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
concerning divers Censures and Books either suspected or pernicious and to make Relation thereof to the Holy Synod Now understanding that the whole Work is finished and yet that by reason of the variety and multitude of Books the Holy Synod cannot distinctly and conveniently judge of them She commands that whatsoever has been done by them be exhibited to his Holiness the Pope that it may be determin'd and publish'd by his Judgment and Authority and commands the same to be done about the Catechism by the Fathers to whom it was committed and about the Missal and Breviary From these things it manifestly appears first Why the Synod of Trent commanded this Form of Catechism to be publish'd Secondly When it Decreed it Thirdly That this Catechism is of so great Authority that it ought to be preferr'd before all others Fourthly That it ought never to be out of the Hands of the Pastors for to them it is a Storehouse of true Divinity and a Treasure sull of all Ecclesiastical Discipline ARTICLE II. To what Fathers the Care of the Catechism was committed and how long they labor'd about it IT may be said that the Fathers labor'd in this Catechism two several times First While they were at Trent in Council i. e. for almost Two whole Years to wit from the Eighteenth Session celebrated the Twenty sixth day of February 1562. till the end of the Synod which was finish'd in the Month of December 1563. The last i. e. when the Sacred Assembly was dismiss'd at Rome whither certain Fathers chosen for this end were conven'd together and continu'd in this Work above Three Years to wit from the Departure of the Council to the Year 1556. wherein the Work being finish'd was offer'd to Pope Pius V. of Sacred Memory to be approv'd Whence it was that for Five full Years the Fathers who among the rest were most Devout and Learn'd and therefore chosen by the Council labor'd together both in Composing and Perfecting this Catechism which considering well of verily we cannot judge him by any means to be of a sound Mind that thinks not such a Book as this worthy of all esteem and to be had in reverence in all Ages and they that in disputing of Matters of Divinity if this Catechism be cited reject it in scorn as fit for Children we should think to be very unsound and in the dark But to come to the Fathers It is certain from the Last Session that for the Two last Years of the Council there were very many excellent Divines chosen out of the whole Assembly of Fathers that bestow'd much Pains and great Labor on this Catechism For the Matter of it is divided into certain Articles which being then distributed amongst them every one took care and labor'd in his own according to the Intent of the Council and the Sense of the Church as the Spirit gave them utterance That this was thus done Christopher Sanctorius of the Order of Hermits of S. Austin testifies who says That this Particle of the Creed And in One Holy Catholic Church was committed to Cardinal Seripandus of the same Order to be explain'd But that the Fourth Article of the Creed was assign'd to Michael Medina of the Order of Friers Minors appears from himself who attributed it to himself in the Preface to his Opusculum concerning the same Fourth Article of the Creed From Possevinus in Apparatu Lit. P. we learn that Peter Galesinus expounded in Latin that part of this Catechism wherein are explain'd God's Commandments and ibid. Lit. I. he asserts That Julius Spogianus expounded the last Head of this Catechism the same thing Castalio distinctly confirms in these Words In Writing of the Catechism which was made by the Decree of the Council of Trent publish'd by Command of Pope Pius V. there were many Divines and Learn'd Men that labor'd Delius Pasqualinus a very grave Man assur'd me that the Creed or at least a part of the Creed was given to Antonianus to be explain'd which I also found in his Adversaries Therefore O ye Pastors mark I beseech you Not only the Thomists took Pains in this Work as some have dream'd that they might lessen the Authority of it as tho it were not the Work of the Universal Church but of some peculiar Theological Sect wherein they cast no small Note of Infamy upon the Council and Pope But passing by the Holy Council which was over the whole Work we deny not that it was committed to some Fathers of the Order of Friers Preachers But from this very thing that they undertook the doing of this Office by the Churches Appointment it is manifest that they freely laid aside their own proper and peculiar Sense and Opinion if such they had or that it was enjoyn'd them either by the Decree of the Council or by the Command of the Pope by word of Mouth to handle all things not according to their own but according to the Churches Sense otherwise it had been imprudently done which to assert how wicked would it be Now the said Fathers were these I. Leonardus Martinus of Genua Archbishop of Lancia II. Giles Fuscararius of Bullen Bishop of Mutinum III. Francis Foretius of Lisbon a Divine of the King of Portugal's in the Council of Trent All which of how great Piety of how great Learning and of how great Renown they were for their very many Ecclesiastical Gifts and Functions both in the very Synod and out of it S. Charles Borromaeus in his Epistle to Stanislaus Hosius Cardinal Vivarin says enough alone to satisfie me that they were the most Learn'd among the Fathers of the Council And Joseph Ripalmontius confirms my Belief of the same thing when he says thus He he means S. Charles conceiv'd in his Mind that great Work of the Roman Catechism concerning the Performance of which Work the Fathers at Trent made a Decree and that Decree was extant among the rest and even the greatest Divines labor'd together in composing it and disposing the Heads of it But this was S. Charles 's Design too that the Divinity and Heigth of the Matters and Sentences therein might be explain'd by like proper Words for that purpose making use of such Men as were most Excellent for the Latin Tongue by them to finish a Work which might seem to be made for some better Age of Romans than the present Storm bonded From which it is manifest that the Praise of this Work is in no small measure due to S. Charles himself Which is also plain from the Epistle of the same Saint to the King of Portugal of whom he begs leave after the Dismission of the Council to retain Francis Foretius because he would be very necessary to the Church for the compleating of this Catechism But tho the Glory of this whole Sacred Work seems to be due to these Fathers yet nevertheless we must truly and deservedly acknowledge that we have receiv'd it from Pope Pius V. of Sacred Memory as from the
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
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
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
Whereby it seemed to be declar'd that they ought to be obedient and subject to their Husbands Of these Names See Aug. lib. 19. cont Faust c. 26. Ambr. l. 1. de Abraham c. 9. in fine item vide 30. q. 5. c. feminae 33. q. 5. c. Mulier Isidor lib. 2. de Eccles Officiis c. 19. And thus it is defin'd according to the common sense of Divines V. The Definition of Matrimony given to be explain'd Matrimony is a Conjugal Conjunction of a Man and a Woman between two lawful persons holding an individual nearness of life The parts of which Definition that they may the better be understood it must be taught that altho all these things are in perfect Matrimony to wit Inward Consent Outward Agreement or Pact express'd by Words Obligation and Bond which is made by vertue of the Pact and the Copulation of Husband and Wife whereby the Matrimony is consummate yet nothing of these has properly the Nature and Vertue of Matrimony unless that Obligation and Knot which is signifi'd by the word Conjunction The word Conjugal is added because other kinds of Compacts whereby Men and Women are oblig'd mutually to help each other Conjugal either for Mony or for any other respect are far from the Nature of Matrimony Then follows Between lawful persons Between lawful persons because they who by the Laws are wholly excluded from the Conjunction of Marriage cannot enter into Matrimony Nor if they should marry is their Marriage valid for Example those who are join'd in kindred within the fourth degree and a Youth before the fourteenth year of his Age or a Girl before her twelfth which is the Age establish'd by Law such persons are not fit to enter into the just Covenants of Matrimony But that which is put in the last place Keeping an individual nearness of life declares the Nature of an indissoluble Bond Indissoluble wherewith the Husband and Wife are ty'd together From these things therefore it is plain VI. Wherein especially the vertue of Matrimony is plac'd that the Nature and Reason of Matrimony consists in that Bond. For that which other Definitions of the most learn'd Men seem herein to attribute to the Consent As when they say That Wedlock is a Consent of a Man and of a Woman In Epist Eugen 4 â—d Armâ—n This is so to be understood that that Consent is the working cause of Matrimony which thing the Fathers in the Council of Florence have taught for Obligation and Tye cannot be without Consent and Compact But it is very necessary VII The Consent of the p esent time to be express'd by words that the Consent be express'd in words which signifie the present Time For neither is Matrimony a simple Donation but a mutual Compact And therefore it is that the Consent of One only is not to join Matrimony but there must be a mutual Consent of Two betwixt themselves And for the declaring of this mutual Consent of mind it is evident that there is need of Words For if Matrimony could consist in the inward Consent only without any outward signification VIII The Inward Consent not enough for Matrimony then this also would seem to follow that when Two who were sever'd far asunder and in different places would consent to marry before the One had declar'd his Will to the other either by Letters or Messengers they would be join'd together in a true and lasting Matrimony which notwithstanding is very far both from Reason and from the Practice and Decrees of Holy Church It is rightly said therefore IX Consent of present in words of future time no sufficienâ— that the Consent must be express'd in words which have the signification of the present time for those words which shew a future time do not conjoin Matrimony but promise only and then it is evident that those things which are future are not yet but those things which are not must be thought to have little or nothing of firmness or stability in them Wherefore as yet no one has a Right of the Marriage Bed with that Woman which he promises that he will marry nor is it presently fulfill'd what he promises he will do altho he ought to perform his promise which if he perform not he is convicted as guilty of breach of Faith But he that is join'd to another in the Covenant of Matrimony altho afterwards he repent yet what is done he cannot alter or make void or ineffectual Since therefore the Obligation of Wedlock is not a bare Promise but such a kind of abalâ—enation or transferring over a Right whereby a man delivers indeed the power of his Body to the Woman and the Woman the power of her's to the Man therefore it is necessary that Matrimony be contracted with words which signifie the present time The Vertue and Force of which words remain even after they are pronounc'd and hold the Man and the Woman bound together with an indissoluble Bond. But yet instead of Words a Nod with the Head X. A Nod or other signs may suffice instead of Words or other signs which plainly shew the inward Consent may be sufficient for Matrimony yea even silence it self when a Maid by reason of Modesty answers not but her Parents speak for her From these things therefore the Curats shall teach the Faithful that the Nature and Force of Matrimony lies in the Bond and Obligation And besides the Consent express'd in that manner as has now bin said that Matrimony might be true the Bed is not necessary Gen 2. For it is plainly manifest that our first Parents before they had sinn'd all which time there had bin no carnal copulation betwixt them as the Fathers testifie were join'd together in true Matrimony Wherefore the Holy Fathers say that Matrimony stands not in the Marriage-Bed but in the Consent which we find repeated also by S. Ambrose in his Book concerning Virgins De Inst Virgin c. 6. Now these things being explain'd XI Matrimony Two â—â—d Natural and Sacramental it must be taught That Matrimony has a double respect for Conjunction is to be consider'd either as it is Natural for Wedlock was not invented by Man but by Nature or as it is a Sacrament the Force whereof excels the Condition of Natural Things and because Grace perfects Nature 1 Cor. 15.46 for neither that which is spiritual is first but that which is Animal and afterwards that which is Spiritual so that the Order of the Matter requires that we first treat of Matrimony as it is Natural and afterwards explain those things which agree to it as a Sacrament First XII Natural Matrimony instituted of God therefore the Faithful are to be taught that Matrimony was instituted of God For it is written in Genesis God created them Male and Female and bless d them and said Increase and multiply Gen. 2. And It is not good that Man be alone let us make
seeing he requires it of us to reverence such kind of persons we ought therefore to do it to them who by God are dignfied with this Honor Whence it comes to pass that the Honor we have for our Parents we seem to have it for God rather than for Men. For so it is in S. Matthew when mention is made of Observance to Speriors Mat. 10.40 He that receives you receives me And the Apostle in his Epistle to the Ephesians Eph. 6.5 teaching Servants Servants says he give obedience to your Masters according to the Flesh with fear and trembling in the simplicity of your heart as to Christ not with eye-service as pleasing Men but as the Servants of Christ Vide Aug. lib. 3. de Doctr. Christ c. 12. l. 4. Confess c. 9 10 11 12. Prosper l. 3. de Vita contempl c. 13. Bernard de Diligendo Deo Add hereto The third Difference That no Honor no Piety no Worship is given to God that is worthy enough towards whom our Love may be infinitly encreas'd And therefore it is necessary that our Love towards him grow more ardent 〈…〉 by his own Commandment we ought to love with all our Heart Deut. 6.5 with all our Soul Luc. 10.27 and with all our Strength But the Love we bear to our Neighbor is bounded within its proper Limits Mat. 22.32 for the Lord commands us to love our Neighbor as our selves But if any one exceed these Limits VI. so as to love his Neighbor equally with God Note he grievously sins If any one come to me Luc. 14.26 says our Lord and hates not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own Life also he cannot be my Disciple According to which sense it is also said Luc. 9.60 Suffer the Dead to bury their Dead when one would first go bury his Father and afterwards follow Christ The Explication of which thing is more clear in S. Matthew Mat. 10.37 Ho that loves Father or Mother more than me is not worthy of me Nor is it yet to be doubted VII How Parents to be lov'd but that Parents are highly to be lov'd and observ'd But yet in the first place it is necessary to Piety to pay the chief Honor and Worship to God who is the Father and Creator of all and so to love our mortal Parents that the whole force of our Love he referr'd to our Heavenly and Everlasting Father But if at any time the Commandments of Parents are against the Commandments of God VIII When Parents not to be obey'd there is no doubt but that Children are to prefer the Will of God before the Pleasure of their Parents being always mindful of that Divine Sentence Act. 5.29 We must obey God rather than Man Which things being explain'd IX What it is to Honor. the Curat shall interpret the words of the Commandment And first he shall shew what it is to Honor. And it is to think honorably of some one and very highly to esteem of all that is his Now X. How sitly the word Honor is here us'd to this Honor all these things are join'd Love Observance Obedience and Worship or Reverence Now in the Law this word Honor is excellently plac'd rather than that of Love or Fear altho Parents are very much to be lov'd and fear'd For he that loves does not always observe and reverence and he that fears does not always love But whomsoever a Man honors from his Heart him he also loves and fears When the Curat has explain'd these things XI First They are call'd Fathers that beget he shall then treat concerning Fathers and who they are that may be call'd by this Name For tho the Law speak of those Fathers chiefly of whom we were begotten yet this Name belongs to others also as we easily gather from very many places of Holy Scripture Besides those therefore that begat us Secondly The Prelats of the Church and Priests there are other sorts also of Fathers in Sacred Scripture as we touch'd before to all which their proper Honor is due First then the Rulers of the Church the Pastors and Priests are call'd Fathers as it is manifest from the Apostle who writing to the Corinthians 1 Cor. 4.14 says I write not these things to shame you but I warn you as my most dear Children For tho you had ten thousand Instructers in Christ yet not many Fathers for in Christ Jesus I begat you thro the Gospel And in Ecclesiasticus it is written Ecclus 44.1 Let us praise Men glorious and who were our Fathers in their Generation And then those are call'd Fathers to whom is committed the Government Thirdly Magistrat â—â— Magistracy or Power who govern the Commonwealth so Naamam was call'd by his Servants Father Furthermore Fourthly Tutors and Masters We call them Fathers to whose Care Trust Honesty and Wisdom others are committed Of this kind are Tutors and Guardians Teachers and Masters Wherefore the Sons of the Prophets call'd Elijah and Elisha Father 1 Reg. 5. 4 Reg. 2. 4 Reg. 13. Lastly Fifthly The Aged We call Old Men and Aged Fathers whom we ought also to reverence And let this be a chief Matter in the Precepts of the Curat XII Why Parents are to be honor'd to teach That Fathers of what kind soever but especially those of whom we were begotten are to be honor'd by us concerning whom the Divine Law makes special mention For they are Note as it were Here there are Ten Reasons certain Images of the Immortal God and in them we behold the Image of our own Beginning Life is given us by them God made use of them to bestow on us Mind and Soul by them being brought to the Sacraments and train'd up to Religion to Civil and Manly Education we are taught Integrity and Holiness of Manners Of the Duties of Children towards their Parents Vide Antonium Augustinum lib. 10. tit 19. And let the Curat teach XIII Here is rightly men son made of Mother That the Name of Mother is deservedly express'd in this Commandment that we may consider the Benefits and Merits of a Mother towards us with how great Care and Trouble she carried us in her Womb with how great Labor and Grief she brought us forth and bred us up Moreover XIV The first Honor due to Parents Parents are so to be observ'd that the Honor which we pay them may be seen to proceed from our Love and the inmost sense of our Soul to whom this Office is due especially seeing they are so well affected towards us as to refuse no Labor no Striving no Dangers for our sakes and nothing more pleasant can happen to them than to find that they are dear to their Children whom they love very dearly Joseph when he was in Egypt Gen. 46.19 was next to the King in Honor and
the Eyes of them who cannot bring themselvs to forgive their Enemies not only that the Sin is grievous but also that by the continuance of the Sinâ— it grows greater For whereas he XXXIII The perverseness of Hatred whose Mind is thus affected thirsts after his Enemies Bloud being full of Hope of being reveng'd on him is Night and Day so imploy'd in the continual agitation of his wicked Mind that he seems never to be quiet from the contriving of Murder or some other heinous thing whence it comes to pass that either never or with very great Labor is he driven to it either wholly to pardon or at least in some measure to remit Injuries And therefore it is rightly compar'd to a Wound Note wherein the Arrow sticks fast There are moreover many Inconveniences and Sins XXXIV The attenddants of Hatred 1 Joan. 2.11 which are chain'd as it were to this one Sin of Hatred And therefore S. John according to this Sense spake thus He that hates his Brother is in darkness and walks in darkness and knows not whither he goes because Darkness has blinded his Eyes Therefore he must needs fall oftentimes for how can it be that a man can allow the Words and Actions of him whom he hates Hence proceed rash and unjust Judgments Anger Envy Reviling and such like wherein even they also are insnar'd who are related in Kinddred or Friendship And therefore it often happens that out of one Sin Note spring a great many Nor is this wrongfully call'd the Devils Sin XXXV Hatred the Devils Sin Joh. 8. Because he was a Murderer from the beginning Wherefore our Lord Jesus Christ the Son of God when the Pharisees sought to put him to Death said That they were begotten of their Father the Devil But besides these which have been mentioned XXXVI Remedies against Hatred there are other Remedies deliver'd in the Monuments of Holy Scripture and those indeed very fit whence Reasons may be had for detestation of this Wickedness And the first and greatest Remedie of all The First is the Example of our Saviour which we ought to imitate For he tho he could not in the least be suspected to be guilty of any Sin yet when he was beaten with Rods crown'd with Thorns and at last Crucifi'd he made this Prayer so full of Piety Luc. 23.4 Father forgive them for they know not what they do The sprinkling of whose Bloud Heb. 12.24 as the Apostle testifies Speaks better than that of Abel Another Remedy propos'd by Ecclesiasticus The Second Is to remember Death and the Day of Judgment Remember Ecclus 7.40 says he thy last things and thou wilt not sin for ever The meaning whereof is as if he had said Often times consider this again and again that shortly thou must die and because at that time thou wilt have very much to do and that it will he highly necessary to obtain the infinite Mercy of God it is necessary for thee to put it now and always before thy Eyes for so it will come to pass that that unruly desire of Revenge will leave thee since for the obtaining of Gods Mercy thou canst find no Remedy fitter or greater than Forgetfulness of Injuries and to love them who have wrong'd either thee or thine in Deed or Word The Sixth COMMANDMENT of the DECALOGVE Thou shalt not commit Adultery BEcause the Bond between the Husband and Wife is the strictest I. Why this Commandment plac'd in this Oâ—der and nothing can happen more delightful to both of them than to know that they are belov'd with a mutual and singular kind of Love and on the contrary nothing more grievous than to perceive their lawful and due Love to be bestow'd elswhere rightly and in good order does this Law concerning Whoredom and Adultery follow that which defends the Life of Man from Murder So that no one by the Wickedness of Adultery dares violate or break off the Holy and Honorable Conjunction of Matrimony wherein there is us'd to be the great Power of Love But yet in explaining of this very thing II. This Commandment to be explain'd with caution let the Curat be very cautious and prudent and handle the Matter with modest Expressions a Matter which rather wants Restriction than copious Discourse for it is to be fear'd lest while he endeavours too largly and fully to explain by what Means Men depart from the Rule of this Law they haply fall upon the Discourse of those things from whence uses to arise Matter rather of provoking Lust than the way of restraining it But because in this Commandment many things are contain'd which are not to be pretermitted III. The Division of this Commandment The first Part forbidding those things shall be explain'd in their proper places The Force of it therefore is double The One wherein Adultery is plainly forbidd'n Vide 32. q. 4. c. Meretrices Item ibid. multa alia capita Item Amb. de Abraham c. 4. Hier. contra Jovin l. 1 l. 2. item in c. 5. Epist ad Galat. ad illa verba Manifesta autem item in c. 5. ad Eph. ad haec verba Viri diligite Aug. de bono conjug c. 16. lib. 22. cont Faust c. 47.48 item in quaest Deut. q. 37. ad c. 23. iterum Amb. in Serm. de S. Joan. qui sic incip Diximus superiore Dominica est 65. item Greg. in moral lib. 12. c. 21. D. Th. 1 2. q. 100. a. 5. 2.2 q. 122. a. 6. The Other The other part requiring which requires us to keep Chastity both of Mind and Body But to begin with that which is forbidd'n IV. What Adultery is Adultery is the wrong of a Lawful Bed whether it be a Man's'own or anothers for if a Man that is an Husband has to do with a single Woman he wrongs his own Bed But if a single Man have to do with another Mans Wife the other Man's Bed is polluted with the stain of Adultery Now by this Prohibition of Adultery V. All impure Lust forbidden here as S. Ambrose and S. Austin testifie all things whatsoever are dishonest and immodest are forbidd'n Amb. lib. 1. Officior c. 50. in fine Aug. q. 71. super Exod. That these words are so to be understood VI. The Scriptures confirm this Commandment Gen. 38.24 Deut. 23.16 may be gather'd from the Sacred Scriptures of the Old and New Testament For besides Adultery there are other kinds of Lust punishd in Moses's Writings In Genesis there is the Judgment of Judah against his Daughter in Law In Deuteronomy there is that excellent Law of Moses That none of the Daughters of Israel should be Whore There is the like Exhortation of Tobias to his Son Tob. 4.13 Look to thy self my Son Ecclus 41.25 beware of all Fornication And Ecclesiasticus Be ashamd ' says he in respect of a whorish Woman And in the Gospel Christ our Lord says
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
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
wit That Heaven is carried about with a steddy and perpetual Motion so that it does not in the least forsake the Law appointed it of God If you consider the Earth and all other Creatures you may easily perceive that they fall off either not at all or but very little But miserable Mankind very often falls XI Nothing more inconstant than Man and seldom does it proceed in any good purposes but for the most part leaves off good Actions when begun and despises them and the best Sense which pleas'd for a while presently displeases and that being rejected it falls into ill Counsels and such as are pernicious to it self What therefore is the cause of this Misery and Inconstancy XII What the causes of Man's Misery are It must needs be the Contempt of divine Inspiration for we shut our Ears to Gods Admonitions we will not cast our Eyes upon those things that would give us Divine Light nor do we hearken to our Heavenly Father commanding us those things which are for our Salvation Wherefore the Curats are to be very careful to lay these Miseries before the Eyes of the Faithful XIII The Curats Duty in thiâ— case and let them shew the causes of their Miseries and the vertue of the Remedies to do which they will not want means if they read those very Holy Men John Chrysostom and Austin and especially what we have set down in the Exposition of the Creed For those things being known who is there even of the most wicked Men in the World but by the Help of Gods Grace preventing them will endeavour by the Example of the Prodigal Son in the Gospel Luc. 15. to bestir and raise himself up and come into the presence of this heavenly King and Father Vide Chrysost in Psal 118. in cap. 4. Isai hom 62. ad Popul Antioch Item hom 69. in hom de vanit brevit Vitae Aug. lib. 10. Confess c. 28. 31. lib. 21. de Civit. Dei c. 14. lib. 22. c. 22. Having explain'd these things XIV What is here understood by the Kingdom of God they shall then shew how this Petition becomes advantagious to the Faithful and what it is that in these words we beg of God especially seeing that this word the kingdom of God signifies many things the declaring whereof will be useful both to the understanding of other places of Scripture and is necessary to the knowledge of this place The common Signification therefore of the Kingdom of God First and which is frequent in the Sacred Scripture is not only that Power which he has over all Men and Creatures in the World but his Providence also which rules and governs all things For as the Prophet says Psal 94.4 In his hands are all the Ends of the Earth By which Ends are also understood those things which are secret and hidden in the inmost parts of the Earth and of all things else According to this Sense spake Mordochaeus in these words Esther 13.9 O Lord God thou art an Almighty King for in thy Power are all things and there is none that can resist thy Will thou art Lord of all nor is there any that resists thy Majesty Again Secondly by the Kingdom of God is signified that special and singular Rule of Providence whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God it is said of David The Lord governs me therefore shall I want nothing And Isaiah says The Lord our King he shall save us Psal 22.1 Isay 32.22 In which Kingly Power of God XV. Christ's Kingdom is not of this World John 18.36 tho even in this Life those pious and holy Men are after a special Manner of whom we have made mention yet Christ our Lord admonish'd Pilat that his Kingdom is not of this World i. e. it has not its Beginning from this World which is made to perish for after that manner as we have said Emperors Kings Common-wealths Rulers and all they that either have obtain'd and are chosen of Men to be over Cities and Provinces or by Violence and Wrong to possess the Government have the Rule or Mastery But Christ our Lord is appointed of God to be King XVI What Christ's Kingdom is as the Prophet says whose Kingdom as the Apostle says is Justice for he says The Kingdom of God is Justice and Peace and Joy in the Holy Ghost Psal 2.6 Rom. 24.15 Now Christ our Lord reigns in us by internal Vertues Faith Hope and Charity XVII How Christ reigns in us by which Vertues we are made parts as it were of his Kingdom and being subject to God after a special manner we are consecrated to his Worship and Reverence that as the Apostle said Gal. 2. I live yet not I but Christ lives in me so we may say I reign yet not I but Christ reigns in me Now this Kingdom is call'd Justice XXIII Why God's Kingdom is Justice because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke The kingdom of God is within you Luc. 17.21 For tho Jesus Christ reigns by Faith in all Note that are contain'd in the Lap and Bosom of our most Holy Mother the Church yet in a special manner he reigns over them who being endu'd with Faith Hope and Charity yield themselves as pure and living Members to God And in these the Kingdom of Grace is said to be Now Thirdly The Kingdom of God is eternal Glory Matth. 25.34 Luc. 23.42 that is God's Kingdom of Glory whereof we hear Christ our Lord speaking in S. Matthew Come ye Blessed of my Father possess the Kingdom prepar'd for you from the beginning of the World Which very Kingdom that Thief in S. Luke admirably ackowledging his Wickedness begg'd of him in this manner Lord remember me when thou com'st into thy Kingdom S. John also makes mention of this Kingdom John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle to the Ephesians mentions it Eph. 5. For no Whoremonger or Vnclean person or Covetous man who is an Idolater has any Inheritance in the Kingdom of Christ and of God Matth. 13. â—1 Hither do belong some Parables of Christ our Lord speaking of the Kingdom of Heaven But first it is necessary to establish the Kingdom of Grace XIX The double Kingdom of Grace and Glory nor can Gods Glory reign in any except his Grace first rule in them But Grace XX. What Grace is according to the Sense of our Savior himself is A fountain of living water sprining up to eternal life John 4.14 And what shall we call Glory but Grace made perfect and absolute For so long as we are cloth'd with this frail and mortal Body while weak and wandring in
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