But the Form of this Sacrament is the Word and that solemn Prayer which the Priest uses at every Anointing when he says God indulge or pardon thee by this Holy Vnction whatsoever offence thou hast done thro the fault of thy Eyes or Nostrils or Touch. Now that This is the true and proper Form of this Sacrament XII This prov'd to be the proper Form the Apostle S. James signifies when he says Let them pray over him and the Prayer of Faith shall save the sick Whence we know that the Form is to be us'd in manner of a Prayer altho with what Words chiefly it is to be conceiv'd the Apostle has not express'd But This we have from the Tradition of the Fathers XIII This Form us'd every where So that all Churches retain this manner of Form which the Roman Church the Mother and Mistress of all Churches uses For tho' some change some few Words as when for God indulge thee They put Remit or Spare and sometimes also Heal whatsoever thou hast committed But yet because there is no alteration of the sense it is evident that the same Form is religiously observ'd of all Nor let any one wonder why it is so XIV Why this Form is in the manner of a Prayer that the Form of other Sacraments either absolutely signifies what it effects as when we say I Baptize thee or I Sign
Take thou power of offering Sacrifice c. by which words the Church has always taught while the Matter is exhibited that the Power of Consecrating the Eucharist a Character being impress'd on the Soul is deliver'd to which is adjoin'd Grace rightly and lawfully to discharge that Office Which thing the Apostle declares in these words 2 Tim. 1.9 I admonish thee that thou stir up the Grace of God which is in thee by the Imposition of my hands for God has not given us the Spirit of Fear but of Power and of Love and of Sobriety And now to use the words of Sacred Synod since the Administration of so great a Priesthood is so Divine a thing that it might be exercis'd so much the more worthily and with so much the greater Veneration it was fit that in the most comely and orderly Disposition of the Church there should be many and divers Orders in the Church who by their Office might serve the Priesthood and those indeed who thus are distributed are now to be known by their being shav'd in the manner of Clerks and ascend thro the lesser to the greater Orders It shall therefore be taught that these Orders are seven in number XXII How many Orders of Ministers of the Church and what they are as has always bin taught in the Catholic Church the Names whereof are these Door-keeper Reader Exorcist Acolyt Sub-deacon Deacon Priest These Orders have bin remember'd by Dionys lib. Eccl. hier cap. 3. Cornel. Papa in Ep. ad Fab. Epist Antioch extat apud Euseb Hist Eccl. l. 6. c. 35. Conc. Carth. 4. Can. 4. sequ Ignat Ep. ad Antioch Now that this number of Ministers is rightly defin'd may be prov'd XXIII Why so many by reason of those Ministers which seem necessary to the Holy Sacrifice of the Mass and to the consecrating and administring the Eucharist for which cause especially they were instituted Now of these there are some Greater XXIV Some Orders greater some lesser and which they are which are also call'd Sacred and there are Others Lesser The Greater or Sacred are the Orders of Priesthood of Deaconship and Sub-deaconship To the Lesser Orders are referr'd the Acolyts Exorcists Readers and Door-keepers of all which severally we will say a little that the Curats may have wherewith to instruct those chiefly whom they know are to be receiv'd into any Holy Order And we must begin at the First shaving XXV What the first shaving is which must be taught to be a kind of Preparation to Orders For as men are us'd to be prepar'd for Baptism by Exorcisms and for Matrimony by Betrothing So when by shaving the Hair of the Head they are dedicated to God there is an Entrance as it were open'd them to the Sacrament of Order For it is declar'd what kind of person he ought to be who desires to receive Ordination For the Name of Clerk XXVI Where the Name of Clerk is taken which is then first put upon him is taken from hence that he begins to have the Lords Lot and his Inheritance as those among the Hebrew people who were bound to the Divine Service to whom the Lord forbad any portion of Fields to be given in the Land of Promise Numb 18.20 when he said I am thy Part and Inheritance And tho this be common to all the Faithful yet in a special manner it must needs suit to them who have consecrated themselves to the Ministry of God Vide Hieron Epist 2. ad Nepot citatur 12. q. 1. c. Clericus And the Hair of their Head is cut in the fashion and likeness of a Crown XXVII Why the Hair of the Head cut in the shape of a Crown which they ought always to keep And as any one is afterwards plac'd in a higher Degree of Order so that Round Form is every way cut larger And this came indeed from the Tradition of the Apostles XXVIII From whence this Usage of cutting the Hair as the Church teaches since of this kind of cutting the Hair S. Dennys the Areopagite S. Austin S. Hierom the most antient and grave Fathers have taken notice Dionys de Eccles Hier. c. 6. part 2. Aug. Serm. 17. ad Fratres in Eremo Hier. in cap. 44. Ezek. vide Rhaban Maur. lib. de Institut Cleric Bed lib. hist 5. Angl. c. 22. Now they report XXIX Why Clerks appointed to bear the â—â—r â— of a Crown that the Prince of the Apostles first of all brought in this Custom for preserving the Remembrance of the Crown of Thorns which was put upon our Saviors Head that what wicked men intended for reproach and Torture the same the Apostles us'd for their Ornament and Glory The first Reas n. And they also signifi'd that the Ministers of the Church are to take care that in all things they carry the Resemblance and Figure of Christ our Lord. Altho some do assert The second Reaâ—on that by this Note is declar'd their Royal Dignity which seems suitable to those who are call'd into the Lot of the Lord. For that which the Apostle Peter attributed to the Faithful people Ye are a chosen Generation a Royal Priesthood a Holy Nation we easily understand to belong to the Ministers of the Church in a kind of peculiar and more proper manner And there are not wanting some who think by this Circular or Round Figure The third Reason which of all others is most perfect is signified either the Profession of that more perfect life undertaken by Clerks or the Contempt of External things and the Freedom of the Soul from all human cares because the Hair of their Heads being a kind of superfluous Excrement of the Body is shorn of After the First shaving XXX The Order and Office of Door-keepers the first degree is us'd to be made to the Order of Door-keepers whose Office is to keep the Keys and Doors of the Church and to keep them from entring into it who are forbid He assisted also at the Holy Sacrifice of the Mass and took care that no one should come nearer to the Sacred Altar than was fit and answer'd the Priest doing Divine Service There were other Services also committed to him as may be perceiv'd by the Rites which are us'd at his Consecration For the Bishop taking the Keys off the Altar and delivering them to him says thus to him whom he makes a Door-keeper So behave thy self as thou wilt give an account to God for those things which are kept under these Keys Now that in the antient Church the Dignity of this Order was Great XXXI The Dignity of Door-keepers is understood from hence because to this time we observe it to be kept in the Church For the Office of Treasurer which was also the Keeper of the Sacristary which belong'd to the Door-keepers is even at this time accounted among the better Offices of the Church De Ostiario vide Trid. Sess 23. de
reform c. 17. Conc. Tolet. c. 6. citatur dist 25. Ostiar Isid l. de Eccl. c. 14. dist 25. c. pâ—rledis apud Baron Anal. Eccl. an 34. num 2â—7 an 44. num 78. num 78. num 80. The second degree of Order XXXII The Order and Office of Reader is the Function of Reader To him it belongs to recite with a clear voice and distinctly the Books of the Old and New Testament and especially what is us'd to be read at Nocturnals It was his Part also to teach the Faithful people the first Rudiments of Christian Religion The Bishop therefore in the presence of the People at his Ordination delivering him a Book wherein were put down those things which belong to this matter says Receive this and be thou a Relater of the Word of God and thou shalt have if thou faithfully and profitably fulfil thy Office thy part with them who from the beginning have minister'd well the Word of God Vide Cypr. Epist 33. Tertul. de Praescript c. 61. apud Baron Annal. Eccl. anno 34. n. 287. an 54.78 79. an 156. n. 93. an 456. n. 20. The third Order is that of Exorcists XXXIII The Order of Exorcists to whom the Power is given of calling upon the name of the Lord over those who are possess'd with unclean Spirits Wherefore the Bishop when he Institutes them holds forth a Book to them wherein are contain'd Exorcisms using this Form of Words Take this and commit it to memory and have thou power of laying hands on those that are possess'd whether they be Baptiz'd or Catechumens Of Exorcists see the Authors above cited apud Baron Annal. Eccl. an 34. n. 287. an 44. n. 78. n. 80. an 237. n. 89. an 56. n. 5. n. 8.9 10 11 12. The fourth degree is of Acolyts XXXIV The Order and Office at Acolyt and is the last of those which are call'd Lesser and not Sacred Their Office is to follow and serve the greater Ministers Sub-deacons and Deacons in the Ministery of the Altar Besides they carry and hold the Lights when the Sacrifice of Mass is celebrated but especially when the Gospel is read whence they are also call'd by the name of Waxlight-bearers When therefore they are ordain'd this Rite is us'd to be observ'd by the Bishop First after that he has diligently admonish'd them of their Office he delivers Lights to each of them saying in this manner Receive thou this Wax-light and know that thou art bound to kindle the Lights of the Church in the name of the Lord. And then he delivers them little Pitchers wherein Water and VVine is serv'd for the Sacrifice saying Receive these little Pitchers to serve Wine and Water for the Eucharist of the Blood of Christ in the name of the Lord. De Acolytis vide Cypri Epist 55. apud Baron Annal. Eccl. an 44. n. 79. n. 80. By the Lesser Orders XXXV The Order Dignity and Office of Sub-deacons not Sacred whereof has bin spoken already a lawful Enterance and Ascent lies open to the Greater and Sacred In the first Degree whereof is plac'd the Sub-deacon whose Office the very Name declares to serve the Deacon at the Altar For he ought to prepare the Linnen Vessels Bread and VVine necessary for the Use of the Sacrifice Now he gives VVater to the Bishop and Priest when they wash their hands for the Sacrifice of the Mass The Sub-deacon also reads the Epistle which formerly was recited by the Deacon at Mass And as a witness assists at Divine Service and takes care that the Priest be not disturb'd by any one at the Sacred Ministration Now those things which belong to the Ministery of the Sub-deacon XXXVI How Sub-deacons are ordain'd may be known by the Solemn Ceremonies which are us'd in his Consecration For first First the Bishop admonishes that the Law of perpetual Continence is laid upon him and plainly tells that no one is to be receiv'd â—nto the Order of Sub-deacons who resolve not freely to receive this Law And then after the Solemn Prayer of the Litanys he declares and expounds what the Offices and Functions of a Sub-deacon are These things done Secondly every one of those who are to be Ordain'd severally receive of the Bishop the Sacred Chalice and Paten But to Sub-deacons Thirdly that it may be understood that the Sub-deacon is to serve the Office of Deacon are given little Pitchers fill'd with Wine and Water together with a Bason and a Towel wherewith the Hands are wip'd and the Bishop says Look ye what kind of Ministery is given you I therefore admonish you so to behave your selves as that ye may please God There are added other Prayers besides Fourthly Fif hly and Sixthly At last when the Bishop has adorn'd the Sub-deacon with Sacred Vestments at putting on of every one of which proper Words and Ceremonies are us'd he delivers him the Book of the Epistles and says Receive the Book of the Epistles and have thou power of reading them in the Holy Chureh of God both for the living and for the Dead De Sub-Diaconis praeter auctores supra citatos vide Cypr. Epist 24. Epist 42. dist 17. cap. Presbyteris Can. Apost can 25. Conc. Carthag 4. Can. 5. Arelat 2. can 2. Aurel. 3. c. 2. Eliber can 33. Leo 1. Epist 82. item apud Baron Annal. Eccl. an 44. num 79. 80. an 253. num 72 79 97. an 239. num 21. an 324. num 128. an 588. num 58. an 489 num 6. an 1057. num 32. The Deacon takes the second Degree of Sacred Orders XXXVII The Offices of the Deacon whose Ministry is larger and was ever accounted very holy It belongs to him always to follow the Bishop to keep him when he is preaching and to be ready at the Bishops or Priests hand at the Sacred Offices or administring the Sacraments and to read the Gospel at the Sacrifice of Mass And formerly he did often stir up the Minds of the Faithful to attend diligently to the Sacrifice He also minister'd the Blood of the Lord in those Churches where it was customary for the Faithful to receive the Eucharist under both Species The Dispensation also of the Goods of the Church was committed to the Deacon that he might give to every one necessaries for Food It belongs also to the Deacon as the Eye of the Bishop to find out who in the Dioces led their life piously and religiously and who did otherwise who came together to the Sacrifice and the Sermon at the appointed times and who absented themselves that when he had certifi'd the Bishop of all these things he might either exhort and admonish every one privately or openly chide and correct them according as he thought most edifying He ought also to call over the names of the Catechumens and to place those before the Bishop who were to be initiated in the
Sacrament of Order Moreover in the absence of the Bishop and Priest he may explain the Gospel but not from the Pulpit that it may be understood that This is not his proper Office Now how great care ought to be us'd that no person unworthy of this Function climbs up to this degree of Order XXXVIII How carefully the Deacons are to be chosen 1 Tim. 3. the Apostle shews when he expounded to Timothy the Manners Vertue and Integrity of the Deacon This XXXIX The Ordination of Deacons the Rites and solemn Ceremonies wherewith he is consecrated by the Bishop sufficiently declare For the Bishop uses more and more holy Prayers at the Ordination of a Deacon than of a Subdeacon And adds other Ornaments of Sacred Vestments Besides he lays his hands upon him Which we read to have bin done by the Apostles when they instituted the first Deacons Lastly he delivers them the Book of the Gospels with these Words Receive thou Power to read the Gospel in the Church of God both for the Living and for the Dead in the name of the Lord. De Diaconis praeter citatos suprà vide Clem. Rom. Constit Apostol lib. 2. cap. 6. Cypr. de Lapsis Amb. lib. 1. Offic. c. 41. Leo 1. Serm. de S. Laurent Clem. Rom. Epist 1. ad Jacob. fratrem Domini Hieron Epist 48. apud Baron Annal. Eccl. an 33. num 41. an 34. num 283 285 287. an 34. num 316. an 44. num 78. 80. an 57. n. 31. n. 195. an 58. n. 102. an 112. n. 7 8 9. an 316. n. 48. an 324. n. 115. an 325. n. 152. an 402. n. 44. 47. an 508. n. 15. an 741. n. 12. The Third and highest Degree of all Sacred Orders XL. The Order of Priests is the Priesthood And those who had this Order the antient Fathers were us'd to call by Two names For sometimes they call'd them Presbyters XLI Why call'd Presbyters which in Greek signifies Elders not only because of their Ripeness of Age which is very necessary to this Order but much rather for the Gravity of their Manners their Doctrin and Prudence Wisd 4. For as it is written Venerable Old-Age is not that which consists in length of Time nor that is measur'd by number of years But the Wisdom of a Man is his Grey-Hair and an unspotted life is Old-Age And sometimes they call them Priests XLII Why Priests both because they are consecrated to God and because it belongs to them to administer the Sacraments and to treat of Sacred and Divine Matters But because the Priesthood is describ'd in Sacred Scripture to be two-fold Priesthood double the one Internal the other External They must each of them be distinguish'd that it may by the Pastors be explain'd of which it is here meant As to the Internal Priesthood XLIII Internal all the Faithful after they have bin wash'd with the saving Water of Baptism are call'd Priests but especially the Just who have the Spirit of God and by benefit of the Divine Grace are made living Members of that most High-Priest Christ Jesus For these by Faith which is inflam'd with Charity offer to God Spiritual Sacrifices upon the Altar of their Mind of which kind are to be accounted all good and honest actions which they do for the Glory of God Wherefore we read in the Apocalyps thus Apoc. 1.5 Christ has wash'd us from our sins in his Blood and made us a Kindom and Priests to God and his Father According to which Sense it was said by the Prince of Apostles 1 Pet. 2.5 Ye as living Stones are built up a Spiritual House an Holy Priesthood offering up Spiritual Sacrifices to God through Jesus Christ. And the Apostle exhorts us Rom. 1.2 That we yield our Bodies a living Sacrifice holy and acceptable to God as being our reasonable service Also David long before said Ps 50.19 The Sacrifice of God is a contrite Spirit an humble and a contrite Heart O God thou wilt not despise All which it is easie to see belongs to the internal Priesthood But the External Priesthood belongs not to the Multitude of the Faithful XLIV External but to particular Men who being instituted and consecrated to God by lawful imposition of Hands and solemn Ceremonies of Holy Church are properly appointed to the Sacred Ministery This Difference of Priesthood may be observ'd even in the old-Law XLV This double Priesthood prov'd from the Old Law 2 Par. 26.18 For that David spake of the Internal was shew'd a little before But of the External no one can be ignorant how many commands God had given to Moses and Aaron Besides he appointed the whole Tribe of Levi to the Ministery of the Temple and provided by Law that no one of any other Tribe should presume to intrude himself into that Function Wherefore King Ozias was smitten with Leprosie from the Lord because he usurp'd the Priestly Office and suffer'd most grievous Punishments for his arrogance and Sacriledg Amb. lib. 4. de Sacram. c. 1. Aug. lib. 10. de Civit. Dei cap. 6. 10. Leo Serm. 3. de Annivers Pontisicat That therefore we may observe the same Distinction of Priesthood in the Law of the Gospel XLVI The External Priesthood here treated of the Faithful must be taught that we now treat of the External Priesthood which is given to particular Men for this only belongs to the Sacrament of Order The Priests Office therefore is XVII The Consecration of a Priest explain'd First To do Sacrifice to God to administer the Sacraments of the Church as is seen by the Rites of his Consecration For when the Bishop makes any Priest He first together with all the Priests then present lays Hands upon him And then spreading upon his Shoulders a Stole Secondly he draws it upon his Breast in manner of a Cross Whereby is declar'd That the Priest is indued with vertue from above whereby he may be able to bear the Cross of Christ our Lord and the sweet Yoak of his Divine Law and to teach this Law not by Words only but by the Example of a most holy and upright Life Afterwards he anoints his Hand with Oyl Thirdly and then delivers a Chalice with Wine and a Paten with a Host saying Receive thou Power of Offering Sacrifice to God and of celebrating Masses as well for the Quick as for the Dead By which Ceremonies and Words he is made an Interpreter and Mediator of God and Men and This is to be look'd upon as the chief Function of a Priest Lastly Fourthly Laying Hands upon his Head he says Joh. 20.23 Receive thou the Holy Ghost whose Sins Thou shalt remit they are remitted to them and whose sins Thou shalt retain they are retain'd And gives him that heavenly Power which the Lord gave his Disciples of retaining and remitting sins These are the proper and special
Functions of the Priestly Order XLVIII Five Degrees in the Priestly Order Which Order tho it be but One yet it has different Degrees of Dignity and Power The first is of those who are simply call'd Priests The first of Priests whose Functions have hitherto been declar'd The Second is of Bishops who are plac'd over of their several Bishoprics The second of Bishops to govern not only the other Ministers of the Church but the Faithful People also and with the utmost vigilance and care to take regard of their Salvation Wherefore in Sacred Scripture they are often call'd The Shepherds of the Sheep Whose Duty and Office Paul describes as we read in the Acts of the Apostles Act. 20.29 in that Sermon he made to the Ephesians And also a kind of Divine Rule of that Ministery of a Bishop has bin deliver'd by Peter the Prince of Apostles According to which 1 Pet. 5.2 if the Bishops would study to square their actions it cannot be doubted but that the Pastors will both be and be accounted good Now the same persons are call'd both Bishops and Pontifices or High Priests taking that name from the Ethnics who were us'd to call the chief of their Priests Pontifices or High Priests The Third Degree is of Archbishops The third of Archbishops who preside over many Bishops and these are also call'd Metropolitans because they are Prelates of those Cities which are accounted as it were the Mothers of that Province wherefore they have a higher place and larger Power than Bishops altho in their Ordination they differ in nothing from Bishops In the Fourth Degree are plac'd Patriarchs The Fourth of Patriarchs i. e. the First and Highest Fathers In old time besides the Supreme Bishop of Rome there were in the whole Church only Four Patriarchs nor yet were they all alike in Dignity For the Patriarch of Constantinople altho this Honor was last of all given to him yet for the Majesty of the Empire he obtain'd the higher place The next is the Patriarch of Alexandria whose Church Mark the Evangelist by order of the Prince of Apostles sounded The third is the Patriarch of Antioch where Peter first had his See The last is the Patriarch of Jerusalem which Church S. James the Brother of our Lord built Above all these the Catholic Church has always had a Veneration for the Roman Chief Bishop or Pope The Fifth of Supream Bishop or Pope whom in the Council of Ephesus Cyril Archbishop of Alexandria calls the Father and Patriarch of the whole World For since he sits in the Chair of Peter the Prince of Apostles wherein it is manifest that he sat to the end of his life she acknowledges in him the Supreme degree of Dignity and fulness of Jurisdiction not as given by any Synodical or Human Constitutions but of God Wherefore he being Father and Governor of all the Faithful and of the Bishops also and other Prelates with what Office or Power soever they be endu'd presides over the Universal Church as Peters Successor and the true and lawful Vicar of Christ our Lord. Of the Primacy of the Pope see Anatol. Epist 3. citat dist 22. c. sacro sancta Greg. lib. 7. Epist 64 65. Nicol. Pap. Epist ad Mediolanens citatur dist 22. c. omnes Vide etiam ead dist c. Constantin Conc. Chalced. in Epist ad Leonem From these things therefore the Pastors shall teach XLIX What is to be taught concerning Order both what are the principal Offices and Functions of Ecclesiastical Orders and Degrees and who is the Minister of this Sacrament For it is evident that this Administration belongs to a Bishop L. The Minister of this Sacrament is the Bishop which is easie to prove both from the Authority of the Sacred Scriptures and most certain Tradition the Testimony of the Fathers the Decrees of Councils and the Usage and Practice of Holy Church But tho it be permitted to some Abbots to administer the Lesser but not Sacred Orders yet there is no one doubts that this Office is properly the Bishop's to whom only of all the rest and besides him to no body else it is lawful to receive into the other Orders which are call'd the Greater and Sacred For only the Bishop and he alone ordains Subdeacons and Priests but the Bishops by the Tradition of the Apostles which has always bin preserv'd in the Church are consecrated by Three Bishops It now follows to explain LI. Get care to be us'd in receiving anâ— to Priesthood who are fit for this Sacrament and especially for the Priestly Order and what things are chiefly requir'd in them From hence it will not be hard to determin what ought to be observ'd in the giving of other Orders according to the Office and Dignity of each of them Now that there is very great caution to be us'd in this Sacrament is thus gather'd because the other Sacraments give Grace to the Sanctification and Use of them by whom they are receiv'd But those that are admitted into Sacred Order are therefore partakers of Heavenly Grace that by their Ministery they may help forward the Salvation of the Church and consequently of all Men. Whence we understand it comes to pass that upon certain appointed days only when according to the most antient practice of the Catholic Church solemn Fastings are appointed Ordinations are perform'd to wit that the Faithful People with Devout and Holy Prayers might beseech of God that the Ministers of such kind of sacred things might be render'd more fit to exercise so great a Power as they ought to do and to the profit of the Church First therefore integrity of Manners is very much commendable in him that is to be made a Priest LII Integrity of Life necessary in making a Priest not only because if being conscious to himself of any mortal sin he procure or but even suffer himself to be receiv'd into Sacred Order he intangles himself in a new and a most extream wickedness But also because he ought to shew himself a Light and a Guide of Vertue and Innocence to others For this cause what the Apostle commanded Titus and Timothy Tit. 1. 1 Tim. 3. is to be declar'd to the Pastors and also it is to be taught That the Deformities of the Body which in the Old-Law by the commandment of the Lord excluded any from the Ministery of the Altar in the Evangelical Law is specially to be apply'd to the deformity of Mind Wherefore we consider that that Holy Custom is preserv'd in the Church that they who are to be ordain'd endeavor diligently first to purge their Consciences by the Sacrament of Penance Furthermore LIII Knowledg also necessary to a Priest there is requir'd in a Priest not that knowledg only which belongs to the Use and Ministring of the Sacraments but he ought also to be so furnish'd with the knowledg of Sacred Scripture
him an help like himself And a little after But there was not found for Adam an help like himself therefore the Lord God sent a deep sleep upon Adam and while he slept he took one of his Ribs and clos'd up the Flesh instead thereof And the Lord God form'd the Rib that he took from Adam into a Woman and brought her to Adam and Adam said This now is bone of my bones and flesh of my flesh she shall be call'd Woman because she was taken out of Man Wherefore a Man shall leave his Father and Mother and shall cleave to his Wife and they Two shall be One Flesh Which things Mat. 19.6 even by the Authority of our Lord himself in St. Matthew shew that Matrimony was of Divine Institution Nor did God institute Matrimony only XIII Matrimony made indissoluble but as the Holy Synod of Trent declares he added to it a perpetual and indissoluble Knot for our Savior says What God has join'd none may put asunder For tho it was convenient that Matrimony Sess 24. initio as it is an Office of Nature might not be dissolv'd yet much more so now as it is a Sacrament Mat. 19.6 for which cause it gains the highest perfections even in all things which are proper to it by the Law of Nature and yet that the Bond should be dissoluble would be repugnant to the bringing up of Children and the other benefits of Matrimony But XIV The Law of contracting Matrimony not laid upon all Gen. 1. that it was said of God Increase and multiply This tends hither that he might declare for what cause Matrimony was instituted not to put a necessity upon every man For Mankind being now increas'd the Law of Marriage is so far from compelling any that Virginity is rather highly commended and perswaded to every one and that by Sacred Scripture as being more excellent than the state of Matrimony and containing in it greater Perfection and Holiness For our Lord and Savior thus has taught He that can receive it let him receive it Mat. 19 12. And the Apostle says Concerning Virgins I have no command from the Lord but I give my Counsel as having obtain'd Mercy 1 Cor. 7.23 that I might be Faithful XV. Why Man and Woman ought to be join'd The first cause But now we must explain for what Reasons the Man and Woman ought to be join'd together The first therefore is That this very Society of the divers Sex is desir'd by natural Instinct there being Hope of mutual help that One being assisted by the help of the Other might the more easily bear the inconveniences of life and the weakness of old age Another is the desire of Procreation The second cause not so much for this End that we might leave behind us Heirs to enjoy our Honors and Riches as that they might be brought up in true Faith and Religion which that it was chiefly the Design of the Holy Patriarchs when they married sufficiently appears from Sacred Scripture Wherefore the Angel when he admonish'd Tobias by what means he might repel the force of the Devil Tob. 6. I will shew thee says he who they are that can prevail over the Devil for those who so enter into Wedlock as to exclude God from themselves and their Soul and so give themselves to their lust as the Horse and Mule which have no understanding the Devil has power over them And then he adds Thou shalt take a Virgin with the Fear of the Lord being led thereto rather by the Love of Children than Lust that thou mayst get in thy Children the blessing of the seed of Abraham And this also was One cause why God at first instituted Matrimony Note Wherefore their wickedness is very great who being join'd in Matrimony by Medicins hinder Conception or force out the Birth before time for this is to be look'd upon as design'd Murder The third The third cause and which began to take place after the Fall of our first Parents when thro the loss of Righteousness in which Man was created his Appetite began to oppose his right Reason to wit that being conscious to himself of his own weakness nor being willing to endure the Fight of the Flesh he might use the remedy of Matrimony to avoid the sins of Lust Of the which the Apostle thus 1 Cor. 7. Because of Fornication let every Man have his own Wife and let every Woman have her own Husband And a little after when he had taught that sometimes men ought to abstain from the Debt of Matrimony for the sake of Prayer and subjoins And return again to that very thing leâ—t Satan tempt you by your Incontinence These are the Causes Note whereof some or other every one who will contract Marriage piously and religiously as becomes the Children of the Saints ought to propose to himself But if to these Causes others be also added whereby men are induc'd to enter Marriage and in choosing a Wife they propose such as These to themselves as the desire of leaving an Heir Wealth Beauty Nobility or likeness of conditions These Reasons indeed are not to be condemn'd since they oppose not the Holiness of Matrimony Gen. 29. For neither in Sacred Scripture is the Patriarch Jacob reprehended because having chose Rachel for her Beauty he preferr'd her before Leah Thus far of Matrimony shall be taught as it is a Natural Conjunction XVI Of Matrimony as a Sacrament but as it is a Sacrament we must shew that the Nature of it is much more excellent and is wholly to be referr'd to a higher End For as Matrimony XVII Matrimony as a Sacrament far excels the Natural as it is a Natural Conjunction was instituted at the beginning for the Propagation of Mankind So afterwards that a People might be procreated and brought up to the Worship and Religion of the true God and of our Savior Christ the Dignity of a Sacrament was given to it When Christ our Lord was minded to give a certain sign of that most close Relation which is betwixt him and his Church XVIII The Union of Christ and his Church declar'd by Matrimony and of his immense love towards us he declar'd the Divinity of this Mystery chiefly in the Holy Conjunction of Man and Woman which that it was most fitly done may be understood from hence that among all human relations there is none bind so neerly as the bond of Matrimony and the Husband and VVife are bound together each to other in the greatest Love and Good will And therefore it is that the Holy Scriptures frequently put before our Eyes the Divine Copulation of Christ and the Church by the similitude of Marriage Now that Matrimony is a Sacrament XIX Matrimony prov'd to be a Sacrament the Church confirm'd by the Authority of the Apostle always held certain for thus he writes to the Ephesians Men ought to love
their Wives even as their own Bodies He that loves his Wife loves himself for no one ever hated his own flesh but nourishes and cherishes it even as Christ does the Church because we are Members of his Body of his Flesh and of his Bones For this cause a Man shall leave his Father and his Mother and shall cleave to his Wife and they Two shall be One flesh This is a great Sacrament but I speak in Christ and in the Church For in that he says This is a great Sacrament no one ought to doubt that it is to be referr'd to Matrimony to wit because the Conjunction of the Man and of the VVoman whereof God is the Author is a Sacrament i. e. a Sacred Sign of the most Holy Bond wherewith Christ our Lord is join'd with his Church And that this is the proper and true sense of these words the antient Holy Fathers Tertul lib. de Monog Aug. de fide oper c. 7. lib. de Nup. concup c. 10. 12. Ambr. in Epist ad Eph. Ephes 3.25 who have interpreted this place have shew'd and the Holy Synod of Trent has explain'd the same thing It is evident therefore that the Husband is compar'd by the Apostle to Christ and the VVife to the Church That the Man is the Head of the Woman as Christ is of the Church and for that reason it is that the Husband ought to love his Wife and the Wife ought again to love and reverence her Husband for Christ lov'd his Church and gave himself for her And again as the same Apostle teaches the Church is subject to Christ But that in this Sacrament also Grace is signifi'd and given XX. The Sacrament of Matrimony giveâ— Grace in which thing especially the Nature of a Sacrament consists these words of the Synod declare But the Grace which perfects that Natural Love and confirms that indissoluble Unity Sess 14. Christ himself the Author and Finisher of the Venerable Sacraments has merited for us by his Passion VVherefore it must be taught XXI The Effects of the Grace of this Sacrament Heb. 13.4 that by the Grace of this Sacrament it is brought to pass that the Husband and VVife being join'd together with the Bond of Mutual Love acquiesce together and rest in each others good will and seek no strange and unlawful Loves and Copulations but in all respects their Marriage is honorable and the Bed undefiled But how far the Sacrament of Matrimony excels all other Matrimonies XXII How much the Sacrament of Matrimony excels all other Matrimony we may know from hence because tho' the Gentiles themselves thought there was something in Matrimony that is Divine and for that reason judg'd that wandring Copulations were strange to the Law of Nature and also that Whoredom Adultery and other kinds of Lusts were to be punish'd yet their Marriages had no Vertue at all of a Sacrament But among the Jews the Laws of Matrimony were much more religiously observ'd XXIII The Matrimony of the Jews tho it were Holy yet it was no Sacrament Gen. 2 nor is it to be doubted but that their Marriages were indu'd with a greater Sanctity For seeing they receiv'd that Promise That all Nations should be bless'd in the seed of Abraham it justly seem'd to be an Office of great Piety among them to beget Children and to propagate the Off-spring of a chosen people of which Christ our Lord and Saviour as to his human Nature was to have his Birth but even those Marriages also wanted the true reason of a Sacrament To this may be added XXIV Matrimony before and under the Law was imperfect Deut. 24.1 Mat. 19.7 that whether we consider the Law of Nature after the corruption of it or the Law of Moses we may easily observe that Matrimony had fallen very much from the Excellency and Gracefulness of its first Original For while the Law of Nature was in force we find that there were many of the antient Fathers who had several Wives together and if occasion were giving them a Bill of Divorce discharged them Both which being taken away by the Evangelical Law Marriage has bin restor'd to its former state For XXV Plurality of Wives contrary to Matrimony that Polygamy or divers VVives was contrary to the Nature of Matrimony altho some of the antient Fathers are not to be accus'd because it was not without Gods indulgence that they married divers VVives Christ our Lord shews in these words Mat. 19.5 For this cause shall a man let go Father and Mother and shall cleave to his Wife and they Two shall be in One Flesh And then he adds Therefore now they are not Two but One Flesh By which words he has made it evident XXVI Matrimony is a Conjunction of Two only that Matrimony was so instituted of God that it should be defin'd in a Conjunction of Two only and no more VVhich elsewhere he has taught very plainly for he says Whosoever shall put away his Wife and marries another commits Adultery upon her and if the Wife put away her Husband and he married to another she committs Adultery For if it were lawful for a Man to marry many VVives there would seem no reason he should rather be said to be guilty of Adultery because he married another Wife besides that he had at home than because the former being put away he was join'd with another And for this cause we understand it to be Note that if any Unbeliever according to the manner and custom of his own Country had married many Wives when he was converted to the true Religion the Church commands him to leave the rest and to account the first only as his true and lawful VVife But it is easily prov'd by the same Testimony of Christ our Lord XXVII The Bond of Matrimony dissolv'd by no Divorce that the Bond of Matrimony can be dissolv'd by no Divorce For if after a Bill of Divorce a VVoman were freed from the Law of her Husband it might be lawful for her without any crime of Adultery to marry another Husband Mat. 19.8 But the Lord plainly denounces Every one that puts away his Wife and marries another commits adultery VVherefore it is plain XXVIII Death only dissolves Matrimony 1 Cor. 6.39 that the Bond of VVedlock is broken by nothing else but Death which the Apostle also confirms when he says A woman is bound to the Law for so long-time as her Husband lives but if her Husband die she is freed from that Law she may be marry'd to whom she pleases only in the Lord. And again to those who are join'd together in Matrimony I command yet noâ— I but the Lord that the Wife depart not from her Husband But if she depart let her abide unmarry'd or be reconcil'd to her Husband The Apostle has left this Choice to that VVoman who for a just cause has left her Husband either that she
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
come VVhen we certainly promise and confirm it that such a thing shall be so Of which kind is that of David who swearing to Bersabe his VVife by the Lord his God promis'd that Solomon his Son should be the Heir of his Kingdom 2 Reg. 1 17. and succeed him in his room Now tho to an Oath XVI How many things requir'd to a lawful Oath it be sufficient to use God as a VVitness yet to make it just and holy there are many more things requir'd which are diligently to be explain'd but those things as S. Jerom testifies Jeremy briefly reckons up when he says S. Hierom. in hunc locum Hier. 4. Thou shalt swear the Lord lives in Truth and in Judgment and in Justice In which words are briefly and summarily contain'd those things wherein all the Perfection of an Oath lies to wit Truth Judgment and Justice Truth therefore has the first Place in an Oath XVII What it is to Swear in asserting Truth to wit that what is asserted be the very Truth and that he that swears it be assur'd that it is so not to be led to it rashly or by light conjecture but by the most certain Arguments But the other kind of Oath XVIII What in Promising whereby we promise any thing requires Truth in the same measure For he that promises any thing ought to be so minded that when the Time comes he truly perform and fulfil his Promise nor will any honest Man ever undertake to do what he thinks to be against the most Holy Commandments and VVill of God but whatsoever was lawful for him to promise or swear he never will alter it being once promis'd unless by chance the Condition of Matters being alter'd the things begin to be such that now if he would keep his Word and stand to his Promise he might undergo the hatred and displeasure of God But that Truth is necessary to an Oath David also shews in these words Psal 14. He that swears to his neighbor and disappoints him not In the second place follows Judgment XIX What it is to swear in Judgment for it is fit that an Oath should not be taken rashly and inconsiderately but with good counsel and advice He therefore that is about to swear should first consider well whether there be any necessity that compels him or not and should carefully consider the whole matter whether it be of such a nature as seems to stand in need of an Oath Let him moreover consider the Time and the Place and very many other Circumstances and let him not be mov'd to it by Love or Hatred or any other violent Passion of the Mind but by the quality and necessity of the thing it self For without this Consideration and diligent Attention XX. What a rash Oath is certainly the Oath must needs be rash and hasty Of which sort is the irreligious Affirmation of them who in any the most trivial and vain matter without any Reason or Advice burn as it were with this evil Habit. And this almost every where we daily see done by Buyers and Sellers Observe and reprove For the one sort that they may sell as dear as they can and the other sort on the other hand that they may buy as cheap as may be are not afraid even with an Oath either to commend or discommend the things to be bought or sold Since there is need therefore of Judgment and Prudence Note and that Children as yet by reason of their Age cannot so exactly perceive and distinguish therefore it was Decreed by that Holy Man Pope Cornelius That an Oath should not be requir'd of Children before they came to maturity i. e. before their Fourteenth year 22. q. 5. c. Honestum c. pueri The other is Justice XXI What it is to swear in Justice which in Promises especially is requir'd Wherefore if any one promises any thing unjust or dishonest and sin by swearing and in making Promises he adds sin to sin there is in the Gospel the Example of this thing in King Herod who having bound himself with a rash Oath gave John Baptist's Head to the Dancing Girl Mar. 6.23 as the Reward of her Dancing For such was the Oath of those Jews who as it is in the Acts of the Apostles Act. 23.12 bound themselves under a Curse on this Condition That they would eat nothing till they had kill'd Paul These things thus explain'd XXII When and how an Oath is lawful there can be no doubt but that he may safely swear who observes all these things and who establishes his Oath with these Conditions as it were with a kind of Bulwarks But it is easie to prove this by many Arguments Prov'd First Psal 18.8 Deut. 6.10 18. For the Law of the Lord which is spotless and holy has commanded it for it says Thou shalt fear the Lord thy God and him only shalt thou serve and thou shalt swear by his Name And David wrote Secondly All they that swear by him shall be commended Besides Thirdly the Sacred Scripture shews That those Lights of the Church the most holy Apostles did sometimes use an Oath and this appears by the Epistles of the Apostle Add also Fourthly That the Angels themselves sometimes swear for S. John the Evangelist Apoc. 10.3 in the Apocalyps writes That the Angel swore by him that lives for ever Yea Fifthly Heb. 6.17 Gen 22.10 Exod. 3â— and God himself also who is the Lord of the Angels swears And in the Old Testament in many places God confirms his Promises by an Oath as to Abraham and to David who says thus concerning God's Oath Psal 109.4 The Lord sware says he and will not repent Thou art a Priest for ever after the Order of Melchisedec Nor is it hard to shew Sixthly That an Oath is commendable if any one carefully consider the whole Matter By Reason and mark the beginning and end thereof For an Oath hath its beginning of Faith whereby Men believe God who can neither ever be deceiv'd himself or deceive others to be the Author of all Truth to whose Eyes all things are open and naked who by his admirable Providence takes care of all human Affairs and governs the World Men therefore being season'd with this Faith use God as a Witness of Truth to whom not to give credit would be impious and wicked But as to the End XXIII The End and Design of an Oath an Oath tends thither and wholly has respect to this to prove the Justice and Innocence of Man and to put an end to all Wranglings and Controversies Heb. 9. which the Apostle also in his Epistle to the Hebrews teaches Nor are the Words of our Saviour in S. Matthew against this sense An Objection Mat. 5.3 Ye have heard that it has been said by them of old time Thou shalt not forswear thy self but shalt pay to
follow Thou shalt not work Nor do's it signifie that only for otherwise it would be sufficient to say in Deuteronomy Observe the Day of the Sabbath Deut. 12. But seeing that in the same Place it is added to sanctifie it by this word is shew'd that the Day of the Sabbath is Religious and consecrated to divine Actions and holy Duties We therefore do then fully and perfectly celebrate the Sabbath-day XVII The true Sanctification of the Sabbath Esay 58.13 when we perform Duties of Piety and Religion to God And that this is evidently a Sabbath which Esay calls delightful because Holy-days are as it were the Delights of God and Pious Men. Wherefore if to this religious and holy Observance of the Sabbath we add Works of Mercy Esay 58.6 surely they are many and very great Rewards which in the same Chapter are propos'd to us The true and proper Sense of this Commandment therefore is XVIII What the true sense of this Commandment is That Man both in Soul and Body might be careful to set apart some certain determin'd Time from Bodily Business and Labor to worship and reverence God devoutly Now in the next part of this Commandment is shew'd XIX What the second Part of the Commandment requires That the Seventh day is dedicated by God to Divine Worship for thus it is written Six days shalt thou labor and do all thy work but the Seventh day is the Sabbath of the Lord thy God The meaning of which words is That Sabbath is consecrated to the Lord and that on that Day we pay him our Duties of Religion and that we know the Seventh day to be Sign of the Lord's Rest Now this Day is dedicated to God XX. Why this Day is dedicated to God because it was not fit that the rude People should have the power of chusing the Time after their own Will lest haply they might imitate the Religion of the Egyptians Therefore of the Seven days the last was chosen for the Worship of God XXI Why God chose One Day Which thing indeed is full of Mystery Wherefore in Exodus and in Ezekiel the Lord calls it a Sign See therefore says he that ye keep my Sabbath For it is a Sign between me and you in your Generations The First Reason that ye may know that I am the Lord who sanctifie you It was a Sign therefore which shew'd that Men ought to dedicate themselves to God and to keep themselves holy to him since we see even the very Day to be dedicated to him for that Day is Holy because then especially Men ought to exercise Holiness and Religion And then it is a Sign and Monument The Second as it were of the wonderful Creation of the World And it was moreover given as a Sign to remember and warn the Israelites The Third that they might remember that they were delivered and freed by God's help from the most hard Yoak of the Egyptian Bondage And this the Lord shew'd in these words Deut. 5.25 Remember that thou also didst serve in Egypt and the Lord thy God brought thee out thence with a strong hand and stretched-out arm therefore he has commanded thee to keep the Sabbath-day The Fourth And it is also a Sign both of the Spiritual and Eternal Sabbath Now the Spiritual Sabbath consists in a holy and mystical kind of Rest XXII What the Spiritual Sabbath is to wit when the old Man being buried with Christ is renew'd to Life and studiously exercises it self in those Actions which are agreeable to Christian Piety Ephes 5 2. For they who sometimes were Darkness but now are Light in the Lord ought to walk as Children of the Light in all Goodnesâ— Justice and Truth and not to communicate with the unfruitful Works of Darkness But the Heavenly Sabbath as S. Cyril says upon that place of the Apostle XXIII What the Heavenly Sabbath is S. Cyril lat l. 4 in Jo. c. 5 1. There remains therefore a Rest to the People of God is that Life wherein we shall live with Christ and enjoy all good things and Sin be utterly pluck'd up by the Roots according to that Esa 53.8 There shall no Lion nor evil Beast go up thither but there shall be a pure way and it shall be called Holy For the Soul of the Saints in the Vision of God gets all good things Wherefore the Pastor must exhort and encourage the Faithful with these words Heb. 4.2 Let us make haste to enter into that Rest Now besides the Seventh day XXIV That Jews had other Feasts besides the Sabbaths the Jews had other Festival and Sacred Days appointed by God's Law whereby the Memory of their greatest Benefits was renew'd Of those other Feasts see Levit. 23. Num. 29. Deut. 16. and if you would know the moral meaning of the Feasts of this kind see Cyril de Adoratione in spiritu verit lib. 17. D. Thom. 1.2 q. 102. art 4. ad 10. But it pleas'd the Church of God XXV Why the Sabbath chang'd The First Reason that the Worship and Celebration of the Sabbath-day should be transferr'd to the Lord's-day For as on that Day the Light did first shine upon the World so by the Resurrection of our Redeemer which open'd us an Entrance to Eternal Life which hapned on that Day our Life was recall'd out of Darkness into Light and for this cause the Apostles would have it call'd The Lord's Day Besides The Second Reason in Sacred Scripture we find that this was a Solemn Day because therein the Creation of the World began and because the Holy Ghost was given to the Apostles But the Apostles in the beginning of the Church XXVI Why other Feasts apopointed and aftewards in the sollowing Times our Holy Fathers appointed other Holy-days that we might devoutly and holily call to remembrance God's Benefits Now among these are to be reckon'd as the most remarkable XXVII The Order of Holy-days those Days that are consecrated to Religion for the Mysteries of our Redemption and then those that are dedicated to the most Holy Virgin Mother Note and to the Apostles and Martyrs and the other Saints which reign with Christ in whose Victory the Goodness and Power of God is prais'd due Honor done to them and the Faithful stirr'd up to the Imitation of them And because to the keeping of this Commandment XXVIII Idleness forbidd'n that part of it has great Force which is express'd in these words Six Days shalt thou labor but the Seventh Day is the Sabbath of God The Curat ought diligently to explain that part For from these words it may be gather'd That the Faithful are to be admonish'd that they lead not their Life in Sloth and Idleness But rather being mindful of the Apostles Advice 1 Thes 4.11 That every one do his own business and labor with his hands as he commanded Besides XXIX No
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
OF THE Council of TRENT PART IV. Of PRAYER AMong the Duties and Offices of a Pastor I. The Curat 's Duty in this Matter the Teaching of the Faithful to Pray after a Christian manner is one of the Chiefest the Way and Efficacy whereof many must needs be ignorant of unless by the pious and faithful Diligence of the Pastor it be shew'd them Wherefore the chief Care of the Curat ought to be us'd herein that Devout Hearers might understand for What and How they are to pray to God Now that Divine Form which Christ our Lord would have known to his Apostles II. The Lord's Prayer to be â—otten by Heart and thro them and their Successors to all Men that should embrace the Christian Religion contains all the necessary Parts of Prayer The Words and Sentences whereof we ought so to comprehend in Mind and Memory as to have them always in a readiness Now for the Curat 's Assistance in teaching the Faithful to pray we have here propos'd those things that seem more convenient being taken from those Writers whose Learning and Ability in this respect is easily granted and as for the rest if there be need the Pastors may draw them from the very same Fountains Concerning Prayer have written Tertullian Cyprian August Epist 111. ad Probam Chrysost Hom. 15. Cassian lib. 9. collat D. Thom. in Opusc 2.2 q. 85. per 17. Articulos Of the Necessity of PRAYER FIrst therefore I. Prayer is necessary it must be taught how Necessary Prayer is the Precept whereof is not delivered only as a Counsel but also has the force of a necessary Command as is declar'd by Christ our Lord in these Words We ought always to pray Luc. 8. Now II. The Reasons this Necessity of Praying the Church shews even in that Proem as it were of the Lord's Prayer First Being admonish'd by wholesom Precepts and taught by Divine Institution we are bold to say Secondly Seeing therefore that Prayer is necessary to Christians and that his Disciples ask'd him Lord teach us to pray Luc. 11.1 the Son of God prescrib'd them a Form of Prayer and gave them hope of obtaining those things they pray'd for Thirdly And he himself was an Instruction to them of Prayer Luc. 6.12 which he not only diligently us'd but even watch'd therein all night Fourthly Of which Duty afterwards the Apostles were not wanting to give Precepts to those who would devote themselves to the Faith of Jesus Christ Fifthly 1 Pet. 3.7 For both S. Peter and S. John very diligently instruct the Faithful about it Sixthly And the Apostle being mindful of the same thing admonishes Christians in many Places of the Necessity of Prayer to Salvation Besides Seventhly we want so many Goods and Conveniencies for the necessary defence both of the Soul and Body that we must needs have recourse to Prayer as to the only and best Interpreter of all our Wants and Procurer of those things we stand in need of For since God owes nothing to any Body Eighthly verily it remains that we beg of him by Prayer those things we have need of which Prayer he has given us as a necessary Instrument to obtain that we desire especially since there are manifestly some things which we cannot obtain but by help thereof For Sacred Prayers have this excellent Vertue Ninthly Mat. 17.22 as to cast out Devils For there is a sort of Devils which is not cast out but by Fasting and Prayer Wherefore Tenthly those Men deprive themselves of the Faculty of many singular Gifts who use not this Practice and Exercise of diligent and devout Prayers For there is need not only of good but also of diligent Prayer for obtaining what you desire For as S. Hierom says It is written To every one that asks Mat. 11.9 it shall be given if therefore it be not given thee it is not given thee because thou dost not ask it Ask therefore and ye shall receive Hier. in cap. 7. Matth. Of the Advantage of PRAYER NOw this Necessity of Prayer has this great Advantage I. The Fruits of Prayer that of it self it brings forth an abundance of Fruits a sufficient plenty whereof the Pastors shall gather out of Sacred Scripture since there will be need of teaching them to the Faithful We out of that abundance have made choice of some which we thought fit for this Opportunity Now The First the first Advantage which we gather from thence is this That we honor God in praying to him For Prayer is a certain Argument of Religion which in Sacred Scripture is compar'd to a sweet Perfume Psal 140.9 for says David Let my Prayer be directed in thy sight as Incence Wherefore by this means we profess our selves subject to God whom we acknowledge and declare to be the Author of all Good from whom only we look for Refuge and Defence for Safety and Salvation Of this Advantage we are admonish'd in these words Psal 39.15 Call upon me in the day of Tribulation and I will deliver thee and thou shalt honor me Another very large and sweet Fruit of Prayer follows The Second when God hears our Prayers For according to S. Austin's Sentence Serm. 226. de Tempore Prayer is the Key of Heaven For Prayer says he ascends and God's Mercy descends tho the Earth be low and Heaven high yet God hears the Voice of Man The Force and Advantage of which Duty of Prayer is so great II. How many and great Gifts Prayer obtains that thereby we obtain the Fulness of Heavenly Gifts For we get to our selves the Holy Ghost to be our Guide and Helper and the Security and Preservation of our Faith and escaping of Punishments and the Protection of God in Temptations and Victory over the Devil There is a real Crowd or Heap of singular Joy in Prayer Wherefore the Lord says thus Joh. 16.14 Ask and ye shall receive that your Joy may be full Nor is there left any room to doubt III. How ready God is to hear Prayer but that God's Goodness is ready at hand and meets our Prayers which many Testimonies of the Divine Scriptures prove which because they are ready at hand to all we will only touch those of Isaiah for an Example Isa 58.9 For then says he thou shalt call and the Lord shall hear thou shalt cry and he shall say Here I am And again Isa 65.24 It shall be that before they cry I will hearken and while they yet speak I will hear And as for the Examples of those that have obtain'd of God their Petitions because they are in a manner infinite and evident to all Men we omit them But sometimes it happens IV. Why God sometimes hears not our Prayers that what we ask we obtain not of God It is so But then God takes the greatest care of our
study and desire to God who is the chiefest Good And then we must desire those things that unite us most with God but those things that separate us from him or any way cause us to be disjoyn'd from him are utterly to be remov'd far from our studies and desires Hence we gather how all other things The Third which are call'd Good next after that chiefest and perfect Good are both to be wish'd and pray'd for of God our Father for those Goods that are outward and belong to the Body as Health Strength Beauty Riches Honors Glory which oftentimes afford matter and occasion to Sin for which cause it is that they are not at all devoutly and piously to be pray'd for that Petition shall be limited in these Bounds that we pray for the Conveniences of this Life for necessitie's sake which ground of Prayer is refer'd to God For tho we may in our Prayers ask those things which Jacob and Solomon pray'd for III. How bodily Goods are to be desir'd Gen. 28 20. Prov. 30.8 Jacob thus If he will give me Bread to eat and Clothes to put on the Lord shall be my God And Solomon thus Only give me necessary food Now since of Gods Liberality we are suppli'd with Food and Raiment It is but meet that we remember that Exhortation of the Apostle 1 Cor 7.30 Let them that buy be as tho they possess'd not and those that use this World as tho they us'd it not for the figure of this World passes away Again Psal 61.11 If Riches increase set not your heart upon them Whose fruit and use is only ours but yet so as that we communicate with others as we are taught by God himself If we have Ability IV. The true use of outward Goods if we abound with other outward Goods of the Body let us remember that they are therfore given us that we may serve God with more ease and lend our Neighbor all things of this kind And then for the Goods and Ornaments of the Understanding V. Under what condition Arts and Sciences to be pray'd for of which kind are Learning and Arts we may not pray for them but on this condition only if they will be profitable to us for God's Glory and our Salvation but that which is absolutely and without any adjunct or condition to be pray'd for wish'd and begg'd as we said before is the Glory of God and after that all things else that may joyn us to that most excellent Good as Faith the Fear of God and his Love of which we will speak more fully in the explication of the Petitions For whom we are to Pray NOw it being known what things are to be pray'd for I. There is no sort of Men which are not to be pray'd for the Faithful are to be taught for whom they are to pray Prayer contains Petition and Thanksgiving wherefore we will first speak concerning Petition We must therefore pray for all without any Exception either of Differences of Favour or of Religion For whether he be Enemy Stranger or Infidel he is our Neighbor whom because by God's Command we ought to love it follows that we ought to make Prayers also for them which is the Office of Love for thither tends that Exhortation of the Apostle 1 Tim. 2.1 I beseech you that Prayers be made for all Men. In which Prayer we are first to beg those things which concern the Welfare of the Soul Note and then that of the Body Now we ought to perform this Office first for the Pastors of our Souls II. First We must pray for the Pastors of our Souls Col. 4.3 whereof we admonish'd by the Apostle from his own Example for he writes to the Colossians to pray for him that God would open him a Door of Speech which also he do's to the Thessalonians And in the Acts of the Apostles we read Acts 12.5 That Prayer was made by the Church without ceasing for Peter Of which Duty also we are admonish'd by S. Basil in his Books de Moribus For says he we must pray for them that are over us in the Word of Truth Basil lib. Moral Reg. 56. c. 5. item Homil. in Isaiam In the second place Secondly For Princes we must pray for Princes according to the Sentence of the same Apostle For how great Public Good we enjoy by just and pious Princes there is no one ignorant God therefore is to be entreated that those that are above other Men may be such kind of Persons as they ought to be Vide Tertul. Apolog. 30. ad Scap. c. 2. There are Examples of Holy Men Thirdly For Pious Men. whereby we are admonish'd to pray for good and pious Men for they also stand in need of the Prayers of others Which is so order'd of God that they may not be puff'd up with Pride while they see that they want the Prayers of their Inferiors Besides Fourthly For Enemies Our Lord has commanded us to pray for our Persecuters and Slanderers Matth. 5.44 For Fifthly For Strangers from the Church it is well known from the Testimony of S. Austin that this Practice of making Supplications and Prayers for those that were without the Church was receiv'd from the Apostles That Faith might be given to Infidels that Idol-worshippers might be deliver'd from the Error of their Impiety that the Jews the Darkness of their Souls being dispell'd might receive the Light of Truth that Heretics returning to Soundness of Mind might be instructed in the Precepts of Catholic Doctrin that Schismatics being bound with the Band of true Charity might be joyn'd in Communion with our most Holy Mother the Church from whom they fell away Now how great a force hearty Prayers made for this kind of Men has appears by so many Examples of Men of all sorts which God daily carries being snatch'd out of the Power of Darkness into the Kingdom of the Son of his Love and of Vessels of Wrath he makes them Vessels of Mercy In which Case no one in his right Mind can doubt that the Intercession of Devout Men prevails very much Vide S. Aug Epist 107. ad Vitel. Cyprian de Orat. Domin Item Caelestinum Papam Epist 1. c. 11. And Prayers for the Dead Sixthly For the Dead that they may be delivered from the Fire of Purgatory did flow from the Doctrin of the Apostles concerning which enough was said when we spake of the Sacrifice of the Mass Dionys cap. lib. de Eccles Hierarch c. 6 7. Clem. Pap. Epist 1. lib. Constit Apost Tert. de Coron Milit. in Exhort ad Castit in lib. de Monog Cypr. Epist 66. But those that are said to sin unto Death Seventhly For Sinners Intercessions and Prayers profit them but little yet it is the part of Christian Charity both to pray for them and even with Tears to wrestle for them if by any means they can render
wit That Heaven is carried about with a steddy and perpetual Motion so that it does not in the least forsake the Law appointed it of God If you consider the Earth and all other Creatures you may easily perceive that they fall off either not at all or but very little But miserable Mankind very often falls XI Nothing more inconstant than Man and seldom does it proceed in any good purposes but for the most part leaves off good Actions when begun and despises them and the best Sense which pleas'd for a while presently displeases and that being rejected it falls into ill Counsels and such as are pernicious to it self What therefore is the cause of this Misery and Inconstancy XII What the causes of Man's Misery are It must needs be the Contempt of divine Inspiration for we shut our Ears to Gods Admonitions we will not cast our Eyes upon those things that would give us Divine Light nor do we hearken to our Heavenly Father commanding us those things which are for our Salvation Wherefore the Curats are to be very careful to lay these Miseries before the Eyes of the Faithful XIII The Curats Duty in thiâ— case and let them shew the causes of their Miseries and the vertue of the Remedies to do which they will not want means if they read those very Holy Men John Chrysostom and Austin and especially what we have set down in the Exposition of the Creed For those things being known who is there even of the most wicked Men in the World but by the Help of Gods Grace preventing them will endeavour by the Example of the Prodigal Son in the Gospel Luc. 15. to bestir and raise himself up and come into the presence of this heavenly King and Father Vide Chrysost in Psal 118. in cap. 4. Isai hom 62. ad Popul Antioch Item hom 69. in hom de vanit brevit Vitae Aug. lib. 10. Confess c. 28. 31. lib. 21. de Civit. Dei c. 14. lib. 22. c. 22. Having explain'd these things XIV What is here understood by the Kingdom of God they shall then shew how this Petition becomes advantagious to the Faithful and what it is that in these words we beg of God especially seeing that this word the kingdom of God signifies many things the declaring whereof will be useful both to the understanding of other places of Scripture and is necessary to the knowledge of this place The common Signification therefore of the Kingdom of God First and which is frequent in the Sacred Scripture is not only that Power which he has over all Men and Creatures in the World but his Providence also which rules and governs all things For as the Prophet says Psal 94.4 In his hands are all the Ends of the Earth By which Ends are also understood those things which are secret and hidden in the inmost parts of the Earth and of all things else According to this Sense spake Mordochaeus in these words Esther 13.9 O Lord God thou art an Almighty King for in thy Power are all things and there is none that can resist thy Will thou art Lord of all nor is there any that resists thy Majesty Again Secondly by the Kingdom of God is signified that special and singular Rule of Providence whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God it is said of David The Lord governs me therefore shall I want nothing And Isaiah says The Lord our King he shall save us Psal 22.1 Isay 32.22 In which Kingly Power of God XV. Christ's Kingdom is not of this World John 18.36 tho even in this Life those pious and holy Men are after a special Manner of whom we have made mention yet Christ our Lord admonish'd Pilat that his Kingdom is not of this World i. e. it has not its Beginning from this World which is made to perish for after that manner as we have said Emperors Kings Common-wealths Rulers and all they that either have obtain'd and are chosen of Men to be over Cities and Provinces or by Violence and Wrong to possess the Government have the Rule or Mastery But Christ our Lord is appointed of God to be King XVI What Christ's Kingdom is as the Prophet says whose Kingdom as the Apostle says is Justice for he says The Kingdom of God is Justice and Peace and Joy in the Holy Ghost Psal 2.6 Rom. 24.15 Now Christ our Lord reigns in us by internal Vertues Faith Hope and Charity XVII How Christ reigns in us by which Vertues we are made parts as it were of his Kingdom and being subject to God after a special manner we are consecrated to his Worship and Reverence that as the Apostle said Gal. 2. I live yet not I but Christ lives in me so we may say I reign yet not I but Christ reigns in me Now this Kingdom is call'd Justice XXIII Why God's Kingdom is Justice because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke The kingdom of God is within you Luc. 17.21 For tho Jesus Christ reigns by Faith in all Note that are contain'd in the Lap and Bosom of our most Holy Mother the Church yet in a special manner he reigns over them who being endu'd with Faith Hope and Charity yield themselves as pure and living Members to God And in these the Kingdom of Grace is said to be Now Thirdly The Kingdom of God is eternal Glory Matth. 25.34 Luc. 23.42 that is God's Kingdom of Glory whereof we hear Christ our Lord speaking in S. Matthew Come ye Blessed of my Father possess the Kingdom prepar'd for you from the beginning of the World Which very Kingdom that Thief in S. Luke admirably ackowledging his Wickedness begg'd of him in this manner Lord remember me when thou com'st into thy Kingdom S. John also makes mention of this Kingdom John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle to the Ephesians mentions it Eph. 5. For no Whoremonger or Vnclean person or Covetous man who is an Idolater has any Inheritance in the Kingdom of Christ and of God Matth. 13. â—1 Hither do belong some Parables of Christ our Lord speaking of the Kingdom of Heaven But first it is necessary to establish the Kingdom of Grace XIX The double Kingdom of Grace and Glory nor can Gods Glory reign in any except his Grace first rule in them But Grace XX. What Grace is according to the Sense of our Savior himself is A fountain of living water sprining up to eternal life John 4.14 And what shall we call Glory but Grace made perfect and absolute For so long as we are cloth'd with this frail and mortal Body while weak and wandring in
this blind Pilgrimage we are absent from the Lord XXII Our Instability in the Kingdom of Grace we often slip and fall casting off the Admonitions of the Kingdom of Grace wherewith we were secur'd but when the Light of the Kingdom of Glory which is perfect shall have enlightned us we shall always stand firm and stable for every Fault and Inconveniency shall be taken away every Infirmity being confirmed shall be strengthen'd Lastly God himself will reign in our Soul and Body But this thing has bin more fully handled in the Creed when we discours'd of the Resurrection of the Flesh These things therefore XXIII What things are here pray'd for First which shew the common Sense of the Kingdom of God being explain'd we must shew what this Petition properly prays for Now we beg of God that Christs Kingdom which is the Church may be propagated that all Infidels and Jews Schismatics and Heretics may turn themselves to the Faith of Christ our Lord and receive the Knowledg of the true God and return to Soundness of Mind and to the Communion of the Church of God from whence they are fallen that it may be fulfil'd and brought to that Issue which the Lord spake by the Mouth of Isaiah Isa 54.2 Enlarge the place of thy Tents and stretch out the Borders of thy Tabernacles make thy Lines long renew thy Rule for thou shalt penetrate to the right and left Hand because he that made thee shall reign over thee And again The Gentils shall walk in thy Light Isa 60.5 and Kings in the brightness of thy rising lift up thy Eyes round about and see all these are gather'd together they came to thee thy Sons shall come from far and thy Daughter shall rise from beside thee But because in the Church there are some that in their Words confess God Secondly but in their Deeds deny him and yet boast of their deform'd Faith in whom by Reason of Sin the Devil dwells and rules as in his own Houses we pray also that the Kingdom of God may come upon them whereby the Darkness of their Sins being dispell'd and being illustrated with the Rays of the Divine Light they may be restor'd into their former Dignity of being the Children of God that all Heretics and Schismatics being taken away and all Offences and all causes of Sin cast forth out of his Kingdom our Heavenly Father may purge the Floor of his Church that in worshipping God devoutly and holily she may enjoy a quiet Peace and Tranquillity Lastly Thirdly we pray that God alone may live in us and he alone may reign in us that hereafter there be no place for Death but that it may wholly be swallowed up in the Victory of Christ our Lord who having scattered and dispersed all the Principality of the Enemies by his own Power and Might he may subject all things under his Government And it shall be the Curats Care XXIV The Curats Duty in this case to teach the Faithful what the Reason of this Petition requires with which Thoughts and Meditations being furnish'd they may make these Prayers devoutly to God And First they shall exhort them to consider the Force and Meaning of that Parable us'd by our Saviour The Kingdom of Heaven is like to a Treasure hidden in a Field which he that found it in the Ground hid and for joy thereof goes and sells all that he has and buys that Field For he that knows the Riches of Christ our Lord XXV All things seems vile when we know Gods Kingdom will despise all things in comparison of them all Excellencies Riches and Power will seem mean to him for nothing can be compar'd to that most precious Jewel or be able to stand before it Wherefore those that know it Phil. 8. will cry out with the Apostle I account all things but loss and esteem them but as Dung that I may gain Christ This is that famous Jewel of the Gospel Matth. 13.45 for which he that sells all his Goods and gives the Mony thereof shall enjoy everlasting Happiness O happy we XXVI How precious this Jewel of didivine Grace is Rom. 8.15 if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace whereby he reigns in those that are his for we would sell all that we have yea and our very selves to buy and secure this for then at last we might assuredly say Who shall separate us from the love of Christ But if we would know what is the exceeding Excellency of the Kingdom of Glory let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same Isa 64.2 1 Cor. 2.9 Eye has not seen neither has Ear heard nor has it enter'd into the Heart of Man what things God has prepar'd for them that love him Now XXVII That we may be heard we must pray with Humility for the obtaining what we desire it will be very profitable to consider with our selves what we are i. e. the Offspring of Adam justly cast out of Paradice and Exiles whose unworthiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments XXVIII The Advantage of self-despising The First Wherefore it then behoves us to be of an humble and lowly Spirit Our Prayer also will be full of Christian Humility And wholly distrusting our selves The Second we will betake our selves as that Publican did to God's Mercy And ascribing all to his Bounty Third Rom. 8.15 we will give him immortal Thanks who has given us his Holy Spirit incourag'd by whom we may be embolden'd to cry Abba Father And we shall take Care and Consideration what we are to do The Fourth and on the contray what to avoid that we may come to the Kingdom of Heaven For we are not call'd of God to Idleness and Sloth Note for says he Matth. 11.12 the Kingdom of Heaven suffers Violence and the violent take it by force And if thou wilt enter into Life Matth. 19.17 keep the Commandments It is not enough therefore to seek the Kingdom of God XXIX We must labor together with Grace unless Men labor and toil for it for they ought to help and serve that Grace of God in holding that Course which leads to Heaven God never forsakes us Note for he has promis'd to be with us always How ought this one thing therefore to be regarded of us that we forsake not God and our selves And in this Kingdom of God XXX The defence of our Salvation and how great which is his Church are all things wherewith he defends the Life of Man and perfects their eternal Salvation Multitudes of Angels which are invisible and the Benefit of visible Sacraments full of Celestial Treasures in these things there is so much Security appointed us by God that we may be safe not only from the Government of our worst Enemies but
our Weakness when we thus pray to God Thy Will be done For whereas by casting off our Obedience and neglecting the Will of God we fall into these Miseries God offers us only this one Remedy of all our Evils that at last we would live according to his Will which by Sin we have despis'd and that we would measure all our Thoughts and Actions by that Rule which that we may be able to do we humbly beg it of God Thy Will be done They also XIII This Petition necessary even for the Just in whose Souls God already reigns and who are illuminated with the Rays of Divine Light by benefit of whose Grace they obey the Will of God must heartily beg it Which things tho thus obtain'd yet properly they are against our Desires by reason of our proneness to Evil which is rooted in Mens Hearts So that tho we were such kind of Persons yet in this case we are in very great danger from our selves lest being drawn away and entic'd by our Lusts which war in our Members Jac. 4.1 we again turn aside from the way of Salvation Of which Danger our Lord admonishes us in these words Mat. 26.41 Watch and pray that ye enter not into Temptation The Spirit indeed is ready but the Flesh is weak Vide Hier. lib. 2. advers Jovin Aug. de Haeresi 6. For it is not in the power of Man XIV Even j stified Persons endure the Affections of the Flesh no not even in his who is justified by the Grace of God so to subdue the Affections of the Flesh as never after to rise up against him for when the Grace of God heals the Minds of those that are justif'd he heals not their Flesh also of which the Apostle writes thus For I know that in me i. e. in my Flesh dwells no good thing Rom. 7.18 For as once the First Man lost his Original Justice XV. Since Adam's Fall no one could govern his Desires whereby his Desires were govern'd as with a Bridle his Reason could never so contain them in their Duty as not to seek after those things which are even against Reason In that part of Man therefore Sin dwells i. e. the Incitement to Sin as the Apostle writes that we may know that it abides not with us a Guest for a time but that it always remains as an Inhabitant in our Body in the House of our Members as long as we live Therefore that we may stoutly withstand our domestic and inbred Enemies Note we easily see that we are to fly to God's Help and to beg that his Will may be done in us And now the Faithful must be made to know XVI What Will of God is here understood what the Force of this Petition is where omitting many of those things which are profitably and largely disputed by Learned Schoolmen concerning God's Will we say That here the Will is taken for that which they use to call a Sign i. e. for that which he has commanded or warn'd us either to do or to beware of Wherefore by the word Will XVII This Will signifies all God's Commandments in this place are comprehended all things that are propos'd to us for the obtaining of the Bliss of Heaven whether they belong to Faith or Manners and lastly all things whatsoever Christ our Lord either by himself or by his Church has commanded or forbidden us to do Of which Will the Apostle writes thus Be ye not unewise but understanding what the Will of God is Ephes 5. v. 17. When therefore we pray XVIII What is here pray'd for First Secondly Thy Will be done we first of all pray That our Heavenly Father would give us Power to obey his Divine Commands and to serve him in holiness and justice all our days To do all things according to his Will and Pleasure Thirdly To do those Duties of which we are admonish'd in Sacred Scriptures To perform all other things by his Direction Fourthly which they teach them that are born not of the Will of the Flelh but of God following the Example of Christ our Lord who became obedient to Death even the Death of the Cross To be ready to endure all things Fifthly rather than in the least to depart from his Will Nor is there any one that more ardently burns with the Love and Study of this Petition XIX Who pray this heartily than he to whom it is given to behold the exceeding great Dignity of those that obey God For he understands that Saying to be most true Whosoever says our Lord will do the Will of my Father which is in Heaven he is my Brother and Sister and Mother that is I am most closely join'd with him in all the Bonds of Love and Good-will Bern. Serm. 3. de S. Andrea There is scarcely any of the Saints but earnestly besought God for the exercise of this Petition XX. How often this Petition repeated by the Saints all have very often us'd this Prayer tho in a different Expression among whom we see the admirable and excellent David thus in a different manner praying For one while he says Would God my Ways were directed to keep thy Justifications another while Lead me into the Way of thy Commandments another while Order my Steps according to thy Word and let no Injustice rule over me Hither belong those Sayings Give me Vnderstanding that I may know thy Testimonies He often uses the same Sense in different words and these Places are diligently to be observ'd and explain'd to the Faithful that all may know how great a Store and Plenty of wholesom Matters is contain'd in the First Part of this Petition In the second place XXI What we detest by this Petition in the seventh place Gal 5 19. Rom. 8.13 when we pray Thy Will be done we detest the Works of the Flesh whereof the Apostle writes thus Now the Works of the Flesh are manifest which are these Fornication Vncleanness Immodesty Wantonness c. And If ye live according to the Flesh ye shall die And we pray That God would not suffer us to accomplish those things which our Sense our Lust our Weakness would perswade us to but that he would govern our Will Now voluptuous Persons are Strangers from this Will of God XXII This Petition not well made by the Voluptuous being bent wholly upon the thought and care of Earthly things For they are carried headlong by their Lust to the enjoyment of that they desire and place their Happiness in the enjoyment of their evil Desires insomuch that they call him happy that obtains whatsoever he lusts for VVe What we here pray for in the sixth place on the contrary pray God as the Apostle says That we may not follow the care of the Flesh in its Desires but that his VVill may be done Not that we are easily brought to beg of God XXIII Hard to make
no soundness in my Flesh because of thy Anger neither is there any rest in my Bones by reason of my Sins To wit Explications to be mark d. he observes the force of that Plague when he confess'd that there was no part of him uninfected by the Plague of Sin for the Poison of Sin went into his very Bones i. e. it had infected his very Reason and Will which are the most solid parts of the Soul The Sacred Scriptures shew that this Plague spreads its self wide when they call Sinners Lame Deaf Dumb Blind and seiz'd in all their Members But besides XII God is angry at and fights against Sinners the Grief which he felt from the Wickedness as it were of Sin David was more troubled for Gods Anger which he knew he had provoked against himself by reason of his Sin for the Wicked have War with God by whose Wickedness he is beyond Belief offended for the Apostle says Rom. 2.2 Wrath and Indignation and Tribulation and Sorrow to every Soul of Man that does evil For tho the Act of Sin pass'd away utterly XIII After the Act of Sin the Guilt remains yet the Blot and the Guilt of it remains which Gods Anger always hangs over and follows as the Shadow does the Body Therefore when David was wounded with these Arrows he was moved to beg Pardon of his Sins whose both Example of Grief and way of Teaching the Curat having drawn out of his Fiftieth Psalm shall propose them to his Faithful Hearers that by Imitation of the Prophet they may be taught to grieve i. e. they may be taught true Penitence and encouraged with the Hope of Pardon Now how great Advantage this way of teaching has XIV The utility of this Doctrin to lead to Penitence to learn us by our Sorrow for Sin that Word of God in Jeremy shews who exhorting Israel to penitence admonishes them to perceive the Sense of those Evils which were the Consequence of their Sins Jer. 2.19 For see says he that it is an evil and a bitter thing to forsake the Lord thy God and not to fear me says the Lord of Hosts They that want this necessary Acknowledgment and Sense of Grief XV. The hardness of the Impenitent are by the Prophets Esaias Ezekiel and Zachary said to have a hard stony and adamantine Heart For they are like a Stone not softn'd by any Grief having no Sense of Life i. e. of Saving Confession Isa 46.12 Ezek. 36.26 Zach. 7.12 But lest the People being terrified with the Weight of their Sins XVI How Sinners are to be incouraged with Hope of Pardon should despair of being able to obtain Pardon the Curat ought to encourage them to Hope with these Reasons First Because Christ our Lord has given Power to his Churh to forgive Sins as is declar'd in the Sacred Article of the Holy Creed And in this Petition he has taught how great the Goodness and Liberality of God towards Mankind is Secondly for if he were not willing and ready to forgive the Penitent their Sins he would never have appointed us this Form of Prayer Forgive us our Debts Wherefore we ought to keep it fix'd in our Minds XVII Whence Confidence is to be had that he will bestow his Fatherly Compassion upon us since he has commanded us to beg it of him in our Prayer for under this Petition this meaning is fully contain'd that he is so tender towards us as that he will freely pardon true Penitents For he is God XVIII How grievously God is offended by Sin against whom by casting away our Obedience we sin the Order of whose Wisdom by our Deeds and Words we disturb and violate But he is also a most loving Father XIX The singular goodness of God who because he can forgive all things has not only declar'd that he is willing to do it but also drives Men to ask it of him and teaches them with what words to do it Wherefore no one can doubt Note but that by his Guidance it is in our Power to procure to our selves the Grace of God And because this Testification of the readiness of the Divine Will to pardon XX. How Gods Propensity towards us is to be prov'd increases our Faith cherishes our Hope and inflames our Love it is worth the while to amplifie this Point with some Divine Testimonies and Examples of Men to whom being penitent for their very great VVickedness God granted Pardon which because we ran it as far as the matter requir'd in the Entrance of this Prayer and in that part of the Creed which is concerning the Forgiveness of Sins the Curat from thence shall take what seems fit for the teaching of this Point and the rest he shall draw from the Fountain of the Sacred Scriptures And then let them use the same Order which we thought proper to be us'd in the other Petitions XXI What Debt signifies and that the Faithful may know what the word Debts singnifies here lest haply being deceiv'd by the Doubtfulness of the VVord they pray for another thing than what is here to be pray'd for We first must know XXII What we pray here for First That we pray not that the Love which on all Accounts we owe to God with all our Heart with all our Soul and with all our Minds the paying of which Debt is necessary to Salvation should be remitted us And because in the word Debt XXIII The second thing here pray'd for are also contain'd Obedience VVorship Veneration and all other Duties of that kind we pray not to be discharg'd from them neither But we pray that he would discharge us from our Sins XXIV What here pray'd for Luc. 13.4 for so S. Luke interprets it who puts Sins instead of Debts because in committing them we become guilty before God and liable to due Punishments which either by satisfying or suffering we undergo Of this kind that Debt was whereof Christ our Lord spake by the Mouth of the Prophet Psal 68.5 I then pay'd what I never took From which Sentence of Gods VVord we may understand XXV What a Sinner must do that cannot pay that we are not only Debtors but utterly unable to pay since the Sinner of himself can by no means make Satisfaction VVherefore we must fly to God's Mercy to whom because he answers by his Justice which God will never part with we must use Prayer and the Protection of the Passion of our Lord Jesus Christ without which no one ever obtain'd Pardon of Sins and from which as from its Fountain flows all the Vertue and Efficacy of making Satisfaction For that Price XXVI How plentiful Christs fruits are which was pay'd by Christ our Lord upon the Cross and communicated to us by the Sacraments using the matter with Study and Desire is of so great Efficacy and VVorth that it brings to pass and procures that
our Sins be forgiven us And here we pray not for Forgiveness of small Mistakes only Note and such as are easy to be forgiven but for great and deadly Sins which Prayer will have no strength against great Sins but what it receives from the Sacrament of Penance taken either in Deed or at least in Desire as has before been said But we say Our Debts after a far different manner XXVII Our Sins and our Bread are ours in a different manner than when we say as before Our daily Bread for that Bread is Ours because it is given us of the Gift of God but our Sins are Ours because the Guilt of them is in our selves for we do them wilfully which would not have the Nature of Sin in them if they were not voluntary VVe therefore undergoing and confessing this Guilt XXVIII In this Petition we accurse our selves Gen. 3.12 implore Gods Mercy which is necessary to expiate our Sins In which case we use no Excuse at all nor lay the Blame upon any other as our first Parents Adam and Eve did but we judge our selves using if we are wise that Prayer of the Prophet Psal 144.4 O my heart decline not thou into words of malice to make excuses for thy sins Nor do we say XXIX Why we here pray in the plural number forgive me but forgive us because the Brotherly Relation and Charity which is between all Men requires of us all that being careful for the common Salvation of our Neighbors when we pray for our selves we should also pray for Pardon for them And this manner of Praying delivered by Christ our Lord XXX Whence we had this manner of Praying and from him receiv'd by the Church of God and always kept by her the Apostles themselves held in bighest Veneration and requir'd others to observe it Of this ardent Care and Desire in praying for the Salvation of our Neighbors we have in both Testaments the famous Examples of those Holy Men Moses and Paul whereof the one pray'd God in this manner Exod. 32.32 Either forgive them this Sin or if thou will not do it blot me out of thy Book The other thus Rom. 9.8 I my self wish'd to be an Anathema from Christ for my Brethren As we also forgive our Debtors THis word As XXXI The twofold Acceptation of the Particle As. may be understood two ways for it has both the Nature of a Similitude as when we pray God that he would pardon our Sins so as we forgive them their Wrongs and Reproaches that have injur'd us And besides it is a Note of Condition in which Sense Christ our Lord interprets this Petition For says he Matth. 6.14 if ye forgive Men their Offences your heavenly Father will also forgive you your Trespasses but if ye forgive not Men neither will your Father forgive you your Sins Now there is need to know both these Senses XXXII It is here taken in both Senses that if we would have God to give us Pardon of our Offences we must needs spare them of whom we have receiv'd VVrong and he so far requires mutual Love and Care that he rejects and despises the Gifts and Sacrifices of them that are not reconcil'd to each other For even by the Law of Nature it is appointed that wâ— be such to others as we would they should be to us that he is really very impudent that desires God not to punish him for his Sins when himself bears a Revengeful Mind against his Neighbor VVherefore those that have suffered injuries ought to be ready and easily inclin'd to pardon XXXIII He that will be forgiven must also forgive Luc. 17.5 since they are strongly urg'd to it both by this Form of Prayer and in S. Luke God commands it If thy Brother have trespass'd against thee reprove him and if he be penitent forgive him and if he trespass against thee seven times in a day and seven times in a day and return to thee saying I repent forgive him And in S. Matthew's Gospel Matth. 5.44 Love your Enemies And the Apostle and long before him Solomon wrote If thine Enemy hunger give him meat Rom. 12 20. Prov. 15.2 if he thirst give him drink And in S. Mark the Evangelist Mâ—rc 11.2 When thou comest to pray if thou hast any thing against another forgive it that your Father which is in Heaven may also forgive you your Offences But because by the Fault of Corrupt Nature XXXIV What is to be done when Men will hardly be reconcil'd there is nothing that Man does more against the Hair than to forgive one that injures him let the Curats use all the Skill they have both of Prudence and of Affection to turn and bend the Minds of the Faithful to this Indulgence and Mercy so necessary to a Christian Let them continue a while in handing of such of the Divine Oracles First wherein they may hear God himself commanding them to pardon their Enemies And let them teach them by an Argument Secondly which indeed is most true and likely to prevail with Men that they are the Children of God if they are ready to forgive Injuries and love their Enemies from their Heart For when we love our Enemies Note there shines forth in us a kind of Resemblance that we have with God our Father who has reconcil'd to himself the most envious and wicked Race of Men having redeemed them from eternal Destruction by the Death of his Son And for the Close of this Admonition and Precept Thirdly let them make use for an Argument of the Empire and Government of Christ our Lord which we cannot refuse without the utmost Shame and Ruine Matth 5. Pray for them that persecute and spitefully use you that ye may be the Children of your Father which is in Heaven But here is requir'd a greater Prudence than ordinary in the Pastors XXXV What kind of forgetfulness of Injuries requir'd to Vertue lest any one knowing the Difficulty and yet the Necessity of this Precept should despair of Salvation For there are some who knowing that they ought resolutly to forget Injuries and to love those that have wrong'd them do desire so to do and according to their Power do so but find that they cannot utterly put all the Remembrance of Injuries out of their Minds for there do stick in the Mind some Reliques of secret Grudgings for which cause their Consciences are afflicted with great Struglings fearing lest not simply and candidly forgetting Injuries they obey not Gods Command Here therefore the Pastors shall explain the Contrary Motions of the Flesh and of the Spirit XXXVI The strugling betwixt the Flesh and Spirit to be here explain'd that the Sense of the One is prone to Revenge The Nature of the Other is ready to forgive hence it comes that there is a perpetual Quarrel and Wrangling betwixt them Wherefore they shall shew that
they are not to despair of Salvation because the Appetites of corrupt Nature are always striving and contending against Reason so that the Spirit persists in her Office and Resolution of Forgiving Injuries and of loving her Neighbors And because there have been some perhaps XXXVII Why this Prayer to be us'd by those that cannot as yet love their Enemies First who because they cannot yet resolve to forget Injuries and love their Enemies are therefore so frighted with the Condition before mentioned that they dare not use the Lords Prayer Let the Curat use these two Reasons for the taking away from them that Destructive Error For every one that is of the Number of the Faithful makes these Prayers in the Name of the whole Church wherein there must needs be some pious persons that have forgiven their Debtors those Debts that are here mentioned Add hereto Secondly that when we pray this of God we do at the same Time pray for whatsoever is necessarily to be bestow d upon us to do according to this Petition For we pray for Pardon of Sins and the Gift of true Penance We pray for the Faculty of inward Sorrow We pray that we may be able to hate our Sins and to confess them truly and devoutly to the Priest Therefore since it is necessary for us to pardon those that have done us any Wrong or Mischief when we pray God to pardon us we also pray him to give us Power to reconcile our selves to those against whom we have any Quarrel Wherefore they are to be deterr'd from this Opinion Note who are mov'd with that vain and wicked Fear lest by this Prayer they displease God the more against them And on the contrary they are to be exhorted to the frequent use of this Prayer that they pray to God our Father to give them a Heart to pardon those that have injur'd them and to love their Enemies And that our Prayer may be to good Purpose XXXVIII What is necessary to make this Prayer fruitful let us first take care and consider That we are Petitioners to God and seek Pardon of him which he gives not but to the Penitent and that we ought therefore to exercise so much Charity and Piety as is sutable to Penitents and that it is very convenient for such having their own Faults and Vices before their own Eyes to expiat them with Tears Together with this Consideration XXXIX The Occasions of Sin to be avoided there is to be joyn'd Caution for the future against those things which may give any Occasion of Sin and which may give us any Opportunity of Offending God our Father David was careful in this matter Psal 40.5 Psal 6.7 when he said My Sin is ever before me And in another place Every night will I wash my bed and water my couch with my tears Let every one further in their Prayers propose to himself the most ardent Intention of those who in their Prayers begg'd of God Pardon of their Sins XL. Examples to be followed as of that Publican who standing afar oâ—â— and for Shame and Grief casting down his Eyes to the Ground smote upon his Breast and only pray'd thus Luc 18.13 Luc. 2 38. God be merciful to me a Sinner As also of that Woman the Sinner who having with her tears wash'd our Lords Feet and wip'd them with the Hairs of her Head kissed them And lastly of Peter the Prince of Apostles Matth. 27. who went out and wept bitterly And then they must consider XLI What Remedies to be used Penance Eucharist by how much the weaker Men are and by how much they are more prone to the Diseases of the Soul which are her Sins by so much the more and the more frequent Remedies they stand in need of Now the Remedies of a Sick Soul are Penance and the Eucharist these things therefore the Faithful ought frequently to use And then Alms. as the Sacred Scriptures teach us Alms are Medicins very proper for the Cure of the Soul Those therefore that desire to use this Prayer devoutly let them according to their power be good to the Poor For how great vertue it has to wipe away the Pollutions of Sin the Holy Angel of the Lord testifies in Tobias whose words are these Tob. 12.8 Alms deliver from Death and it is that which purges away Sin and causes us to find Mercy and everlasting Life And Daniel testifies who thus admonishes King Nebuchodonosor Dan. 4.24 Redeem thy Sins with Alms and thy Iniquities by shewing Mercy to the Poor The best way of giving and of shewing Mercy XLII Which the best kind Alms. is the forgetting of Injuries and shewing your Good-will towards them that wrong you in your Goods your Reputation your Body or any of yours Whosoever he be therefore that desires God to be very merciful to him let him deliver up to God all his Ill-will let him pardon every Offence done against him and let him pray most heartily for his Enemies taking all Opportunities of doing them good But because this Argument has been already explain'd Note when we treated of Murder we refer the Curats thither But let them shut up this Petition with this Conclusion XLIII Nothing more unjust than a merciles Man That nothing is or can be imagin'd more unjust than that he that is so cruel to Men as to shew himself favorable to none should desire God to be merciful and gracious to him The SIXTH PETITION And lead us not into Temptation THere is no doubt but that the Children of God I. They that are newly converted to God easily fall back again after that they have obtain'd the Pardon of their Sins being inflam'd with the Desire of giving Worship and Veneration to God both heartily pray for the Kingdom of Heaven and paying all the Offices of Piety to God wholly depend upon his Fatherly Will and Providence But withal by so much the more do's the Enemy of Mankind study all Arts against them prepares all his Engins wherewith they are so oppos'd that it is to be fear'd lest their Resolution being tir'd out and chang'd they return again to their Vices and grow far worse than they were before Of whom may rightly be said that of the Prince of Apostles 2 Pet. 2.11 It were better for them not to have known the way of Justice than after having known it to return back again from that holy Commandment which was deliver'd them Wherefore the Command of making this Petition was given us of Christ our Lord II. Why this Petition added to the rest that we should commend our selves daily to God and implore his Fatherly Care and Defence being well assur'd that if we were forsaken of his Divine Protection we should be entangled in the Snares of our most bitter Enemy Nor did he command us only in this Rule of Prayer III. Christ commanded this Prayer twice and why
253 There is no Measure set to the Hatred of Sin 253 The proper Grief of Contrition to be apply'd to every Mortal Sin 254 What things are necessary to true Contrition ibid. A Motive to stir up Contrition 256 257 The Fruit of Contrition ibid. The various Names of Contrition 251 Creation 24 c. What God created he preserves 27 28 What a New Creature in Christ is Pag. 336 337 The Cross of Christ how precious it is 525 The Crowns prepar'd of God for them that overcome 542 543 The Curse wherewith Man was condemn'd after Adam's Sin 510 511 D ON the Lord's Day what the Faithful ought to do and from what they ought to abstain 373 The Commandment for keeping Holy-days 369 c. Why the Observation of Holy-days appointed 370 Other Holy-days besides the Sabboth among the Jews 376 Why other Holy-days besides the Lord's-day appointed by the Church ibid. The most celebrated Days in the Church ibid. In what Works Christians ought to exercise themselves on Holy-days 377 Debts what they are which we pray to be forgiven 525 Why those Debts call'd Ours 526 The Precepts of the Decalogue 332 The Decalogue the Sum of all Laws ibid. The Ten Commandments of the Decalogue depend upon Two of Charity 333 With how great Majesty the Law of the Decalogue was given Pag. 335 To believe that God is the Author of the Decalogue is of very great use for the observing of the Law ibid. The Cause of Christ's Descent into Hell 59 Detraction or Defamation see the Eighth Commandment 426 The Devil's Malice against Men. 534 The Devil counterfeiting an Angel of Light persuades Men to seek those things as good which are not so 504 VVhy the Devil call'd the Prince and Ruler of the VVorld of Darkness 534 VVho they are that the Devil opposes not 535 VVhy the Devil is specially call'd the Evil one 548 VVe ascribe to the Devil as the Author and Persuader of it all the Evil we suffer from our Neighbor 549 The proper Office of the Devil 537 VVith what intent the Devil tempts Men. ibid. VVhy the Devil call'd the Tempter ibid. VVhat Means the Devil uses to tempt ibid. E TO love Enemies the most excellent Office of Charity 400 401 VVho love their Enemies are the Children of God Pag. 528 VVe must not be angry at our Enemies but at the Devil 549 VVe must forgive our Enemies if we would be forgiven 527 VVe must love our Enemies 528 VVhat they ought to beg of God who forgive not their Enemies 529 Visible Enemies of what sort they are 533 The Enemies of Mankind use all their Arts against us ibid. They that abstain long from the Eucharist suffer exceeding great loss 228 The Institution of the Eucharist 194 The Dignity and Excellency of the Eucharist ibid. The Sacrament of the Eucharist call'd by many Nanes 185 VVhy the Eucharist call'd a Communion ibid. Not lawful after Meat and Drink to receive the Eucharist 196 The Eucharist truly a Sacrament and One of the Seven ibid. In the Sacrament of the Eucharist we adore the Body and Blood of Christ 197 VVhat things properly have the Nature of a Sacrament in the Eucharist ibid. The Difference between the Eucharist and other Sacraments Pag. 197 The Consecration of the Matter makes the Sacrament of the Eucharist perfect ibid. The Eucharist is only One Sacrament and no more 198 The Sacrament of the Eucharist signifies Three things ibid. The Matter of the Sacrament of the Eucharist double ibid. VVhy a little VVater is mingled with the VVine 201 What the Bread and Wine signifie in the Sacrament of the Eucharist 202 The Form of the Sacrament of the Eucharist 203 The Form of Consecration of the Wine and the Declaration thereof 204 In the Sacrament of the Eucharist Three things very admirable 208 In the Eucharist the true Body and Blood of Christ are contain'd ibid. The Sacrament of the Eucharist not only a Sign of Christ's Body 209 The Fruit of the Eucharist 212 In the Sacrament of the Eucharist whole Christ is contain'd ibid. In the Sacrament of the Eucharist what things are by Concomitancy 213 Why in the Sacrament of the Eucharist are made two several Consecrations 214 In every Particle of both kinds of the Sacrament of the Eucharist is contain'd whole Christ Pag. 214 The Substance of Bread and Wine in the Sacrament of the Eucharist do not remain after Consecration ibid. Why after Consecration the Sacrament of the Eucharist is call'd Bread and VVine 216 The admirable Conversion in the Sacrament of the Eucharist is call'd Transubstantiation 217 The Sacrament of the Eucharist not curiously to be pry'd into ibid. After what manner Christ is in the Sacrament of the Eucharist 218 The Resemblance of Bread and Wine remain in the Sacrament of the Eucharist without any Subject matter ibid. Why Christ appointed the Sacrament of the Eucharist to be administred under the Species of Bread and Wine 219 The Eucharist is the Fountain of all Graces 220 How the Eucharist gives Grace 221 The first Grace not given to Man unless he have first receiv'd the Sacrament of the Eucharist at least in desire 221 222 The Eucharist is the End of all the Sacraments ibid. Manna a Figure of the Eucharist Pag. 222 The Advantages of the Eucharist 223 Three Ways of Receiving the Eucharist 224 They deprive themselves of very great Good that being prepar'd to receive Christ's Body Sacramentally receive it only Spiritually ibid. None may receive the Eucharist before Sacramental Confession if a Priest may be had and if they be conscious of Mortal Sin 226 The Sacrament of the Eucharist ought to be receiv'd Fasting 227 Who are Married ought to abstain from their VVives certain Days before they come to the Communion ibid. The Communion of the Eucharist often to be iterated 227 228 The Soul is daily to be fed with the Sacrament of the Eucharist 228 In old times the Faithful did daily receive the Eucharist ibid. They are excepted from the Communion of the Eucharist who by reason of Age have not the use of Reason 229 VVhy the Eucharist denied to Infants 230 The Eucharist not to be given Mad-men ibid. Lay-people may not receive the Eucharist in both Kinds Pag. 231 VVhy the Church prohibited the Custom of Communicating under both Species ibid. The Power of Consecrating the Sacrament of the Eucharist given to the Priests only 232 VVho is not Consecrated ought not to touch the Sacred Vessels ibid. The Eucharist is a Sacrifice 233 The Eucharist is a Sacrifice most acceptable to God ibid. The Eucharist instituted of Christ for two Causes ibid. The Eucharist as it is a Sacrifice has the Vertue not only of Meriting but also of Satisfying 234 VVhen the Sacrifice of the Eucharist was instituted ibid. The Figures and Prophecies of the Eucharist 235 The Sacrament of the Eucharist an inexpressible Pledge of Charity 517 VVhy the Sacrament of the Eucharist call'd Our Bread 518 VVhy the Sacrament of the
among them to be lawful as before was said when we treated of the God-fathers that are to be us'd at Baptism But because it comes often to pass XIII What the Curats are to teach those that are to be confirm'd that the Faithful in receiving this Sacrament are either too hasty or too dissolutely negligent and trifling for we have nothing to say of those that contemn and despise it the Pastors must shew who of what Age and how religiously they ought to be dispos'd to whom Confirmation ought to be given And first they must teach XIV How justly the Church desires that all be confirm'd That this Sacrament is not of so great necessity as that without it a Man cannot be sav'd But tho it be not necessary yet it is not to be pretermitted by any But rather very great care ought to be taken lest in a matter so full of Holiness and through which the divine gifts are so liberally bestow'd on us any negligence should be committed For that which God has offer'd to all in common for their Sanctification De consec dist 3. c. 2. 1. item Conc. Aurel. c. 3. Hugo de S. dict de Sacram l. 2. p. 7. ca. 39. Act. 2.2 is to be desir'd of all with the sincerest affection And indeed S. Luke describing this admirable effusion of the Holy Ghost says thus And suddenly there came down from Heaven a sound as of a rushing mighty Wind and it fill'd the whole House And then a little after And they were all fill'd with the Holy Ghost Whence we may understand that because that House bore the Figure and representation of Holy Church that the Sacrament of Confirmation which took its beginning from that day belongs to all the Faithful And this is easily gather'd also from the very Reason of that Sacrament For they ought to be confirm'd with Holy Chrism who have need of Spiritual Increase and who are to be brought to a perfect Stature of Christian Religion But there are none which this is not proper for For as Nature designs that those who are born into the World should thrive and come to perfect Age altho sometimes she misses of what she design'd So the Catholic Church the common Mother of us all earnestly wishes that in those whom by Baptism she has regenerat'd the Form of a Christian Man might be perfectly compleated But because this is done in the Sacrament of this mystic Vnction it is manifest that it equally belongs to all the Faithful Wherein this is to be noted XV. What Age is require'd in those that are to be confirm'd That after Baptism the Sacrament of Confirmation may indeed be administer'd to all but yet this is not expedient to be done before Children shall come to the Vse of Reason Wherefore if it seem not convenient to stay to the twelfth year of age yet it is very convenient to deferr this Sacrament at least to the seventh year For Confirmation is not instituted as of necessity to Salvation but that by vertue thereof we may be found prepar'd and in a good readiness when we are to fight for the Faith of Christ to which kind of Fight no one sure can judge Children to be fit who as yet want the use of Reason Hence therefore it comes XVI With how great reverence we must come to Confirmation D. Tho. 3. p. q. 7â— a. 8. ad 2. Concil Aur. c. 2. that those of ripe Age that are to be confirm'd if they desire to have the Grace and gift of this Sacrament must not only bring with them Faith and Devotion but they must blot out of their minds all the more grievous sins they have committed To which purpose the Pastors must perswade them first to confess their sins and then stir them up to Fasting and other Exercises of Devotion and admonish them to renew that laudable practice of the antient Church that none should receive this Sacrament but fasting And it must needs be thought no hard matter to perswade the Faithful to these things if they rightly understand the gifts and admirable effects of this Sacrament Therefore the Pastors shall teach XVII The Effects of Confirmation The First that Confirmation has this thing common with the other Sacraments that unless there be some hinderance on his part who receives it it gives new Grace For it has bin shew'd that these Sacred and mystic Signs are of that sort which both declare and work Grace The Second But besides those things which are to be thought common with this and the other Sacraments these things are proper to Confirmation First that it perfects the Grace of Baptism For those who by Baptism are made Christians as Infants new-born have yet a kind of Tenderness and Softness but then by the Sacrament of Ghrism they are made stronger against the utmost violence of the Flesh the World and the Devil and their Souls are confirm'd to confess and glorifie the name of our Lord Jesus Christ of whom also that that very Name is invented there is none can doubt For neither XVIII A certain error refuted as some no less unlearnedly than impiously have phanci'd is the Name of Confirmation deriv'd hence that in former times Infants that were baptiz'd Trid. Sess 7. can 1. de Cons when they were now grown Men were brought to the Bishop that they might confirm the Christian Faith which in Baptism they undertook So that Confirmation seems pot in this Notion to differ from Catechizing Of which practice there can be brought no proof But from hence it was that it receiv'd this name That by vertue of this Sacrament God confirms that thing in us which by Baptism was begun to be wrought and brings us to the Perfection of Christian Solidity Nor does it Confirm only The Third Effect De Consce dist 5. c. Spiritus Euseb Emiss hom in die Pent. but it gives Increase also of which Melchiades witnesses thus The Holy Ghost who by his saving descent came upon the Water of Baptism in the Font gave a Fulness Sufficiency to Innocency but in Confirmation he gives Increase to Grace And then it not only increases but increases after a wonderful sort This the Scripture has very elegantly signifi'd and express'd by the wearing of a Coat For says our Lord and Savior when he spake of this Sacrament Luc. 14 4â— Stay ye in the City till ye shall be cloth'd with vertue from on high Now if the Pastors will shew the divine Efficacy of this Sacrament XIX The efficacacy of Confirmation declar'd by an Exampleâ— and that this will have a great influence on the minds of the Faithful there can be no doubt it will be sufficient to explain what happen'd to the Apostles themselves For they either before the Passion or at the hour of the Passion were so weak and remiss that when our Lord was apprehended they all ran away But Peter who was design'd to be
the Rock and Foundation of the Church and bore the highest constancy and greatness of a generous Soul was so terrifi'd at the voice of one poor silly Woman that he deny'd not once and again only but even a third time also that he was Jesus Christ's Disciple Yea and after the Resurrection for fear of the Jews they kept themselves close shut up in a House But then on the day of Pentecost they were all fill'd with so great a power of the Holy Ghost Act. 2. that while they freely and boldly planted the Gospel which was committed to them not only in the Region of the Jews but all over the World they thought nothing could be a greater happiness to them Act. 5. than to be counted worthy to suffer Disgrace Bonds Torments and crucifyings for the name of Christ Besides The Fourth Effect Confirmation has this vertue that it imprints a Character Whence it comes to pass that for no reason whatsoever is it to be iterated as was before observ'd in Baptism and will be more fully explain'd in the Sacrament of Order in its proper place If therefore these things be diligently and often explain'd by the Pastors it can hardly be but that the Faithful knowing the dignity and profitableness of this Sacrament will use their utmost endeavors to receive it holily and religiously That Confirmation is not to be iterated See Consec dist 5. c. dictum est cap. de hom D. Thom. 3. p. q. 72. art 5. It remains now that some of the Rites and Ceremonies XX. The Rites and Ceremonies of Confirmation explain'd which the Catholic Church uses in administrating this Sacrament be briefly consider'd The explication whereof how profitable it will be the Pastors will understand if they look back to those things which were said before when they are to treat of this Point Those therefore that are confirm'd Chrism and Unction are anointed in the Fore-head with Sacred Chrism For in this Sacrament the Holy Spirit pours himself into the Souls of the Faithful and increases Strength and Courage in them that in the Spiritual Combat they may fight manfully and resist their most deadly enemies Wherefore it is declar'd Why in the Fore-head That they are not to be terrifi'd from the free confession of the Name of Christ with any fear or bashfulness the tokens of which affections are us'd to appear most in the Fore-head Rhahan l. 1. de Instit cleric c. 30. habetur de consecr dist 5. c. novissimè Aug. in Psal 141. D. Thom. 3. p. 9.71 ar 9. Besides The Sign of the Cross that Note whereby a Christian is distinguish'd from others and as it were a Soldier by certain honorable Badges is distinguish'd from the rest is given him in the most observable part of his Body This also has bin solemnly and religiously observ'd in the Church of God Why at Whitsontide That at Whitsontide especially this Sacrament is administer'd because specially on that day the Apostles were confirm'd and strengthen'd by the Power of the Holy Ghost By the remembrance of which divine work the Faithful might be admonish'd what and how great mysteries were to be consider'd in that Sacred Unction And when he that is anointed and confirm'd The Stroak that he may be put in mind that he ought as a valiant Champion to be ready prepar'd to endure all adversities with an unconquer'd and resolute Soul for the name of Christ is lightly struck upon the Breast by the Bishop And lastly the Peace is given him The Peace that he may understand that he has the Fulness of heavenly Grace and that Peace which passes all sense or understanding And let this be the sum of those things which are to be taught of the Pastors concerning the Sacrament of Chrism and that not so much by naked Words and Arguments as with an ardent study and endeavor for true Piety that they may be seen to plant these things in the inmost Souls and Thoughts of the Faithful Of the SACRAMENT of the EVCHARIST AS there is none of all those Holy Mysteries I. The Dignity of the Eucharist often to be explain'd that it may not be us'd irreverently Dionys de Eccl. Hier. c. 6. de Conse◠dist c. 2. Nihi i◠1 Cor. 11.30 which our Lord and Savior has commended to us as the certain Instruments of Divine Grace that can be compar'd with the most Holy Sacrament of the Eucharist So also is there no greater Punishment to be fear'd from God for any sin whatsoever than if This thing which is full of all sanctity or rather which contains the Author and Fountain of Sanctity be not holily and religiously us'd by the Faithful And this the Apostle both plainly saw and has plainly warn'd us about it For when he had declar'd under how grievous a guilt they were bound who discern'd not the Lords Body he presently subjoyns Therefore are there many sick and weak among you and many sleep That therefore the Faithful may understand both that divine Honor is to be given to this heavenly Sacrament and may gather a plentiful increase of Grace and may avoid the most just indignation of God all these things are very diligently to be explain'd by the Pastors which seem proper the more to illustrate the Majesty thereof To which purpose there will be need II. The Institution of the Eucharist first to be explain'd that following S. Pauls method who professes that he deliver'd to the Corinthians what he had receiv'd of the Lord they first of all explain to the Faithful the Institution of this Sacrament For that the thing was thus done plainly appears from the Evangelist For III. Why when and how Christ instituted the Eucharist Joh. 13. When the Lord lov'd his own he lov'd them to the end of which Love that he might give them some divine and admirable pledge knowing that the hour was now come that he must go from this World to the Father and that he might at no time ever be wanting to those that are his he in his unsearchable wisdom perfected the thing which quite surpasses all the Order and Course of Nature For celebrating the Supper of the Paschal Lamb with his Discipes that the Figure might give place to the Truth and the Shadow to the Body Mat. 26.20 Mar. 14.22 Luc. 22.19 1 Cor. 11.24 He took Bread and giving Thanks to God he Bless'd it and Brake and Gave it to his Disciples and said Take and Eat This is my Body which shall be given for you This do in Commemoration of me In like manner he took also the Chalice after he had supp'd saying This Chalice is the New Testament in my Blood This do as oft as ye shall drink it in Commemoration of me Of the Institution of the Eucharist see Trid. Sess 13. c. 2. de Euch. Leo. Serm. 7. de Pas c. 3. Euseb Emiss hom 4. habetur in consec dist 2. 1.
XXVII The same confirm'd by consent of Fathers and first it must be taught that there is nothing doubtful or uncertain in them Especially since the authority of Gods Church has thus interpreted them To the knowledg of which sense we may come by a twofold way and means The first is by consulting the Fathers who flourish'd both in the beginning and so down through every Age of the Church and were the best Witnesses of the Doctrin of the Church But all these by an exact consent and agreement have most plainly taught the truth of this Opinion Of which to bring the several Testimonies because it would be a most tedious labor it shall be sufficient to mark or rather to shew a few things whereby a judgment may easily be made of the rest S. Ambrose therefore first produces his Faith who in his Book of those that are initiated in the Mysteries testifies Lib. 4. de Sacra de tis qui Myster init c. 9. vide de consec dist 2. plutib in locis Chrys ad Popul Antioch homil 60 61. That the true Body of Christ is taken in this Sacrament as his true Body was taken of the Virgin and this is to be held with most certain Faith And in another place he teaches That there is Bread before the Consecration but after the consecration the Body of Christ Another witness hereof is S. Chrysostom one of no less Fidelity and Gravity who professes and teaches this Truth both in many other places and especially in his 60th Homily of those who unworthily receive the Sacred Mysteries as also in his 41 and 45. Homilies upon S. John For he says Let us obey and not contradict God tho that which is spoken seem to be contrary to our Reason and our very Eyes for his Word is infallible our Senses are easily deceiv'd To these exactly agrees what S. Austin the vigorous defender of Catholic Faith always taught And first expounding the Title of the 33. Psalm he writes To carry himself in his own hands is to Man an impossible thing and is proper to Christ alone For He was carri'd in his own hands when giving that Body of his he said This is my Body And besides Cyril Justin and Irenaeus in his fourth Book upon S. John so plainly affirm the true Flesh of Christ to be in this Sacrament that his words cannot be rendred obscure by any sallacies or captious interpretations But if the Pastors want any other Testimonies of the Fathers it is easie to add more as S. Dennys Hilary Hierom Damascen and innumerable others The grave Sentences of whom concerning this matter we may read collected and gather'd together by the Labor and Industry of learn'd and pious Men. Divus Augustinus in Ps 33. Conc. 1. a medio ad finera usque Cyril l. 4. in Joan. c. 33. 14. l. c. 13. Just Apolog. 2. sub finem ad Antonium l'ium lren l. 5. cont haeret c. l. 5. in Joan. c. 34. Dionys Eccles Hier. c. 3. Hilar. l. 8. de Trinit Hierom Epist ad Damasum Damasc l. 4. de Orthod fid c. 14. There remains another way whereby we may find out the judgment of Holy Church in those things which belong to Faith to wit the contrary Doctrin and Opinion being condemn'd And it is manifest that the Truth of the Body of Christ in the Holy Sacrament of the Eucharist was so scatter'd and spread abroad through the whole Church XXVIII The same further confirm'd by Decrees of Councils and willingly embrac'd by all the Faithful that when Berengarius five hundred years ago presum'd to deny it and asserted That there was only a Sign he was forthwith condemn'd by the Sentence of all in the Council of Verceils which by Authority of Leo IX was conven'd and himself retracted his Opinion and condemn'd it with an Anathema Who afterwards returning to the same impiety was condemn'd in three other Councils one at Tours and two at Rome whereof the one was call'd together by Pope Nicholas II. and the other by Pope Gregory VII And afterwards the Faith of the same Truth was more fully declar'd and settl'd in the Councils of Florence and Trent If therefore the Pastors shall diligently have explain'd these things not to say any thing of those XXIX And by Reason who being blinded and harden'd in their Errors hate nothing more than the Light of Truth they will be able to confirm the weak and to affect the Souls of the devout with the greatest joy and delight Especially since the Faithful may not doubt but that the Belief of this Perswasion is to be reckon'd among the other Articles of Faith For when they believe and confess God's Power to be supream over all things The First they must needs believe that he wants not Power to effect this great Work which we admire and worship in the Sacrament of the Eucharist And then The Second when they believe the Catholic Church it must needs follow that they believe also that this is the truth of this Sacrament as we have explain'd it And indeed there can be no greater sweetness and profit to the Faithful XXX How great the Churches Dignity by reason of the Sacrament of the Eucharist than to contemplate the dignity of this most profound Sacrament For first they perceive how great the Perfection of the Law of the Gospel is which has the priviledge to have that thing in Truth and Reality which in the time of the Mosaical Law was only shadow'd by Signs and Figures Wherefore it was divinely said of S. Dennys De Eccl. Hier. c. 3 p. 1. That our Church is in the middle between the Synagogue and the upper Jerusalem and participates of both And indeed the Faithful can never sufficiently admire the perfection of Holy Church and the height of her Glory seeing there seems to be but one step or degree only betwixt her and the Bliss of Heaven For This we have common with those in Heaven that both of us have Christ God and Man present with us But we are below them this one step They being present there enjoy the blessed Vision But We with a firm and constant Faith worship him being present with us but hiding himself far from the sense of our Eyes under the admirable cloathing of the Sacred Mysteries Besides in this Sacrament the Faithful experience the most perfect Love of our Savior Christ For it highly became his goodness never to withdraw from us that Nature which he took of us but as much as may be to be and to be conversant among us That at all times that might seem to be truly and properly said Prov. 8. My delight is to be with the Children of Men. And now in this place the Pastors must explain XXXI Whole Christ as God and Man contain'd in the Eucharist not only that the true Body of Christ and whatsoever belongs to the true Nature of a Body as