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
minister and steward 〈◊〉 25.23 and like a good and faithful servant may be found worthy to be preserr'd by his Lord over many things Nor ought he to think that men of one temper only are committed to his charge XVII The fifth Or that one certain Rule or prescrib'd Form is suitable and sufficient to teach and instruct all the faithful in Christian piety But whereas some are as it were 1 Pet. 2.2 infants new born others begin to grow to man-hood in Christ and some do grow in a manner to full age It is necessary to consider who they are that have need of milk who of more solid meat 1 Cor. 3.2 and so to provide for all such food of doctrin as may give spiritual increase Heb. 5.22 13. till we all come into the unity of the faith into the perfect man-hood of the knowledge of the Son of God into the measure of the stature of the fulness or age of Christ The Apostle yielded himself an example to be observ'd by all herein when he said Rom. 1.14 That he was debtor both to the Greeks and to the Barbarians both to the wise and to the unwise to wit That those that are call'd to the ministery might know that they ought so to accommodate their doctrin to the capacity and reach of their hearers in delivering the mysteries of faith and rules of life that when they have fill'd the souls of them Heb. 5.14 who have their senses exercis'd with spiritual meat they suffer not in the mean time the little ones to perish with hunger who ask for bread and there is none to distribute it to them Nor ought it at all to discourage any ones endeavors in teaching XVIII The sixth because it is sometimes necessary for the hearers to be taught the rules of those things which are common and despicable altho frequently it is not without some difficulty that they are handl'd by those whose minds are taken up with and take a kind of pleasure in the contemplation of the more sublime and lofty matters For 1 Thess 8.8 if the wisdom of the eternal Father came down to the earth in the meanness of our flesh to teach us the rules of the heav'nly life who is there whom the love of Christ cannot constrain to become little among his brethren and as a nurse fostering her little infants so earnestly to desire and endeavour the salvation of his neighbour 1 Thess 2.8 That as the Apostle testifies of himself he wou'd not only deliver the Gospel to them but even his own life for them Now the Rule of all that doctrin which the faithful are to be taught XIX Whence the Christian doctrin is to be fetched is contain'd in the word of God and is divided into Scripture and Tradition The Pastors therefore shou'd night and day be meditating on these things Always remembering S. Pauls admonition which he wrote to Timothy which also all that have cure of souls shou'd reckon as belonging to themselves and this is the admonition 1 Tim 4.13 2 Tim. 3.16 17. Attend to reading exhortation and doctrin For all Scripture written by divine inspiration is profitable for doctrin for reproof for correction for instruction in righteousness that the man of God might be perfect and ready to every good work But because the things deliver'd of God are many and divers XX. Whence is had the division of this Catechism that they cannot easily be comprehended in the mind and being comprehended cannot be kept in memory Therefore when there is offer'd an opportunity of teaching that the explaining of those things may be fit and easie our Ancestors have very wisely reduced the whole power and substance of the doctrin of salvation into these four heads viz. The Apostles Creed The Sacraments The Decalogue or ten Commandments And The Lords Prayer For all those things which are to be held by the discipline of Christian faith XXI The First part or which belong to the knowledge of God or to the Creation and Government of the world or to the Redemption of mankind or to the Rewards of the good or Punishment of the wicked are contain'd in the doctrin of the Creed But those things which are Signs and instruments XXII The Second part as it were for the obtaining of divine grace these the doctrin of the Seven Sacraments contains But those things which have reference to the Law XXIII The Third part 1 Tim. 1.5 the end whereof is Charity are set down in the Decalogue Lastly Whatsoever may be savingly wish'd XXIV The Fourth hop'd or pray'd for by any man is comprehended in the Lord's Prayer Whence it follows that these four which are as it were the common places of the holy Scriptures being explain'd there can be nothing wanting in a manner for the understanding of those things which are to be learn'd of a Christian It seem'd good therefore to admonish the parish Curates XXV The manner of dividing the Catechism into several Sundays that as often as it came in their way to interpret any place of the Gospel or any other place of holy Scripture they may know the meaning of that place whatsoever it be falls under one of these heads we have even now mention'd whither they may have recourse as to the fountain of all doctrin for explanation of it For example If the Gospel of the first Sunday in Advent be to be explain'd Luc. 21 25. There shall be signs in the sun and in the moon c. What is pertinent to the explanation thereof is handl'd under the article of the Creed He shall come to judge the quick and the dead which being thence taken the Pastor may with the same pains instruct the faithful people both in the Creed and in the Gospel Wherefore in all the parts of teaching and interpreting he will do well to hold to this practice of directing all things to those four chief points to which we thought fit to refer the whole power and doctrin of holy Scripture but yet to take that order in teaching as will be most proper both to the persons to be taught and to the season We following the authority of the Fathers XXVI Why it begins with the explication of the Creed who in bringing men to Christ our Lord and in instructing them in his discipline began at the doctrin of Faith have thought fit first to handle those things which belong to Faith But because in the word of God XXVII What Faith is the signification of Faith is manifold we here speak of that by vertue whereof we wholly assent to those things which are deliver'd by God Now that this Faith is necessary to the attaining everlasting salvation no one can justly doubt especially seeing it is written Heb. 11.6 Without Faith it is impossible to please God For whereas the end proposed to man for his happiness is far higher than for
Glory was chang'd so our Bodies also which before were weak and mortal shall be restor'd and adorn'd with Glory and Immortality For as the Apostle teaches Phil. 3.20 21. We wait for the Savior our Lord Jesus Christ who shall change our vile Body that it shall be like to his glorious Body And this may be said concerning the Soul The Third dead in Sins to which on what score the Resurrection of Christ is offer'd as an Example or Pattern to us the same Apostle shews in these Words Rom. 6.4 As Christ rose again from the Dead by the Glory of the Father so shou'd we also walk in Newness of Life For if we have bin planted together with him in the likeness of his Death we shall be also in the likeness of his Resurrection And a little after he says knowing that Christ being ris'n from the Dead now dyes no more Death shall no more domineer over him For in that he dy'd to Sin be dy'd once but in that he lives he lives to God So reck'n ye your selves to be dead indeed to sin but alive to God in Jesus Christ Two Examples therefore we ought to seek from Christ's Resurrection The one is XXIV Two Examples from Christ's Resurrection That after we have wip'd away the stains of sin we lead a new kind of Life in which way clearly shine forth Uprightness Innocence Holiness Modesty Justice Beneficence and Humility The other is That we so persevere in that kind of life that by Gods help we fall not off from the way of Righteousness whereinto we have once enter'd Nor do the Apostles Words shew only XXV The Fourth Advantage of Christs Resurrection Rom. 6.6 That the Resurrection of Christ is propos'd to us as an Example of our Resurrection but they declare That it gives us Power to rise again and bestows Strength and Courage whereby we may continue in Holiness and Righteousness For as by his Death we not only take Example of dying to sin but draw Vertue also whereby we may dye to sin So his Resurrection brings us Strength to obtain Righteousness that thenceforth worshipping God piously and holily we may walk in Newness of 〈◊〉 to which we are ris'n For this especially did our Lord bring to pas's by his Resurrection that we who before were dead with him to sin and to the world might also with him rise again to a new way and course of life The Signs of this Resurrection XXVI The signs of Resurrection from sin Coloss 3.1 which are chiefly to be observ'd the Apostle teaches us For when he says If ye be ris'n with Christ seek those things which are above where Christ sits at the right hand of God he plainly shews That those who desire to have Life Honours Rest and Riches there Phil. 4.8 where Christ specially is are truly ris'n with Christ But when he adds Relish those things which are above not those which are on the Earth he has giv'n this as a kind of Note whereby we may perceive whether we be ris'n with Christ For as the Taste or Relish is wont to discover the Temperature and Health of the Body so if Whatsoever things are true whatsoever things are comly whatsoever things are just whatsoever things are holy do relish with a person and if he can perceive with the inward sense of his Soul the sweetness of heav'nly things this is a good Argument That he that is thus affected is ris'n with Jesus Christ to a new and spiritual Life ARTICLE VI. HE ascended into Heav'n sitteth at the right-Hand of God the Father Almighty When the Prophet David full of Gods Spirit contemplated the bless'd and glorious Ascension of our Lord I. What kind of Solemnity and Faith of Christ's Ascension there ought to be Ps 46.1.6 he exhorts all to celebrate that Triumph with the greatest joy and gladness in these Words saying Clap Hands for joy O all ye Nations sing to God with the Voice of Rejoycing God is gone up with a merry noise Whence the Curat may understand That this Mystery is to be explain'd with the greatest study and that he ought to take diligent care That the Faithful embrace it not only with Faith and with the Mind but as far as may be and with Gods help they endeavor in their Life and Actions also to express the same As to the Explication of this Sixth Article therefore II. The former part of this Article wherein chiefly is treated concerning this Divine Mystery we must begin at the former part thereof and shew what is the effect and meaning thereof For concerning Christ Jesus III. What we are here to believe the Faithful must believe this also without any wavering That the Mystery of our Redemption being now perfected he as Man with his Soul and Body went up into Heaven For as he was God he never was absent thence because he fills all things with his Divinity And let the Curat teach that he went up by his own Power First Secondly 4 Reg. 2.11.35 n 14. Thirdly Act. 8.39 and not by the Power of another as Elias did who was carry'd into Heaven in a fiery Chariot or Abaccuc the Prophet or Philip the Deacon who by the Divine Power being carry'd through the Air past through the remote parts of the Earth Nor did he ascend to Heaven only by the mighty Power of his Divinity but also as he is Man For tho this could not be by any Natural Power Fourthly yet that Power wherewith the bless'd Soul of Christ was endu'd could move his Body as he liâ—â—ed And his Body which was now glorify'd Fifthly did readily obey the Government of his Soul moving it And in this manner Sixthly We believe that Christ as he was God and as he was Man went up into Heaven by his own Power Now follows the other part of the Article He sitteth at the right-Hand of the Father In which place we may observe a Trope IV. The use and necessi y of Trope that is the change of a Word frequent in Holy Scripture when we attribute to God Human Affections and Members suitable to our Understanding sor he being a Spirit we cannot think any thing corporeal in him But because in Human Affairs we esteem a great honour done to him who is plac'd at the Right-hand transferring the same thing to heavenly matters to the explaining of the Glory of Christ which as he is Man he has merited above all others we confess him to be at the Right-hand of the Father But to sit V. What is here meant by Sâ—â—ing in this place does not signifie the Gesture and Figure of Body but it shews the firm and sure Possession of supream Power and Glory which he has receiv'd of the Father Of which the Apostle says Arian Ser. 1 cont Arian Basil lib de Spirit sâ—nâ—t c. 6. Heb. 1.13 Raising him up from the Dead and placing him at
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
truly call'd Spirit that gives Life or quick'ning Spirit And now what follows VII How the Holy Ghost proceeds from the Father and the Son Who proceeds from the Father and the Son the Faithful are to be taught That the Holy Ghost by eternal procession proceeds from the Father and the Son as from One Principle For this the Rule of the Church from which a Christian may not wander proposes to us to believe and it is confirm'd by the authority of Holy Scripture and Councils For Christ our Lord speaking of the Holy Ghost said Joh. 16.14 He shall glorifie me because he shall receive of mine This same thing is gather'd hence that in Holy Scripture the Holy Spirit is sometimes call'd the Spirit of Christ sometimes the Spirit of the Father One while he is said to be sent by the Father another while by the Son that it may be plainly signify'd that he does equally proceed from the Father Rom. 8.9 and the Son He that has not the Spirit of Christ Gal. 4.6 says S. Paul he is none of his And the same he calls the Spirit of Christ when he says to the Galatians God has sent the Spirit of his Son into your Hearts crying Abba Father In S. Matthew he is call'd the Spirit of the Father Mat. 10.20 It is not ye that speak but the Spirit of your Father Joh. 15.25 And our Lord at his Supper said the Paraclet or Comforter whom I will send to you even the Spirit of Truth which proceeds from the Father he shall bear witness of me And elsewhere That the same Holy Ghost shou'd be sent from the Father Joh. 14.21 he affirms in these words Whom the Father will send in my name From whence when we understand the Procession of the Holy Ghost it is plain That the same Holy Ghost proceeds from Both. And these are the things which must be taught concerning the Person of the Holy Ghost It is needful moreover to teach VIII Of the Attributes of the Holy Ghost that there are certain wonderful Effects and some bountiful Gifts of the Holy Ghost which are said to spring and flow front him as from the everlasting Fountain of Good For tho the works of the most Holy Trinity which are done extrinsically are common to the Three Persons yet many of them are ascrib'd as proper to the Holy Ghost that we may know that they come to us of the immense Love of God For seeing that the Holy Ghost proceeds from the Divine Will as being inflam'd with Love it may be perceiv'd That those Effects which are properly referr'd to the Holy Ghost do spring from the exceeding Love of God towards us Wherefore IX Why the Holy Ghost is call'd a Gift hence it follows That the Holy Ghost is call'd a Gift For by the word Gift is signify'd that which is kindly and freely given without any hope of Reward And then whatsoever good things or benefits are bestow'd on us from God for what have we as the Apostle says 1 Cor. 4.7 which we have not receiv'd of God those things we ought with a pious and thankful Heart to acknowledg were given us by the grant and gift of the Holy Ghost But there are other effects of his For to omit the Creation of the World and the Propagation and Government of created things of which we have made mention in the First Article it was a little before shew'd That the giving of Life is properly attributed to the Holy Ghost and it is so confirm'd by the Testimony of Ezekiel Ezek. 31.6 I will give you Spirit says he and ye shall live And yet the Prophet reckons up the principal Effects of the Holy Ghost X. The Gifts of the Holy Ghost Isa 11.3 Aug. lib. 15. de Trin. c. 18 19. and those which are most especially proper to him The Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Fortitude the Spirit of Knowledge and Piety and the Spirit of the Fear of the Lord. Sometimes also the name of the Holy Ghost is given to those things which are call'd the Gifts of the Holy Ghost Wherefore wisely does S. Austin admonish us to observe when in Holy Scripture there is mention made of this word Holy Spirit that we may discern whether it signifies the Third Person of the Trinity or his Effects and Operations For these two are to he distinguish'd with the same difference wherewith we believe also that the Creator differs from the things he created And these things are by so much the more diligently to be explain'd because from these Gifts of the Holy Ghost we draw Rules of Christian Life and may know whether the Holy Ghost be in us But above all other his bountiful Gifts XI Justifying Grace the Gift of the Holy Ghost that Grace is to be valued which justifies us and signs us with the Holy Spirit of Promise which is the Earnest of our Inheritance for this joyns our Mind to God in the most strict bond of Love whence it comes to pass That being inflam'd with the most ardent study of Piety we begin a new Life and being made partakers of the Divine Nature we are call'd and truly are the Children of God ARTICLE IX J Believe the Holy Catholic Church With how great diligence the Pastors ought to take care to explain the truth of this Ninth Article to the Faithful I. Why this Article is diligently to be explain'd S Aug. in Ps 30. v. 15. it may easily be understood if two things chiefly be consider'd For first as S. Austin witnesses The Prophets have spoken more plainly and openly of the Church than of Christ forasmuch as they foresaw That many more might err and be deceiv'd in this point than in the Mystery of the Incarnation Nor will there be wanting wicked Men who after the imitation of the Ape which fancies it self a Man wou'd profess that they are Catholics and no less wickedly than proudly would affirm the Catholic Church to be only with them And then he who has this Truth settled in a sound Mind shall easily avoid the horrible danger of Heresie For not every one II. Who is truly to be call'd a Heretick so soon as he has err'd in Faith is to be call'd a Heretic But he who neglecting the Authority of the Church stiffly defends his impious Opinions Since therefore it cannot be that any one can defile himself with the Plague of Heresie if he believe those things which in this Article are propos'd to be believ'd let the Pastors be very careful That the Faithful knowing this Mystery and being fortify'd against the Wiles of the Adversary persevere in the Truth of the Faith Now This Article depends upon the Truth of the Former Note Because seeing it has been already shew'd That the Holy Ghost is the Fountain and Giver of all Holiness we now confess That it is He who bestows Holiness on the church
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
Bones and Sinews but also that whole Christ is contain'd in this Sacrament For they ought to teach That Christ is the name of God-Man to wit of one Person wherein the Divine and Human Nature are joyn'd together how it conteins both Substances and whatsoever are the consequences of each Substance the Divinity and the whole Human Nature which consists of all the parts of a Body and of Blood also all which we must believe to be in the Sacrament For since in Heaven the whole Humanity is joyn'd to the Divinity in one person and Hypostasis it would be wicked but to imagine that the Body which is in the Sacrament is disjoyn'd from the same Divinity Vide de Consecr dist 2. multis in locis Item Ambr. de iis qui myst init c. 9. D. Thom. 3. p. q. 76. a. 1. Where it will be necessary notwithstanding XXXII Whatsoever things are Christ's are not all contain'd in the Eucharist after the same manner that the Pastors observe that all things are not contein'd in this Sacrament after the same way or with the same vertue For there are some things which we say are in the Sacrament by the vertue and Efficacy of Consecration For seeing those Words effect what they signifie Sacred Writers have bin us'd to say That that Thing is in the Sacrament by vertue of the Sacrament which is express'd in the Form of Words So if it should happen that any thing should be wholly disjoyn'd from the other things That only is in the Sacrament which the Form signifies but the rest they have taught not to be so But there are some things contain'd in the Sacrament because they are joyn'd with the things which are express'd in the Form For seeing that the Form which is us'd at consecrating the Bread signifies the Lords Body when it is said This is my Body the very Body of Christ our Lord is in the Eucharist by vertue of the Sacrament But because his Body Blood Soul and Divinity are joyn'd together XXXIII What things are in the Eucharist by concomitancy all these will be also in the Sacrament not indeed by vertue of the Consecration but as those things which are joyn'd with his Body And these things are said to be in the Sacrament by concomitancy For which reason it is plain that whole Christ is in the Sacrament For if any two things are indeed knit together where the One is the other must needs be there also It follows therefore that whole Christ is so far contein'd as well in the species of the Bread as of the Wine that as not only the Body but also the Blood and whole Christ is truly in the species of the Bread So on the contrary not only the Blood but the Body also and whole Christ is truly in the species of Wine Now tho all the Faithful ought to be fully and assuredly perswaded of these things XXXIV Why the Bread and Wine separately consecrated Yet it was very fitly order'd That two Consecrations should be severally made First That the Passion of our Lord in which the Blood was divided from his Body might more lively be represented for which cause in the Consecration we make a memorial that Christs Blood was pour'd out And then it was most fit that because we are to use the Sacrament for the Nourishment of our Souls it should be appointed as Meat and Drink of which two it is evident that the perfect nourishment of the Body does consist Nor ought this to be pass'd over XXXV Whole Christ in every particle that whole Christ is contain'd not only in either species but in every particle of each species For thus S. Austin writes All severally receive Christ our Lord and he is whole in the several parts nor is he made the less by being distributed severally to many But he gives himself whole to all But this may easily be gather'd from the Evangelists also Citatur Aug. de Consecr dist 2. c. singulis For we are not to believe XXXVI Many particles of Bread not consecrated separately that the several Loaves of Bread were consecrated by our Lord with the proper Form of words but that all the Bread then us'd at the Sacred Mysteries and enough to be distributed among the Apostles was consecrated together with the same Form ' The same thing which appears to have bin done by the Chalice For he said Luc. 22.17 Take and divide it among you What has hitherto bin explain'd is intended that the Pastors may shew that the true Body and Blood of Christ is contain'd in the Sacrament of the Eucharist Now as to the Second thing propos'd XXXVII After the Consecration that the substance of the Bread and Wine remain not prov'd First by Reason they shall teach also that the Substance of Bread and Wine remains not in the Sacrament after Consecration Now tho this deservedly requires a very great admiration yet it is necessarily joyn'd with that which before was shew'd For if after Consecration there be the true Body of Christ under the species of Bread and Wine it is altogether necessary that seeing it was not there before this be done either by change of place by Creation or by Conversion of another thing into it But it is manifest that it cannot be that the Body of Christ in the Sacrament be that which came out of one place into another For so it would come to pass that he must be absent from Heaven because nothing is mov'd unless it leave the place from which it mov'd But it is less credible that the Body of Christ is created and this we cannot so much as conceive It remains therefore that in the Sacrament there is the Body of our Lord and that the Bread is chang'd into it Wherefore it must needs be that no substance of Bread remains Being led by this Reason Secondly by the decrees of Councils our Ancestors and Forefathers in the great Council of Lateran and that of Florence by evident Decrees confirm'd the truth of this Article But in the Council of Trent it was more fully defin'd thus If any one shall say that in the Holy Sacrament of the Eucharist there remains the Substance of Bread and Wine together with the Body and Blood of our Lord Jesus Christ let him be Anathema Lat. Con. c. 1. Flor. in Ep. Eugenii IV. data ad Arm. Ã Concilio approbata Trid. Sess 13. Can. 4. And it was easie to gather these things from testimonies of Scripture Thirdly by the Authority of Scripture First that in the Institution of this Sacrament the Lord himself said This is my Body For this is the force of the word This to shew all the Substance of the thing present but if the Substance of the Bread remain'd it would seem by no means to be truly said Matt. 26.26 Mar. 14.2 Luc. 22.28 1 Cor. 11.24 Joh. 6.61 This is my Body And then Christ our Lord
in S. John says Which I will give is my Flesh for the Life of the World to wit calling the Bread his Flesh And a little after he subjoyns Vnless you shall eat the Flesh of the Son of Man and drink his Blood ye will not have Life in you And again My Flesh is Meat indeed and my Blood is Drink indeed When therefore in so plain and clear words he call'd his Flesh Bread and true Meat and his Blood true Drink It might well seem sufficient do have declar'd That there remains no Substance of Bread and Wine in the Sacrament And that all the Holy Fathers Fourthly by the Authority and consent of Fathers Lib. 4. de Sacr. c. 4. c. 5. always agreed in this Doctrin He that is so minded may easily understand For thus writes S. Ambrose Thou saist perhaps my Bread is us'd But that Bread is Bread before the words of the Sacraments But when the Consecration is added of Bread it is made the Flesh of Christ Which that he might the better make appear he thereupon brings divers examples and Similitudes And elsewhere De Cons dist 2. c. omnia interpreting those words All things whatsoever the Lord pleas'd he has done in Heaven and in Earth For tho says he the Figure of Bread and Wine be seen yet after consecration nothing is to be believ'd to be there but the Flesh and Blood of Christ The same sense St. Hilary has taught and almost in the same words Altho outwardly Bread and Wine appear yet there is truly the Body and Blood of the Lord. Hil. de Trin. l. 8. de Consec dist 2. c. 28. But let the Pastors admonish XXXVIII Why after the Consecration of of the Eucharist it is call'd Bread That in this place it is not to be wonder'd at if even after Consecration it be call'd Bread For the Eucharist is us'd to be call'd by this name both because it has the species or Resemblance of Bread and also because it still retains the natural vertue of feeding and nourishing the Body which is proper to Bread Now that it is the usual manner of the Holy Scripture to call things as they appear to be that plainly shews which is written in Genesis Gen. 18.2 Act. 1.10 That three Men appear'd to Abraham which yet were truly three Angels And those Two that appear'd to the Apostles at the Ascension of Christ our Lord into Heaven tho they were Angels yet are they call'd Men. See D. Thom. 3. p. q. 75. art 3 4. The explication of this Article is altogether extream difficult XXXIX How cautiously the Conversion which is in the Eucharist is to be explain'd to the people but yet the Pastors shall endeavor to instruct those who are more skill'd in the the Contemplation of Divine Matters for it may be fear'd that those who are yet more weak may be oppress'd with the Greatness of the thing they shall endeavor I say to teach the Manner of this admirable Conversion which is so done that the whole Substance of the Bread and Wine by the divine power is chang'd into the whole Substance of Christ's Body and the whole Substance of the Wine into the whole Substance of Christ's Blood and this without any change of our Lord. For Christ is neither begotten anew nor chang'd nor increases but remains whole in his own Substance Which Mystery when St. Ambrose had declar'd D. Amb. lib. 4. de Sacr. c. 4. Thou seest says he how operative Christ's Word is If therefore there be so great a power in the Word of the Lord Jesus that those things began to be which were not to wit the World how much more operative is it to make those things to be which were before and to change them into another thing According to which sense other very grave and antient Father have written Citatur de Consec dist 2 c. Nos Autem Lib. 4. de Orthod fid c. 14. St. Austin thus We faithfully confess that before Consecration it is Bread and Wine which Nature has form'd but after Consecration it is the Body and Blood of Christ which the Blessing has consecrated Damascen The Body according to Truth is join'd to the Divinity that Body which came of the Holy Virgin Not that that Body which he took comes down from Heaven but that this Bread and Wine are chang'd into the Body and Blood of Christ This admirable Change therefore is conveniently and properly call'd by the Catholic Church Transubstantiation XL. This Conversion call'd Transubstantiation as the sacred Council of Trent has taught For as the Natural Generation when the Form is chang'd in it may rightly and properly be call'd a Transformation so also because in the Sacrament of the Eucharist the whole Substance of One thing passes into the whole substance of another thing the word Transubstantiation was rightly and wisely invented by our Forefathers See Trid. sess 13. c. 4. de can de Consec dist 2. cap. Panis But the Faithful are to be admonish'd LXI We are not too narrowly to enquire into Transubstantiation that tho' this be very often repeated by the Holy Fathers yet that they enquire not too curiously by what means this Change is wrought for neither can it be perceiv'd by us neither have we any example of this matter in natural Changes or in the very Creation of things But whatsoever is here done it is to be known by Faith but how it is done must not too curiously be search'd into The Pastors ought also to give them no less a Caution in explaining that Mystery how the Body of Chritt our Lord is contain'd whole in the least particle of Bread XLII The whole Body of Christ contain'd in the smallest particle for scarce ever are there any disputations of this kind to be allow'd but yet when Christian Charity requires it let them first of all remember to fore-arm the minds of Faithful with this word Luke 1.37 There is no word impossible with God Vide D. Thom. 3. p. q. 76. Trid. sess 13. c. 5. can 3. Florentin Decret Eugenii And then let them teach XLIII After what manner Christ is in the Eucharist it is not in the Sacrament as in a Place for Place belongs to those things that have Magnitude But we say not that Christ is in the Sacrament after that manner as he is Great or Little because that belongs to Quantity but as he is a Substance For the Substance of Bread is chang'd into the Substance of Christ not into Magnitude or Quantity But no one doubts that a Substance is equally contain'd in a Little as in a Great space For it must needs be that the Substance of the Air and its whole Nature is the same in a little as in a great part of the Air so also the whole Nature of Water is no less in a little Pitcher than in a River When the Lords Body succeeds
thing only lest in any thing we may offend the Majesty of God we wholly forsake the custom of sinning By these Steps or Degrees therefore we come to this most excellent Vertue of Penance XII Heaven promis'd to Penance which may well be accounted a divine and heavenly Vertue Because to it the Holy Scripture promises the Kingdom of Heaven For in S. Matthew it is written Do Penance for the Kingdom of Heaven is at hand Matt. 4 17. And in Ezekiel Ezek. 18.21 If a wicked Man do Penance for all the sins which he has done and shall keep all my commandments and do justice and judgment he shall live And also in another place Ezek. 33.11 I will not the Death of a sinner but that the wicked Man be converted from his evil way and live Which that it is to be understood of that bless'd and eternal Life is plainly evident But of External Penance it is to be taught XIII External Penance which is the Sacrament that it is That wherein the Reason or Nature of the Sacrament consists and that it has some external things subject to the senses whereby those things are declar'd which are done inwardly in the Soul And First XIV Why Christ instituted this Sacrament The First Cause it seems necessary to be explain'd to the Faithful Why it was that Christ our Lord would have Penance in the Number of the Sacraments And hereof this was certainly the cause That we might doubt the less concerning the Remission of sins which God had promis'd us when he said Ezek. 18.12 If the wicked man do Penance c. For it must needs be that we be very dubious in our minds of our inward Penance seeing every one deservedly ought to fear concerning his own judgment of those things he does himself Now therefore that the Lord might relieve our sollicitude he instituted the Sacrament of Penance wherein through the Absolution of the Priest we may consider that our sins are forgiven us and our Consciences by the Faith which justly ought to be given to the vertue of the Sacraments are more quieted For neither are the words of the Priest legitimately pardoning our sins to be receiv'd otherwise than of Christ himself Mat. 6.22 who said to the Lame-man Son be of good chear thy sins are forgiven thee Vide Concil Trid. Sess 14. c. 1. Innoc. 1. Epist 91. inter Epist Aug. And then The Second Cause seeing that no one can obtain Salvation but through Christ and the benefit of his Passion it was fit and very profitable to us that such a kind of Sacrament as this should be instituted by the Vertue and Efficacy whereof Christs Blood flowing to us might do away our sins committed after Baptism and that we might acknowledg with due thankfulness that we owe the Benefit of our Reconciliation to Christ our only Savior But that Penance is a Sacrament XV. Penance prov'd to be a Sacrament the Pastors may easily shew thus For as Baptism is a Sacrament because it blots out all our sins and especially that which was contracted by our Birth For the same reason Penance must truly and properly be call'd a Sacrament because it takes away all sins done after Baptism in the Will or in the Act. And then which is the chief seeing those things which are done outwardly both by the Penitent and by the Priest do declare those things which are inwardly wrought in the Soul who is there can deny that Penance is endued with the true and proper reason or nature of a Sacrament For a Sacrament is a sign of a Sacred thing But a sinner that does Penance by the Notes of Words and Things plainly expresses That he has withdrawn his mind from the Filthiness of sin And also from those things which are done and said by the Priest we easily understand the Mercy of God forgiving those sins Altho those words of our Savior plainly shew this thing Mar 16.19 I will give thee the Keys of the Kingdom of Heaven and whatsoever thou shall loose in Earth shall be loos'd also in Heaven For the Absolution of the Priest pronounc'd by words signs that Remission of sins which it works in the Soul Nor are the Faithful to be taught only that Penance is to be reckon'd in the number of the Sacraments XVI The Sacrament of Penance may be iterated but also that it is One of Those that may be iterated For to Peter asking Whether Forgiveness of sin might be given seven times Our Lord answer'd Matt. 18.22 I say not to thee till seven times but till seventy times seven Wherefore if we have to do with such men as seem to distrust the supreme Goodness and Mercy of God the Souls of such are to be confirm'd and to be supported with the Hope of Divine Grace Which they will easily do by the handling of this Point and of very many others which they meet with in the Holy Scriptures and also with those Reasons and Arguments which they may find in S. Chrysostoms book de Lapsis and S. Ambrose's books of Penance Chrysostom 5. lib. de Laps repar habetur de Poen dist 3. c. talis Ambr. de poen lib. 1. c. 1 2. vide Aug. lib. de vera falsa poen c. 5. citatur de poen dist 3. c. adhuc instant Now since the Faithful ought to know nothing more than the Matter of this Sacrament XVII The Matter of Penance what it must be taught that herein chiefly this Sacrament differs from the rest that the Matter of the other Sacraments is some natural thing or made by Art But that which is as the Matter of this Sacrament of Penance are the Actions of the Penitent to wit Contrition Confession and Satisfaction as has bin declar'd by the Council of Trent S ss 24 de poenit c. 3. can 4. because so far as by Gods institution they are requir'd in the Penitent to the Integrity of the Sacrament and to the full and perfect Remission of sins for this reason they are call'd Parts of Penance Nor are these Acts said by that Holy Synod to be as the Matter Note because they have not the true Reason of Matter But because they are not Matter of that kind which is us'd extrinsecally as Water in Baptism and Chrism in Confirmation But then XVIII In What sense sin is the Matter of Penance As to what is said of Others that the sins themselves are the Matter of this Sacrament there will seem to be no difference therein if we consider well For as we say that Wood is the Matter of Fire which by the force of the Fire is consum'd So sins which are blotted out by Penance may rightly be call'd the Matter of this Sacrament Now the explication of the Form also is not to be omitted by the Pastors XIX The Form of the Sacrament of Penance because the knowledg thereof will
Extream-Unction is to be receiv'd that nothing may hinder the Grace of this Sacrament and yet that nothing is more contrary to it than the Conscience of any mortal sin the perpetual Practice of the Church Catholic is to be observ'd That before Extream-Unction the Sacraments of Penance and of the Eucharist are to be administer'd And then let the Curats endeavor to perswade the Sick Person to yield the same Faith to the Priests anointing him as those of old times were us'd to give when they were to be heal'd by the Apostles But first of all XXIV The intention of him that desires Extream-Unction the Health or Salvation of the Soul is to be pray'd for and then the Recovery of the Body with this Adjunct if it may be for his Eternal Glory Nor ought the Faithful to doubt XXV This Sacrament to be receiv'd with very great Trust but that those Holy and Solemn Prayers are heard of God which the Priest not bearing his own but the Person of the Church and of our Lord Jesus Christ uses Who in one thing especially are to be exhorted That they will take care Holily and Religiously to administer this Sacrament of the Oyl of Health and Salvation when a sharper Fight seems to begin and the strength both of Soul and Body seems to decay And now who the Minister of Extream-Unction is XXVI A Priest the Minister of this Sacrament we have learn'd of the same Apostle who has publish'd the Law of our Lord For he says Let him call for the Elders By which name he means not those who are elder in Age as by the Synod of Trent has wisely bin expounded or those who have chief place among the People but the Priests who are rightly ordain'd by the Bishops by the Imposition of Hands Ja. 5.14 Sess 14. c. 3. To the Priest therefore the Administration of this Sacrament is committed Nor yet XXVII Of whom this Sacrament to be receiv'd according to the Decree of Holy Church is this power giv'n to every Priest but to the proper Pastor who has Jurisdiction or to some other to whom he has given the Power to discharge his Office But this is specially to be observ'd Note that the Priest in this Administration as it is in the other Sacraments also carries the Person of Christ and of the Holy Church his Spouse The Advantages also of this Sacrament are diligently to be explain'd XXVIII The Fruit of this Sacrament That if nothing els would draw the people to the use thereof they may be led by the very advantage of it seeing it is so order'd as that we may turn almost all things to our own profit The Pastors therefore shall teach The First that in this Sacrament Grace is given which forgives sins and specially the Lesser and as they are commonly call'd Venial For Deadly Sins are taken away by the Sacrament of Penance For neither was this primarily instituted for the Remission of Greater Sins but Baptism only and Penance effect This. There is another Advantage of Sacred Unction The Second that it frees the Soul from Sickness and Infirmity which it has contracted by Sin and from all the other Relics of Sin But that time is to be thought most seasonable for this Cure when we are afflicted with any grievous Sickness and our Life is in danger For it is natural to Man to fear nothing in the World so much as Death Now the Remembrance of former sins very much increases this Fear especially when the Conscience most sharply accuses For as it is written Sap. 4.21 The Fearful shall come into the Consideration of their Sins and their Iniquities shall stand up against them And then the Care and Thought grievously presses them that shortly after they must stand before the Tribunal of God from whom we must receive a most just Sentence according as we have deserv'd But it often happens that the Faithful being strick'n with this Fear feel themselves wonderfully puzzl'd But there is nothing conduces more to the Tranquility of Death The Third than to cast away sorrow and cheerfully to wait for the Lords coming and to be ready willingly to restore what he has intrusted us with whensoever he pleases to call for it from us That therefore the Minds of the Faithful be freed from this Trouble and that the Soul be fill'd with a pious and Holy Joy The Sacrament of Extream-Unction brings to pass Besides The Fourth from hence we get another which may well seem the greatest of all For tho the Enemy of Mankind never ceases as long as we live to endeavor our Ruin and Destruction yet that he might destroy us and if he could possibly bring it about that he might take from us all Hope of God's Mercy he never uses his utmost might and main more violently than when he perceives we draw towards our End Wherefore there is Strength and Weapons minister'd to the Faithful in this Sacrament wherewith they may break the Force and Violence of the Adversary and stoutly fight against him For the Soul of the Sick is eas'd and encourag'd with the Hope of Gods Goodness and being confirm'd therewith she lightly endures all Inconveniencies and more easily escapes the Wiles and Subtilties of the Devil endeavouring treacherously to insnare her Lastly The Fifth follows Health of Body also if it be good for him But if at such Time XXIX Why this Sacrament not so effectual as ir might be the Sick Recover not their Health this comes not by the Fault of the Sacrament but it must be believ'd to come to pass for this Reason because in a great part The Faith either of those who are anointed with Sacred Oyl or of those by whom it is administer'd is weak For the Evangelist testifies Mat. 13.38 That the Lord did not do many mighty works among his own Countrymen because of their Vnbelief Altho it may truly be said That Christian Religion by how much the deeper it has taken Root in the Souls of Men does stand in less need of the proof of such Miracles as these than formerly in the Infancy of the Church it seem'd to do But yet our Faith is here to be excited For XXX The Faith and Hope of the Sick to be incourag'd Howsoever by the Will and Counsel of God it shall happen to the Health of the Body yet the Faithful ought to be strengthen'd with an assur'd Hope that by vertue of the Sacred Oyl they shall get Spiritual Health and that it shall be that if it chance that they go out of this Life they shall have the benefit of that excellent Word Apoc. 14.13 Blessed are the Dead which dye in the Lord. Thus much has bin spoken briefly concerning the Sacrament of Extream Unction But if these Heads of Matters be more largely explain'd by the Pastors and with the diligence as becomes them it is not to be doubted but the
in the First Parents both of our Kind and of our Sin and even to this day we have offended by our Wickedness yet he continues his Love towards us nor do's he lay aside that special Care over us Whom if any one thinks that he forgets Men XII A great Sin to say that God forgets Men. Exod. 17.7 he is mad and most unworthily dishonors God God is angry at Israel for the Blasphemy of that Nation which thought it self forsaken of the Divine Care For we read in Exodus They tempted the Lord saying Is God among us or not And in Ezekiel Ezek 8.12 God is angry at the same People because they said God sees us not the Lord has left the Earth The Faithful therefore are to be deterr'd by these Authorities from that wicked Opinion That God can be unmindful of Men. In which sense we may hear the Israelites complaining of God in Esay's Prophecy Note and God on the contrary clearing himself from that their foolish Complaint in a gracious Similitude For thus we read there Isa 49.14 Sion said The Lord has forsaken me and the Lord has forgotten me To whom God answers Can a Woman forget her Infant that she should not have compassion on the Son of her Womb Tho she may forget yet will not I forget thee Behold I have carried thee in my Arms. By which Places tho this be clearly confirm'd XIII God never forgets Men. yet that the Faithful may be fully perswaded that God can at no time lay aside the Care of Men so as not to give them the Effects of his Fatherly Love the Curats shall prove this Matter from the most clear Example of the first of Mankind whom after the neglect and violation of God's Command when you hear them more sharply accus'd and condemn'd with that dreadful Sentence Gen. 3.17 Cursed is the Earth by thy Deed in labor shalt thou eat of it all the days of thy Life Thorns and Briars shall it bring thee forth and thou shalt eat the Grass of the Earth when you see them driven out of Paradice and to take away all hope of return thither when in the entrance of Paradice you read that there is plâ—c'd a Cherubin holding a Flaming Sword turning hither and thither when you understand that they were punish'd with both inward and outward Sorrows by God's revenging their Wrong Would you not think now Observe that Man's Business were done Would you not believe that he were stripp'd not only of all Divine Help but also expos d to all kinds of Wrongs But yet even in these so great Tokens of God's Wrath and Revenge there arise some Sparks of God's Love towards them Gen. 3.2 For says the Scripture The Lord God made for Adam and for his Wife Coats of Skins and he put them upon them And this was a very great Argument that God would never at any time be wanting to Men. The Efficacy of this Sentence XIV God's Love to Man never drawn dry by any Injury Psal 76. Habac 3.2 Mich. 7.18 That the Love of God is not to be exhausted by any Sinfulness of Man David express'd in these Words Will the Lord keep his Mercy in his Anger And this Habacuc speaking to God expounds while he says When thou art angry thou remembrest Mercy So Michaeas Who O God is like to thee who takest away Iniquity and put'st away the Sin of the Relique of thine Inheritance Thou wilt no more send forth thy Fury because thou lov'st Mercy Verily thus the Case is XV. God helps in extremity When we think our selves utterly lost and depriv'd of God's Protection then especially of his Infinite Goodness do's God seek and take care of us For in his Anger he restrains the Sword of his Justice nor do's he cease to pour out the inexhaustible Treasures of his Mercy God's Creation and Providence therefore have a very great Efficacy XVI How rightly God call'd a Father to shew how God loves and defends Mankind But yet that Work of Man's Redemption shines so bright between the other two that the most gracious God and our Father has illustrated his infinite Kindness towards us by pressing in this third Benefit upon the rest Wherefore the Curat shall declare to his Spiritual Children XVII Why we are call'd and are the Children of God and diligently inculcate into their Ears this passing excellent Love of God towards us that they may know that being redeem'd after a wonderful manner they are become the Sons of God For Joh. 1. â—1 says S. John He has given them power to become the Sons of God and they are born of God For which cause Note Baptism which we have as the first Pledge and Token of our Redemption is call'd the Sacrament of Regeneration for thereby we are born the Children of God for our Lord himself says Joh. 3.6 That which is born of the Spirit is Spirit and we must be born again And the Apostle S. Peter 1 Pet. 1.25 Being born again not of corruptible seed but of incorruptible thro the Word of the living God By vertue of this Redemption we have both receiv'd the Holy Spirit XVIII How great the Benefit of Redemption is Rom. 15. and are dignified with Gods ' Grace by which Gift we are adopted the Sons of God as the Apostle S. Paul writes to the Romans Ye have not receiv'd the Spirit of Bondage again to Fear but ye have receiv'd the Spirit of Adoption of Sons in whom we cry Abba Father The Efficacy and Vertue of which Adoption 1 John 3.8 S. John explains after this manner Ye see how great Love the Father has given us that we should be call'd and be the Sons of God These things being explain'd XIX What we ow to God our Father the Faithful are to be admonish'd what return they ought to make to God our most loving Father that they may know what Love and Devotion what Obedience and Veneration they ought to perform to their Creator Governor and Redeemer and with what Hope and Affiance they ought to call upon him But to take away that Folly XX. A great Error to be remov'd and the better to guide the perversness of the Opinion of such as think a prosperous State and happy course of Life is the only Argument that God loves us but when we are exercis'd of God with Adversities and Calamities that that is a Sign that God is angry and has wholly estrang'd his good will from us It must be shew'd XXI When God chastises he loves Job 9.21 Psal 88.34 when the Lords hand touches that the Lord does not do this as an Enemy but that by striking he heals us and that a Wound that comes from God is a Medicine For he chastises sinners That by that Discipline he might make them better and by the present Punishment he redeems them from everlasting Destruction For indeed he visies our
and Benignity I will stand early to pray says the Prophet and will see because thou art a God that willest not Iniquity By how much the more Men know these things with so much the more hearty Worship and Devotion do they reverence God Psal 5. and with so much the more Delight do they feel how sweet the Lord is and how truly blessed all they are that hope in him And then being compass'd about with that most clear Light IV. A singular effect of Prayer they consider how mean their own Lowliness is and how great the Majesty of God is for S. Austin's rule is If I know thee I may soon know my self Therefore not relying on their own Strength they commit themselves wholly to Gods Goodness not doubting but that he who has embrac'd them with his Fatherly and Admirable Love will abundantly supply them with all things which are necessary both for Life and Salvation for this cauâ—e therefore they apply themselves to the highest Thanksgivings they are able to conceive in their Minds and which in Prayer they can comprehend which we read that David did who when he made this Prayer Psal 7.2 Save me from all them that persecute me concludes thus I will pray to the Lord according to his justice and I will sing to the Name of the Lord most high Of this sort there are innumerable Prayers of the Saints V. Of what kind the Prayers of Saints are the Beginning of which are full of Fear but the End full fraught with good Hope and Joy but it is wonderful how David's Prayers excel in this respect for when being troubled with Fear he began to pray thus Psal 3.3 Many there are that rise up against me and many there are that say to my Soul there is no Salvation for him in his God a little after being somewhat confirm'd he subjoyns tho thousands of the People came about me I will not fear And in another Psalm when he had bewail'd his Miseries and at last having put his Confidence in God he rejoyces incredibly in the Hope of eternal Bliss and he says Psal 4.8 For that very thing I will sleep and rest in peace What think we of this Psal 6.2 Lord rebuke me not in thy Fury neither correct me in thy Anger with how great Trembling and Horror must we believe that the Prophet said this On the contrary with how confident and chearful a Soul did he utter that which presently follows Psal 33.3 Depart from me says he all ye that work Iniquity because the Lord has heard the voice of my weeping But when he was afraid of Sauls Anger and Fury how lowly and humbly did he implore Gods Help Save me O Lord for thy Names sake and judg me in thy Strength and yet in the same Psalm he cheerfully and confidently subjoyns For behold God helps me and the Lord is the upholder of my Soul Wherefore he that betakes himself to Sacred Prayer VI. How to come to pray Let him go to God arm'd with Faith and Hope and that he may obtain that which he has need of let him by no means be distrustful Now in this last word of the Lords Prayer Amen VII The Dignity of the word Amen there are many Seeds as it were of those Rules and Meditations which we before mentioned And indeed this Hebrew Word was so common in our Saviours Mouth VIII What it properly signifies that it pleased the Holy Ghost to have it still kept in the Church of God The meaning of which Word in a manner is this Know thou that thy Prayers are heard for it has the Effect of Gods answering and sending him away with his good Grace after that by Prayer he has obtain'd what he desir'd This Sense the perpetual Practise of the Church of God has approved IX The use of this word in Mass which in the Sacrifice of the Mass when the Lords Prayer is pronounc'd she has not given this Word Amen to the Minister of the Sacred thing whose part it is to say But deliver us from evil but has reserv'd it being fitted to the Priest himself who being Interpreter between God and Men answers the People that God has accepted them Not that this Right is common to all Prayers Note for in the rest it is the Ministers Office to answer Amen but that of the Lords Prayer is particular for in other Prayers it only signifies Consent and Desire but in this it is an Answer that God has consented to the Prayer of the Petitioner Now this Word Amen is indeed variously interpreted by many X. The word Amen variously interpreted The Seventy Interpreters translate it So be it Others translate it Verily Aquila turns it Faithfully but it is but a small matter whether it be rendred one way or the other so that we understand it to have the Vertue before mentioned to wit of the Priest confirming that the thing pray'd for is granted Of which Sense the Apostle witnesses in his Epistle to the Corinthians For says he as many promises as are of God in him are Yea and therefore thro him Amen in God to our Glory This Word therefore wherein is a kind of Confirmation of those Petitions which hitherto we have asked XI It raises Attention is suited to us which also makes them attentive that use Prayer for it often happens that Men are distracted in Prayer and drawn elsewhere by various Thoughts Yea XII It is a Repetition of the whole Prayer and we pray with the utmost Study in this very Word that all things may done i. e. may be granted which before we pray'd for he or rather understanding that we have already obtain'd all those things and perceiving the present Vertue of the Divine help we together with the Prophet sing Psal 53.7 For lo the Lord helps me the Lord takes care of my Soul And there is no cause for any one to doubt but that God is moved both by the Name of his Son and by this word which he used so very often Who as the Apostle says Heb. 5.7 was always heard for his Reverence FINIS THE INDEX A ABbats permitted sometimes to administer the Inferior orders Pa. 310 Abraham's Pilgrimage 339 Abraham's Bosom 58 Absolution the Form of it 245 Who are to be absolv'd 271 The Power of Absolution to whom given 267 The Accidents remain in the Sacrament of the Eucharist without the Subject 218 How great Misery Adam brought upon himself and his Posterity 510 Adam in the State of Innocency wanted Food to refresh his Strength ibid. How great difference there is betwixt Adam's Necessities and ours ibid. Adam had not wanted many things which we want if he had not sinn'd ibid. Adam tho in the Paradise of Pleasure yet was not to be idle ibid. Adam in Paradise had no Grief ibid. Adam's Posterity depriv'd of the Fruit of the Tree of Life and curs'd with
is no country how remote soever no place so well fortifi'd there can no corner of Christ'ndom be found whereinto this plague has not endeavour'd secretly to creep For those who intended with themselves to corrupt the minds of the faithful VIII By what arts she scattered her errors knowing well that they cou'd not have particular conference with all to whisper their venome into their ears have gone another way to work whereby they have much more easily and diffusedly scatter'd the seeds of their impious errors For besides those vast volumes wherewith they have endeavoured to overthrow the Catholic religion whereof to beware there was no great need perhaps of any great pains or circumspection since they contain'd so manifest heresie they have also writt'n infinite books which carrying in them a pretence of godliness it is incredible how easily they have deceiv'd the unwary minds of the simple Wherefore the fathers of the general Council of Trent IX Why the Council of Trent commanded Sess 14. cap. 7. and Sess 25. in the end that this Catechism shou'd be publish'd being earnestly desirous to apply some wholesome remedy to this so great and dangerous evil thought it not enough to determine the more weighty points of Catholic doctrine 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 There have been many heretofore imploy'd in this kind of writing X. The authority and scope of this Catechism very commendable both for piety and learning But yet the Fathers thought it wou'd be very useful That a book shou'd be publish'd by authority of the holy Synod whence the Curates and all others to whom the office of teaching is committed many find and fetch certain precepts and rules for the edification of the faithful that as there is one God and one faith so also there may be one common rule and prescript form of teaching Christian people all offices and duties of piety Now there being so very many things which seem to belong to this matter XI What it is this Catechism treats of it is not to be suppos'd therefore that it was the design of the holy Synod to comprehend and exactly explain all the dogms or opinions of Christian faith in one book which they are use to do who profess to handle all the whole doctrine and institution of religion For that wou'd be a labor almost endless and indeed not so very suitable to the purpose But because the holy Synod intended to instruct only the Curats and those who have cure of Souls in the knowledg of those things which most properly belong to the Pastoral office and accommodated to the capacity of the Faithful she undertook to handle those things only which might assist the pious endeavour of the Pastors in this matter if they have not bin so conversant and well skill'd in the more difficult disputes of divine matters Which things seeing they are so XII What things are to be observed in teaching before we come to handle those things severally in which the sum of this doctrin is contain'd the order of our design requires That some few things which Pastors ought to consider and lay before their eyes shou'd be explain'd That they may know whither as to the end all their aim labors and studies are to be directed And by what means they may the more easily compass and effect the thing they desire This therefore seems to be the chief to remember XIII The first That all Christian knowledg or learning is contain'd in this point or rather as our Savior says Joh. 17.3 This is life eternal to know thee the only true God and Jesus Christ whom thou hast sent Wherefore the labor of a Preacher in the church ought especially to be imployed in this That the faithful may earnestly and from the very bottom of their souls desire to know Jesus Christ and him crucifi'd 1 Cor. 2.2 and most assuredly perswade themselves and with the deepest affection and devotion of heart believe Acts 4.2 That there is no other name under Heav'n given to men whereby they must be sav'd For he is the propitiation for our sins But because hereby we know that we know him XIV The second 1 Joh. 2.3 if we keep his commandments the next thing and as we have already said very closely join'd with it is That he also evidence that the faithful ought not to lead their life in sloth and idleness 1 Joh. 2.6 but that we ought so to walk even as Christ walked and that with our utmost endeavors we shou'd follow after justice godliness faith charity meekness Tit. 2.14 For he gave himself for us that he might redeem us from all iniquity and purifie to himself an acceptable people zealous of good works Which the Apostle commands the Pastors to teach and exhort But whereas our Lord and Savior has not only said XV. T e third Matt. 22.40 1 Tim. 1.5 Rom. 13 18. but by his own example has also evidenc'd That all the whole Law and Prophets do depend on Love or Charity and the Apostle afterwards confirm'd That Charity is the end of the commandment and the fulfilling of the law none can doubt but that this as a principal duty ought with all diligence to be taken care of That the faithful be excited to the sincere love of the immense goodness of God towards us and being inflam'd with a kind of divine ardor be wrapp'd up to the supream and most perfect good To adhere to which he sufficiently feels it to be the most true and solid happiness who can say with the Prophet Psal 72.25 1 Cor. 12. â—1 2 Cor. 13.8 What have I in Heav'n but thee and what on earth do I desire besides thee This indeed is that more excellent way which the Apostle has shewn when he directs all the course of his doctrine and teaching to charity which never fails For whether any thing be propos'd to be believ'd to be hoped to be done the love of our Lord ought always so to be recommended therein that any one might perceiv all the works of perfect christian vertue to have their birth or original from love only nor are they to be referr'd to any other end than to love only But whereas in teaching any thing XIV The four h. it is of very great importance whether you teach it in this or that way or method so especially is this to be reputed very useful in teaching Christian people For the age understanding manners and condition of the hearers is to be observed 1 Cor. 9.19 That he who teaches may become all things to all men 1 Cor. 4.12 and that he may gain all to Christ and be able to approve himself a faithful
nations Matt. 28 19. baptizing them in the name of the Father and of the Son and of the Holy Ghost Again There are three which bear record in Heav'n 1 Joh. 5.7 the Father the Word and the holy Spirit and these three are one Yet let him diligently pray and beseech God and the Father who made all things of nothing and sweetly orders all things who gave us power to become the sons of God who has reveal'd this mystery of the Trinity to the soul of man let him I say who by the gift of God believs these things pray without ceasing that being at last receiv'd into everlasting Tabernacles he may be found worthy to see what the fruitfulness of God the Father is whereby beholding and understanding himself he cou'd beget a Son like and equal to himself And how of two the very same and an equal love of Charity which is the Holy Spirit proceeding from the Father and the Son knits together both the Begetter and the Begotten each to other with an eternal and indissoluble Band. And thus these is but one Essence and yet a perfect distinction of the Three Persons of the divine Trinity Almighty The Holy Scripture is us'd to express that supream Power and infinite Majesty of God by many names XV. Why gloriouâ—l p theâ—â— are given God to shew with how great religion and devotion his most holy name is to be worshipp'd but chiefly let the Curat teach that An Almighty Power is most commonly attributed to him For so he says of himself I am the Lord Almighty Again Gen. 17.1 when Jacob sent his sons to Joseph Gen. 43.14 he thus prays for them Now God Almighty give you favour before the man It is also written in the Revelations Rev. 1.8.16.5 The Lord God Almighty who was and is and is to come and elsewhere The great day is call'd the day of the Almighty God Sometimes also it is us'd to signifie the same thing in many words Pertinent to this place is that which is written Act. 2.20 Numb 11.23 â—â—nd 12.8 There is no word impossible with God Is the hand of the Lord weakend Thou canst doâ— whatsoever thou wilt There are many other expressions of the like kind In all which various forms of speech any one may easily perceiv the same to be understood which is comprehended in this single word Almighty Now by this Name of God we plainly perceiv XVI What the word Almighty signifies that there is nothing nay that we cannot so much as conceiv any thing in our mind or thought which God cannot bring to pass For he has power to do not those things only which fall under our apprehension tho they indeed are very great to wit to reduce all things into nothing and presently out of nothing again to make many worlds But he has power to do many mightier things than these and which our weak minds and understandings cannot conceive And yet tho God can do all things yet he cannot lye deceiv be deceiv'd or sin or be ignorant at all or perish for such things belong only to a Nature or Being whose actions are imperfect but we say God cannot do these things because his actions are always most perfect because to be able to do these things is a sign of weakness and not of that supreme and unlimited Power which God has We therefore so believ God to be Almighty that we abhor to think or imagine any thing of him which is not most agreeable to the most perfect Being The Curate may shew it was well and wisely done to omit other names of God in the Creed XVII Why in the Creed God is offerd to be believed Almighty and only to offer this one to us to believ For when we acknowledg God to be Almighty we must needs confess that he knows all things and that all things are subject to his Rule and Government And when we doubt not in the least of his Ability to do all things it must needs follow that we must allow all those other things which if he shou'd not have we cannot understand how he is Almighty Besides there is nothing so powerful to strengthen our Faith and Hope as to have this always settl'd in our mind that there is nothing which God cannot do For whatsoever we ought to believ tho it be great tho it be wonderful tho it exceeds the Order and Measure of things yet humane Reason easily and without any doubting yields and assents to it when once it owns that God is Almighty Yea rather by how much the greater those things are which the Oracles of God teach by so much the more readily does it account them to be believ'd And if any great good thing be promis'd and expected the mind is not discourag'd altho the thing it desires were too great But it chears and comforts it self often calling to remembrance that there is nothing which Almighty God cannot do With this Faith therefore we shou'd especially fortifie our selves XVIII The profitableness of Faith in God Almighty either when we are requir'd to do some wonderful works for the use and profit of our Neighbours or when we would beg any thing of God The one our Lord himself has taught us when reproving the Apostles for unbelief Matt. 17.20 he said If ye had Faith as a grain of Mustard-seed ye might say to this Mountain remove from hence to another place and it shall remove and nothing shall be impossible to you But of the other S. James testifies Jam. 1.6 7. Let him says he ask in Faith nothing doubting For he that doubts is like a Wave of the Sea which is mov'd and carry'd about with the Wind let not that Man therefore think that he shall receiv any thing of the Lord. This Faith does moreover afford us many profits and advantages It first teaches us all humility and lowliness of mind 1 Pet 5.6 for so says the Prince of Apostles Be ye humbl'd under the Mighty hand of God It also teaches us not to fear where no fear is but to fear that One God in whose power both we and all that belongs to us is Luc. 12.5 for so says our Saviour I will shew you whom ye shall fear Fear ye him who after he has kill'd has power to cast into Hell This Faith serves us also both to know and celebrate the infinite benefits of God towards us for he that does but think that God is Almighty cannot be so ungrateful as not oft'n to cry out Luc. â— 49 He that is Mighty has done great things for me But now when in this Article we call the Father Almighty XIX In the Trinity there are not three Almight s. let no one be so far deceiv'd as to think that we so ascribe that name to him as tho it belong'd not to the Son and Holy Ghost also For as we say The Father is God the Son is
God and the Holy Ghost is God and yet they are not Three Gods but One God So we confess that the Father Son and Holy Ghost are equally Almighty and yet that there are not Three Almighties but One Almighty But as for a kind of special reason we call the Father because he is the Fountain of all beginning by this name and as we attribute to the Son who is the eternal Word of the Father Wisdom so we ascribe Goodness to the Holy Ghost because he is the Love of them Both Altho according to the Rule of the Catholic Faith these and such like names may well be given in common to all the three Persons Maker of Heav'n and Earth How necessary it is to instruct the Faithful about Gods Almighty Power will plainly appear from what is now to be spoken of the Creation of all things For the miracle of so great a work is more easie to be believ'd XX. Out of what how and when God made the World because there is no room left to doubt of the Infinite Power of the Creator For God made not the world out of any matter but created it out of Nothing and that not throw any powerful constraint or necessity but purely of his own free will and accord Nor was there any other cause which mov'd him to this work of Creation but only that he might impart his own goodness to those things which shou'd be made by him For the Nature or Being of God being most perfectly happy in it self stood not in need of any thing As David confesses Ps â—â— I said to the Lord Thou art my God for thou hast no need of my Goods Now as being led by his own goodness he did whatsoever he pleas'd So when he made all things he had no Form or Pattern which was without himself to go by but because in his divine Wisdom was contein'd the Pattern of all things this Pattern I say the great Creator beholding in himself and imitating as it were by his supream Wisdom and Infinite Power which are proper to him alone he produc'd the whole universe of things in the beginning For he spake the Word and they were made Ps 148.5 he commanded and they were created But then under the Name of Heav'n and Earth must be understood whatsoever the whole Heaven and Earth conteins For besides the Heav'ns which the Prophet calls the work of his Fingers Ps 8.3 He added moreover over the brightness of the Sun and of the Moon and the furniture of the other Stars and appointed them to be for signs and for seasons and for days and for years and has so dispos'd the heavenly Orbs in a certain and constant course that there is nothing can seem more swift in their perpetual running round and yet nothing can be more certain and regular than their motion Furthermore The Angels created and in what state he created out of nothing the Spiritual Nature and innumerable Angels to serv and wait upon him and these he adorned and beautifi'd with the admirable gift of his Grace and Power For seeing it is written in Holy Scripture Joh. 8. That the Devil kept not his first estate it is plain that he and the rest of the fallen Angels in the beginning and at their creation were endu'd with his Grace of whom S. Augustin writes thus He created the Angels Aug lib. 12. de Civit. Dei c. 9. with a good will that is with a pure Love whereby they cleav'd close to him at once giving them Being and bestowing Grace on them Whence it is that we can never believ the Angels themselves to have bin holy without a good will i. e. without the Love of God But then as concerning their Knowledge we have this Testimony in the holy Scripture 2 Reg. 14 20 Thou O my Lord the King art wise having Wisdom as an Angel of God to know all things on the Earth Lastly Holy David ascribes Power to them in these Words Ps â—â—2 29 Mighty in Power fulfilling his Word and for this Reason they are often call'd in Holy Scripture the Powers and the Hosts of the Lord. But altho they were thus adorn'd with all celestial Gifts yet many of them who fell from God their Creator and Father were thrown down from those most glorious Mansions and shut up in the dismal Dugeons and Prisons of the Earth there to suffer ever lasting Punishment for their Pride Of whom the Prince of the Apostles writes in this manner 2 Pet. 2.4 He spar'd not the Angels that sinn'd but casting them down headlong to Hell he deliver'd them to be there tormented and to be resâ—rv'd for the Judgment God also by his Word commanded that the Foundation of the Earth should be made fast XXI The Earth established and adorned Ps 103.5.9 and to stand in the middle of the World causing the Mountains to rise up and the Fields and Valleys to sink down to the places which he had appointed for them and that the Waters shou'd not overflow the Earth he appointed them their bounds which they may not pass nor turn again to cover the Earth And then he not only adorn'd and cloth'd it with Trees and all the various kinds of Herbs and Flowers but he replenish'd it with all kinds of living Creatures even as before he had fill'd the Air and Waters Lastly XXII How Man was qualified in the Creation He form'd Man who was so made and constituted of the Slime of the Earth that he was immortal and impassible yet not by the strength of Nature but by the divine Bounty But then as to his Soul he form'd him after his own Image and likeness and gave him a Freedom of Will and so temperd all the Motions and Appetites of his Mind in him that they shou'd never disobey the government of his Reason He added also the admirable Gift of Original Righteousness and gave him Rule over all the other Creatures Which things it will be very easie for the Curates to learn out of the sacred History of Genesis for the instruction of the Faithful These things therefore we are to know concerning the Creation of all things XXIII God the Creator of all Psal 88. â—â— of Heav'n and Earth all which the Prophet has briefly comprehended in these Words The Heav'ns are thine the Earth also is thine thou hast laid the foundations of the World and all that is therein But the Fathers of the Council of Nice have much more briefly signifi'd the same by those two Words added in their Creed Of all things Visible and Invisible For whatsoever things have Being in the World or were created by God either fall under Sense and are call'd Visible or else we may conceiv them with the Mind or Understanding and these are signifi'd by the Word Invisible Nor may we believ that God so created and made all things XXIV God the Preserver and Governour of all
as to imagine the Work being perfected and finish'd the things made by him cou'd be able to remain without his infinite Power to support them For as the Creator made all things by his supreme Power Wisdom and Goodness So also if his perpetual Providence were not always at hand with the things he created and preserv'd them by the very same Power he made them by they would presently fall back into their first nothing And this the Scripture declares when it says Wisd 11.25 How can any thing continue unless thou pleasest or that which thou callest not be preserv'd Now God not only defends and governs all things that have Being by his Providence but also by a secret kind of Vertue he moves those things which are mov'd and which act to move and act in such a manner that tho he hinders not the efficacy of second causes yet he does prevent and his secret power reaches to all things Wisd 8.1 and as the Wiseman witnesses It reaches powerfully from End to End and sweetly orders all things And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd Act. 17 27 28. he said He is not far from every one of us For in him we live move and have our Being And this is sufficient for the explication of the First Article XXV The Creation to be ascribed to all the three Persons when we shall have given this Admonition that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity For in this place according to the Doctrine of the Apostles we confess the Father to be the Creator of Heav'n and Earth Job 1.3 Of the Son we read in the Holy Scripture All things were made by him Gen. 1.2 And of the Holy Ghost the Spirit of the Lord mov'd upon the Waters and in another place By the Word of the Lord the Heav'ns were made Ps 32.6 and all the Power thereof by the Breath of his Mouth ARTICLE II. ANd in Iesus Christ his only Sâ—on our Lord. That the Benefit is wonderful and satisfactory I. The utility of this Article which throw the Belief and Confession of this Article redounds to Mankind this Testimony of S. John declares He that confesses that Jesus is the Son of God 1 Joh 4.15 God dwells in him and he in God And that commendation of Happiness which Christ gave to the Prince of the Apostles Blessed art thou Simon Bar-jona Mat. 16.17 for Flesh and Blood has not reveal'd this to thee but my Father which is in Heav'n For this is the surest foundation of our Salvation and Redemption But because the Fruit of this admirable Benefit is best understood II. Whence the explication of this Article is to be begun Come Trent Sess 3. Can. 1 2. Gen. 2.6 from the ruine of that most happy State wherein God at first plac'd Man the Curate is to take diligent heed that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities For when Adam had fallen from his Obedience to God and violated that Prohibition Of every Tree of the Garden thou mayst eat but of the Tree of the Knowledge of Good and Evil thou mayst not eat for in the day thou eatest thereof thou shalt surely dye He fell into that most extream Misery that he lost the Holiness and Righteousness in which he was created and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd But besides this Ibid. Sess 6. Can. 1. 2. we are taught That Sin and the Punishment of Sin remain'd not in that one Adam only but from him as from the Seed and Cause it justly flow'd and pass'd over to all his Posterity Seeing therefore that our whole Kind fell from the highest pitch of dignity not possibly to be restor'd to its former station by any power of Men or Angels there was this only Remedy left to repair our miseries and ruines that the infinite Power of the Son of God having first assum'd the weakness of our Flesh shou'd himself bear the infinite weight of our Sin and in his own Blood reconcile us to God Now the Belief and Confession of this Redemption is III. The confession of this Article necessary and always was necessary to Men to Salvation as God from the beginning has shew'n For in that first condemnation of Mankind which presently followed upon the Sin there was also shew'd a Hope of Redemption in these Words in which he denounces the Devil his doom which he was about to accomplish in the deliverance of Men from his thraldom I will put enmity between thee and the Woman Gen. 13.15 betweeen thy Seed and her Seed she shall break thy Head and thou shalt bruise her Heel He moreover often confirm'd the same Promise IV. The promise of a Savior made and confirmed and more plainly signifi'd his purpose to those Men especially whom he had a singular love for and among the rest where both he had frequently signifi'd this Mystery to Abraham the Patriarch and also more plainly declar'd it at that time when in obedience to Gods command he was ready to offer up in Sacrifice his only Son Isaac For he says Because thou hast done this thing Gen. 22.17 18. and hast not spar'd thy only begotten Son I will bless thee and will multiply thy Seed as the Stars of Heav'n and as the Sand which is on the Sea-shore and thy Seed shall possess the Gates of thy Enemies and in thy Seed all the Nations of the Earth shall be blessed because thou hast obey'd my Voice From which Words it may easily be gather'd that it shou'd be one of the Seed of Abraham who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Satan It was necessary therefore that the very Son of God according to the Flesh should be born of the Seed of Abraham Not very long after V. The same Promise renewed Gen. 28.12 the Lord to consecrate the memory of this Promise made the same Covenant with Jacob Abraham's Grandson for when in a Vision he saw a Ladder reaching from Earth to Heav'n and the Angels of God ascending and descending upon it as the Scripture witnesses he heard the Lord Gen. 28.13 standing upon the Ladder saying I am the Lord the God of thy Father Abraham and the God of Isaac the Land whereon thou sleepest I will give to thee and to thy Seed and thy Seed shall be as the dust of the Earth And thou shalt stretch forth thy self to the East and to the West and to the North and to the South and in thee and in thy Seed shall all the Nations of the Earth be blessed Nor was God after this VI. The memory of this Promise is renewed wanting in â—â—hewing the memory of the same Promise
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
to signifie them before hand by many Signs Oracles and Prophecies The Holy Fathers therefore understood many of the things we read in the Holy Scriptures to belong to this matter but especially where we read of that Gate of the Sanctuary which Ezekiel saw shut also the Stone cut out of the mountain without hands as we read in Daniel which became a great Mountain and fill'd the whole Earth And Aarons Rod which only of all the Rods of the Princes of Israel budded Num. 17.8 Exod 3.4 and the Bush which Moses saw burn Luc. 2. and was not consumed The Holy Evangelist has largely describ'd the history of Christs Birth Of which therefore there is no need that we speak more since 't is easie for the Curate to read more there Great pains ought to be taken XVI In explaining this mystery what the people ought to be perswaded to Rom. 15.4 Job 26.11 that those mysteries which were written for our learning might be fixed and rooted in the minds of the Faithful And first of all in commemoration of so great a benefit that they be thankful to God the Author thereof and next that they always lay before their eyes for their example to imitate this so great and singular pattern of Humility For what can be more useful or profitable to check the pride and haughtiness of our hearts than often to think that God does so humble himself that he communicates his glory with men and takes on himself their weakness and frailty that God becomes Man and gives that supreme and infinite Majesty to Man at whose Nod the very Pillars of Heav'n as the Scripture says tremble and quake for fear and that he shou'd be born in earth whom the very Angels adore in Heav'n What therefore since God does these things for our sake what I say ought we to do in obedience to him How willingly and chearfully ought we to love embrace and perform all Offices of Humility The Faithful see how wholsom a Doctrine the Birth of Christ teaches us even before he began to utter his voice He is born needy he is born a Stranger in an Inn He is born in a vile Manger He is born in the depth of Winter Luc. 2.6 9. for thus writes St. Luke It came to pass that while they were there the days were accomplish'd that she should bring forth and she brought forth her first born Son and wrapp'd him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. Cou'd the Evangelist include all the whole Glory and Majesty of Heav'n and Earth in more bumble expressions Nor does he write that there was no room in the Inn Ps 49.12 but none for him who said The whole earth is mine and the fulness thereof Which also another Evangelist testifies saying He came to his own and his own receiv'd him not These things when the Faithful remember XVII How great grace and glory redounds to us by the Incarnation let them also remember that God was contented to undergo the lowliness and frailty of our flesh that he might raise mankind up to the highest degree of Dignity for this one thing sufficiently discovers that excellent dignity and worth which he has by the divine bounty obtain'd that He vouchsaft to become Man who also was true and perfect God so that now we may boast that the Son of God is our bone and our flesh which those Blessed Spirits cannot do for as the Apostle says He in no case took upon him the nature of Angels but he took upon him the seed of Abraham But then we ought to take heed XVIII A singular admonition that all this happ'n not to our extream hurt that as at Bethlehem where he was born they wou'd allow him no room so also since he is now born in our flesh he find no room in our hearts where he may be spiritually born For this it is he being most earnestly desirous of our salvation that he earnestly calls for For as by the power of the Holy Ghost he was beyond the Order of Nature made Man Joh. 1.13 Rom. 64 5. and 7.6 and giv'n to us was Holy yea Holiness it self so it behov's us to be born not of blood nor of the will of the flesh but of God and then as new creatures to walk in newness of Spirit and to keep that holiness and integrity of mind which much becomes men regenerated by the Spirit of God For by this means we shall express in our selvs a certain kind of image or resemblance of the holy conception and Nativity of this Son of God 2 Cor. 2.7 which we believ with a faithful heart and believing wisdom of God which was hidd'n in a Mystery we embrace and adore it ARTICLE IV. SUffered under Pontius Pilate was crucified dead and buried How necessary the knowledge of this Article is and what diligent care the Curat ought to take that the faithful be often put in remembrance of our Lord's Passion the Apostle teaches who professes that he determin'd to know nothing else but Jesus Christ and him crucified Upon this account therefore all care and diligence ought to be us'd that the faithful being stirr'd up with the commemoration of so great a benefit may turn themselv's wholly to the Love of God and the embracing of his goodness Faith therefore in the former part of this Article for of the other shall be spok'n afterwards offers this to our Belief that when Pontius Pilate II. What is propos'd to be believ'd in this Article by command of Tyberius Caesar govern'd the Province of Judea Christ our Lord was fastn'd to a Cross for he was Taken Mock'd Suffer'd many kinds of Injuries and Torments and at last Crucifi'd Nor are we to think that as to his Inward Part his Soul was free from those torments for since he truly took the Humane Nature upon him we must needs confess that in his Soul he felt the most tormenting Grief Mat. 26.38 Mar. 14.34 wherefore he said my soul is exceeding sorrowful even to death For tho his Humane Nature was join'd to his Divine Person yet by reason of that very conjunction he no less felt the bitterness of his passion than if that conjunction had not been made since in that one person of Christ Jesus the proprieties of both natures the Divine and Humane were still preserv'd and therefore that which was passible and mortal still remain'd passible and mortal and again that which was impassible and immortal such as we understand the Divine Nature to be still restain'd its own propriety And where in this place seems fit to be diligently observ'd III. Why the Time of his Passion was thus noted the Curat shall teach that Jesus Christ suffer'd at that time when Pontius Pilate govern'd the Province of Judea and that this was done for this reason that the knowledge of so great and so necessary
Prophet a little before when being full of the Spirit of God Isay 53.6 Isay 53.10 He saw the Lord full of Sores and Wounds All we like Sheep have gone astray every one after his own way and the Lord has layd upon him the Iniquity of us all But of the Son it is written When he shall have made his Soul an offering for Sin he shall see his seed long-liv'd But the Apostle has express'd this same thing in Words much more remarkable when yet from the other part he wou'd shew how we may advance our hope from the consideration of the infinite Mercy and Goodness of God For he says Rom. 8.32 He who spar'd not his own Son but deliver'd him up to Death for us all how shall he not also with him give us all good things It follows now XVII What Fifthly Luc. 22.44 That the Curat teach How great the bitterness of Christs passion was which if we keep fresh in our Memory That the Sweat of our Lord became like drops of Blood trickling down to the Ground when he but began to feel those Torments and Agonies of Mind which soon after he was to be loaded with Ibid. any one may easily understand that nothing cou'd be added to the weight of his Sorrows For if the very thought only of the Miseries approaching were so bitter as the Sweat of Blood manifested it to be what shall we think of the Suffering it self And yet it is plain that Christ our Lord endur'd the most extream Sorrows XVIII What Sixtly both of Mind and Body And first There was verily no one part of his Body which felt not the most grievous Punishments for both his Feet and Hands were fastn'd to the Cross with Nayls his Head scratch'd with Thorns and buffeted with a Kane or Reed his Face filth'd with Spittle beat'n with Fists and his whole Body all over wounded with Scourging And besides all this XIX What Seventhly Ps 2.2 Matt. 26. Men of all ranks and conditions were gather'd together against the Lord and against his Christ For both Gentiles and Jews were the Perswaders the Authors and Ministers of his Passion Judas betray'd him Peter deny'd him and all the rest forsook and left him And now XX. What Eightly while he was on the Cross shall we consider the bitterness of the Pains or the Shame or both together Verily there was no kind of Death either more shameful or more tormenting or spiteful cou'd be contriv'd which none were us'd to suffer but the most pestilent and wicked Malefactors only and in which the continuance and tediousness of that kind of death made them endure the most exquisite Pains and Torments And yet the Habit and Constitution XXI What Ninthly or Frame of the Body of Jesus Christ much increas'd the greatness of his Pains Which by the Power of the Holy Ghost was form'd much more perfect and was better temper'd than the Bodies of other Men can be and therefore had a more quick faculty of Sense or Feeling and endur'd all those Torments the more heavily But then XXII What Tenthly As to the inward grief of his Mind there is no one can doubt but that in Christ it was most extream for those Saints that have suffer'd Punishments and Torments wanted not Comfort in their Souls giv'n them from Heav'n which so cheer'd and refresh'd them that they were enabl'd patiently to undergo the force of their Torments yea ev'n in the very midst of their Torments many of them were transport'd with inward Joy Coloss 1.24 For the Apostle says I rejoyce in my Sufferings for your sakes and I fulfil those things which are yet behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church And in another place 2 Cor. 7.4 I am fill'd with comfort and over abound with joy in all our Tribulation But Christ our Lord temper'd the Cup of his most bitter Sufferings which he drank with no mixture of Sweetness For he permitt'd the Human Nature which he had taken to feel all kinds of Torments no otherwise than as if he had bin Man only and not God also It remains now That the Curat explain also what the Profits and Benifits are which we partake of by our Lords Passion First therefore XXIII How great the Benefits of Christs Passion are The First Rev. 1.5 Col. 2.13 14 The Passion of our Lord was our deliverance from Sin For as it is in S. John he lov'd us and wash'd us from our sins in his Blood and said the Apostle He has quick'n'd us together with him forgiving us all our Trespasses blotting out the Hand-writing of the Decree that was against us which was contrary to us and took it out of the way nailing it to his Cross Besides The Second Joh. 12.31 32. He has snatch'd us out of the tyrannical Power of the Devil For said the Lord himself Now is the Judgment of this World Now is the Prince of this World cast out and I if I be lifted up from the Earth will draw all things to my self Besides The Third He has discharg'd the punishment due to our sins And then The Fourth because there cou'd no Sacrifice be offer'd more grateful and acceptable to God he has reconcil'd us to his Father and render'd him propitious and favourable to us Lastly The Fifth In that he bore our Sins He has open'd us a Way to Heav'n which before was barr'd up by the common Sin of Mankind And this the Apostle signifies in these VVords Heb. 10.19 We have boldness to enter into the Holiest by the Blood of Jesus Nor was there wanting a Figure and Image of this Mystery XXIV The Figure of our Redemption Num. 35.15 28. even in the Old Law for those who were forbid to return into their own Country before the death of the High Priest did signifie thereby That there was no entrance into the heavenly Country open for any tho he led his life never so justly and piously before that most High and Eternal Priest Christ Jesus had suffer'd death which having done immediately the Gates of Heav'n were thrown open to all them who being cleans'd by the Sacraments and endu'd with Faith Hope and Charity were made partakers of his Sufferings All these passing-excellent XXV All good things redound to us by vertue of Christs Passion and Divine Benefits the Curat shall teach Come to us by the Passion of our Lord. And first Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins is compleat and perfect in all respects For the price he paid for us was not ev'n or equal only to our Debt but far out-weigh'd it And besides This Sacrifice was most acceptable to God VVhich when the Son offer'd to him upon the Altar of the Cross he quite mitigated his Fathers Anger and Indignation and this Argument the
Apostle us'd Eph. 5.2 when he said Christ lov'd us and gave himself a Sacrifice and oblation for us to God for a sweet-smelling Savor Furthermore this is the Oblation whereof we read in the Prince of Apostles 1 Pet. 1.18.19 Ye were not redeem'd with corruptible things as Silver and Gold from your vain conversation of the Tradition of your Fathers but with the precious Blood of Crist as of a Lamb without spot or blemish And the Apostle teaches us Gal. 3.13 That Christ was made a Curse for us that he might redeem us from the curse of the Law But besides these immense Benefits XXVI In Christs Passion are examples of all Vertues we have this very great one over and above that in this only Passion we have the most Glorious Patterns of all Vertues For he shew'd forth his Patience Humility the most profound Love Charity Meekness and Obedience and most unshaken Constancy and Resolution of Mind not only in suffering Injuries for Righteousness or Justice sake but also even in Death it self and that in such a manner as we can truly say That our Savior in the very height of his Sufferings did most lively express in himself all those Rules and Precepts of Life which throw all the time of his Preaching he taught by Words And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts and that we wou'd learn to suffer to dye and to be bury'd together with our Lord that then every spot of Sin being wip'd away and rising with him to newness of Life by his Mercy we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory ARTICLE V. HE descended into Hell the third Day He rose again from the Dead It is of very great use to know the glory of the Burial of our Lord Jesus Christ I. 〈◊〉 very useful o undeâ—â—tâ—â—â— this Article of which we have spoken last But it more concerns the Faithful to know the glorious Triumphs he bore away by conquering the Devil and spoiling the Powers of Hell Of which and also of the Resurection we are now to speak Which Point altho it may well be handl'd distinctly and by it self yet we following the Authority of the Holy Fathers have thought fit to joyn it with that of his descent into Hell In the first part therefore this is propos'd to our Belief II. What is propes'd in the first Part. That Christ being now dead his Soul went down to Hell and there continu'd so long as his Body was in the Sepulchre But in these words we also confess That the very same person of Christ at the same time was both with the Spirits below and also lay in the Sepulchre Which when we say no one ought to wonder because as we have often said before That though his Soul departed from his Body yet his Divinity was never separated either from his Soul or his Body But because it may bring much light to the Explication of this Article III. The various signification of Hell if the Curat teach what in this place is to be understood by the Word Hell It is necessary to admonish That in this place by Hell is not meant the Sepulchre as some no less impiously than unskilfully have thought for by the former Article we are taught That Christ our Lord was bury'd neither was there any Reason why in the Creed the same thing shou'd by the Holy Apostles be repeated in another and a more obscure form of Speech But the Word Hell signifies those hidd'n Receptacles wherein the Souls are kept IV. The First The Receptacle of the damn'd Phil. 2.10 which have not attain'd to the Blessedness of Heav'n For so the Holy Scriptures use this Word in many places For thus we read in the Apostle At the name of Jesus every Knee shall bow of those in Heav'n of those in Earth and those under the Earth And in the Acts of the Apostles S. Peter testifies Act 2.24 That Christ the Lord was risen again having loos'd the Pains of Hell Nor are all those Receptacles of one and the same kind For there is that worst and most dismal place of all where the Souls of the damn'd together with the unclean Spirits shall be tormented for ever and that with unquenchable Fire which is call'd the Bottomles-Pit and by its own proper signification Hell There is besides V. The Fire of Purgatory The Fire of Purgatory wherein the Souls of the Pious for a certain determin'd time are cleans'd by Sufferings that so the entrance to the Heav'nly Country may be laid open into which no polluted thing can be admitted And of the truth of this Doctrin Apoc. 21 27. Con. Trent Sess 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture and by Apostolic Tradition the Curat shall discourse and argue by so much the more industriously and frequently because we are fall'n upon those times wherein Men will not endure Sound Doctrin Lastly VI. Limbus where the Souls of the Father were The third kind of Receptacle is that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord and there being refresh'd with the bless'd hope of Redemption and free from all sense of Pain enjoy'd a peaceable Habitation The Souls therefore of these Pious Persons who in the bosome of Abraham expected the Savior Christ our Lord descending to Hell deliver'd Nor are we to think that he so descended to Hell VII Christ's Soul truly went down to Hell as that only his Influence and Vertue and not also his Soul went thither But we are verily to believ That his very Soul indeed and in presence descended to Hell Ps 15.10 of which there is this most certain Testimony of David Thou shall not leave my Soul is Hell But tho Christ went down to Hell yet this was no damage to his Supreme Power nor was the Splendor of his Holiness stain'd in the least seeing that by thus doing it rather was most evidently prov'd that all those things are most true which are celebrated concerning his Holiness and that he is the very Son of God as he had before made appear by so many prodigious Miracles And this we may easily perceiv VIII Two differences betwixt Christ's and the damned's going to Hell if we but consider the Causes why Christ and other Men came into those places For all others went thither as Captives but he as free among the Dead and Conquerer to Master the Devils by whom they were there kept shut up and imprison'd by reason of sin Furthermore All others who descended thither partly were tormented with most bitter pains and partly tho they wanted all other sense of sorrow yet being depriv'd of the sight of God and with-held in the Hope only of
Bliss and Glory which they waited for they were in a kind of Torment But Christ our Lord descended not to suffer any more but to free the Saints and Righteous Men from the Misery and Trouble of that Imprisonment and to bestow upon them the Fruits of his Passion That therefore he went down to Hell was no lessening of his supream Dignity and Power These things being explain'd IX Why Christ went down to Hell it must be taught that Christ our Lord went down to Hell that after he had spoil'd the Devils he might lead those Holy Fathers and other pious persons being now freed from Prison with him to Heav'n which wonderfully and gloriously he has accomplish'd For immediatly the sight of him gave transcendant Light to the Captiv's and fill'd their souls with immense joy and gladness on whom he also bestow'd that most desir'd Bliss which consists in the Vision of God which done it is manifest what it was he promis'd the Thief in these words Luc. 23.43 This day thou shalt be with me in Paradice But of this deliverance of the Godly the Prophet Osee so long before propheci'd in this manner O death I will be thy death O Hell I will be thy destruction The Prophet Zachary signifi'd the same thing when he said Thou also by the blood of thy Testament hast sent them that are bound out of the lake wherein there is no water Lastly the same thing the Apostle expresses in these words Col. 2.15 in taking the spoils of principalities and powers he made a shew of them openly triumphing over them in himself But that we may understand the force of this mystery the better X. Who are sav'd by the benefit of Christs Passion we ought often to call to remembrance that devout men not only who were born after the coming of our Lord but those who after Adam were before him or who hereafter shall be to the end of the World have and shall attain Salvation by the benefit of his Passion Wherefore before he dy'd and rose again the Gates of Heav'n were never open to any but the Souls of the Godly when they departed this life were either carry'd into Abraham's Bosome or as now it fares with them who have somewhat to be purg'd or satisfi'd were cleans'd by the fire of Purgatory There is besides XI Another Reason of Christ's going down to Hell Phil. 2.10 another Reason why Christ our Lord went down to Hell namely that he might there shew his Might and Power as he had done in Heav'n and Earth and that as every knee both of things in Heav'n and things in Earth bow'd at the name of him so also of things below and under the Earth At consideration whereof who is there who admires not and even stands not amaz'd at the immense bounty of God towards mankind who was willing not only to undergo the most bitter Death for us but also to go down to the very lowest parts of the Earth that he might carry with him the Souls so very dear to him which he thence victoriously bore away to bliss and happiness Now follows the other part of the Article XII The other Part of the Article concerning the Resurrection 2 Tim. 2.8 in explaining whereof how painful the Curat ought to be appears by those words of the Apostle Remember that the Lord Jesus Christ arose again from the dead For what he commanded Timothy it is not to be doubted but that it is also commanded to all others that have the Cure of Souls And this is the meaning of the Article After that Christ our Lord had giv'n up the Ghost on the Cross upon Friday at the ninth hour of the day and the same day at Even he was bury'd by his Disciples who by leav of Pilate the President laid the body of our Lord when they had tak'n it down from the Cross into a new Tomb in a Garden near at hand the third day after his death which was the Lords day early in the morning his soul was again join'd to his body and so he who was dead those three days arose again and return'd to life out of which he departed by death but by the word Resurrection we are not to understand only that Christ was rais'd from the dead which was a thing common to many others but that he rose again by his own power and vertue which was a singular thing and proper to Him alone For it is contrary to Nature XIV No man can naturally rise again from the dead 2 Cor. 13.4 nor was it even granted to any man to be able by his own power to rais'e himself from death to life but this belongs to the supream power of God only as we learn from those words of the Apostle Altho he was crucifi'd throw weakness yet he liv's by the power of God which seeing it was never separated from Christ's Body in the Sepulchre nor from his Soul when it went down into Hell his Divine Power was both in his Body so that it cou'd be joyn'd again to his Soul and in his Soul so that it cou'd again be brought back to his Body so that by his own power he might revive and rise again from the dead And this thing XV. The Resurrection soretold Psa 97.2 David being full of the Spirit of God foretold in these words His right hand and his Holy arm hath gott'n himself the victory And the Lord himself by the divine testimony of his own mouth has confirm'd it I lay down my life and I will take it up again Joh. 10.17 and I have power to lay it down and I have power to take it up again And also to the Jews for confirmation of his doctrin he said Joh. 2.19 Dissolve this temple and in three days I will raise it up again Which tho they indeed understood of that Temple magnificently built of Stones yet he as is declar'd in the same place by the words of Scripture Act. 1.24 spake of the Temple of his Body Now although we sometimes read in Scripture that Christ our Lord was raised by the Father this is to be understood of Christ as Man ev'n as those things again relate to himself as God whereby is signifi'd that he rose again by his own Power And this also belongs specially to Christ XVI Christ first rose from the dead Apoc. 1.5 1 Cor. 15.20 that He was the First who enjoy'd this divine benefit of the Resurrection For in Scripture he is called the First begotten among the dead and the First begotten of the dead And as the Apostle has it Christ arose again from the dead being the First-fruits of them that sleep for verily by Man came death and by Man came the Resurrection of the dead and as in Adam all dye so in Christ shall all be made alive but every one in his own order Christ the First fruits and afterwards those that are Christ's Which
his Right-hand in the Heavens far above all Principality and Power and Vertue and Domination and every Name that is Named not only in this World but in the World to come And has subjected all things under his Feet From which Words it appears That this Glory is so proper and peculiar to our Lord that it is not agreeable to any other created Being And therefore in another place it is said To which of the Angels has he at any time said Sit thou at my Right-hand But the Curat prosecuting the History of the Ascension VI. All Mysterys â—o â—e â—eâ—eâ—â—â—â— to the Aâ—câ—nsion Act. 1. shall more fully explain the sense of this Article which History S. Luke the Evangelist describes after a wonderful manner in the Acts of the Apostles In explaining whereof it is necessary chiefly to observe this That all other Mysteries have relation to the Ascension as to their end and that the perfection and completion of all the rest is contained in This For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord so in his Ascension their progress is concluded Furthermore VII The â—â—â—t of Christ Life compar'd with his Ascension The other Heads of the Creed which belong to Christ our Lord shew his exceeding Humility and Lowliness Nor can there any thing be conceiv'd more abject and mean than that the Son of God for our sakes should take upon him the nature and weakness of Man and be willing to suffer and dye for us But then as in the former Article we confess that he rose again from the dead but is now ascended up into Heaven and sits at the Right-hand of God the Father there can nothing be spoken more magnificently and wonderfully towards the declaring of his supream Glory and Divine Majesty These things being already explain'd VIII The causes of his Ascension First we must diligently teach for what Reason Christ our Lord ascended up into Heaven For First he ascended for this Reason because in this earthly and obscure habitation there could be no place suitable to his Body which in his Resurrection was adorn'd with the glory of Immortality None but the most high and glorious dwelling of Heaven could be suitable to him Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood Second but also to take care of those things which concern'd our Salvation Besides Third Joh. 18.36 He ascended to evidence in truth that his Kingdom is not of this World For the Kingdoms of the World are Earthly and Flitting and are establish'd by much Wealth and by Carnal Power But the Kingdom of Christ is not Earthly as the Jews expected but Spiritual and Eternal his Riches also are Spiritual Riches as he shews when he plac'd his Seat in Heaven in which Kingdom they verily are to be accounted more rich and flowing with plenty of all good things who diligently seek those things which are of God For St. James testifies Jam. 2.5 that God has chosen the poor of this world rich in faith and heirs of the kingdom which God has promis'd to them that love him And this our Lord Fourth ascending up into Heaven was desirous to effect that we with our mind and desires might follow him ascending thither For as by his Death and Resurrection he left us an example of Dying and Rising again in Spirit So by his Ascension he instructs and teaches us that tho we are confin'd on Earth yet that in Thought and Desire we raise our selves up to Heaven Heb. 11.63 Confessng that we are but strangers and pilgrims on the earth Eph. 2.19 and that we are citizens of the saints and domestics of God seeking our own country For Phil. 3.20 as the same Apostle says our conversation is in heaven Divine David IX The advantages of Christ's Ascension Ps 67.19 Eph. 2.8 First as the Apostle interprets him long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us in these words He ascended up on high he led captivity captive he gave gifts to men for in the tenth day after he gave his Holy Spirit by whose power and plenty he fill'd the whole multitude of the faithful then present And he truly fulfill'd those so large promises of his Second Joh. 16.8 It is expedient for you that I go away for if I go not away the Paraclet or Comforter will not come to you but if go I will send him to you And according to the sentence of the Apostle Third he ascended into Heav'n that he might now appear before God on our behalf to discharge the Office of Advocate with the Father Heb. 9.24 My little children 1 Joh. 2. says St. John these things write I to you that ye sin not but if any man sin we have an Anvocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins Nor is there any thing whence the faithful shou'd take more comfort and refreshing of mind than that Jesus Christ takes our part and prays the Father for our salvation who has the greatest favour and regard with the Eternal Father Lastly Fourth He has prepar'd a place for us Joh. 14.2 which also he promis'd he wou'd do and as our Head in the name of us all Jesus Christ has tak'n possession of the glory of Heav'n For at his going to Heav'n Fifth he open'd those Gates which by Adam's sin were barr'd up and has clear'd us a Way by which we may come to Celestial happiness as in his Supper he foretold his Disciples he wou'd do which that the event of the matter might plainly prove it he carri'd with him into the regions of eternal happiness the souls of the pious which he had fetch'd out of Hell This blessed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts For first here is happen'd deservedly a great advantage to our Faith X Other Benefits of the Ascension First for Faith is conversant about those things which we cannot see and which are far beyond the reason and understanding of men If therefore the Lord had not gone away the Merit of our Faith had been much lessen'd Joh. 10.24 For they are said of Christ our Lord to be bless'd who have not seen and yet have believ'd Moreover Christ's Ascension into Heav'n has a mighty influence to confirm Hope in our Hearts Second for since we believe that Christ as Man went up into Heav'n and has plac'd the Human Nature at the Right Hand of God the Father we conceive a strong Hope that there will be a time when We also that are his Members shall ascend thither and be there joyn'd with our Head which thing our Lord himself testifies in these words Joh. 17.29 Father I will that those also
has therefore a proper name and is call'd Son because his eternal Birth of the Father is properly call'd Generation as has bin explain'd in the former Article As therefore that Birth is signify'd by the name os Generation So that Person which flows we properly call Son and him from whom he flows we properly call Father Now whereas there is no proper name giv'n to the production of the Third Person but is call'd Spiration and Procession it follows That the Person also which is produc'd want his own proper name Now his Emanation has no proper name because we are forc'd to borrow from creat'd things those Names which are giv'n to God Wherein because we know no other way of communicating of Nature and Being but by vertue of Generation for this cause it is that we cannot express by any proper word the way whereby God communicates his whole self by vertue of his Love Wherefore the Third Person is call'd by the common name of Holy Spirit which verily we understand very well to suit with him from hence because he pours spiritual Life into us and without the inspiration of his most Holy Deity we can do nothing worthy of eternal Life And now the signification of the Name being explain'd IV. The Holy Ghost prov'd God equal with the Father and Son the people are first of all to be taught That the Holy Ghost is equally God with the Father and the Son that he is equal with him equally Almighty Eternal and of infinite Perfection the supreme Good and most Wise and of the and same Nature with the Father and the Son Which also the propriety of the word In sufficiently shews First when we say I believe in the Holy Ghost which is fitted to express the force of our Faith in the several persons of the Trinity And this also is confirm'd by plain Testimonies of Holy Scripture Secondly for when S. Peter in the Acts of the Apostles had said Act. 5. Ananias why has Satan tempted thy Heart to lye to the Holy Ghost he presently says Thou hast not ly'd to Men but to God Whom before he call'd Holy Ghost the same he presently after calls God And the Apostle to the Corinthians interprets him to be the Holy Ghost Thirdly 1 Cor. 12.6 whom he had call'd God There are says he divisions of operations but the same God which works all in all and then he subjoyns But all these things works that One and the selfsame Spirit dividing to every one severally as he will Besides in the Acts of the Apostles Fourâ—hly that which the Prophets attribute to God only he ascribes to the Holy Ghost For Esayah had said Isay 6.8 I heard the voice of the Lord saying Whom shall I send and he said to me Go thou and say to this people Harden the heart of this people and make heavy their ears and close up their eyes lest haply they see with their eyes and bear with their ears Which words when the Apostle had cited Act. 28.25 Well says he did the Holy Ghost speak by Esayas the Prophet And then Fifthly when the Scripture joyns the Person of the Holy Ghost with the Father and the Son that when he commands That the name of the Father Son and Holy Ghost should be mention'd in Baptism there is no room left us to doubt of the Truth of this Mystery For if the Father be God and the Son God we must be forc'd to confess that the Holy Ghost who is joyn'd with them in the same Degree of Honour is God also And this may be added Sixthly That he who is baptiz'd in the name of any created thing can reap no fruit thereby Were ye 1 Cor. 13. says he baptiz'd in the name of Paul to shew that this cou'd profit them nothing to the attaining Salvation When therefore we are baptiz'd in the name of the Holy Ghost we must needs confess that he is God And we may observe this order of the Three Persons in S. John's Epistle also Seventhly whereby is prov'd the Divinity of the Holy Ghost 1 Joh. 5.7 There are Three which bear record in Heav'n the Father the Word and the Holy Ghost and these Three are One. And also in that famous Elogy or Hymn or Praise of the Holy Trinity wherewith the Divine Lands and Psalms are concluded Glory be to the Father and to the Son and to the Holy Ghost Lastly Eighthly And which most of all belongs to the confirmation of this Truth whatsoever we believe to be proper to God the same the Holy Scriptures testifie to agree to the Holy Ghost And therefore they attribute to him the honour of Temples 1 Cor. 6.19 2 Thess 2.13 Joh. 6.63 2 Cor. 3.6 2 Cor. 2.10 As when the Apostle says Know ye not that your Members are the Temple of the Holy Ghost so also Sanctification and Vivification or quick'ning and to search into the Depths of God And to speak by the Prophets and to be every where All which things are to be attributed only to the Divine Deity And this moreover is carefully to be explain'd V. The Holy Ghost a distinct person from the Father and the Son That the Holy Ghost is God so as that we must confess him to be the Third Person in the Divine Nature distinct from the Father and the Son and produc'd by their Will For to omit other Testimonies of Scripture the Form of Baptism which our Savior has taught most plainly shews Matt. 28.19 That the Holy Ghost is the Third Person which in the Divine Nature stands of it self and is distinct from the rest Which also the words of the Apostle declare when he says 1 Cor. 13.15 The Grace of our Lord Jesus Christ and the Love of God and the Communication of the Holy Ghost be with you all Amen The same thing but much more plainly do those things evidence which the Fathers in the first council of Constantinople have added in this place to confute the impious madness of Macedonius And in the Holy Ghost the Lord and giver of Life who proceeds from the Father and the Son who with the Father and the Son together is worshipp'd and glorified Who spake by the Prophets That therefore they confess the Holy Ghost to be Lord they declare in this how much he excels the Angels which yet are most noble Spirits created of God For S. Paul witnesses That they all are ministring Spirits Heb. 1.14 sent forth to minister for them who receive the Inheritance of Salvation And they call him the Giver of Life VI. Why the Holy Ghost call'd the Giver of life because the Soul being joyn'd with God does more truly live than the Body when it is nourish'd and sustain'd by conjunction with the Soul And because the Holy Scriptures attribute to the Holy Ghost this Conjunction of the Soul with God it appears plainly that he is most
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
under these words II. What the Discipline of this Article is which in this place are us'd to declare our Happiness very many Mysteries lye closely hid they are so to be open'd that according to every mans capacity they may be clear'd The Faithful therefore are to be admonish'd That in these words Life Everlasting is signifi'd as well that Blessedness which satisfies the desire of the Bless'd as the Perpetuity of Life which the Devils and Wicked Men shall 1 also have Luc. 18.27 Matt 19.29 25.46 Aug. de Civ Dei l. 19. c 11 and so that Lawyer conceiv'd who in the Gospel asked of our Lord and Savior What he should do to possess everlasting Life as if he had said What must I do that I may come to that place where I may enjoy perfect felicity In this sense the Holy Scripture understands these words as may be gather'd from many places But by This name especially that most excellent Blessedness is call'd lest any one should think that it consists in corporeal and transitory things which cannot be Everlasting For neither could this word Blessedness sufficiently express what was design'd especially seeing there have not been wanting Men puffed up with an opinion of a vain kind of Wisdom who have plac'd the Chiefest Good in those things which are perceiv'd by the Senses For these things perish and grow old But Blessedness is to be limited by no term of Time yea rather these earthly things are farthest from true Happiness from which he is gone far away who is held with the Love and Desire of the World for it is written 1 Joh. 2.15 ibid. 17. 1 Pet. 2.11 Love not the World nor the Things of the World if any one love the World the Love of the Father is not in him And a little after The World passes away and the Concupiscence thereof These things therefore the Curats shall take diligent care to impress upon the minds of the Faithful that they may resolve to despise mortal things and know that in This life where we are not Citizens but Strangers they can have no Happiness Tho here also we may rightly be said to be Happy in Hope Tit. 2.13 If denying Vngodliness and worldly Desires we live soberly justly and godly in this World waiting for that blessed Hope and the coming of the Glory of the great God and our Saviour Jesus Christ These things when many who seem'd very wise understood not and thought that in This Life Happiness was to be sought they became Fools Rom. 1.2 and fell into the greatest Calamities But besides IV. Bliss must needs be Everlasting by Vertue of these words The Life Everlasting we perceive that Happiness once gotten can never be lost as some falsely have suppos'd for Happiness is made up of all kinds of Good without any mixture of evil Which seeing it satisfies the desire of Man it must necessarily consist in Eternal Life For neither can a Bless'd Man chuse but greatly desire forever to enjoy those good things which he has gotten Wherefore unless that Possession be sure and settl'd it must needs be troubl'd with an exceeding torment of Fear See S. Austin de Civit Dei lib. 12. c. 20. lib. 22. c. 29. 30. de libero arbit c. 15. de verb. Domini serm 64. serm 37 de Sanctis But how great the Happiness of the Bless'd who live in their Heavenly Country V. Everlasting Bliss cannot be express'd by Words is and that it can be comprehended unless merely in name by themselves only these very words which we name when we say The Bless'd Life sufficiently shew For if when to express any thing we use that name which is common to many other things we easily perceive that we want a proper name whereby plainly to express the thing When therefore Happiness is there signifi'd in words which suit no better with the Bless'd than with all the rest that live for ever this is an argument to us That there is some higher and more excellent thing which passes our Reason to signifie it perfectly by any proper name For tho in Holy Scripture there are very many other names given to this Heavenly Happiness such as are The Kingdom of God of Christ of Heaven Paradice the Holy City the New Jerusalem the House of our Father Yet it is plain that there is none of them all sufficient to explain the Greatness of it Wherefore the Curats may not pretermit the occasion offer'd them in this place VI. The force of this Article to perswade to Piety of inviting the Faithful by so ample rewards as are signified in these words Life Everlasting to Piety Justice and all Offices of Christian Religion For it is manifest that Life is us'd to be reckon'd among the greatest Goods of Nature and in this Good chiefly when we say The Life Everlasting is Blessedness said to be Now if we love nothing more if there be nothing more dear or more sweet to us than this slender and miserable Life which is subject to so many and so manifold Miseries that it may more truly be call'd a Death with what intention of mind with what earnestness ought we to seek after that Everlasting Life which being freed from all evils has a perfect and absolute supply of all good things For as the Holy Fathers have taught Chrysost in 30 c p. ad Theo. l. lapsum Aug. de Civit. Dei lib 22. c. 30. Aâ—se'm Ep. 2. de simil c. 47. seq Apoc 7.16 Ibid. 21.4 Serm. 64. de verb. Domini de Sâ—mb ad Catech. The Happiness of Eternal Life is to be defin'd A Freedom from all Evil and an enjoyment of all Good Of the Evil these Testimonies of Holy Scripture are very clear It is written in the Apocalyps or Revelation They shall hunger and thirst no more nor shall the Sun or the Heat fall upon them And again God shall wipe away every Tear from their Eyes and there shall be no more Death nor Sorrow nor Crying nor Grief because the first things are past away But then the Glory of the Bless'd will be boundless and the kinds of solid joy and pleasure will be innumerable The greatness of which Glory since our Understandings cannot conceive and since they can by no means enter into our Minds it is needsul that we enter into it to wit into the joy of our Lord that being every way compass'd about with it we may abundantly satiate the desire of our Heart But tho lib. 3. ult as S. Austin writes it seems more easie to number up the Evils we shall want than the Goods and Pleasures we shall enjoy yet it must be endeavored briefly and clearly to explain those things which may inflame the Faithful with the desire of getting this most excellent Happiness But first it is necessary to use this distinction VII Bliss twofold Essential Accidental which we have learn'd from the
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
of the Flesh but not of the Soul Wherefore they were instituted only to be Signs of those things which are effectually wrought in our Services But the Sacraments of the New Law flowing from Christ's side who through the Holy Ghost offer'd himself to God cleanse our Consciences from dead works to serve the Living God and so by vertue of the Blood of Christ they work that Grace which they signifie Wherefore if we compare them with the Old Sacraments besides that they have a greater Efficacy they will be found to be much more full of profit and more reverend and holy August lib. 2. de Symb. c. 6. in Joan. Tract 15. lib. 15. de Civit. Dei c. 26. Another Effect of the Sacraments XXIX Another Effect whch is of Three Sacraments only is a Character 2 Cor. 1.21 not common to all but proper to Three only is the Character of Baptism Confirmation and Holy Order which they imprint upon the Soul For when the Apostle says God has anointed us who has also seal'd us and given us the pledge of his Spirit in our hearts by that word has seal'd he clearly has describ'd the Character whose property it is to Sign and Mark a thing Now this Character XXX What this Character is Trid iâ—id Can. 8. is as it were some remarkable thing impress'd upon the Soul which can never be blotted out but remains forever in it Of which S. Austin has thus written Can the Christian Sacraments haply do less than this corporal Mark wherewith to wit the Souldier is Sign'd For that Mark is not impress'd anew upon the Souldier at his return from the War where he had serv'd but the old one is known and observable Of this Character see Aug. lib. 2. contra Episc Parm. c. 33. Epist 50. circa medium Tract 5. in Joan. lib. 1. contra Crescen c. 30. item D. Thom. 3. p. q. 63. Now this Character has this vertue XXXI To what purpose a Character is impress'd In Baptism that it can both make us fit to receive or perform some Sacred thing and also that by some Mark one man may be distinguish'd from another Both these we have in the Character of Baptism Both that we are made fit to receive the other Sacraments and besides this that thereby the Faithful may be distinguish'd from Infidels The same thing may be observ'd in the Character of Confirmation and Holy Order by the One of which we are arm'd and prepar'd as Christ's Souldiers to make public confession and defence of his Name and against the Enemy set against us and the Spiritual Wickednesses in High Places And also we are discern'd from them who are but newly baptiz'd In Order and as it were Infants new-born But the Other has both a conjunct power of making and ministring the Sacraments and also distinguishes those persons who have this power from the rest of the Faithful We must therefore hold the Rule of the Catholic Church which teaches us that these Three Sacraments impress a Character and are never to be iterated These are the things generally to be taught concerning the Sacraments XXXII By what Motives the Faithful are to be excited to the use and reverence of the Sacraments in explaining of which Point the Pastors shall diligently labour to do Two things especially First to make the Faithful understand how much honour worship and veneration these Divine and Heavenly Gifts deserve And the other because the most merciful God has offer'd them for the common Salvation of all that they use them piously and religiously and be so inflam'd with the desire of Christian Perfection that they reckon it as a mighty Loss to them if at any time they want the most wholsome use of Penance and especially of the Eucharist These things the Pastors may do with ease if they often inculcate into the ears of the Faithful what has before bin said of the Divinity and Benefit of the Sacraments First First That they were instituted by the Lord our Saviour from whom nothing can come but what is most perfect Secondly Besides when they are ministr'd the influence of the Holy Ghost is ready at hand to make them effectual in our hearts Thirdly And then they have in them an admirable and sure vertue to cure our Souls and also to draw down upon us the immense riches of the Passion of our Lord. And Lastly Fourthly They shew that the whole Christian Edifice is founded upon a Corner-stone But were it not propp'd up on every side by the Preaching of the Word and by the Vse of the Sacraments it might greatly be fear'd that a great part of it would tumble down For as by the Sacraments we are admitted to Life so thereby as with Food we are nourish'd preserv'd and increas'd Of the SACRAMENT of BAPTISM FRom what has bin spoken before of the Sacraments in general I. How frequently Men should be taught concerning the Sacrament of Baptism we may easily perceive how necessary it is both for the understanding of the Doctrine of Chrstian Religion and for the exercise of Piety to know those things which the Catholic Church requires us to believe concerning the Sacraments in particular for he that carefully reads what the Apostle has written will without all peradventure find that it is greatly requir'd of the Faithful perfectly to know and understand their Baptism and therefore he not only very frequently Rom. 6.1 but with cogent arguments and full of the Spirit of God renews the remembrance of this Mystery commends the Divinity of it and therein puts before our eyes the Death Burial and Resurrection of our Redeemer for our Contemplation and Imitation Wherefore the Pastors can never think they have taken pains and care enough in the handling of this Mystery But besides those days wherein after the manner of our Fore-Fathers the Divine Mysteries of Baptism are us'd to be explain'd to wit in the Great Sabbath of Easter and Whitsuntide at which time the Church has bin us'd to celebrate this Sacrament with the greatest devotion and solemnity they may at other times also take occasion to discourse of this Point And for this end That Time seems most proper II. How profitable it is to explain the several things done in administring Baptism when at the ministration of Baptism to any one they shall observe a fit number of the Faithful to be met together for then it will be much more easie and convenient though they cannot handle all the points that belong to this Sacrament to teach at least one or other of them when the Faithful with a pious and attentive mind think upon the Doctrin of those things which at the same time they both hear with their Ears and see with their Eyes express'd in the Holy Ceremonies of Baptism From whence it will come to pass that every one being admonish'd by those things he sees done in another person will
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
we look more closely into the matter we may easily perceive that there was wanting in that Form none of those things which our Savior commanded to be observ'd For he that but names Jesus Christ signifies at the same time the Person of the Father also by whose appointment he was anointed and the Holy Ghost who anointed him And yet it may seem doubtful Whether or no the Apostles did at all baptize any in this kind of Form XVI Not certain that the Apostles baptiz'd Christ's name Ambr. l. 1. â—â— Sâ—â—â—â—â— Sâ—â—â—ct c. â— Pasiâ— l. 1. de â—pâ—â— Sâ—â—ct c. 12. Gâ—l 3.27 if we will follow the Opinion of those Holy and Grave Fathers Ambrose and Basil who interpret Baptism in the name of Jesus Christ so as they say by those words is signifi'd Baptism not that which was given of John but of our Lord Christ altho the Apostles departed not from that common and usual Form wherein are express ' d the distinct names of the Three Persons Now this kind of speech S. Paul seems to use in his Epistle to the Galatians when he says As many of you as have bin Baptiz'd in Christ have put on Christ To signifie that they were baptiz'd in the Faith of Christ but yet that they us'd no other Form than that which the same our Lord and Savior cammanded to be observ'd Thus much therefore XVII Three manners of Washing it will be sufficient to teach the Faithful concerning the Matter and Form which chiefly belong to the Substance of Baptism Now because in celebrating this Sacrament we ought to observe the right way of Washing therefore the Pastors must teach how that Part also ought to be done and briefly let them understand that the Church has bin us'd to celebrate Baptism after any one of these three manners For those that are baptiz'd Plunging Pouring Sprinkling Eph 5.26 are either plung'd into the Water or Water is pour'd upon them or they are sprinkl'd with Water Now whichsoever of these three ways is observ'd we ought to believe Baptism to be valid For Water is us'd in Baptism to signifie the Washing of the Soul which it performs And therefore the Apostle calls Baptism a Laver. But he cannot be more properly said to be wash'd who is plung'd into Water which fashion was long observ'd in the Primitive times of the Church Act. 2.41 Greg. l. 1. Regist Ep. 41. than He who has water pour'd on him which is the manner now adays or than He who is sprinkl'd with Water as it may be suppos'd S. Peter did when in one day he convert'd and baptiz'd Three Thousand Men. But whether Baptism be perform'd with One single Washing or with a threefold pouring of Water on the Baptiz'd is not to be thought of any moment For that by any of these three ways Baptism was formerly rightly perform'd in the Church and may be so again does plainly enough appear from the Epistle of S. Gregory the Great written to Leander Yet the Faithful are to retain that Custom or Rite which they observe to be us'd in their own Church But it is fit to give them this warning especially XVIII Three things chiefly to be noted that in Baptism not any part of the Body but the Head where all both internal and external Senses have their strength is to be wash'd and that he that baptizes ought at the very same time of the Washing with Water and not either before or after it to pronounce the words which are the Form of the Sacrament These things being explain'd XIX When Baptism was instituted and commanded it will be convenient to teach the Faithful and to put them in mind that Baptism as all the other Sacraments were was instituted by Christ our Lord. This therefore the Pastors shall frequently teach and explain That there are Two different Times of Baptism to be noted The One when our Savior instituted it The other when the receiving of it became a settl'd Law and Obligation As for the First It is plain that this Sacrament was then Instituted of our Lord when himself being baptiz'd of John gave Power of Sanctifying to the Water For S. Gregory Nazianzen and S. Austin testifie That at that time Greg. Orat. in Nat. Salv. ci ca sinem Aug. Serm. 29 36 37. de Temp. Matt. 3.26 Marc. 1.10 Luc 3.21 the vertue of begetting in us the Spiritual Life was bestow'd on Water And in another place he writes From the time that Christ was plung'd in Water Water washes away all sins And in another place The Lord is baptiz'd not as wanting to be cleans'd but by the Touch of his pure Body cleansing the Waters that they may have power of cleansing And to this purpose This may well serve for an argument that the most Holy Trinity in whose name Baptism is perform'd have manifested their divine presence at it For then was heard the Voice of the Father then was present the person of the Son and then descended the Holy Ghost in likeness of a Dove besides all This the Heavens were open'd whither by Baptism we also may now ascend But if any one desire to know XX. The Waters sanctifi'd by the touch of Christs Body by what means so great and so divine a vertue was bestow'd on the Waters by our Lord. This indeed exceeds Mans understanding yet this we understand well enough that when our Lord receiv'd Baptism the Water was consecrated to the saving use of Baptism by the Touch of his most Holy and Pure Body yet so as that tho this Sacrament were instituted before the Passion yet it must be believ'd that of the Passion which was as the End of all Christ's Actions it took its vertue and Efficacy See Hieron in com in 3. cap. Mat. Aug. Serm 36. de Temp. And now of the Other XXI When Baptism began to be of Obligation Mar. 16 10. Matt. 28.19 to wit at what time the Law of Baptism began to be obligatory there can be no doubt For the Holy Fathers agree That after the Resurrection of our Lord when he commanded his Apostles saying Go ye and teach all Nations baptizing them it the name of the Father and of the Son and of the Holy Ghost from that time forward all Men that were to attain everlasting Salvation began to be oblig'd by the Law of Baptism And this is gather'd from the authority of the Prince of Apostles when he says 1 Pet. 1 3â— He has begotten us again to a lively Hope through the Resurrection of Jesus Christ from the Dead As also we may learn from that place of S. Paul Eph. 5 2â— He gave himself for her that he might sanctifie her he speaks of the Church cleansing her with the laver of Water in the Word Both which places seem to refer the Obligation of Baptism to the time immediately following our Lords Death So that it can by no means be doubted that those words of our
good learning and liberal Arts so also is it necessary that those who at the Font of Baptism begin to live a Spiritual Life should be committed to the trust and prudence of some one of whom they may learn the precepts of Christian Religlon and be taught the whole Practice of Piety and so by little and little to grow to Manhood in Christ till at last by God's help they come to be perfect Men Especially seeing the Pastors who have the public Cure and Charge of their Parishes can scarcely have so much spare time as to undertake that private care of instructing Children in the Faith Of this most anocient practice S. Dionis de Eccl s Hier. c 7. part 3. we have the clear testimony of S. Dennys It was says he the Invention and determination of our Divine Captains and Leaders for so he calls the Apostles to receive Infants according to that Holy Manner and as the natural Parents of a Child deliver him to one learn'd in Divine Matters as to a Schoolmaster under whom as under a Divine Father and undertaker of his Holy Salvation the Child might lead the rest of his life The same Sentence does the Testimony of Higinius confirm As may be seen de Consec dist 5. c. 100. Leapp ibid. cap. 181. Conc. Mogunt ibid. c. 101 30. q. 1. Wherefore it has bin very wisely decreed by Holy Church XXVI What kind and between whom Affinity is contracted in Baptism that not only be that Baptizes is affianc'd with him that is baptiz'd by him but the God-father and God-mother are also affianc'd with the God-child and with his true Parents So that amongst all these there can be no lawful Marriage and if they should be marri'd such marriage becomes void Moreover the Faithful must be taught what the Duty of God-fathers is For this Office is so carelesly undertaken that there is only the Name of this Office remaining but that there is any thing Holy contain'd in it Men seem not to have the least apprehension This thing therefore in general let all God-fathers always consider That they are strictly oblig'd always to account those who are committed to them as their Spiritual Children and to take very great care of them concerning those things which belong to the institution of a Christian Life that through all the course of their life they behave themselves in such a manner and be such kind of persons as they in most solemn manner promis'd that they should be Let us hear what S. Dennys writes concerning this matter expressing the words of a God-father I promise to train up this Child when he shall come to understanding of sacred things with my careful exhortations that he may renounce all things contrary to his profession and that he may profess and perform those divine things which he promis'd And S. Austin D. Aug. ser 163. de tâ—mâ— ser 215. You who undertake for others in Baptism as well Men as Women I admonish before all things to consider that you stand as Sureties before God for those whom you were pleas'd to undertake for at the Holy Font. And indeed it very much becomes him who undertakes any Office never to grow slack or weary in the diligent discharge of it and he who has profest himself to be anothers Guide and Teacher ought not to suffer him to be destitute whom he has once receiv'd into his charge and protection while he sees him stand in need of his help and defence Now those things which Spiritual Children are to be taught Ser. 165. de tâ—mp de conec dist 4. c. 120. S. Austin has comprehended in few words speaking of this very Office of God-Fathers for says he They ought to admonish them to keep Chastity to love Justice to preserve Charity and above all things they ought to teach them the Creed and the Lords Prayer as also the Decalogue or ten Commandments and those things which are the first Rudiments of Christian Religion Which things being so XXVIII Who not to be taken as God-fathers we may easily perceive to what sort of Men the administration of this Holy Tuition is not to be committed to wit to them who either will not discharge it faithfully or cannot perform it wisely and diligently Wherefore besides the Natural Parents who may not undertake this charge that thereby it might appear how far this Spiritual Education is different from the Carnal First of all Heretics Jews and Insidels are altogether to be prohibited from this Office because they are always contriving and studying to blacken the truth of our Faith with their Lies and to overthrow all Christian Piety It has bin decreed by the Council of Trent XXIX how many God-fathers to be taken That there shall not be many God-fathers to one person baptiz'd but one only either God-father or God-mother or at most one God-father and one Godmother Both because the order of teaching and instructing might be disturb'd or hinder'd by a multitude of Masters and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might streighten the society of people that they cannot lawfully enter into Wedlock onâ— with another Now if the knowledg of those things which have bin already explain'd XXX The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd so very profitable to the Faithful Then surely there can nothing seem more necessary than to be taught that the Law and necessity of Baptism was prescrib'd by our Lord himself to all Men so that unless by the Grace of Baptism they are born again to Godward they are begotten of their parents whether Faithful or Infidel it is no matter to eternal misery and Destruction The Pastors therefore ought often to explain what is read in the Gospel Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God Hereof see Clem. Epist 4. in med Aug. in Joan. tract 13. de Eccles dogm c. 24. Amb. de iis qui Myst initiantur c. 4. Conc. Lateran c. 1. Trid. Sess 7. can 51. Which Law or Necessity that it is not meant of those only who are of ripe age but of Children and Infants also and that the Church has receiv'd this by Apostolical Tradition the common consent and Authority of the Fathers confirms Besides it must needs be believ'd That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants of whom he said Matt. 19.14 Mar. 10.10 Suffer ye and forbid not the little Children to come to me For of such is the Kingdom of Heaven whom he embrac'd laid his Hands upon them and bless'd them And then when we read Thirdly that a whole Family was baptiz'd of Paul It sufficiently appears that Children also who were in the number of them were baptiz'd And then Circumcision which was a Figure of Baptism much commends this
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
may understand that from that Day forward he is joyn'd to Christ the Head as a Member and grafsed into his Body and that a Christian is so call'd from Christ and Christ so call'd from Chrism But what Chrism signifies is well enough understood by what the Priest then prays Lib. 2. de Sacram. c. 27. as S. Ambrose testifies Dionys Eccl. Hierar cap. 3. Cyril Hieros Catech. 3. Basil l. de Spirit Sanct. c. 27. Afterwards the Priest puts upon the baptiz'd person a White Garment The White Garment saying Receive the white Garment which do thou keep free from any Spot before the Tribunal of our Lord Iesus Christ that thou mayst have Eternal Life But to Infants who use not Apparel is given a white Kerchief with the same words By which Symbol the Holy Fathers teach is signifi'd both the Glory of the Resrrection which he is born to by Baptism And that neatness and beauty wherewith the stains of sin being wash'd away in Baptism the Soul is adorn'd And also that innocence and integrity which throughout all his whole life the baptiz'd person ought to keep Dionys loc citato Ambr. de iis qui myst init c. 8. And then a burning Wax-Light is giv'n into his Hand The burning Wax-light Which shews that Faith being inflam'd with Charity which he receiv'd in Baptism is to be nourish'd and increas'd with the study of good works Of this Wax-light see Greg. Naz. serm de Baptis Greg. Turon lib. 5. c. 11. Niceph. inst Eccl. l. 3. c. 11. At Last a Name is given to the person baptiz'd which name is to be taken from some one The Imposing of the Name that for his excellent Piety and Religion is reckon'd in the number of the Saints for so it will easily come to pass that he will be stirr'd up by the Likeness of his Name to the Imitation of his Sanctity And besides when he prays he may hope that he whom he studies to imitate will be his Advocate for the health and protection both of his Soul and Body And therefore they are to be reprov'd who so diligently search for LXII What names to be rejected by Christians and then put upon their Children the names of Heathens and especially of those who were eminently wicked Since thereby it may be understood how little account they make of the study of Christian Piety who seem so much delighted with the memory of wicked Men that they will fill the Ears of the Faithful with such kind of names If these things be explain'd by the Pastors concerning the Sacrament of Baptism LXIII A repetition of the whole Doctrine of Baptism there will seem nothing in a manner pretermitted that may be thought very pertinent to the knowledg thereof For it has bin shew'd what the Name of Baptism signifies what the Nature and Substance of it is and also of what parts it consists It has bin said by whom it was instituted who are the Ministers necessary to make this Sacrament and Who ought to be made use of as Schoolmasters to help the weakness of the baptiz'd persons It has bin shew d also to Whom and what kind of dispos'd persons Baptism ought to be administred what the Vertue and Efficacy thereof is Lastly it has bin largely enough explain'd as to their design and purpose what Rites and Ceremonies are observ'd All which things the Pastors shall remember are to be taught for this cause especially That the Faithful may always be employ'd in this Care and Knowledge That in those things which they have so holily and religiously promis'd when they were initiated by Baptism they might keep their Faith and Charge and lead such a kind of Life as may answer to the most holy Profession of a Christian Of the SACRAMENT of CONFIRMATION IF ever the diligence of the Pastors were requir'd to explain the Sacrament of Confirmation I. The time and necessity of explaining of the Sacrament of Confirmation certainly there is Now the greatest need to make it as clear as may be since This Sacrament is wholly omitted by some in Gods Holy Church and very few endeavour to receive that fruit of Grace thereby which they ought Wherefore the Faithful are to be so taught concerning the Nature Vertue and Dignity of this Sacrament both on Whitsunday and also on other days when the Pastors judge it convenient to be done that they may know not only that it is not to be neglected but that it is to be receiv'd with the greatest Religion and Devotion lest by their fault and to their extream damage it happen that this divine benefit may seem to be bestow'd on them in vain But to begin with the Name II. Why this Sacrament is call'd Confirmation Conc. Aur. c. 3. item Florent It must be taught this Sacrament is therefore of the Church call'd Confirmation Because he that is baptiz'd when by the Bishop he is anointed with Holy Chrism with these solem Words added I sign thee with the Sign of the Cross and Confirm thee with the Chrism of Salvation in the Name of the Father and of the Son and of the Holy Ghost If nothing else hinder the efficacy of this Sacrament he will begin to grow stronger by receiving new Vertue and so to be a perfect Soldier of Christ III. Confirmation is a Sacrament Now in Confirmation the Catholic Church always acknowledg'd that there is the true and proper Nature or Reason of a Sacrament Which thing both Pope Melchiades and many other very Holy and Ancient Popes plainly declare And S. Clement could not prove the Doctrin of this Truth Epist ad Episc Hisp c. 2. ep antefinem habes decreta horum Ponticum de Consecr disâ— 5. with a more grave or weighty Argument than when he said All must make haste without lingering to be born again of God and then to be consign'd by the Bishop i. e. to receive the sevenfold grace of the Holy Ghost Seeing that otherwise He cannot be a perfect Christian that injuriously and wilfully and not forc'd by necessity omits this Sacrament as we have learn'd of S. Peter and the other Apostles by command of our Lord have taught And this very Faith the Roman Bishops Vrban Fabian Eusebius who being full of the same Spirit pour'd out their Blood for Christ have confirm'd by their Doctrin as may be seen by their Decrees Hereto may be added the concurring Testimony of the Holy Fathers amongst whom Dennys the Areopagite Bishop of Athens S. Dionys. de Eccl. Hier. 6.2 telling how to make this holy Ointment and how to use it said thus The Priests cloath the person baptiz'd with a Garment suitable to their cleanness to bring them to the Bishop And he i. e. the Bishop signing the baptiz'd with the Holy and truly Divine Oyntment makes him partaker of the most holy Communion And Eusebius Bishop of Caesarea Lib. 6. histor c. 43. lib. de iis qui myst
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
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
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
wish which is offer'd them from whence tho they get not all the Fruits of the Eucharist yet without doubt they have those which are very great Lastly Sacramentally and Spiritually there are some who receive the Sacred Eucharist both Sacramentally and Spiritually who when according to the Apostles Doctrine they shall first have prov'd themselves and being adorn'd with the wedding Garment come to this Divine Table receive most plentiful Fruits from the Eucharist as we said before Wherefore it is plain Note That they bereave themselves of the greatest celestial Good things who when they may come prepar'd even to take the Sacrament of the Lords Body think it enough to receive the Sacred Communion spiritually only And now it must be taught how the Souls of the Faithful ought to be prepar'd before they come to the Sacramental receiving of the Eucharist And first LVIII Who come to the Eucharist ought to be prepar'd and why First John 13.5 that it may appear that that preparation is very necessary the Example of our Savior ought to be propos'd For before he gave his Apostles the Sacraments of his Body and Blood altho they were already clean he wash'd their Feet that he might declare that all diligence is to be us'd that there be nothing wanting to us to the highest integrity and innocence of Soul when we go about to receive these sacred Mysteries And then the Faithful may understand Secondly that if any one receive the Eucharist with a Soul well dispos'd and prepar'd he is adorn'd with the most ample endowments of celestial Grace So on the contrary if he receive it unprepar'd he not only receives no advantage thereby but also he takes exceeding great damage and hurt For this is proper to the best and most wholesome things that if we use them in season they mightily profit us but if we use them in a wrong season they hurt and destroy us Wherefore it is not to be wonder'd at that those mighty and transcendent Gifts of God when they are receiv'd by a Soul well dispos'd are very helpful to us to get the Glory of Heaven but when we offer to receive them unworthily they bring eternal Death This is prov'd from an Example of the Ark of the Lord An example For the Ark of the Covenant than which the People of Israel had nothing more excellent to whom also by it the Lord gave very great and innumerable Benefits and yet it carri'd with it calamity joyn'd with eternal reproach So also to those who having by the Mouth receiv'd and so let fall into a well affected Stomach they nourish and sustain the Body but to those who use to pour them into a Stomach full of vicious humors they cause grievous diseases De praeparatione ad Euch. requisita vide Trid. Sess 13. c. 7. can 11. Basil q. 172. regul hrev Serm. 2. de Bapt. Cypr. toto fere lib. de Lapsit agendo de Poenit. Aug. Serm. 1. de Temp. Chrys hom 44 45 46. in Joan. in Matt. hom 83. Let the Faithful therefore use this First Preparation LIX Preparations of the Soul to the Eucharist The First To discern Table from Table This Sacred Table from other profane Tables This Bread of Heaven from Common-bread And this is done when we certainly believe that the true Body and Blood of our Lord is present whom the Angels adore in Heaven at whose Nod the Pillars of Heaven tremble and shake for fear 1 Cor. 11.19 of whose Glory the Heaven and Earth is full This is to difference the Lords Body which the Apostle admonishes us to do the greatness of which Mystery notwithstanding we must reverence rather than curiously search into the Truth of it in subtle Disputations But another Preparation exceeding necessary is The Second that every one examin himself whether he have peace with others Matt. 5.24 whether he love his Neighbor truly and with all his Soul If therefore thou offer thy Gift at the Altar and there shalt remember that thy Brother has any thing against thee leave there thy Gift before the Altar and go thy way first be reconcil'd to thy Brother and then come and offer thy Gift And then we ought diligently to search our Conscience The third lest haply we may be polluted with any deadly sin for which it is necessary to do Penance that first by the Medicine of Contrition and Confession it might be done away Sess 13. can 21. For it has bin defin'd by the Holy Council of Trent That no one may receceive the Sacred Eucharist whom the Conscience of any mortal sin pricks if a Priest is to be had before he shall have purg'd himself by Sacramental Confession no not tho he seem to himself to be contrite Chrys hom 30. in Genes 20. in Mat. Cypr. in lib. de Lapsis Fourthly The Fourth Let us think with our selves how unworthy we are that the Lord should bestow on us this divine Benefit Wherefore let us say from our Hearts that of the Centurion of whom our Savior himself testifies Matt. 8.10 That he found not so great Faith no not in Israel Lord I am not worthy that thou shouldst enter under my roof Let us also examine our selves The Fifth Joh. 21.15 whether we can truly take up that of S. Peter to our selves Lord thou knowest that I love thee For we must remember that he that sat down at the Lords Feast without a Wedding-Garment was cast into Prison and condemn'd to eternal Punishment Nor is there need of the Souls preparation only LX. The Preparations of the Body for the Eucharist but of the Bodie 's also For we ought to come Fasting to that Sacred Table so that at least from the mid-night of the day before even to that very point of Time wherein we receive the Eucharist we should not either eat or drink any thing at all See Aug. Epist 118. c. 6. lib. 1. ad in quisit Januarii c. 6. And the Dignity of this Sacrament requires LXI 1 Reg. 21.5 that marri'd people abstain from mutual embraces for some days being admonish'd by Davids Example who when he was to receive some Show-Bread of the Priest profess'd that he kept himself and his Servants clean from the communication of their Wives for those three days These are in a manner the things the Faithful are to observe to prepare themselves before hand profitably to receive the Sacred Mysteries For the rest which may seem fit to be taken care for in this matter may easily be reduc'd to these very Heads But lest any grow more sluggish or backward to the receiving this Sacrament bacause they think it a very weighty and hard matter to make so great a Preparation The Faithful are often to be admonish'd That the Law obliges all to receive the Sacred Eucharist Besides it has been decreed by the Church that he that will not at least once
Sess 21. de coâ—â— sub uâ—raque specie can 1 2 3. For as has bin explain'd by the Council of Trent altho Christ at his last Supper instituted and deliver'd to the Apostles this most profound Sacrament in the Species of Bread and Wine Yet it does not follow from hence That this was made by our Lord and Savior to be a Law that the Sacred Mysteries should be administer'd to all the Faithful under both kinds For the same our Lord when he spake of this Sacrament frequently made mention but of One Species only Joh. 6.51 as when he says If any one shall eat of this Bread he shall live forever and the Bread which I will give is my Flesh for the Life of the World And He that eats this Bread shall live forever That the use of One species only is sufficient to a perfect Communion may be gather'd ex Tertul. lib. 2. ad Vxor Cypr. de Lapsis Orig. Hom. 13. in Exod. Basil Epist ad Caesar patr Aug. Epist. 86. Hier. in Apol. ad Pammach Chrysost hom 41. operis impers in Matth. It is evident that the Church was led by very many LXXI Why the use of both species is not permitted to the Lay people and indeed by very weighty Reasons not only to approve but also to establish by the Authority of a Decree this Custom of communicating chiefly under one species For first The first Reason great heed was to be taken lest the Blood of our Lord should be spilt on the Ground which thing seem'd not easie to be avoided if it should be administer'd in a great multitude of people Besides The second when the Sacred Eucharist ought to be in a Readiness for the Sick it was much to be fear'd lest if the species of Wine were to be kept somewhat longer it might grow sower Besides there are very many who can by no means indure the Tast The third nor so much indeed as the very smell of Wine Wherefore lest that which was given for spiritual Healths sake The fourth might hurt the Health of the Body it was very wisely establish'd by the Church that the Faithful should receive only the species of Bread And this may be added to the other Reasons The fifth that in very many Countries they have a very great scarceness of Wine nor can they procure it from elsewhere but with very great charges and very tedious and difficult travel And then The sixth which is most of all to the purpose the Heresie of them was to be rooted up who deny'd that whole Christ is in each species but asserted that the Body only without the Blood is contain'd in the species of Bread and that the Blood was contain'd under that of the Wine Now therefore that the Truth of Catholic Faith might the more evidently be put before our eyes the Communion of One Species i. e. of Bread was wisely brought in There are other Reasons also collected by them who treat of this Argument which if it shall seem needful the Curats may make use of And that nothing might be pass'd by LXXII The Minister of this Sacrament is only a Priest that seems to belong to the Doctrin of this Sacrament we are now to speak of the Minister altho' there can be no body in a manner ignorant hereof it must be taught therefore that the Power to make and to distribute this Sacrament to the Faithful is given only to the Priests Now that this Manner has always bin kept in the Church that the Faithful People receive the Sacraments from the Priests and that the Priests who consecrate communicate themselves the Holy Synod of Trent has explain'd and shew'd Sess 13. c. 10. that This custom has bin always religiously observ'd as being sprung from Apostolic Tradition Mat. 26.26 especially seeing that Christ our Lord has left us a clear Example hereof who both consecrated his own most Holy Body Mar. 14.22 and did reach it forth to his Disciples with his own Hands But that by all means the Dignity of so great a Sacrament might be consulted LXXIII Lay people prohibited to touch the Sacred Vessels and Linnen not only the Power of Administring it is given only to Priests the Church by Law has also forbid every one that is not consecrated to presume so much as to handle or to touch the Sacred Vessels Linnen and other Instruments that are necessary to the consecration thereof unless there be some very great necessity Whence both the Priests themselves and the rest of the Faithful may understand with how great Religion and Holiness they ought to be qualified that come to the Eucharist either to consecrate to administer or to take it Altho' as was before said of the other Sacraments they are no less truly administred by Evil men LXXIV The wickedness of the Minister diminishes not the Holiness of the Eucharist provided that those things which belong to the perfect reason or nature of them be duly observ'd the same thing avails in the Sacrament of the Eucharist for neither are we to believe that all these things are done by the merit of the Ministers but by the Vertue and Power of Christ the Lord These are the things which are to be explain'd concerning the Eucharist as it is a Sacrament Now what remains to be spoken must explain it as it is a Sacrifice LXXV Of the Eucharist as it is a Sacrifice that the Curats may understand what chiefly they are to teach the Faithful people upon Sundays and Holy-days concerning this Mystery according as Holy Synod has decreed For this Sacrament is not only a Treasure of heavenly riches Sess 22. princip which if we use well we may reconcile the Grace and Love of God towards us but there is in it also a kind of special Mean whereby we return him some thanks for his immense benefits bestow'd on us But this Victim or Sacrifice if it be rightly and legitimately offerd how grateful and acceptable it is to God is gather'd from hence If the Sacrifices of the Old Law whereof it is written Psal 39.7 Sacrifices and Oblations thou would'st not Psal 50.8 And again If thou would'st have Sacrifice I would give it thee accordingly but thou delightest not in burnt Offerings so pleas'd the Lord that God as the Scripture testifies Gen. 2. smelt a sweet savor i. e. were grateful and acceptable to him what may we hope for from this Sacrifice wherein he himself is sacrific'd and offer'd of whom that voice from Heaven was twice heard Mat. 3 17â— This is my beloved Son in whom I am well pleased Let the Curats therefore diligently explain this Mystery that when the Faithful come together to Divine Service they may learn attentively and religiously to meditate on those things at which they are present And first let them teach LXXVI The Eucharist instituted for Two causes that the Eucharist
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.
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
rusty with the most filthy stains of sin And now we must speak concerning the Minister of this Sacrament And that he is a Priest LXXI An ordinary Priest the lawful Minister of Confession who has the Ordinary or Delegated Power of Absolving sufficiently appears from the Ecclesiastical Laws For he must have not only the Power of Order but of Jurisdiction also that discharges this Office A clear testimony of this Ministery we have from our Lords words in S. John Joh. 20.23 Whose sins ye remit they are remitted and whose sins ye retain they are retain'd And it is manifest that this was spoken not to all but to the Apostles only to whom the Priests succeeded in this Office And this is very consentaneous for whereas every kind of Grace which is given in this Sacrament is deriv'd to the Members from Christ the Head rightly ought they to administer this to Christ's mystic Body i. e. to the Faithful who only have power of consecrating his true Body especially seeing the Faithful by this Sacrament of Penance are made fit and well dispos'd for receiving the Sacred Eucharist But with how great Religion in old times Note in the Primitive Church the Right of the ordinary Priest was preserv'd is easily gather'd from the antient Decrees of the Fathers Whereby it is provided That no Bishop or Priest shall presume to act any thing in another's Diocess or Parish either by his authority who is over him or unless a great necessity seems to compel it And it was so decreed by the Apostle when he commanded Titus Tit. 1.5 That he should appoint Priests in every City to wit who might feed and educate the Faithful with the Heavenly Food of Doctrin and of the Sacraments Altho if there be imminent danger of Death LXXII At the Point of Death every Priest is the Minister of Confession and the proper Priest cannot be had that by this occasion none might perish the Council of Trent teaches That it has bin observ'd in the Church of God that it is lawful for any Priest not only to remit all kinds of sins to whose jurisdiction soever they belong but even to absolve them from the Bond of Excommunication also Sess 14. c. 6. de Peonit Now besides the Power of Order LXXIII The Qualities of the Minister of Confession and of Jurisdiction which are very necessary It is first Necessary that the Minister of this Sacrament be indu'd both with knowledg and Learning and Prudence For he bears the Person both of a Judg and of a Physician As to the First That he be Learn'd It is evident enough that it is not a common Knowledg which is necessary and which enables him to discover sins of the divers kinds of sins to judg which are weighty which are lighter according to the Rank and quality of the Person But as he is a Physician Prudent Ex Basilio in reg brâ—vib q. 229. he has need of the greatest prudence also For great care must be taken that those Remedies be apply'd to the sick person which seem to be proper to heal his Soul and to strengthen it for the future against the force of the Distemper Whence the Faithful may understand Of upright Life that every one ought to take extraordinary care to choose himself a Priest whose Integrity of Life Learning and prudent Judgment may commend him Who understands well of how grat weight and Moment the Office is wherein he is plac'd and what Punishment is suitable to every offence and who are to be absolv'd and who to be bound But because there is no one who does not earnestly desire LXXIV Most strictly forbid to reveal the sins of the Penitent that his Wickedness and Shame might be hid The Faithful are to be admonish'd that there is no reason to fear lest those things which they reveal in Confession shall ever be made known to any one by the Priest or lest he may at any time fall into danger thereby For the Sacred Laws will most severely revenge it upon those Priests who shall not have conceal'd with perpetual and religious silence all sins which any one shall have confess'd to them Wherefore in the great Council of Lateran we read thus Cap. 21. Let the Priest take special heed that neither by Word or Sign or by any other way he at any time betray the sinner And now the Order of the Matter requires LXXV The Negligence of sinners reprov'd since we have spoken of the Minister that some special Heads should be explain'd which are not a little suitable to the Use and Practice of Confession For a great part of the Faithful to whom commonly nothing seems more tedious than the passing away of those days which by Ecclesiastical Law are appointed for confession are so far from Christian Perfection that scarcely do they remember those sins which are to be reveal'd to the Priest nor yet do they diligently take care of those things which it is plain have a very great Power to reconcile the Divine Grace to them Wherefore since all endeavor must be us'd to further their Salvation The Priest shall carefully observe in the Penitent LXXVI It must be well observ'd whether the Penitent be contrite whether he have a true contrition for his sins and be stedfastly resolv'd for the time to come to leave them off And if they shall observe him to be so affected LXXVII When the Penitent is found contrite what he is to be exhorted to they shall earnestly admonish and exhort him that for so great and singular a benefit he give God his greatest thanks and never cease to seek of him the protection of his Heavenly Grace Wherewith being arm'd and secur'd he may easily resist and oppose his evil lusts He is also to be taught that he suffer no day to pass without meditating somewhat of the Mysteries of the Passion of our Lord and stir up and inflame himself to imitate him and to love him with the greatest Charity for by this Meditation he will obtain this that he will feel himself every day more and more safe from all the Temptations of the Devil For neither is there any other cause why we yield both our courage and our strength so soon and so easily to be overcome by the Enemy than that we labor not by the Meditation of heavenly things to conceive the Fire of divine Love whereby our Mind might be refresh'd and supported But if the Priest shall understand LXXVIII If he seem not to be contrite what is then to be done that he that is willing to confess does not so bewail his sins as that he may truly be said to be contrite he shall endeavor to affect him with an earnest desire of Contrition that thenceforth being inflam'd with the desire of this excellent Gift he may resolve with himself to beg and beseech it of the mercy of God But first of
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.
thee with the sign of the Cross or is pronounc'd as it were by commanding as when in administring the Sacrament of Orders it is said Receive thou Power But this One Form of Extream Unction is perform'd in a kind of Prayer but this is very properly and rightly done for seeing this Sacrament is therefore us'd that besides the spiritual Grace that it gives it also restores Health to the Sick yet because it does not always follow that the Sick are made whole of their Disease for this cause the Form is made in a Prayer that we may beg that of Gods Bounty which the Power or Vertue of the Sacrament is not us'd to effect in a constant and perpetual course Now there are proper Rites us'd in the administration of this Sacrament also But the greatest part of them contains Prayers XV. Why so many Prayers us'd in administring this Sacrament which the Priest uses to obtain Health for the sick Person For there is no Sacrament which is made with more Prayers and indeed rightly because at that time especially the Faithful are to be assisted with Pious Devotions Wherefore also all the rest who then happen to be present and specially the Curat ought from their heart to beseech God for the sick Person and with all their study and affection to commit his Life and Health to Gods Mercy Now seeing it has bin shew'd that Extream Unction is truly and properly to be reckon'd in the number of the Sacraments XVI The Sacrament of Extream Unction instituted by Christ This also follows that the Institution thereof came from Christ our Lord which afterwards was propos'd and publish'd to the Faithful by the Apostle S. James Altho the same our Savior seem'd to have given the First Draught of this Unction when he sent his Disciples by two and two before his Face for it is thus written of them by the Evangelist Mar. 6.13 They went and preach'd that Men should do Penance and they cast out many Devils and Anointed many that were sick with Oyl and heal'd them Which Unction must indeed be believ'd to have bin not invented by the Apostles Note but commanded of the Lord Not endu'd with any Natural Vertue but was instituted to be Mystic rather to heal their Soul than to cure their Body Which things S. Dennys S. Ambrose S. Chrysostom and S. Gregory the Great assert that it is by no means to be doubted but that with great Religion we ought to receive This as One of the Seven Sacraments of the Catholic Church So the Faithful are to be taught XVII To Whom this Scarament is to be administer'd altho this Sacrament belongs to all yet there are some sorts of Men to be excepted to whom it is not to be administer'd And first they are excepted who are of a sound and healthy Body For that Extream Unction is not to be given to them the Apostle teaches when he says Ja. 5.14 Is any one Sick among you And Reason shews For for this cause was it instituted not only to be a Remedy to the Soul but to the Body also Seeing therefore that they only who are Sick want cure therefore ought this Sacrament to be given to them who seem to be so dangerously Sick that it may be fear'd that the last day of their life is at hand In which case notwithstanding they grievously sin XVIII The Sick are to be anointed before they lose their Senses who use to observe that time for the anointing of the Sick when all Hope of Health is gone and the Person begins to grow dead and senseless for it is manifest that to the more profitable receiving of the Sacrament it is very available that the sick be anointed with the Sacred Oyl when his Mind is yet whole in him and his Reason strong and when he can make use of his Faith and a Religious Will or Disposition of Soul Wherefore the Curats are to observe that at such time chiefly they apply that Heavenly Medicin which by its own vertue is always very wholsome but they will understand that it will be more profitable when joyn'd with the pious Devotion of them that are to be heal'd The Sacrament of Unction therefore may not be given to any one that is not grievously sick XIX To whom this Sacrament is not to be administer'd altho he go about any thing that may be dangerous to his Life either because he is a going some dangerous Sea-Voyage or because he is entring into Battle where certain Death hangs over him or even being condemn'd to Death he is carry'd away to suffer it Furthermore all those that want the use of Reason are not fit to take this Sacrament And Children that do not sin the Relics whereof there is no need to heal by the Remedy of this Sacrament Also Mad-men and Phrenetic unless they sometimes have the Use of Reason and at that time especially give some signification of a pious Soul and desire to be anointed with the Sacred Oyl For he who from his Birth never had the Use of Reason and Right-Mind is not to be anointed but not so if the sick person when being in his Right-mind he would be made Partaker of this Sacrament afterwards fell into Madness and Raving Now all the Parts of the Body are not to be anointed XX. What parts of the Body to be anointed but those only which Nature gave to Man to be as it were the Instruments of Sense The Eyes for Sight The Ears for Hearing The Nostrils for Smell The Mouth for Taste or Speech The Hand for Feeling which tho it be equally spread abroad through the whole Body yet it is most vigorous or lively in that Part Now this Rite of Anointing XXI Why these Parts are to be anointed the Universal Church retains and it very well agrees also to the Nature of this Sacrament for it is as a Medicin And because in the Diseases of the Body altho the whole Body be ill affected yet the Cure is apply'd to that Part only from whence as from the Fountain and Original the Disease flows Therefore not the whole Body but those Members are anointed in which chiefly the strength of Sense is most eminent as also the Reins being the seat as it were of Pleasure and Lust and the Feet which move and carry us from place to place And here it must be observ'd XXII This Sacrament may be iterated and when That in one and the same Sickness when the sick Man is in the same danger of Life he is to be anointed once only But if after this Unction receiv'd the Sick Person recover so often as he shall afterwards fall into the same danger of Life so often may the help of this Sacrament be giv'n him Whence it plainly appears That this Sacrament belongs to the number of those that may be iterated But because all diligence ought to be us'd XXIII With what Preparation
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
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
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
not sluggish and idle from whence flow the Vices of almost all And then Thirdly rightly to order his Family to appoint them all their Business and to hold them in their Duty And again XXXII The Duty of the Wife First 1 Pet. 3.12 the Parts of the Wife are these which the Prince of Apostles reckons up when he says Let Women be subject to their own Husbands that if any believe not the Word by the Conversation of their Wives they may be gain'd without fear considering your holy Conversation in fear whose adorning let it not be outward in braided hair or glittering of Gold or of Clothes and Apparel but which is the hidden man of the heart in the incorruptibility of a quiet and modest Spirit which is in the sight of God of great price For so in times past the holy women which hop'd in God adorned themselves subjecting themselves to their own husbands even as Sara obey'd Abraham calling him Lord. Let it also be their chief study to educat their Children in true Religion Secondly and diligently to take care of the Houshold Affairs And let them willingly contain themselves at home Thirdly unless necessity compel them to go abroad and let them never presume so to do without the permission of their Husbands And then Fourthly it being the thing wherein chiefly the Marriage-Conjunction consists let them always remember that next to God they must love no one more than their Husband nor esteem any one more than he to whom in all things which are not against Christian Piety they must behave themselves and obey with the greatest alacrity of mind After the explication of these things XXXIII The Ceremonies of Matrimony it will follow that the Pastors teach the Rites also which ought to be observ'd in contracting Matrimony Whereof it is not to be expected that in this place Rules should be given seeing that by the Holy Synod of Trent those things which are chiefly to be observ'd concerning this matter have bin largely and exactly decreed Nor can the Pastors be ignorant of that Decree It will therefore suffice to admonish that they study to know those things which belong to this matter from the Doctrin of the Sacred Council and diligently expound them to the Faithful And First lest young Men and Maids XXXIV Of what Young persons are to be admonish'd whose very Age must needs want counsel and discretion being deceiv'd by a false shew of Matrimony should unwarily rush into the covenants of dishonest Loves they shall often teach that those Marriages are to be accounted neither true nor lawful which are not contracted in the presence of the Curate of the Parish or of some other Priest by the Licence of the Curate or of the Ordinary and of a certain number of Witnesses Also those things which hinder Matrimony are to be explain'd Upon which Argument very many grave and learned men XXXV The Impediments of Marriages to be taught who have written of Vices and Vertues have bin so diligently conversant that it will be easy for all to apply hither those things which they have deliver'd in their Writings especially seeing the Pastors account it necessary scarcely ever to lay those Books out of their hands Both those Rules therefore and also those things which have bin establish'd by Holy Synod concerning the Impediments which arise either from Spiritual Kindred or from the Justice of public Honesty or from Fornication they diligently read and take care that they be taught the Faithful Whence it may be perceiv'd XXXVI With what intention Matrimony is to be enterpris'd with what mind the Faithful ought to be affected when they contract Matrimony For neither ought they to think that they go about any Human matter but a Divine wherein that a singular Integrity of mind and Devotion is to be us'd the Examples of the Fathers of the Old Law sufficiently shew whose Marriages tho they were not indu'd with the Dignity of a Sacrament yet they always thought that they were to be us'd with the greatest Religion and Holiness And amongst other things XXXVII Clandestine Marriage not to be contracted the Sons and Daughters of a Family are to be exhorted to give that honor to their Parents and to those in whose Trust and Power they are as not to enterprise Matrimony without their knowledge and consent For in the Old Testament we may observe that Children were always dispos'd in Marriage by their Parents In which case that very much is to be given to their Wills the Apostle also seems to shew in these Words He that joyns his Virgin in Matrimony does well and he that joyns her not does better The last Part remains XXXVIII Two things to be advis'd concerning Matrimony which belongs to the Use of Matrimony concerning which the Pastors shall treat so that no word fall from their mouth which may seem unworthy the ears of the Faithful or may distast pious minds or move laughter For as the words of the Lord are chaste words Psal 11.7 So also it very much becomes the Teacher of Christian people to use such kind of discourse as carries in it singular Gravity and Integrity of mind Wherefore the Faithful shall be taught these Two things especially First The first that Marriage is not to be enterpriz'd for Pleasure or Lust's sake but they are commanded of the Lord to use it within those limits which we have shew'd before For it is convenient to remember what the Apostle exhorts 1 Cor. 7.29 They that have Wives let them be as tho they had not And also what is said by S. Hierom A wise man ought to love his Wife with judgment the violence of Pleasure reigns not with Passion nor will he be carried headlong to embraces There is nothing more filthy than for a man to love his Wife as an Adultress But because all good things are to be sought of God with Holy Prayers The second there is another thing which the Faithful must be taught that for the sake of praying and beseeching God they sometimes abstain from the Office of Matrimony And first let them know that this is to be observ'd by them for three days at least before they receive the Sacred Eucharist but more when they celebrate the solemn Fasts of Lent even as our Fathers have well and holily appointed For so it will come to pass that they shall feel those benefits of Matrimony increas'd daily with a greater heap of Divine Grace and following the study of Piety they shall not only pass away this life in Tranquility and Comfort but they shall be confirm'd with the certain and sure Hope of obtaining life eternal also by the Goodness of God which hope will not confound them Rom. 5.5 Vide 33. q. 4 per totam de Consecr dist 2. c. omnis homo Hier. in Apol. pro liberis contra Jovinian post medium inter Epist num
us that the Law is to be receiv'd with a pure and humble mind and if we neglect the Commandments that Punishment hangs over our heads from the Divine Justice And let the Curate shew also that the Commandments of the Law are not difficult XII It must be shew'd that the Law is easy Aug. Ser. 47 de tempore which he may teach even from this one reason of S. Austins when he says How I pray is it said to be impossible for Man to love I say to love the bountiful Creator the most loving Father and then also his flesh in our Brethren But now Rom. 13.8 He that loves has fulfill'd the Law VVherefore the Apostle S. John plainly testifies 1 Joh. 5.3 That Gods Commandments are not grievous for nothing could have bin requir'd of man more justly more deservedly and more profitably Lib. de diligendo Deo lib. 1 Confes c. 5. as S. Bernard wittnesses and therefore S. Austin admir'd the exceeding great kindness of God Speaking to God in this manner VVhat is Man that thou wouldst be lov'd by him and if he do not do it thou threatnest him mighty punishments is not this punishment great enough that I love thee not But if any one offer this excuse XIII The excuse of the Weakness of our Nature is vain Luc. 11.13 that he is hindred thro the Infirmity of Nature so that he cannot love God it must be taught that God who requires our Love does implant in our Hearts the Vertue of Love by his Holy Spirit Now thus good Spirit is given of our Heavenly Father to them that ask it So that S. Austin pray'd well Give what thou commandest and command what thou wilt Because therefore we have Gods help ready at hand XIV God's help is ready at hand and especially since the Death of Christ our Lord by which the Prince of this World was cast out there is no reason for any one to be discourag'd with the difficulty of the matter For there is nothing hard to a loving mind Aug. in Psal 111. Bernard Serm. de Dominica in ramis Palmer item in Sermone de Magdal Moreover to perswade the same thing it will very much avail XV. We all are necessarily oblidg'd to the Obedience of the Law if it be explain'd that the Law is necessarily to be obey'd especially seeing in our days there are not wanting those who are not affraid wickedly and to their great hurt to say That whether the Law be easie or difficult yet it is no ways necessary to Salvation Whose wicked and impious Opinion the Curat shall confute by Testimonies of Sacred Scripture and especially of the same Apostle by whose Authority they endeavour to defend their Impiety 1 Cor. 7.10 What therefore says the Apostle Circumcision and Vncircumcision are nothing but the Observation of the Commandments of God Now that he elsewhere repeats the same Opinion he says that a New Creature only avails in Christ 1 Cor. 6.15 we plainly understand that he calls him a Creature in Christ who observes God's commandments For he that has Gods Commandments and keeps them loves God John 14.2 as our Lord himself in S. John testifies If any one love me he will keep my Saying For tho a Man may be justified Note and of an impious person may be made pious before he fulfil all the Commandments of the Law in outward Actions yet it cannot be that he who is of Age to use his Reason can of wicked be made just unless he have a mind ready to keep all God's Commandments Lastly XVI What Fruits or Advantages the Keepers of the Law have that the Curat may not pass over any thing whereby the Faithful may be brought to keep the Law he shall shew how large and sweet the Advantages thereof are which he may easily prove by those things which are written in the 18th Psalm for therein are celebrated the Praises of the Law of God whereof this is very great which much more largely shews the Glory and Majesty of God than the very Heavenly Bodies themselves do by their Beauty and Order which as they draw all Nations even the very Barbarous ones into the Admiration of them So do they force them to acknowledge the Glory Wisdom and Power of the Maker and Creator of all things And indeed the Law of the Lord converts Souls to God For knowing his VVays and what the most holy VVill of God is by his Laws we turn our feet into the VVay of the Lord. And because they only who truly fear God are VVise he has bestow'd this Power upon it to give VVisdom to little ones Hence it is that they who observe Gods Law heap to themselves true and mighty joys both in this Life and the Life to come from the Knowledge of Divine Mysteries Nor is the Law to be observ'd of us so much for our own Advantage XVII The Law to be observ'd for God's sake as for Gods sake who has reveal'd his VVill in his Law to Mankind which seeing the other Creatures follow it is much more meer that Man himself should follow it Nor is this to be pass'd by in silence XVIII The Reward of obedience very great that even herein especially God has manifested his Mercy and the Riches of his Goodness towards us that seeing he could not oblige us to glorifie him without rewarding us he would notwithstanding join his own Glory and our Advantage together That what is profitable to Man the same should be to God's Glory Now because this thing is very great and excellent the Curat shall teach as the Prophet in the last place says In keeping them there is great reward For there are promis'd to us not only those Blessings which seem to belong rather to the earthly felicity that we should be bless'd in the City and bless'd in the Field but there is offer'd a full Reward in Heaven and good measure heap'd and thrust together and running over which by pious and just Actions by the help of the Divine Mercy we merit The First COMMANDMENT of the DECALOGVE I am the Lord thy God who brought thee out of the Land of Egypt out of the house of bondage Thou shalt not have strange Gods before me Thou shalt not make to thy self a graven thing c. ALtho this Law were given the Jews in the Mount from the Lord I. The words of the Law and the History of the people of Israel to be explain'd yet because by Nature it was long before impress'd and written in the minds of all and for that reason God would have all men always to obey it it will be very profitable diligently to explain those words wherein it was proclaim'd to the Hebrews by Moses the Minister and Interpreter of it and the History of the people of Israel which is full of Mysteries And first II. The History of the people of Is ael briefly explain'd he
shall shew that out of all the Nations under heaven God chose One which had its Original from Abraham whom he would have to be a Sojourner in the land of Canaan The possession whereof when he had promis'd him yet both he and his Posterity were Pilgrims for more than five hundred years before they inhabited the promis'd Land In which Pilgrimage he never left the care of them Psal 10.4 they went indeed from Country to Country and from one Kingdom to another People but yet he suffer'd no injury to be done them but punish'd even Kings for their sakes But before they went down into Egypt he sent a Man before by whose Wisdom both they and the Egpytians might be deliver'd from Famin. But in Egypt he embrac'd them with so much kindness that tho Pharaoh oppos'd and set himself upon their destruction yet were they increas'd after a wonderful manner and when they were grievously afflicted and very hardly us'd as Bondslaves he gave them Moses for their Leader who led them forth with a mighty hand Of this deliverance especially the Lord makes mention in the beginning of the Law in these words I am the Lord thy God who brought thee out of the Land of Egypt out of the house of Bondage From hence this is chiefly to be observ'd by the Curat III. Why God chose the small Family of Abraham Deut. 7. that there was One chosen out of all Nations by God which he call'd his People and to whom he was pleas'd to grant the knowledge and worship of himself not that this One was more just or numerous than the rest even as God admonishes the Hebrews but because so it pleas'd God rather to propagate and enrich a small and poor Nation whereby his Power and Goodness might be made more apparent and illustrious to all Seeing therefore that this was the Condition of those men Note he stuck close to them and lov'd them so that tho he were the Lord of Heaven and Earth yet he was not asham'd to be call'd their God Deut. 10.15 whereby he provok'd the other Nations to emulation that the Israelite's happiness being perfect all men might be take them selves to the worship of the true God even as S. Paul also testifies that he provok'd to emulation his own Flesh Rom. 11.14 by proposing the happiness of the Gentiles and the true knowledge of God wherein he had instructed them And then he shall teach the Faithful that God suffer'd the Hebrew Fathers to pilgrimage for a long while IV. Why the People of Israel suffer'd so long and permitted their Posterity to be oppressed with a cruel Bondage and to be vex'd for this cause that we might be taught that none are made God's Friends but the Worlds Enemies and Strangers in the Earth And therefore that we are more easily receiv'd into familiarity with God if we have nothing to do with the World And also that being restor'd to the service of God we may know how much more happy they are that serve God than they that serve the World Of which things the Scripture warns us 2 Par. 8. for it says Nevertheless they shall serve them that they may know the difference betwixt my service and the service of the kingdom of the Earth He shall further shew V. Why God perform'd not his promise so long that after five hundred years God perform'd his Promise that that People might be sustain'd with Faith and Hope For God will have his Children always to depend upon himself and put all their Hope in his Goodnesâ— as shall be said in the Explication of the first Commandment Lastly VI. Why the Law given at such a time and place he shall observe the Time and Place when and where the people of Israel receiv'd this Law from God to wit after they were brought out of Egypt and came into the Wilderness that being allur'd with the remembrance of a fresh benefit and yet affrighted with the ruggedness of the place in which they were they might be better dispos'd to receive the Law for Men are very much bound to those whose Bounty they have experienc'd and betake themselves to the Protection of God when they find themselves destitute of all human hope Whence we may learn Note that the Faithful are so much the more willing to receive the heavenly Doctrin by how much the more they have abstracted themselves from the deceits of the World and the pleasures of the Flesh as it is written by the Prophet Isay 28.9 Whom shall he teach knowledge and whom shall he make to understand doctrin them that are wean'd from the Milk and drawn from the Breasts The Curat therefore shall endeavor VII The beginning of the Law of God and as much as he can cause the Faithful always to have these words in their minds I am the Lord thy God Whence they may learn that they have the Creator by whom they were made are preserv'd for their Law-giver And therefore that they can rightly take up that saying He is the Lord our God and we are the people of his pasture and the sheep of his hand the frequent and earnest admonition of which words will have this Efficacy that the Faithful will be made more ready to observe the Law and abstain from sin But that which follows Who brought thee out of the Land of Egypt VIII A Motive of singular Piety out of the house of Bondage Altho this seems to agree only to the deliverance of the Jews from the Bondage of the Egyptians Yet if we consider the inward nature of universal Salvation it much more properly belongs to Christians Colos 1.13 who are taken of God not out of an Egyptian servitude but from the dominion of Sin and from the power of Darkness and are translated into the Kingdom of the Son of his Love The Greatness of which Benefit the Prophet Jeremy considering Hierom 10.14 propheci'd thus Behold the days come says the Lord and it shall no more be said The Lord lives who brought the Children of Israel out of the Land of Egypt But the Lord lives who brought the Children of Israel out of the Land of the North and from all Countries whither I had scatter'd them and I will bring them back into their own Land which I gave to their Fathers Behold I will send many Fishers says the Lord and they shall fish them And the rest For our most indulgent Father thro his own Son has gather'd together his Children that were scatter'd abroad that now being no longer the servants of Sin Luc. 1.24 but of Justice We might serve him in Holiness and Justice before him all our days Wherefore against all Temptations the Faithful shall use as a Buckler IX How we must resist Temptations Rom. 6. that of the Apostle How shall we who are dead to Sin live any longer therein We are not now our own but his who dy'd and
of God tho they durst write it as tho the Divine Power were in those Letters and not in the thing But tho this be put in the singular Number Thou shalt not take the Name of God VII The same honor to be given to all the Names of God This is not to be understood of any one Name but of all the Names which are us'd to be attributed to God for there are many Names ascrib'd to God as Lord Almighty Lord of hosts King of Kings Strong and others of the like sort which we read in Scripture all which have the like and the same Veneration And then it must be taught VIII We are bound to know and to honor Gods Name after what manner due Honor is to be given to Gods Name for it is not fit that any should be ignorant how very profitable and necessary it is to Christian People in whose mouth the Prayers of God are daily celebrated Now tho there be many ways of honoring Gods Name IX By what means Gods Name to be honor'd First yet in those whereof we are presently to speak the whole force and weight of all seems to be First therefore God is honor'd when in the face of all the World we faithfully confess him to be God and our Lord and both acknowledge and declare Christ to be the Author of Salvation As also when we give holy and diligent heed to Gods Word Secondly wherein his Will is reveal'd and are daily meditating thereon and studiously learn it according to every ones Ability and Imployment And again Thirdly we honor and worship Gods Name when for Duty and Religion sake we celebrate Gods Praises and render him singular Thanks for all things Psal 20.2 as well for Adversity as for Prosperity For thus says the Prophet Bless the Lord ô my Soul and forget not all his Benefits And there are very many of Davids Psalms wherein with an excellent kind of Piety toward God he most sweetly sings the Divine Praises There is the Admirable Example of the Patience of Job who when he fell into those exceeding great and horrible Calamities yet he never forbore to praise God with an exalted and unconquer'd Soul When therefore we are afflicted with grief of Mind or Body with Miseries and Troubles let us presently turn all our Study and all the Powers of our Souls to praise God saying that of Job Job 1.21 The Lords Name be praised Nor is Gods Name less honor'd if we faithfully implore his help Fourthly to wit that either he would free us from them or else would give us Constancy and Strength couragiously to endure them Psal 49.15 For this the Lord requires Call upon me says he in the day of tribulation and I will deliver thee and thou shalt honor me Clear Examples of which kind of Imploring God are found both in many other places and especially in the 26.13 and 118 Psalms Moreover Fifthly we honor Gods Name when for more assurance and belief we call God to be a witness and this way differs much from the former For those things which we mentioned before are of their own nature so good and excellent that to Man nothing can be more happy nothing can be more desirable than diligently to exercise himself Night and Day in performing them I will bless the Lord Psal 33.1 says David at all times his praise shall ever be in my mouth But tho an Oath be good X. Why the frequent use of Swearing forbidd'n yet the frequent use thereof is not commendable Now the reason of this difference lies herein that an Oath is appointed for this cause only to be a kind of Remedy of Human Frailty and a necessary means to prove what we say For as it is not fit to take Physick for the Body A Similitude unless there be need and the frequent use thereof is very hurtful so also it is not good to use any Oath but when there is some just and weighty cause which to use frequently is so far from being profitable that indeed it is very hurtful Wherefore S. Chrysostom excellently teaches XI Whence the Custom of Swearing Ad pop Antioch hom 26. That Not at the beginning of the World but when it began to grow old and when Wickedness had far and wide spread it self over the whole Earth and when nothing contain'd it self in its own Place and Order but all things being jumbled together and troubled were tumbled upside down and brought into utter Confusion then at last after a long time that Custom of Swearing broke in upon Men For when Mens Perfidiousness and Wickedness was grown to that pass that no one could easily be brought to believe one another then did they call God as a Witness But whereas in this part of the Commandment XII The first way of Swearing the best way is to teach the Faithful how they ought to Swear piously and holily it must first be said That to Swear is nothing else but to call God as a Witness by what Form or Conception of Words soever it be done For to say God it Witness and by God is the same thing That is also an Oath XIII The second way of Swearing when for more Belief we swear by Creatures as by the Holy Gospel of God by the Cross by the Relics of the Saints their Name and such like Yet these things of themselves give not any Strength or Authority to an Oath but it is God himself that does it the Splendor of whose Divine Majesty shines forth in those things VVhence it follows that they who Swear by the Gospel Swear by God himself whose Truth is contain'd and declar'd in the Gospel And in like manner they that do Swear by the Saints who are the Temple of God and who believ'd the Truth of the Gospel and with all Reverence obey'd it and dispers'd it abroad in all Countries and Nations That Oath that is made with a Curse XIV The third way of Swearing is of the same nature such as is that of S. Paul I call God to witness upon my Soul For by this means he that swears thus subjects himself to the Judgment of God as to the Revenger of a Lye Yet we deny not therefore that some of these Forms may so be tak'n as not to have the Force of an Oath but yet it is useful even in these cases also to observe what was said concerning an Oath and wholly to direct and reduce them to the same Rule and Order Now there are two kinds of an Oath XV. An Oath Twofold Assertory The First is that which is Assertory to wit when we religiously affirm any thing concerning any Matter present or past as the Apostle in the Epistles to the Galatians Gal. 1.20 Behold before God I lye not But the other is call'd Promissory Promissory to which also belong Threatnings and have Ralation to the Time to
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
servile work to be put off to the Lords Day in this Commandment the Lord requires that In Six Days we do our Work Lest any of those things which ought to be done on the other Days of the VVeek should be put off to the Holy Day and so the Mind be call'd off from the care and study of Divine matters In the next place XXX What the third part of the Commandment forbids the third Part of the Commandment is to be explain'd which in a manner shews how we ought to keep Holy the Sabbath Day But especially it explain's what we are forbidden to do on that Day wherefore says the Lord Thou shalt not do any Work therein thou and thy Son and thy Daughter thy Servant and thy Maid thy Cattel and the Stranger that is within thy Gates By which VVords we are taught XXXI Whatever withdraws our mind from the divine Worship is forbidd'n first wholly to avoid whatsoever may hinder the VVorship of God For it may easily be perceived that every kind of servile VVork is forbidden not because it is naturally either base or evil but because it withdraws our mind from the VVorship of God which is the End of this Commandment VVhere Note and I teach this the Faithful are the rather to avoid those Sins which not only call off our Minds from the Study of Divine matters but wholly separate us from the Love of God Vid. Aug. tract 3. in Joan. in Psal 31. Serm. lib. de decem chordis c. 3. Yet those Actions and those VVorks which belong to Divine VVorship XXXII What works are not forbid'n on Holy Days The first sort altho they be servile as to cover or deck the Altar to adorn the Churches for some Festival Days and our like are not forbidd'n and therefore the Lord says The Priests in the Temple violate the Sabbath and yet are without Sin Nor is it to be thought The second sort that the doing of those things which otherwise will be lost if not done on the Holy Day are forbidden by this Commandment even as also it is permitted by the Sacred Canons There are many other things which our Lord in the Gospel has declar'd The third sort may be done on Holy Days which the Curat may easily observe in S. Matthew and S. John But that nothing may be omitted XXXIII Cattel not to be part to labor on Holy Days by the doing whereof the Sanctification of the Sabbath may be hindred here is mention made of Cattel by which sort of living Creatures Men are hindred from keeping the Sabbath For if on the Sabbath Day the use of Cattel be design'd to the doing of any VVork the Labor of Man is also necessary to make them work The Beast therefore can do no work of it self but helps the Man who manages him But on that Day it is not lawful for any to do work therefore not for the Cattel whose Labor Men make use of for their work This Commandment requires also XXXIV Cruel y to Cattel forbidd'n that if God would have Men to spare the Labor of their Cattel they ought surely to be so much the more wary that they be not cruel to them whose Labor and Industry they use Nor ought the Curat to omit XXXV What to be done on Holy Days To be present at Ma s. but diligently to teach in what VVorks and Actions Christians ought to exercise themselves on Holy Days Of which kind are these To come to Gods Church and to be there present at the Holy Sacrifice of Mass with a sincere and devout Attention of Mind Conc. Agath c. 47. Aurel. c. 8. Tribur c. 35. vide de consec dist 1. capite Missas cum ad celebrandas omnes Fideles Often to make use of the Sacraments of the Church To frequent the Sacraments which were instituted for our Salvation and to cure the VVounds of our Souls Aug. de Eccle. dogm c. 53. citatur de cons dist 2. c. quotidie Nor is there any thing which can be either more seasonable or better for Christians To confess Sins than often to confess their Sins to the Priests For doing of which the Curat may exhort the People taking for clearing of this matter a Pattern and Example from those things which have already in their proper place bin deliver'd and taught in the Sacrament of Penance Nor shall he only stir up the People to that Sacrament To receive the Eucharist but he shall diligently again and again exhort them to it that they may frequently receive the Holy Sacrament of the Eucharist Moreover To hear Sermons the Sacred Sermons are diligently and attentively to be heard by the Faithful For there is nothing lesâ— to be indur'd nor indeed is there any thing so unworthy as to despise or negligently to hear Christs Word Justin Apol. 2. ex Actis Apost c. 20.7 Aug. lib. 50. Hom. hom 26. citatur 1. q. l. cap. interroga Also the Exercise and Study of the Faithful in Prayers To pray to and praise God and Praises of God ought to be frequent And hereof a chief care should be To be present at Catechising diligently to learn those things which belong to the Institution of a Christian Life And let him exercise himself in those Duties which contain Christian Piety To do works of Mercy by giving Alms to the Poor and Needy by visiting the Sick and piously comforting those that are in Heaviness and Affliction Jac. 1. For as S. James says Pure Religion and undefiled before God and the Father is this To visit the fatherless and Widows in their tribulation So the ancient Christians did as do testifie Justin apol 2. Tertul. in apol in lib. ad Martyres in lib. 2. ad Vxorem prope finem From what has bin said XXXVI The fourth part of this Commandment it is easy to gather what things are committed contrary to the Rule of this Commandment And let the Curat reckon it as his Duty to gather Reasons and Arguments strongly to perswade the People with their utmost Study XXXVII How just it is to observe the Festivals Care and Diligence to keep the Law of this Commandment And to this end it will be very useful for the People to understand and perceive plainly how just and agreeable to Reason it is that we should have some certain Days which we may bestow wholly upon Divine Worship and wherein we may acknowledge worship and venerate our Lord from whom we have receiv'd most excellent and innumerable Benefits For if he had commanded us every Day to render him the Worship of Religion Note ought we not to do our utmost endeavour with a ready and cheerful mind for all Benefits towards us which are very great and infinite to hearken to his VVord But now there being but a few Days set apart to his VVorship there is no cause why
have Peace with all Men For interpreting this Place he says If thou offer thy Gift at the Altar and shalt there remember that thy Brother has any thing against thee leave there thy Gift before the Altar and go first be reconcil'd to thy Brother and what follows VVhich things shall so be explain'd by the Curat XXIII Catholic Charity commanded as that he teach That all without any Exception are to be embrac'd with Love VVhereto in the Explication of this Commandment he shall stir up the Faithful as much as may be because therein the Vertue of Loving our Neighbor shines most clearly For since Hatred is plainly forbidden by this Commandment XXIV Hatred forbidden 1 Joh. 3.5 because he that hates his Brother is a Murderer it certainly follows that here is given a Commandment of Love and Charity And since in this Law there is a Command concerning Love and Charity Offices of Love commanded there are Rules given of all those both Offices and Actions which use to follow that Charity Charity is patient Patience Luc. 21.19 says St. Paul Therefore we are commanded Patience in which we shall possess our Souls as our Saviour teaches Kindness next is the Companion and Associate of Charity XXV Offices of Kindness because Charity is kind But the Vertue of Benignity and Kindness largely extends it self and its Office is chiefly concern'd in these things to relieve the Poor with things necessary to give Meat to the Hungry Drink to the Thirsty to cloath the Naked and wherein any one most wants our Help therein to bestow our greater Liberality upon him These Offices of Kindness and Goodness XXVI Kindness to be shew'd towards our enemies Mat. 5.44 Rom. 18.20 which of themselves are illustrious are made so much the more illustrious if extended to our Enemies For our Saviour says Love your Enemies do good to them which hate you which the Apostle also advises in these words If thy Enemy hunger feed him if he thirst give him Drink for in doing thus thou wilt heap Coals of Fire on his Head Be not overcome of Evil but overcome Evil with Good Lastly XXVII Long-suffering and Gentleness if we consider the Law of Charity which is kind we must understand that by that Law we are commanded to do all Offices whatsoever that pertain to Long-suffering Gentleness and other Vertues of the like kind But that Office which is far the most excellent of all XXVIII A chief Office of Charity to forgive and which is most full of Charity wherein most of all we ought to exercise our selves is this With a cheerful Mind to forgive and pardon the Wrong we have receiv'd which to do fully the Scriptures of God as before was said often warn and exhort us since they do not only call them bless'd that really do so See Deuteron 32.35 Also 1 Reg. 25.32 33. Also 26.6 7 8.9 Also 2 Reg. 19.20 Psal 7.5 Eccles 28. throughout Isai 58.6 Matth. 6.14 And in the Gospel in many places See also Tertul. in Apolog. c. 31 37. Aug. in Joan. Tract 81. lib. 50. Hom. hom 6. Item Serm. 61 168. de tempore Note But they affirm that Pardon of their Sins is also given them of God but those who either neglect or utterly refuse so to do lose their own Pardon themselves But because the desire of Revenge is commonly rooted in Mens Minds XXIX Forgetting of Injuries to be inculcated it is necessary that the Curat use very great Diligence herein not only to teach but also earnestly to perswade the Faithful That a Christian ought to forget Injuries and to forgive them and since there is very much mention of this Matter made among Sacred Writers let him consult them for the overcoming of their Stubborness who are of an obstinate and fixt Resolution on the Lust of Revenge Let him have the Arguments in readiness which those Fathers devoutly us'd they being very weighty and very suitable to the Matter Vide quae citantur n. 18. But especially these Three are to be explain'd The First is XXX Three Arguments for this purpose The First That he that thinks he has receiv'd an Injury should be earnestly perswaded that he whom he desires to be aveng'd of was not the principal cause of his loss or Injury So that admirable Man Job did who being grievously assaulted by the Sabeans Chaldeans and by the Devil yet took no Regard of them but as an upright and right pious Man truly and devoutly us'd these Words Job 1.28 The Lord gave and the Lord has taken away By the Words and Example of that most patient Man therefore XXXI Gods goodness in inflicting Punishments let Christians perswade themselves what is most true that all things whatsoever we suffer in this Life come from the Lord who is the Father and Author of all Justice and Mercy Nor does he punish us as Enemies which is his infinite Kindness but corrects and chastises us as Sons Nor indeed XXXII How they are to be accounted that persecute us if we rightly consider it are Men in these cases any other thing at all but the Ministers and Officers as it were of God And tho a Man may wrongfully hate another and wish him very ill yet unless by Gods Permission he can by no means hurt him For this Reason Joseph patiently endur'd the wicked Counsels of his Brethren Gen. 45.8 2 Reg. 16.10 so David did the Injuries done him by Shimei To this Matter also belongs properly that kind of Argument Tom 3 in Hom. Quod nemo laeditur nisi a seipso which S. Chrysostom gravely and excellently handl'd to wit That none is hurt but by himself For those that think themselves to be injuriously dealt with if they consider the matter well with themselves will certainly find that they have received no wrong or damage from others for tho the things are outward wherein they are hurt yet they most of all hurt themselves when they wickedly pollute their Soul with Hatred Lust Envy The Second is The second Argument That it contains two special Advantages which belong to those who being led with a pious Endeavour to please God freely forgive Injuries The First whereof is this Two Advantages The First Matth. 18.33 That God has promis'd that they shall obtain Pardon of their own Sins that forgive others their Offences from which Promise it easily appears how acceptable this Office of Piety and Love is to him The other Advantage is The second Advantage Matth. 5.46 That we get a kind of Nobility and Perfection because by forgiving Wrongs we are made in a manner like God Who causes his Sun to rise on the Good and Bad and rains on the Just and Vnjust Lastly The third Argument the Disadvantages are to be explain'd into which we then fall when we will not forgive the Wrongs that are done us Let the Curat therefore lay before
Matth. 25.19 Out of the Heart proceed Adulteries and Fornications which pollute a Man And S. Paul the Apostle detests this Vice with many and weighty Expressions 1 Thes 4.19 This says he is the will of God even your Sanctification 1 Cor. 5.9 that ye abstain from Fornication And Avoid Fornication And 1 Cor. 6.18 Be not Companions of Fornicators But Fornication Eph. 5.3 says he and all Vncleanness and Covetousness 1 Cor. 6.9 let it not be nam'd among you And Neither Fornicators nor Adulterers nor Effeminate nor Abusers of themselves with Mankind shall possess the Kingdom of Heaven But Especially for this cause is Adultery so plainly forbidd'n because besides the Foulness of it VII Why Adultery especially forbidd'n which is common to that with other kinds of Intemperance it has joyn'd with it the Sin of Injustice also not only against our Neighbor but also against civil Society But this is certain that he that abstains not from the Intemperance of other Lusts will easily fall into that Incontinence of Adultery Wherefore VIII Even the inward Lust of the Mind is here forbidd'n by this forbidding of Adultery we may easily perceive That every kind of uncleanness and immodesty whereby our Body is polluted is forbidd'n Yea and that even every inward Lust of the Mind is forbidd'n by this Commandment both the very Force of the Law it self shews which as it is manifest is Spiritual and also Christ our Lord has taught in these Words Matth. 18. Ye have heard that it has been said by them of old Time Thou shalt not commit Adultery But I say to you that every one that sees a Woman to lust after her has already committed Adultery with her in his Heart These are the things which we have thought fit should be taught publickly IX Things to be observ'd by the Curats but if these things be added which have bin decreed by the holy Synod of Trent against Adulterers and those that keep Bawds and Harlots and passing over many and divers kinds of Immodesty and Lust Ses 24. c. 24. de reform whereof every one shall be admonish'd by the Curat privately as the State of the Time and Persons shall require It now follows to explain those things X. Chastity to be kept by every one in his condition which have the Force of Commanding The Faithful therefore are to be taught and earnestly exhorted to keep Modesty and Continence with all their Study and to cleans themselves from all filthiness of the flesh and spirit perfecting Holiness in the fear of God And First they are to be admonish'd That tho the Vertue of Chastity shines more bright in that sort of Men that holily and religiously hold that most commendable and truly divine purpose of Virginity yet it is suitable to them also that lead a Married Life or being married keep themselves clear from forbidd'n Lust But because by the Holy Fathers many things have bin deliver'd XI Remedies to be propos'd against â— Lust whereby we are taught to conquer our Lusts and bridle our Pleasures The Curat shall study to expound them accuratly to the People and let him be very industrious on this Account Vide. D. Thom. 2.2 q. 151. Trid. 24. de matrim c. 3. ses 25 de regular And they are such as consist partly in Thought XII Remedies against unclean Thoughts The First and partly in Action The Remedy which concerns Thought consists in this That we understand How great the Foulness and Hurtfulness of this Sin is Which being known the way of detesting it will be much more easie But that it is a hurtful Wickedness may be understood from hence because by reason of this Sin Men are taken and thrust out of the Kingdom of God and this is the worst of all Evils And that Calamity is indeed common to all Sins The Second But this thing is proper to this Sin That they that commit Fornication are said to sin against their own Bodies according to S. Paul who writes thus 1 Cor. 5.18 Avoid Fornication for every Sin that a Man do's is without his Body but he that commits Fornication sins against his own Body Which is therefore said because he wrongs his Body when he violates the Sanctity of it 1 Thess 4.5 of which matter he writes thus to the Thessalonians This says he is the Will of God even your Sanctification that ye abstain from Fornication that every one of you may know how to possess his Vessel in Sanctification and Honor not in the Passion of Concupiscence as the Gentiles do which know not God And then The Third which is yet more wicked a Christian by the foul Act of giving himself to a Whore â— Cor. 6.17 makes Christ's Members the Members of an Harlot for so St. Paul says Know ye not that your Bodies are the Members of Christ Shall I therefore take the Members of Christ and make them the Members of an Harlot God forbid Know ye not that he that is join'd to an Harlot is made one Body Besides The Foâ—rth 1 Cor. 6.17 as S. Paul testifies A Christian is the Temple of the Holy Ghost to violate which is nothing else but to cast the Holy Ghost out of it But in the Sin of Adultery there is great Injustice XIII The great Injustice of A ulâ—ery â— Cor. 7. For if as the Apostle has it they that are join'd in Matrimony are under the power of each other so that neither of them has the power or dispose of their own Body but are so bound with a kind of mutual Bond of Service as it were each to other that the Husband ought to comply to the Will of his Wife and again the Wife ought to accommodate her self to the Will and Dispose of her Husband certainly if either of them separate their Body which is the others Right from that Person to whom it is bound he or she is very unjust and wicked And because the fear of Disgrace vehemently stirs Men up to those things that are just XIV The notable Filthiness of Adultery and deters Men greatly from things forbidden the Curat shall teach That Adultery brands Men with a notable Mark of Baseness For in Sacred Scripture it is thus written Prov. 6.32 33. He that is an Adulterer thro lack of Vnderstanding will lose his Soul he gathers to himself Disgrace and Ignominy and his Reproach shall not be blotted out Now the greatness of this Sin may be easily perceiv'd from the Severity of its Punishment XV. The punishment of Adultery For Adulterers by God's Law in the Old Testament were ston'd to death yea and even for one Man's Lust not only he that committed the Sin but sometimes a whole City has been overthrown Levit. 20.10 Joh. 8.5 Gen. 34.25 There are in Sacred Scripture many Examples of God's Vengeance XVI Examples of the Punishment of Adultery which
the Curat may gather to terrifie Men from their evil Lust as the Destructiom of Sodom and the other neighboring Cities the Punishment of the Israelites who committed Fornication with the Daughters of Moab in the Wilderness and the Destruction of the Benjamites Gen. 29.24 Num. 25.4 Jud. 20. But those that escape Death yet they escape not intollerable Pains and Tortures of Punishment XVII Adulterers blinded and become foolish in all things which frequently lays hold on them for their Mind is blinded which is the greatest Punishment of all so that they have no regard of God nor of their Fame nor of their Honor nor of their Children nor even of their own Life and by this means they grow to be so wicked and unprofitable that nothing of moment ought to be trusted with them and they are hardly fit for the discharge of any Office Hereof we may find Examples in David and Solomon Examples whereof the one after his Adultery became very unlike himself of Merciful he became Cruel 3 Reg. 11. so that he deliver'd Vriah to Death who had deserv'd very well of him The other when he had given himself wholly over to the Lust of Women so turn'd himself from God's true Religion that he follow'd other Gods This Sin therefore Hos 11. as Hoseas says takes away the Heart of Man and oftentimes blinds him And now let us come to the Remedies XVIII Antidotes against Lust The First which consist in Action Whereof the first is this Strongly to resist Ideness in which when the Men of Sodom blunted themselves as it is in Ezekiel they fell headlong into the most foul Sin of wicked Lust Next The Second Hier. 5.7 Gluttony is to be avoided I fed them says the Prophet and they committed Adultery because a full and satisfied Belly begets Lust This very thing our Lord signified in these words Luc. 21.34 Take heed to your selves lest haply your Hearts be overcharged with Gluttony and Drunkenness Eph. 5.18 And so says the Apostle Be not drunk with Wine wherein is Excess But especially by the Eye is the Mind us'd to be inflam'd with Lust The Third whither belongs that Sentence of Christ our Lord Mat. 5.32 If thy Eye offend thee pluck it out and cast it from thee There are besides many Sayings of the Prophets to this purpose Job 31.1 as that of Job I have made a Covenant with my Eyes that I would not so much as think of a Virgin Lastly There are many and almost innumerable Examples of the Evils which had their beginning from the Sight of the Eyes So David and so the King of Sichem sinn'd and by this means those Old Men the false Accusers of Susanna sinn'd 2 Reg. 11. Gen. 34.2 Dan. 13.8 Also more curious Apparel or Ornaments The Fourth wherewith the Sense of the Eyes is much taken oftentimes affords no small Occasion to Lust Ecclus 9.8 And therefore Ecclesiasticus admonishes Turn away thy Face from a Woman curiously attir'd Whereas therefore Women are overmuch employ'd in adorning themselves Let the Curat observe thiâ— it will not be far from the Matter if the Curat use some Diligence herein sometimes to admonish and sometimes to chide them in those words which S. Peter us'd the most weighty in this kind 1 Pet. 3.3 Let not the adorning of Women be outward as the glittering of Gold or the exquisit Ornament of Apparel 1 Tim. 2.1 And S. Paul Not in curl'd Hair says he or Gold or Precious Stones or costly Clothes for many Women adorn'd with Gold and Precious Stones have lost their Ornaments both of Mind and Body But after this Provocation of Lust The Fifth which consists in the exquisit Ornament of Clothes there follows another which is filthy and obscene Talk for by obscene Words as by a kind of Fire-brand the Minds of Young Persons are inflam'd For as the Apostle says 1 Cor. 15.53 Evil Communication corrpts good Manners And since the more delicate and effeminate Singing and Dancing works the same thing they must diligently take heed of them also Of which kind are to be accounted obscene and amorous Books The Sixth Seventh which are to be shunn'd as Images which carry in them a Representation of Filthiness seeing they have in them a mighty force to inflame the Minds of young Persons to corrupt Abuses But let the Curat chiefly take care that those things be very religiously observ'd which have been piously and religiously decreed by the Holy Council of Trent concerning those things Sess 25. Decret de Invocat Venerat Sacris Imagin Now The Eighth Ninth Tenth Eleventh and Twelfth if all those things before-mention'd be avoided with great care and labor then all the Matter or Fuel of Lust in a manner will be taken away But the frequent use of Confession and of the Eucharist will be very prevalent to destroy the power of it as also daily and devout Prayers to God join'd with Alms and Fasting For Chastity is the Gift of God XIX God gives Chastity to them that â— ask it which he denies not to them that ask it aright nor suffers us to be tempted above what we are able Vide Tertul de Monag in fine Nazianz. Orat. 3. Basil de Virg. ultra medium Chrysost Hieron in cap. 16. Matth. August lib. 6. Confess c. 11. But the Body is to be exercis'd XX. Other Antidotes and the Desires of the Senses to be repress'd not only with Fastings and with those things especially which Holy Church has appointed but with VVatchings and devout Pilgrimages and other sorts of Afflictions For in those and such like things is very much observ'd the Vertue of Temperance according to which sense S. Paul writes thus to the Corinthians 1 Cor. 9.15 He that contends in a Combat keeps himself from all things and These that they may receive a corruptible Crown but We an incorruptible one And a little after I chasten my Body says he and bring it it into servitude lest haply when I have preached to others I my self be made a Reprobate And in another Place Rom. 13.14 Fulfil not the Desire of the Flesh in the Lusts thereof The Seventh COMMANDMENT of the DECALOGVE Thou shalt not steal THat this was the ancient manner of the Church to inculcate the Force and Vertue of this Commandment upon the Hearers I. The ancient of the Church's inculcating this Commandment Rom. 2.21 the Apostles Reproof of those who would scare others from those Vices whereof they themselves were found guilty plainly shews For says he thou that teachest another teachest not thou thy self Thou that preachest A Man should not steal dost thou steal By which excellent way of teaching II. The profitableness of this manner they not only corrected the common Sin of those Times but also appeas'd Disturbances and Quarrels and the other Causes which were us'd to
that it is much better to be cast into Prison than to be cast into everlasting Torments in Hell and that it is far more grievous to be condemn'd by the Judgment of God than of Men And moreover that they ought humbly to fly to Gods Help and Mercy of whom they may obtain whatsoever they have need of There are other kind of Excuses Note which the Prudent Curats and such as are careful in the discharge of their Office may easily meet with and so at length make their People carefully to follow those works that are good The Eighth COMMANDMENT of the DECALOGVE Thou shalt not hear false Witness against thy Neighbor OF how great I. The frequent explication of this Commandment necessary Jac. 3.2 not only Advantage but Necessity also the Diligent Explication and Admonition of the Duty of this Commandment is the Authority of S. James warns us in these words If any one offend not in Words he is a perfect Man And again The Tongue is indeed but a little Member and yet it boasts great things Behold a little Fire how great a Wood it kindles And so forth to the same purpose Whereby we are admonish'd of two things First II. The vice of the Tongue very extensive Psal 11.5.31 That the Vice of the Tongue extends very far which is also confirmed by that saying of the Prophet All Men are Lyars That it is in a manner the only Sin which seems proper to all Men. The Other III. The Tongue the instrument of innumerable mischiefs That thence proceeds innumerable Mischiefs since often times by the fault of an ill-tongu'd Person the Estate Fame Life yea and the Salvation of the Soul are lost either of him who is wrong'd because he cannot patiently endure the Disgrace but is pievishly discontented at it or of Him that does the wrong because being deterr'd with a little Shame and a false Opinion of any ones Credit he cannot be brought to make Satisfaction to him that is wrong'd Wherefore the Faithful are here to be admonish'd IV. How this Commandment to be receiv'd To give very great Thanks to God for this so wholsom a Command of not bearing false Witness Whereby not only we our selves are forbidden to wrong others but also by this Obedience we are forbidd'n to be wrong'd by others But we will proceed in this Commandment after the same way and manner V. In this Commandment are two Laws Forbidding Commanding as we did in the rest to wit observing therein two Laws The One forbidding to bear false Witness The other commanding to measure all our Words and Works with naked Truth all Dissembling and Deceit being layd aside Of which Duty the Apostle admonishes the Ephesians in these words Doing the Truth in Love Ephes 4.15 let us increase in him in all things Now the First part of this Commandment has this Sense VI. What this Commandment forbids That tho by the Name of false Testimony is signified whatsoever is constantly said of another either in good or evil part whether in Judgment or out of Judgment Yet that Testimony is especially forbidd'n which in Judgment is falsly given by one that is sworn For a Witness swears by God because the VVords of one so justifying them and using the name of God thereupon have very much VVeight and Belief Now because this Testimony is dangerous Note it is therefore specially forbidd'n for sworn VVitnesses unless debarr'd for weighty Reasons or that their Dishonesty and Naughtiness be manifest the Judge himself cannot refuse since it is the express Command of the Divine Law Matth. 18. that in the mouth of two or three witnesses every word should stand But that the Faithful may plainly understand this Commandment VII Who is said to be our Neighbor they are to be taught what this word Neighbor signifies against whom it is unlawful to bear false VVitness Now our Neighbor as is gather'd from the Doctrin of Christ our Lord is any one whosoever that wants our help whether he be related to us or not whether of the same City or Town or a stranger whether a Friend or an Enemy Vide Aug. Epist. 52. ad Macedon de Cath. rudibus 26. For it is wicked to believe that it is lawful to speak any thing falsly in Evidence against Enemies VIII It is wicked to bear false Witness against Enemies whom by the Command of God and our Lord we ought to Love Yea IX Unlawful to bear false Witness against â—â—les self Lib. 2 de civit Dei c. 20. and because every one in a certain sort is Neighbor to himself it is not lawful for any one to bear false VVitness against himself which thing they that commit branding themselves with the mark of Shame and Disgrace wound both themselves and the Church whose Members they are after the same manner as they trouble the City who willfully kill themselves For so says S. Austin Nor to those that rightly understand could it seem not to be forbidd'n that any one should be a false VVitness against himself because in the Commandment it is added Against thy Neighbor If any one therefore bear false VVitness against himself let him not therefore think that he is not guilty of this Sin since he that loves takes his rule of loving his Neigbor from himself But because we are forbidd'n to wrong our Neighbor by false VVitness X. For Friendship 's sake we may not bear false Witness let no one therefore think the contrary to be allow'd us by Perjury to profit or advantage him that is related to us by Nature or Religion For we must not gratifie any Body by a Lye or by Vanity much less by Perjury VVherefore S. Austin de mendacio ad Crescentium c. 12.13 14. teaches from the Sentence of the Apostle that a Lie is to be reckoned among false Testimonies altho it be spoke in the false Commendation of any one For handling that place 1 Cor. 1.5 But we are found false Witnesses of God if we bear witness against God that he rais'd Christ from the Dead whom he raisd not if the Dead rise not The Apostle says he calls it false Testimony if any one lies concerning Christ and what seems to belong to his Praise But it very often happens XI He that favors one hurts another that he that favors one Person wrongs another and is a certain means of causing the Judge to err who sometimes being misled by false Witnesses is forc'd to determine somtimes injuriously against that which is right And sometimes it happens XII How dangerous it is to make use of false Witnesses that he that has overcome in Judgment by means of any ones false Testimony and goes away unpunish'd rejoycing in his unjust Victory he takes up a custom of corrupting and using false VVitnesses by whose help he hopes to attain to whatsoever he desires But this even to the Witness himself falls out very
in Exod. Vide item D. Thom. 2.2 q. 122. a. 7. ad 3 4. For the one of them has respect only to Profit and Advantage III. The difference of the Ninth and Tenth Commandments the other to Lust and Pleasure If therefore any one covet a Field or a House he rather follows his Gain and Profit than his Pleasure but if he desires another Man's Wife he burns with the desire not of Profit but of Pleasure Now of these Commandments there is a double necessity The One IV. The necessity of these Commandments The first Necessiy that the meaning of the Sixth and Seventh Commandments might be explain'd for altho by a kind of light of Nature we may understand that the desire of enjoying another Man's Wife is forbidd'n because Adultery is forbidden For if it were lawful to covet it were lawful also to enjoy Yet many of the Jews were so blinded with Sin that they could not be perswaded to believe that this was forbid'n of God yea tho this Law of God was publish'd and known yet there were many who profess'd themseves Interpreters of the Law that were involv'd in this Error as we may observe from that Speech of our Lord in S. Matthew Matth. 5. Ye have heard that it has been said by them of old time Thou shalt not commit Adultery but I say to you c. The other necessity of these Commandments is V. The Second Necessity that some things are distinctly and explicitly forbidd'n which in the Sixth and Seventh were not so For for example the Seventh queryCommandment forbids every one unjustly to seize another Mans Goods or to endeavor to take them away But this forbids every one so much as in the least to covet them altho by Right and Law he may obtain the thing by getting whereof he sees his Neighbor damnified But first of all VI. Why God added these two Commandments to the rest before we come to the Explication of the Commandment the Faithful are to be taught That by this Law we are not only learn'd to restrain our Desires but also to observe the Love of God to us which is infinite For when VII For our sake these Commandments were added by the former Commandments of the Law he had fenc'd us about as it were with Walls that no one should wrong either us or ours by this Commandment join'd to the former he was pleas'd to provide that we should not hurt our selves by our own Appetites which we might easily do if we might freely and fully covet and desire all things By this Law therefore of Not coveting God provided that the Spurs of Desires wherewith we are prick'd forward to all hurtful things by vertue of this Law are in a manner blunted that they sting us the less and we have therefore the longer space of time to free our selves from the troublesom Importunity of our Desires to perform those many and very great Duties of Piety and Religion which we owe to God Nor do's this Law teach us this only VIII God's Law is to be obâ—v'd not only in our outward but in our inward Actionâ— but it shews us also that it is of such a kind as is to be kept not only in outward Performances of our Duties but also in the inward Sense of the Soul So that there is this difference between the Laws of God and the Laws of Men that the Laws of Men are satisfied with outward Performances only but the Laws of God forasmuch as God looks at the Heart require a pure Soul and a sincere Chastity and Integrity God's Law therefore is as it were a kind of Looking-glass A singular Similitude wherein we may see the Corruptions of Nature Rom. 7. â— Wherefore the Apostle said I had not known Concupiscence if the Law had not said Thou shalt not covet For since Concupiscence i. e. the Fuel of Sin which had its beginning from Sin always sticks fast in us hence we perceive that we are born in Sin wherefore we humbly fly to him who alone is able to wipe away the Spot of Sin Yet these several Commandments have this thing common with the rest Note that they partly forbid something and partly command somewhat As to the Vertue of Forbidding IX All Concupiscence is not here forbidden lest haply any one should think that that Concupiscence which is indeed blameless is in any measure a Vice as for the Spirit to lust against the Flesh or to covet the Justifications of God at all times the very thing which David so earnestly desir'd the Curat may teach what that Concupiscence is which by appointment of this Law we are to shun Wherefore X. What Concupiscence is it must be known that Concupiscence is a certain Commotion and Force of the Mind whereby Men are provok'd to desire those delightful things which they have not And as the other Motions of our Minds are not always evil XI Harmless Concupiscence so this Force of Concupiscence is not always to be accounted vicious nor is it therefore ill to desire Meat or Drink or when we are cold to desire to be warm or on the contrary when we are hot to desire to be cold And indeed this Power of Concupiscence XII Concupiscence corrupted by Sin by the Will of God was rightly put into us by Nature but by the Sin of our First Parents it came that overpassing the Bounds of Nature it grew so far deprav'd that it oftentimes is incited to lust after those things that are against the Spirit and Reason And yet this Power XIII The Advantages of a right Concupiscence The First if well govern'd and kept within its own Limits do's oftentimes afford no small Advantages For first It makes us with earnest Prayers to supplicate God and humbly to beg of him those things we most earnestly desire For Prayer is the Interpreter of our Desires but if this well order'd Power of Concupiscence were wanting there would not be so many Prayers in the Church of God Besides The Second it makes God's Gifts the more dear to us For by how much we are inflam'd with a more earnest Desire of any thing by so much the more dear and delightful will that thing be to us when we have gotten it And then The Third the Delight it self which we feel from the thing desir'd makes us with the greater Devotion to give Thanks to God If therefore it be lawful at any time to covet we must needs confess that the whole Power of Concupiscence is not forbidden And tho S. Paul said Rom 7.20 that Concupiscence is Sin yet that must be taken in the same meaning in which Moses spake Exod. 10.16 whose Testimony he brings the same that the Apostle's Words declare for in his Epistle to the Galatians he calls it Gal. 5.10 the Concupiscence of the Flesh Walk ye in the Spirit says he and ye shall not
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
by Fasting we cleanse away the Spots of our own Life And altho all these are profitatable for all kinds of Sin yet they are suitable and fit in a proper manner for those several Sins which we mention'd before The LORD'S PRAYER Our Father which art in Heaven SInce this Form of Christian Prayer deliver'd by Jesus Christ I. The Entrance of the Lord's Prayer has such Vertue that before we come to the Requests and Petitions we are to use certain Words for a Preface or Entrance whereby when we come devoutly to God we may do it with the greater assurance it is the Curat 's Duty to shew them distinctly and clearly that pious Persons may go the more chearfully and may know that they are to deal with God as with a Father Orationem Dominicam explicant Tertul. in lib. de Orat. Cyprian in lib. de Orat. Dom. Cyril Hierosol Catech. 5. Mystag Chrysost Hom. de Orat. Dom. Hieron Theoph. Euthim. in cap. 6. Matth. Amb. lib. 4. de Sacram. c. 4. Aug. Epist 121. ad Probam Item de Serm. Domini in Monte lib. 2. c. 5 6 7 8 16. Hom. 42. Item de Bono perseverantiae c. 2. sequ Serm. 126 135 182. de Temp. Item Cassian collat 7. c. 18 19 20 21. D. Thom. in Opuscul 2.2 q. 83. c. 9. Now as for the Entrance Note if you respect the Words it is very short but if you consider the Matter it is very weighty and full of Mysteries And the first Word which by God's Command and Institution II. Why God call'd Father we use in this Prayer is Father For tho our Saviour could have begun this Divine Prayer with any Word that had more Majesty in it The first Reason of Creator for example or of Lord yet these which might also strike us with Dread he omitted But he made use of that Word that might minister Love and Affiance to them that pray to or beg any thing of God For what is more sweet than the Name of Father which carries in it Love and Indulgence Vide D. Leon. Serm. 6. de Nat. Dom. D. Thom. 1. p. q. 33. a. 1. But for what Reasons the Name of Father is suitable to God III. Why the Name Father given to God The first Reason the Faithful may be taught from those Heads of Creation Government and Redemption For when God created Man after his own Image he bestow'd not that Image upon the other Creatures For this singular Privilege wherewith he adorn'd Man he is rightly in Sacred Scripture call'd the Father of all Men not only of the Faithful but also of Infidels And from his Government may be taken an Argument The second That by regarding and advising well of Man's Advantage by a special kind of Care and Providence he affords us his Fatherly Love But that in the Explication of this Argument we may the better understand God's Fatherly Care over Men IV. Of the Ministers of God's Providence it seems proper to say somewhat of the Guardianship of Angels in whose Protection Men are For by God's Providence V. To every one is given of God a Guardian Angel this Business is committed to the Angels that they should keep Mankind and be at hand with all Men that they receive no great damage For as Parents if their Children are to go any infested and dangerous Journy appoint Keepers to go with them and secure them from harm so our Heavenly Father in this Journy wherein we are making towards our Heavenly Country has put Angels over every one of us by whose help and diligence being guarded we may escape the Snares privily laid by our Enemies and beat back their terrible Assaults made against us and by their direction we may hold on strait in our Journy lest any Error being cast in our way by our treacherous Adversary he might entice us out of the Way that leads to Heaven Now VI. The Advantage of the Guard of Angels of how great advantage to Men this Care of God and his singular Providence is the Charge and Administration whereof is committed to the Angels who have a middle Nature betwixt God and Men appears by Examples whereof the Sacred Scriptures furnish us with abundance which testifie that oftentimes by God's Goodness it came to pass that in the very sight of Men the Angels wrought wonderful things Whereby we are admonish'd that innumerable things of this kind which do not fall under Sight are profitably and savingly wrought by the Angels the Guardians of our Safety The Angel Raphael VII Raphael's Benefits to Tobias who was Tobias's Companion and the Guide of his Journy appointed by God brought him on his Journy and home again in safety And he was Assistant to him that he might not be devour'd of that great Fish and shew'd him how great Vertue there was in the Liver Gall and Heart of that Fish He drove out the Devil Tob. 1.2 and fettering and hindring his Power he kept him from hurting Tobias Tob. 6. And taught the young Man the true and lawful Use and Institution of Matrimony Tob. 12. And restor'd Sight to blind Tobias Also that Angel that deliver'd the Prince of Apostles VIII The Benefits of the Angel that guarded S. Peter affords plentiful Matter to the Curats for Instruction of their devout Flock concerning the admirable Advantage of the Care and Custody of Angels when they shall shew that the Angels illustrating the Darkness of the Prison and raising Peter from Sleep by touching his Side loosing his Chains breaking his Bands warning him to rise and taking his Sandals and his other Apparel to follow him and when they shall teach that by the same Angel Peter being set at liberty was led out of Prison thro the Watch and lastly that the Gates being open'd he was put into safety Of this kind of Examples IX Profitable to relate these Examples as was said before the History of Sacred Scripture is full whereby we see how great the Power of those Benefits is which God bestows upon Men by the Ministry and Service of Angels Nor are they sent only upon some certain and particular account but even from our very first beginning they are charg'd with the Care of us and plac'd over Men in particular for defence of their Safety Now X. The profitableness of the Doctrin of the Guardianship of Angels this Advantage will follow upon the diligent handling of this Doctrin That the Minds of the Hearers will be attentive and rous'd up to the acknowledging and reverencing this Fatherly Care and Providence of God towards them He that will read more concerning the Creation and Excellency of the Angels let him look back to the First Article of the Creed pag. 13. And here the Curat shall commend and highly extol the Riches of God's Goodnes's towards Mankind XI How great the Riches of God s Gooâ—ness towards us is whom tho
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
this Petition aright not to satisfie our Desires for this purpose of Mind has some difficulty that we seem in a sort to hate our selves while we pray thus which those Men account no better than Folly who are wholly bent upon the Flesh But let us willingly undergo the repute of Folly for Christ's sake Note for this is his Sentence If any one will follow me let him deny himself Mat. 16.24 Luc. 9.23 Especially since we know it to be much better to pray for that which is right and just XXIV Better to wish what is good than to obtain what is unjust than to obtain that which is against Reason and the Power and Laws of God And certainly he is in a worse condition whosoever he be that attains to whatsoever he rashly and thro the impulse of his Lust desir'd than he that obtains not that thing which he excellently pray'd for Altho we do not only pray God not to grant us what we desire of our selves since it is manifest that our Desires are corrupt but also not to give us what by the perswasion and impulse of the Devil we sometimes pray for as a Good That VVish of the Prince of the Apostles seem'd very excellent Note An Example and very full of Devotion when he would have perswaded our Lord from his Purpose of proceeding to Death and yet our Lord did sharply chide him because he was led by Human Sense and not by Divine Reason VVhat could seem to have been greater Love to our Lord Another Example than to pray as those Holy Men James and John who being angry at the Samaritans who would not entertain their Master besought him to command Fire to come down from Heaven to consume those hard-hearted and cruel Men But they were reprehended by Christ our Lord in these words Ye know not what Spirit ye are of for the Son of Man came not to destroy Mens Souls but to save them Luc. â— 54 Nor ought we to pray God that his VVill may be done What ninthly only when we desire what is evil or has the shew of evil but also when indeed it is not evil as when the VVill follows that first Inclination of Nature that it desires those things which preserve Nature and rejects those things that seem contrary to it VVherefore when we are come to that Point A singular Example as to pray for any thing of that kind then let us heartily say Thy Will be done Let us imitate himself from whom we receive both our Salvation and the Direction to Salvation who when he was mov'd with a natural Fear of Torments and the Bitterness of Death yet even in that utmost Horror of Grief he submitted his own VVill to his Fathers Not my Will says he but thine be done Luc. 22.42 But Mankind is wonderfully corrupt XXV Without Grace we cannot avoid Sin who when they have us'd Force upon their Desires and have subjected their own to the VVill of God yet without God's Help by which we are protected from Evil and directed to Good we cannot escape Sin VVe must therefore have recourse to this Petition What tenthly and beg of God to perfect those things he has begun in us What eleventhly That he would suppress the insolent Motions of our Desire What twelfthly That he would make our Appetites to be obedient to our Reason What thirteenthly That he would conform us wholly to his VVill. VVe also pray What fourteenthly That the whole VVorld may receive the Knowledge of his VVill and that the Mystery of God which was hidden from all Ages and Generations may be made known and evident to all VVe pray further for the Form and Prescription of this Obedience What f fâ—teenthly to wit that it be directed according to that which the Blessed Angels observe in Heaven and the other Quire of Celestial Souls do keep that as they do freely and with the utmost willingness obey God so we may most chearfully obey his VVill in the exact manner as he would have us And in the VVork and Service we do for God XXVI How God must be serv'd He requires of us our utmost Love and highest Charity that tho in hope of the Reward of Heaven we have wholly devoted our selves to him yet that we so hope for it as it has pleas'd his Divine Majesty that we should enter upon that Hope VVherefore let all our Hope be resolv'd into Love towards God who has offer'd to our Love eternal Bliss For there are some who chearfully serve another XXVII Imperfect Love but yet it is for the sake of the Reward whither they refer their Love Besides Perfect Love there are some who being mov'd only with Love and Devotion regard nothing in him whom they serve but his Goodness and Vertue in consideration and admiration whereof they esteeem themselves happy that they can do him any Service And this is the meaning of that Apposition As in Heaven so in Earth For we must endeavour with our utmost Labor to be obedient to God XXVIII The manner of our Obedience Ps 102. â—1 as we say that the Blessed Souls are whose Commendations for their exact performance of Obedience David sets forth in the Psalm Bless ye the Lord all ye Powers of his ye Servants of his that do his Will VVhich XXIX The Explication of S. Cyprian if any one following S. Cyprian thus interpret it as tho by In Heaven were meant among good and devout Persons and by In Earth were meant among the Wicked and Impious VVe also approve of that Sense that by Heaven may he understood the Soul and by the Earth may be understood the Flesh that all Men and all Things may in all things obey the VVill of God This Petition does also contain a Thanksgiving XXX In this Petition there is also Thanksgiving For we reverence his most holy VVill and being fill'd with the greatest Joys we celebrate all his VVorks with the highest Praises and Gratulations certainly knowing that he does all things well For seeing it is manifest that he is God Almighty it necessarily follows that we know that all things were made at his Command and when we affirm also That he is as he is indeed the Supream Good we confess that there is none of all his Works which is not good since he imparts his Goodness to all But if we reach not the Divine Reason in all things XXXI Our Understanding to be brought into Obedience to God yet in all things the Cause of all Doubtfulness not regarded and all Distrust being laid aside we confess with the Apostle That his ways are past finding out Rom. 11.33 But for this very Reason also we very much honor Gods Will that we are dignified with his Heavenly Light For having snatcht us out of the power of Darkness he has put us in the Kingdom of the Son of his love Colos
he commands us to beg our Meat of him every Day Which Sentence has this necessary Reason XXXII The Lords Prayer to be said daily because we all want daily Bread therefore we must all daily use the Lords Prayer And thus much of the Bread which being receiv'd into our Mouth nourishes and sustains our Body which God of his admirable Bounty bestows upon all in common as well on the Faithful as Infidels as well on the Pious as Impious Matth. 5.46 Who causes his Sun to rise upon the Good and upon the Evil and rains upon the Just and on the Vnjust The other Bread XXXIII Fourthly we here pray for Spiritual Bread and which we also pray for in this place is Spiritual whereby all things are signified whatsoever are requir'd for the Safety and Salvation of the Spirit and Soul For as the meat wherewith the Body is nourished and sustaind is of many sorts so the Meat which preserves the Life of the Soul and Sprit is not of one kind only For the Word of God is the Food of the Soul First For Wisdom says Prov. 9.5 Come ye eat of my Bread and drink of my Wine which I have mingled for you Now when God takes away from Men the Use of this Word XXXIV When the Food of God's Word is taken away Amoâ— 8.11 which he uses to do when he is much provok'd by our Sins he is said to send a Famine upon Men For thus it is in Amos I will send a Famin upon the Earth not a Famin of Bread or a Thirst of Water but of hearing the Word of the Lord. Now as it is a certain Sign of Death approaching XXXV A singular Comparison when Men cannot take Food or having taken it cannot keep it so it is a very great Argument that their Salvation is in danger who either desire not God's Word or if they have it will not endure it and pour out that impious Cry against God Job 21.14 Depart from us we desire not the knowledge of thy Ways In this Madness of Soul XXXVI The Despisers of Gods Word in this Blindness of Mind they are taken who disregarding those Catholic both Bishops and Priests that are put over them and cutting themselves off from the Holy Roman Church have given themselves over to be govern'd by Heretics that corrupt the Word of God But then XXXVII Christ the Bread of the Soul Joh. 6.15 Christ our Lord is the Bread of the Soul For he says of himself I am the Living Bread that came down from Heaven It is past belief with how great Pleasure and Joy this Bread then fills devout Souls they are most afflicted with Earthly Troubles and Inconveniences That holy Quire of Apostles may serve us for an Example of whom it is thus recorded Act. 5.41 They went out from the presence of Council rejoycing The Books of the Lives of Holy Men are fill'd with Examples of this kind And of those inward Joys of Good Men God speaks thus Apoc. 2.17 To him that overcomes I will give the hidden Manna But especially this Bread is Christ our Lord XXXVIII Christ in the Eucharist is the Bread of the Soul which is substantially contain'd in the Sacrament of the Eucharist This unspeakable Pledge of his Love he gave us when he was about to return to his Father of which he said He that eats my Flesh and drinks my Blood dwells in me and I in him Take ye and eat This is my Body Job 6.65 Mat. 26.6 1 Cor. 11.64 And the Curat shall fetch those things which belong to the profit of the Faithful from that place where the Force and Vertue of this Sacrament is particularly explain'd Pag. 181. And here it is said XXXIX How Christ in the Eucharist is the Bread of the Soul Our Bread because it belongs to the Faithful i. e. to those who joyning Charity with Faith by the Sacrament of Penance wipe away the Spots of Sin who remembring themselves to be the Children of God take and worship this Divine Sacrament with the greatest Holiness and Veneration they are able Vide Tertul. lib. de Orat. Cypr. item de Orat. August alios locis citatis supra pag. 473. But why is it call'd Daily There is a twofold Reason XL. Why Christ is call'd our daily Bread Psal 54.25 The one is That in the Sacred Mysteries of the Christian Church it is offered to God daily and given to those that devoutly and holily desire it The other is That we ought daily to receive it or at least so to lead our Life as to be fit daily to take it and eat it Let those that think otherwise Note unless by reason of a long Interval they ought not to he fed with this saving Banquet of the Soul hear what S. Ambrose says If it be thy Daily Bread why dost thou take it but once a Year Lib. 5. Sap. c. 4. Vide etiam de Consec dist 2. But in this Petition the Faithful are specially to be exhorted XLI The Issue of this Petition to be left to God That when they have honestly and well advis'd and been industrious in getting the Necessaries of Life they leave the Success to God and refer their Desires to his Pleasure Psal 45.23 who will not always leave the Just in a tottering condition For either God will grant the things desired Note and so they shall have their Wish or else he will not grant them and that is a most certain Argument that what is desired is neither for their Salvation nor Advantage since God denies it to the Pious who takes greater care of their Welfare than themselves do Upon this Point the Curats may enlarge themselves in explaining those Reasons which are excellently collected by S. Austin in his Epistle to Proba The last thing in discoursing upon this Petition is this XLII Why God gives good things to Rich Men. That Rich Men well consider their Wealth and Plenty and that they receiv'd them from God and let them think with themselves that those good things are therefore heap'd upon them to distribute them to the Needy To which sense agree those things that are disputed by the Apostle in his first Epistile to Timothy 1 Tim. 6.17 whence the Curats may fetch Divine Precepts enow for the clearing this Point both profitably and savingly The FIFTH PETITION And forgive us our Debts as we alsso forgive our Debtors SInce there are so many things that signifie God's Infinit Power to be join'd with the like Infinit Wisdom and Goodness I. Christ's Passion a singular Token of his Love to us that whithersoever we turn our Eyes and thoughts we meet with the Tokens of his Immense Power and Goodness verily there is nothing that more evidently shews his most profound Love and admirable Charity towards us than that unspeakable Mystery of the Passion of Jesus Christ from whence sprang that
everlasting Fountain to wash away the Pollutions of Sin whereby we wish to he cleans'd and expiated God being our Guide and Benefactor when we pray thus of him Forgive us our Debts Now this Petition contains the Sum II. What this Petition contains Isa 27.9 as it were of those Goods which are heap'd upon Mankind thro Jesus Christ For so Esaias taught Iniquity shall be forgiven to the House of Jacob and all this Fruit is to take away Sin Which thing David also shews declaring them that could receive that saving Fruit to be blessed in these words Psal 34.11 Blessed are they whose so Iniquities are forgiven Wherefore the Pastors must observe and expound the meaning of this Petition accurately and deligently III. This Petition to be explain'd which we perceive to be so available to the attaining of the Life of Heaven Now we enter upon a new way of Praying IV. This â—â—â—ten d â—ers from the rest for hitherto we have begg'd of God not only Eternal and Spiritual Good things but Transitory Conveniencies and such as belong to this Life But now we pray to be delivâ—r'd from the Evils both of Soul and Body both of this and the other Life Now because to the obtaining what we pray for V. What need we have to pray aright there is requir'd a proper way of Petitioning it seems fit to shew how they ought to be affected that will make Prayers to God The Curats therefore shall admonish the Faithful First first That it is necessary that he that will come to beg this first acknowledge his Sin And then Secondly that he be mov'd with the Sense of and Grief for it And then Thirdly that he throly perswade himself that God is willing to pardon those that have sinn'd if they are so affected and dispos'd as we have said lest haply after the bitter remembrance and acknowledgment of Sin there follow the despair of Pardon which long ago took hold upon the Souls of Cain and Judas Gen. 4 13. Mat. 27.4 who look'd upon God only as a Revenger and not also as Gracious and Merciful In this Petition therefore we ought so to be affected VI. With what Mind this Petition to be made that with grief acknowledging our Sins we fly to God as to a Father and not as to a Judge whom we pray to deal with us not in Justice but in Mercy Now we are easily brought to acknowledge our Sins VII How Men are to be brought to acknowledg their Sin Psal 13.52 if we but hearken to God himself admonishing us in such places of sacred Scripture as these For thus we read in David They are all gone out of the Way they are all together become unprofitable there is none that does good no not one To the same sense speaks Solomon There is no Man just upon the Earth that do s good and sins not Pertinent to which is this also Who can say My Heart is clean I am pure from Sin Prov. 20.9 Which very thing also for the deterring Men From Pride is written by S. John 1 Joh. 1.8 If we say that we have no Sin we deceive our selves and the Truth is not in us And by Jeremy Hier. 2.35 Thou saidst I am without Sin and innocent and therefore let by Anger be turn'd from me Behold I will contend with thee in Judgment because thou saidst I have not sinn'd All whose Sentences VIII In what sense this Petition is to be understood agreeing in the same tho coming out of their several Mouths Christ our Lord confirm'd in the appointment of this Petition For the Authority of the Council of Milevis forbad that it should be otherwise interpreted after this manner c. 7 8 9. VVe decree That whosoever will have those VVords of the Lord's Prayer where we say Forgive us our Debts so to be said of the Saints as that it be said for humility but not truly Let him be Anathema For who can endure one to pray Note and at the same time to lie that not to Men but to the Lord himself who with his Lips tells him that he desires to be forgiven but in his Heart he says he has no Sins to be forgiven him Vide Trid. Sess 6. de Justificatione c. 11. Item Aug. in Ench. c. 17. But in the necessary acknowledgment of our Sins IX Sin is to be remember'd with grief it is not enough lightly to make mention of them For that the remembrance of them might be bitter to us there is need that we be prick'd at the Heart wounded at the Soul and grieve inwardly VVherefore the Curats shall diligently handle this Point Note that his faithful Hearers may not only bring to remembrance their Sins and VVickedness but that they may remember them with grief and sorrow that when they are griev'd at the Heart they may betake themselves to God their Father whom they humbly pray to pluck away the Stings of their Sins that stick within them Nor shall they labor to lay before the Eyes of the Faithful the Filthiness only of their Sin X. How the Peoples Sins are to be put before their Eyes but also Mens Indignity and Blemishes who being nothing else but stinking Flesh and the utmost Deformity dare after an incredible manner provoke the incomprehensible Majesty and inexpressible Excellency of God and especially since by him we have been created redeem'd and enrich'd with innumerable and exceeding great Benefits And why Note and Amplifie that being estrang'd from God the Father who is the Supream Good we dedicate our selves to the Devil for the basest Reward of Sin and to the most miserable Slavery For neither can it be express'd how cruelly he tyrannises in the Souls of them who having cast away the sweet Yoak of God and broken the most lovely Knot of Charity whereby our Soul is ty'd to God our Father they have fallen off to their most bitter Enemy Joh. 14.30 who for that Reason is call'd in Sacred Scripture the Prince and Ruler of the VVorld Ephes 6.12 Job 41.25 Isa 26.13 and the Prince of Darkness and King over all the Children of Pride And to them that are oppress'd with the Devils Tyranny does that VVord of Esay properly agree O Lord our God other lords besides thee have ruled over us If these broken Covenants of Love move us not XI How many and great Mischiefs Sin causes at least let the Calamities and Miseries into which we have plung'd our selves by Sin move us For the Sanctity of the Soul which we know is espous'd to Christ is violated and this same Temple of the Lord is prophan'd which those that pollute 1 Cor. 3. the Apostle threatens thus Now if any one violate the Temple of God him will God destroy Innumerable are the Evils which Sin brings upon Men. Which Plague being almost infinit Psal 37.4 David expresses in these Words There is
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
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
Dan. 3.49 which we read happen'd to the Three Children that were cast into the burning fiery Furnace Dan. 6.22 Dan. â— and to Daniel whom the Lions hurt not even as the Flame scorch'd not those Children But according to the Sense of the great S. Basil XVI The Dev l call'd Evil. S. Chrysostom and S. Austin the Devil is specially call'd the Evil one because he was the Author of Mans Fault that is of his Sin and VVickedness whom God uses as his Minister in punishing wicked and criminous Men for God appoints to Men all the Evil they suffer for their Sins which the Sacred Scripture means when it says Amos 3.6 Is there any evil in the City which the Lord has not done And Esa 45.7 I am the Lord and there is none other forming the Light and creating Darkness making peace and creating Evil. And the Devil is call'd Evil for this Cause Another Reason because tho we had done him no hurt yet he always makes VVar against us and persecutes us with mortal Hatred But if because we are armed with Faith Note and protected with Innocence he cannot hurt us yet he makes no end of tempting us with outward Evils and vexing us by all the means he is able wherefore we pray God that he would deliver us from the Evil one Chrysost hom 20. in Matth. hom 5. in Job Aug. in Ecclesiast dogmat c. 57. Basil in hom quod Deus non sit auctor malorum non procul à fine Now we say from Evil XVII Why we pray to be deliver'd from Evil and not from Evils not from Evils for this Reason because the Evils which happen to us from our Neighbors we lay upon him as the Author and Perswader that we may not therefore be angry against our Neighbors but turn all our Hatred and Anger against Satan himself by whom Men are driven to do us the Injury If therefore your Neighbor has hurt you in any kind Note when you pray to God our Father beg of him not only to deliver you from Evil i. e. from those Injuries which your Neighbor lays on you but that he would snatch that very Neighbor of yours out of the Power of the Devil by whose impulse Men are led into Deceit We must also know XVIII When we are not heard herein what we must do if by our Prayers and Vows we are not deliver'd from Evils that we ought patiently to endure those things that press us understanding that so it pleases God that we should patiently suffer them VVherefore it is by no means fit for us either to be angry or to grieve because God hears not our Prayers but we must referr all things to his VVill and Pleasure esteeming it to be profitable to us and for our Good which pleases God that it should be so and not that which we would have to be otherwise Lastly XIX Here all inconveniences are patiently to be endur'd 2 Tim. 3.12 the Devout Hearers are to be taught That whilst they are in the Stage of this Life they ought to be ready to bear all kinds of Inconveniences and Calamities not only with a patient but also with a chearful and glad Heart For all says the Apostle that will live godly in Christ Jesus shall suffer Persecution And Act. 14.21 Thro many Tribulations we must enter into the Kingdom of God Again Luc. 24.26 Ought not Christ to suffer these things and so to enter into his Glory for it is not fit that the servant should be greater than his Lord as it is very unfit according to S. Bernards Sense that the Members should be delicat under a thorny Head Serm. 5. de omnibus Sanctis The Example of Vriah is very excellent for our Imitation An Example who when David exhorted him to stay at home said 2 Reg. 11.11 The Ark of God and Israel and Judah dwell in Tents and shall I go into my house Being furnished with these Reasons and Meditations Other Examples if we come to pray we shall obtain that tho we were on all sides girded and compassed about with Evils yet we shall be kept safe even as those three Children that were untouch'd by the Fire or at least as the Machabees we should constantly and stoutly endure all Adversities In Reproaches and Torments we will imitate the Sacred Apostles Act. 5.41 Who being beaten with Stripes did heartily rejoyce that they were counted worthy to suffer Disgrace for Christ Jesus So we being thus prepar'd will sing with the greatest Pleasure of Mind Psal 118. Princes have persecuted me without a cause but my heart was afraid for thy Word I will rejoyce in thy word as he that has found great Spoils The SEAL of the LORDS PRAYER Amen THis Word Amen I. Prayer must be rightly concluded or so it is S. Hierom in his Commentaries upon Matth 6.6 calls the Seal of the Lords Prayer Wherefore as we before admonish'd the Faithful concerning the Preparation which is to be made before we go about to pray to God so we thought it convenient that they should know the Cause and Reason of the Close and End of this Prayer For it is of no less moment devoutly to end Note than to be careful how to begin our Prayers to God Let the Faithful know therefore that the Fruits II. The fruit of this Particle we obtain by the End of our Lords Prayer are many and that very profitable but the most advantagious and welcome Fruit is the obtaining of those things which we have pray'd for whereof enough has already been spoken For by the former Part of this Prayer we not only obtain to have our Prayers heard but also some greater and more excellent things than can by Words be express'd For since Men in Praying III. The Advantage of Prayer discourse with God as S. Cyprian says the Divine Majesty is after an unutterable manner brought nearer to the Person that prays than to others and besides it adorns them with singular Gifts So that they who devoutly pray to God may be compared to them that come to the Fire who if they are cold begin to grow warm if they were warm begin to grow hot So they that come to God by Prayer according to the Measure of their Devotion and Faith go away more warm'd for their Minds are inflam'd for Gods Glory their Souls inlightned after an admirable manner they are exceedingly enrich'd with Divine Graces for thus it is written in Holy Scripture Psal 20 14. Thou hast prevented him with the blessing of sweetness Moyses in this case is an Example for all An Example Exod 34 35. 2 Cor. 3. â—3 who by reason of his walking and talking with God did shine so with a kind of Divine Brightness that the Israelites could not look on his Eyes or Countenance Verily they that pray with that earnest Study Note do wonderfully enjoy Gods Majesty
be call'd an Heretic 86 The Command of Honoring Parents 381 What Honor is Pag. 385 Parents of all kinds are to be honor'd ibid. The Duties of Honor which we owe to Parents 386 The Honor due to Parents after their Death 388 What Advantages they reap that honor their Parents 390 Who honor not their Parents may fear an untimely Death 391 392 Hope of obtaining is of great use to obtaining 467 How we ought to devote our selves to God in hope of the Reward of Heaven 506 Our Hope should be wholly plac'd in God's Love ibid. We ought to hope to obtain Pardon of Sin 520 How to get Hope even in Temptations 535 536 We are to hope in God's Protection when we are tempted ibid. Why a Husband ought to love his Wife 327 The Duty of a Husband to his Wife ibid. c. Hypocrites pray not from their Heart 470 The Hypocrites Practice in Praying to be avoided ibid. I JEsus the Son of God alone was able to reconcile us to God 29 How great profit they have that believe Jesus Christ to be the Son of God Pa. 29 What the Name Jesus signifies 31 How the Name Jesus contains all his other Names 3â— Jesus Christ Supreme King Priest and Prophet 33 Jesus the Son of God true God 34 Jews see Hebrews To have the Images of Christ and of the Saints in the Church is not only lawful but very profitable for the Faithful 351 When any one before the Images of the Saints prays the Lord's Prayer what he ought to think 464 465 The Incarnation of the Word of how great value it is to us 38 One Person alone wrought not all the Mysteries of the Incarnation 39 No Confusion of the Natures made by the Incarnation 40 Why in a peculiar manner the Work of the Incarnation attributed to the Holy Ghost 39 In the Mystery of the Incarnation some things done beyond and some things by the Order of Nature 40 The Wonders that hapned in the Incarnation of the Word ibid. All Inconveniences to be born patiently 540 Infants see Baptism An Infidel being converted to the Faith is to keep his first Wife Pag. 323 Man's Ingratitude towards God 538 Inhumanity to be avoided by him that desires that God should hear him 466 Christians by all means to be perswaded to forget Injuries 528 How to perswade Men to forget Injuries ibid. Injuries to be forgiven of him that would be forgiven of God 531 God requires of us to forget Injuries ibid. What Advantages they get that forgive Injuries 402 The Inconveniencies they fall into that will not forgive Injuries 403 Remedies to lay aside Injuries 404 Forgetting of Injuries the best Alms. 402 Who are desirous to forget Injuries ought to use in the Lord's Prayer that Petition Forgive us c. and why 528 Why Christ will be the Judge of all 72 Of the Last Judgment ibid. Christ's Judgment of us twofold 73 The Necessity of a General Judgment 73 74 Judges that take Bribes are Robbers 418 Judgment in Civil Courts to be administer'd according to Justice and the Laws 428 429 The Power of Jurisdiction how prov'd Pag. 267 Original Justice given of God to Man beyond the Power of Nature 27 He cannot be justified that is not ready to obey all God's Commands 337 The Justification of a Sinner is a Work of God's Infinit Power 104 It is given by the Sacraments as by Instruments 134 K THe Dignity and large Power of the Keys 104 All have not the Power of the Keys ibid. Kings are to be obey'd 390 The Kingdom of Heaven 489 The Kingdom of Heaven to be pray'd for before all things else 490 The praying for the Kingdom of Heaven contains a great heap of excellent Gifts ibid. The Kingdom of Christ is not of this World 493 What the Kingdom of God is ibid. The Kingdom of God is within us ibid. VVhy the Kingdom of Christ call'd Justice ibid. The Kingdom of Grace put before the Kingdom of Glory 494 The Kingdom of Christ which is the Church 495 The Propagation of the Kingdom of the Church ibid. How the Kingdom of God comes upon Sinners P. 495 How the Kingdom of Christ is sought ibid. The Excellency of the Kingdom of Heaven 496 God affords us Assistances to obtain the Kingdom of Heaven 497 Those that would enter into the Kingdom of Heaven ought to beg of God that his Will be done 498 L THe Last Things to be often remembred 78 The Law of Nature the same with the Written Law 334 What the Law of Nature is ibid. They break the Law of Nature that spare not their Enemies 527 The Law of the Decalogue is no new Law but the Law of Nature illustrated 334 With how great Majesty the Law was given 335 The Laws of Nature not hard 336 The Law is to be obey'd ibid. The Benefit of observing the Law 337 To know God to be our Lord makes us more ready to keep his Law 341 Every Law induces Men to obey it either for love of Reward or fear of Punishment 352 The way and manner of keeping the Law God's Law is to be kept in the inward Sense of the Soul Pag. 440 The difference between Divine and Human Laws ibid. God's Law is as a Looking-glass wherein we may see the Deformities of our Nature ibid. Life eternal what it signifies 117 c. Man's Life on Earth a Temptation 539 Our Life and Salvation depend upon God 515 All kind of Lying is to be avoided c. See the Eighth Commandment M THe Honor due to Civil Magistrats 389 When Magistrats are to be obey'd and when not 390 Man form'd after God's Image and Likeness 27 Man last created made immortal by Divine Gift not by Natural Vertue ibid. The first Fall of Man 29 How much a Christian Man is oblig'd to Christ 37 Men ought to be studious of God's Honor. 354 How Man is oblig'd to God 478 Mans Misery 491 Mans Misery by reason of Adam's Sin 499 Men compar d to Sick Folks and to those that have lost their Taste 499 500 Men compar'd to Children Pag. 500 Man tho justified cannot so tame the Lusts of the Flesh as never more to stir in him 501 Voluptuous Men Strangers to Divine Pleasure 503 Mans Instability 491 Mans Weakness 510 With what kind of Curse Man was condemn'd after Adam's Sin ibid. Mans Folly and Weakness 533 Virgin Mary see the Third Article of the Cred. 32 463 The Sacrifice of Mass the same with that on the Cross 236 Mass a Propitiatory Sacrifice and not only Commemorative ibid. Mass offer'd for and profits the Dead 237 The Rites of Mass not superfluous ibid. The Matter or the Sacrament of the Eucharist see Eucharist The Matter of the Sacrament of Penance see Penance Matter of the Sacrament of Extream-Unction see Extream-Vnction Matrimony whence so call'd 314 The Sacrament of Matrimony call'd by divers Names ibid. The Definition of Matrimony and the Declaration thereof 315 They cannot enter into Matrimony
the first Person of the Trinity call'd Father Ibid. What belongs to the Divine Persons ought not to be curiously search'd into Ibid. Christian Philosophy differs from the wisdom of the World 16 What the Philosophers thought of God Ibid. The Pope of Rome is the Head of the Catholic Church 92 The Supreme Dignity and Jurisdiction of the Pope of Divine Right Ibid. The Pope is the Supreme Governour of the Universal Church the Successor of St. Peter and Christ's true and lawful Vicar Ibid. God is first to be pray'd to and then the Saints 464 The best way of praying 457 For whom we must pray 461 The Saints are to be pray'd to and after what manner we beg them to take pity on us 464 The manner of Prayer 469 We must pray in Spirit and Truth Ibid. Infidels cannot pray in Spirit and Truth 470 We must pray in Christ's name 471 By praying to God we honour him 452 The Divine Majesty approaches to him that prays 551 They that pray converse with God Ibid. The benefits and advantages of such as pray 452 Many degrees of Prayer and Thanksgiving 455 c. The manner of vocal Prayer 469 What sinners God hears and helps when they pray 558 Prayer to God necessary 450 Christ pray'd all night 470 The power that Prayer has with God 471 The profitableness and advantage of Prayer 452 c. Prayer is an argument of Religion Ibid. By Prayer we acknowledge our subjection to God Ibid. Prayer is the Key of Heaven Ibid. The Vertue and Advantage of Prayer Ibid. Of what parts Prayer consists 455 The two principal parts of Prayer 456 The Prayer of such as have not yet receiv'd the light of Faith 458 The Prayer of such as God hears not 459 Prayers for the wicked have great influence 462 Prayers for the Dead in Purgatory flow'd from the Apostles Ibid. Prayers for such as are in mortal sin not very efficacious Ibid. What he ought to think that pronounces the Lord's Prayer before the Images of the Saints 465 Prayer must be humble Ibid. The preparation of Prayer Ibid. What sins they must avoid that would have their Prayers heard of God 466 Contempt of God's Laws makes our Prayers execrable Ibid. Prayer admits of no doubting 467 Mental Prayer excludes not vocal 469 Mental Prayer is more excellent Ibid. The proper advantage and necessity of vocal Prayer Ibid. Private and public Prayer 470 The Exposition of the Lord's Prayer 472 The Preface of the Lord's Prayer Prayer made for another profits himself 481 Prayer is a weapon against the Devil 541 The order to be observed in Prayer 545 The preposterous order us'd by some in their Prayers 544 The Preaching of God's word never to be intermitted In the Preface The authority of the Preachers of God's word Ibid. Preparation to Prayer wherein it consists 465 Preparation before the Communion what it ought to be and how necessary 225 226 Preparation to the Communion requires us to come fasting 227 The Priest alone has the power of consecrating the Eucharist 232 VVhen Christ instituted Prists 235 Priests are to conceal in perpetual silence the sins reveal'd to them in Confession 268 Priests call'd Gods and Angels 293 The Priests of the New Testament more excellent than all others 293 297 The Priests Power very great 294 VVhat they ought to propose to themselves that are to be initiated into Holy Orders Ibid. Mercenary Priests 294 295 Priests entring in by the door of the Church 295 VVhen the Power is given to the Priest by the Bishop Pag. 298 The Ceremonies used in Ordaining Priests and other Clerks 298 c. The Order of Priesthood tho it be burdensom yet it has divers degrees of Dignity and Power 308 VVhat is requir'd in him that is to be made Priest 311 VVhat knowledge is required in a Priest Ibid. Two duties of a Priest Ibid. The Nobility and Excellency of a Priest 236 The charge of a Priest to be lay'd upon none rashly 310 VVho are said to be call'd to the Priesthood 294 The Power of the Priesthood double 296 The Power of the Priesthood of the Law of the Gospel far more excellent than that of the written Law or Law of Nature 297 The Power of the Priesthood of the Gospel has its Original from Christ Ibid. That Priesthood two-fold 306 The Office of the Priesthood 307 The duty of Prosecutors and Advocates 434 God's Providence towards Men. 490 c. Purgatory 57 R REdemption the great benefits we receive thereby 54 Remedies against evil desires Pag. 447 The remedies of a sick soul are Penance and the Eucharist 289 Remission of sins to be had in the Church 102 With how great thankfulness the benefit of remission of sins is to be receiv'd 103 Christ has given the power of remitting sins in the Church to the Bishops and Priests Ibid. Our sins remitted by Christ's blood 105 None can obtain remission of sins without Penance 526 Restitution necessary to a Penitent 419 Who are to be compell'd to make restitution 419 420 The Resurrection of Christ and the glorious Mystery of it 62 c. Christ rose again by his own power 61 By the benefit of the Resurrection Christ is become the first fruits of all Ibid. That Christ rose again the third day how to be understood 62 The mystery of Christ's Resurrection very necessary 63 The end of Christ's Resurrection 64 What examples Christ's Resurrection proposes to us 65 The signs of spiritual Resurrection Ibid. Our Faith establish'd by the belief of the Resurrection of the dead 107. Why the Resurrection of man is called the Resurrection of the Flesh 107 The Resurrection of the Flesh proved by Examples and Testimonies 108 The different condition of them that shall rise again 111 Before the Resurrection all then alive shall die without exception Ibid. Our Bodies shall rise again immortal 114. The powers of those that rise again Ibid c. What fruits we gather by the Article of the Resurrection 116 Robbery and its kinds 417 Robbery a greater sin than Theft 414 Robbery and the various kinds of Rapine 417 S THe celebration of the Sabbath why so often commanded in holy Scripture 369 What Sabbath signifies 373 What the signification of Sabbath is ibid. Why the Sabbath consecrated to God 375 The Sabbath was a sign Ibid. The Sabbath in Heaven Ibid. Why the Sabbath transferr'd to the Lord's day 376 After what manner the Sabbath is to be observ'd 377 The name Sacrament how taken 127 What a Sacrament is 128 Justice and Salvation attain'd by the Sacraments 128 St. Austin's definition of a Sacrament Ibid. Sacraments referr'd to those things they signifie 129 c. Sacraments are signs appointed of God 130 A sacred thing and the Grace of God 131 A Sacrament signifies and works Holiness Ibid. Sacraments signifie divers things 132 The Sacraments of the Law of the Gospel why instituted 133 Every Sacrament consists of two things Matter and Form 135 Among all signs words have
his Tillage of those fruitful Gardens nor had his Labor or his Hope at all ever deceiv'd him But his Posterity is not only depriv'd of the Fruit of the Tree of Life VIII How great the Misery of Adams Posterity is but also is condemn'd with that dreadful Sentence Cursed is the Farth by thy act in labor shalt thou eat thereof all the Days of thy Life Briers and Thorns shall it bring thee forth and thou shalt eat the grass of the Earth in the sweat of thy face shalt thou eat thy Bread till thou return to the Earth out of which thou wast taken for Dust thou art and into Dust shalt thou return To us therefore all things are fallen out contrary to what they had done to him and his Posterity IX Among these Miseries which is the greatest if Adam had bin obedient to Gods Command All things therefore are alter'd and chang'd for the worst Among which this is very lamentable that for our exceeding great Charges utmost Labor and Sweat we very often receive no Fruits when the Seed we sow turns to bad standing Corn or is choak'd with Weeds or is stricken with Storms Winds Hail Blasts Cankers and so perishes and is destroy'd so that all the whole Labor of the Year in a short Time by some Calamity of the Air or Earth comes to nothing And this happens for our Wickedness at which God being angry does not bless our Labors But that dreadful Sentence remains which at first he pronounc'd against us Gen. 3. The Pastors therefore in handling of this Point X. Mens Labor but vain unless God bless it shall labor that the Faithful may know that Men fell into these Streights and Miseries by their own Fault that they may understand that they must labor and sweat in getting those things that are necessary for Life but yet except God bless their Labor that all their Hope will deceive them and all their striving be in vain For neither is he that plants any thing nor he that waters but God that gives the Increase And Except the Lord build the House they labor but in vain that build it 1 Cor. 3.7 Psal 126.1 The Curats therefore shall teach XI Whence the Necessity of Prayer proved that there are almost innumerable things which if we want we either lose Life or render it very uncomfortable For this want of things and this Weakness of Nature being known Christians will be compell'd to go to their Heavenly Father and humbly to beg of him both Earthly and Heavenly good things They will imitate that Prodigal Son An Example Luc. 15. who when in a far Country he began to want nor was there any one that would give him so much as Peas-husks to eat when he was hungry returning afterwards to himself he understood that there was no Remedy to be expected any where for those Evils wherewith he was press'd but from his Father And here also the Faithful will come with more Confidence to pray XII How Faith given to them that pray if in their Minds they consider the Divine Goodness that his Fatherly Ears are always open to the Voice of his Children for while he exhorts us to seek our Bread he promises that he will bestow it abundantly upon them that rightly ask it of him for by teaching us how to ask it he exhorts us to ask it by exhorting he inforces us to ask it by inforcing us to ask he promises to give it by promising to give it us he leads us into a certain Hope of obtaining it The Minds of the Faithful therefore being stirr'd up and inflam'd XIII What we pray for in this Petition it now follows that we shew what is pray'd for in this Petition and First what Bread that is which here we ask We must know therefore that in Sacred Scripture by this Word Bread are signified many things XIV What is meant by the Word Bread but especially these two First whatsoever we use for Food and other Provisions for the Body for Preservation of Life and then whatsoever is given us of God's Blessing for the Life and Salvation of our Spirit and Soul Now here we ask Relief for that Life which we lead here in the Earth XV. What we here pray for First and this by the Authority of the Holy Fathers that thought so Wherefore they are not to be heard XVI Earthly good things may lawfully be pray'd for that say that Christians may not ask of God the Earthly good things of this Life For there are against this Error besides the concurring Sense of the Fathers very many Examples both of the Old and New Testament For Jacob vowing pray'd thus An Example Gen. 28.20 If the Lord will be with me and keep me in my way by which I walk and give me Bread to eat and Clothes to put on and that I return in safety to the House of my Father the Lord shall be my God and this Stone which I have put up for a Monument shall be call'd the house of God and of all that thou shalt give me I will offer to thee the Tithes And Solomon also pray'd for certain Relief of this Life Another Prov. 30.8 when he pray'd thus Give me neither Beggery nor Riches but give me only Necessaries for Food And what shall we say Others out of the New-Testament Matth. 24.20 when the Saviour of Mankind commands us to pray for those things which no one dares deny do belong to the use of the Body Pray ye says he that your flight be not in Winter or on the Sabbath And what say we of S. James Jac. 5.13 whose Words are these Is any of you sad let him pray Is any one cheerful let him sing And what of the Apostle who says thus to the Romans Rom. 15.30 I beseech you Brethren thro our Lord Jesus Christ and thro the Love of the Holy Ghost that ye help me in your Prayers to God for me that I may be delivered from the Infidels that are in Judea Wherefore XVII Earthly good things are here pr y'd for when God gives leave to the Faithful to ask the Comforts of human things and this perfect Form of Prayer was deliverd by Christ our Lord there is no doubt left that this is one of the seven Petitions Besides XVIII What we pray for Secondly we beg our daily Bread i. e. Necessaries for Food and under the name of Bread whatsoever is sufficient both for ◠lothes to cover us and for Food to sustain us whether it be Bread or Flesh or Fish or whatsoever else we can think on For we see that Eliseus us'd this manner of speaking An 〈…〉 ple. 4 Reg 6.22 when he admonish'd the King to give Bread to the Assyrian Soldiers to whom a great abundance of Meat was given And we know that it was written concerning Christ our Lord Another He entred into the House
of a certain Prince of the Pharisees on the Sabbath-day to eat Bread Luc. 14.1 by which word we see is signified whatsoever belongs to Meat and Drink For the perfect Signification of this Petition XIX We here pray for necessaries only we must further observe that by the Word Bread we are not to understand an abundant and exquisit plenty of Meat and Clothes but only what is simply necessary as the Apostle wrote Having Food and Raiment 1 Tim. 6.8 Prov. 30.8 let us therewith be content And Solomon as we said before pray'd Give me only necessary Food And of this Sparing and Frugality we are admonish'd in the next Word XX. We here pray for nothing for Luxury For when we say Our we pray for that Bread that is for our Need not for Wantonness Neither do we say Our as tho we were able to get it by our own Industry without God Psal 10â— For David says All things wait on thee to give them Meat in season when thou givest it them they gather it when thou openest thy Hand all things are fill'd with Goodness And in another place The Eyes of all things hope in thee O Lord and thou givest them their Meat in due season but because it being necessary for us it is given us of God the Father of all who by his Providence feeds all things living And for this cause also it is call'd Our Bread XXI Why this Bread is call'd Ours because we are to get it lawfully not by Wrong Deceit or Theft For whatsoever we get to our selves by ill Arts it is not ours but other Mens and very commonly either the Getting of it or the Possession or at least the spending of it is very Calamitous but on the contrary according to the Sentence of the Prophet there is great Peace and Happiness in the honest and toilsom Profits of pious Men Psal 127.2 For says he because thou shalt eat the labors of thy hands happy art thou and well it will be for thee And now for those that seek their Bread by their honest Labor XXII God blesses the Laborious Deut. 28.8 God promises them the Fruit of his Blessing in that place The Lord will send his Blessing upon thy Stores and upon all the works of thy hands and he will bless thee Nor do we only beg of God for our selves XXIII What we pray for Thirdly that we may use that which thro our Sweat and Labor we have gotten by the help of his Bounty for that is truly call'd Ours but we pray also for a good Heart that what we have justly gott'n we may also well and wisely make use of Daily In this Word also lies an Admonition to Frugality and Parsimony XXIV By the word Daily we are taught Frugality of which we spake last for we pray not either for Dainties or many sorts of Meat but only for that which satisfies the Necessities of Nature so that here they may be asham'd who being weary of common Meat and Drink seek for the most rare sorts of Dainties and Wines Nor by this Word Daily XXV The same Word condemns Covetousness Isa 5.8 are they less blam'd against whom Isaias utters these dreadful Threats Wo to you that joyn house to house and field to feild even to the utmost extent of place will you only dwell in the midst of the Earth For the Covetousness of these Men is inexpressible of whom it is thus written by Solomon Eccle. 5.6 A covetous Man will not be satisfied with Mony Hitherto belongs also the Saying of the Apostle 1 Tim. 6.9 They that will become rich fall into temptation and the snare of the Devil Besides XXVI It shews us to be mortal we call it Our daily Bread because we are fed therewith for the Supply of our Vital Moisture which is daily consumed by the force of natural Heat Lastly XXVII It teaches us to pray diligently there is this Reason for this Word because it is to be pray'd for daily that we may be kept in this practice of loving and worshiping God and that we may assuredly perswade our selves as true it is that our Life and Health depends upon God Give us How much matter these two words afford XXVIII The Force of these words to be explain'd Luc. 4. to exhort the Faithful devoutly and holily to worship and reverence the infinite Power of God in whose hands are all things and to loath that wicked Pride of Satan All things are delivered to me and I give them to whom I will there is none that sees not for at the pleasure of God alone all things that are given are preserv'd and increas'd But what need is there XXIX The Rich beg their daily Bread may some one say for Rich Men to pray for their daily Bread seeing they abound with all things They have this Necessity for praying in this manner not that those things may be given them of which by Gods Bounty they have enough but that they lose not those things which they have in abundance Wherefore as the Apostle writes 1 Tim. 6.27 Let them hence learn not to be overwise nor to trust in uncertain riches but in the living God who gives to all men all things liberally to enjoy Note Now S. Chrysostom gives this Reason for this necessary Petition Hom. 14. oper imperfect in Matth. not only that he would supply us with Food but that when the Hand of the Lord does relieve us with giving to our daily Bread a wholsom and therefore a healthful Vertue he would cause our Food to nourish our Body and our Body to be serviceable to our Soul But what is the Reason why we say XXX Why we pray here in the plural Number Give us in the the Plural Number and not Give me Because it is the Property of Christian Charity not that every one be careful for himself only but that he take pains for his Neighbor also and in taking care for his own Advantage that he remember others also Add hereto Another Reason that the Gifts which God gives to any one he gives not to the End that he alone should possess them but that he should communicate to others what things he has above Necessity For says S. Basil Hom. 6. varior arg S. Ambrose Serm. 81. It is the Bread of the Needy which thou detain'st it is the Cloaths of the Naked which thou loock'st up it is the Redemption the Freedom the Mony of the Miserable which thou hidest in the Earth This Day This Word admonishes us of our common Infirmity XXXI What this word to Day signifies For who is there that if by his only Labor he be past Hope to be able to provide the necessary Expences of Life for a long while does not trust at least that he shall provide Food for one Day But neither does God allow us the Power of this Confidence since