cast out far from the sight of God nor can they receive any comfort from any Hope that they shall ever enjoy so great a Good And This by Divines is call'd the Pain of Loss viz. That the Wicked in Hell shall for ever want the Light of the Vision of God But that which is added ye Cursed does wonderfully increase their misery and calamity For if when they are to be driven out from the presence of God they might be thought worthy of some small Blessing this might truly be some considerable comfort to them But for as much as they must expect nothing that can alleviate their misery when they are cast out the Divine Justice will rightly follow them with every Malediction and Curse And then follows Into everlasting-fire which other kind of Pain Divines call the Pain of Sense because it can be felt by the bodily Senses as in Stripes Buffetings and other more grievous kinds of punishments among which there can be no doubt that the torments of Fire do cause the most exquisite sense of Pain to which evil when it is added that all this wilt be For ever it is thereby shew'd that the pains of the Damn'd will be loaded with all kinds of punishments And This those words which are plac'd in the latter part of the Sentence more fully declare Which is prepar'd for the Devil and his Angels For whereas so it is that we can more easily endure all troubles if we have some Companion and Consort of our Calamity by whose prudence and humanity we may in some measure be reliev'd what at last will be the Misery of the Damn'd who tho loaded with so great Torments shall notwithstanding never be deliver'd from the company of the most accursed Devils And this indeed is the Sentence that shall most justly be denounc'd by our Lord and Savior upon the Wicked as being they who neglected all works of true Piety and gave neither Meat nor Drink to the Hungry and Thirsty took not in the Stranger cloath'd not the Naked and visited not the Sick and Imprison'd These are the things which the Curats ought often to inculcate into the ears of the Faithful XI Discourse of the last Judgment should be frequent and why Eccles 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9. in Eâ—â—â—ng Bernaâ—â— Serm. 1. in sesto omnium sanctorum For the Truth of this Article being rightly believ'd will have great force to bridle the wicked desires of the mind and hold men back from sinning Wherefore in Ecclesiasticus it is said In all thy works remember thy latter end and thou wilt not sin forever And indeed hardly will any one be carri'd head-long into wickedness whom this Consideration cannot recal to the study of Piety That sometime or other he must give an Account before the most just Judge not only of all his Actions and Words but also of his most hidden Thoughts and must suffer Punishment according to his desert But it must needs be that the Just will be more stirr'd up to do Justice and to rejoyce exceedingly tho he here lead his life in Want in Disgrace and Afflictions when he thinks in his mind of that Day when after the combat of this troublesome life he shall in the hearing of all Men be proclaim'd a Conquerer and shall be receiv'd into his heav'nly Country and adorn'd with Divine Honour What remains therefore but that the Faithful be exhorted to take the best manner of life and exercise themselves in the study of all Piety that so they may with the greater Joy and Security of Mind wait for and expect the coming of that great Day of the Lord and so as becomes Children with the greatest Earnestness to desire it ARTICLE VIII I Believ in the Holy Ghost Hitherto those things have bin expounded I. Fith in the Holy Ghost necessary so far as the Reason of the Argument seem'd to require which belong'd to the First and Second Person of the Holy Trinity Now it follows That those things also which in the Creed are deliver'd concerning the Third Person that is the Holy Ghost shou'd be explain'd In treating of which matter the Pastors shou'd use their utmost Endeavor and Diligence Act. 19.2 seeing it is to be suppos'd That a Christian Man may no more be ignorant of This part or not believe rightly concerning it than of the other former Articles Wherefore the Apostle would not suffer certain of the Ephesians to be ignorant of the Person of the Holy Ghost Of whom when he ask'd Whether they had receiv'd the Holy Ghost and when they answer'd That they knew not whether there was an Holy Ghost he presently ask'd them In whom therefore were ye baptiz'd In which words he signify'd That the distinct knowledg of this Article is necessary to the Faithful from which they have this Fruit especially that when they consider attentively That whatsoever they have they have it of the Gift and Bounty of the Holy Ghost then do they begin to think more modestly and humbly of themselves and to place all their Hope in Gods Protection which ought to be the First Step of a Christian to the highest Wisdom and Happiness We must therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghost or Holy Spirit for the very same may indifferently and rightly be said both of the Father and of the Son II What the Holy Ghost properly signifies for either of them is a Spirit and Holy for we confess that God is a Spirit and besides that the Angels and the Souls of the Pious are signify'd by this word there must care be taken lest the people by the ambiguity of the Word be led into Eror In this Article therefore it must be taught That the Third Person of the Trinity is understood by the name of the Holy Ghost after which manner in the Holy Scriptures both of the Old Testament sometimes and of the New Testament very frequently he is taken for David prays Ps 50.12 Wisd 9 17. 〈◊〉 1.9 Matt. 1.20 Luc. 1.35 And take not thy Holy Spirit from me In the Book of Wisdom we read Who has known thy counsel except thou give Wisdom and send thy Holy Spirit from above And elsewhere He created it by his Holy Spirit And in the New Testament we are commanded to be baptiz d In the name of the Father and of the Son and of the Holy Ghost And we read That the most Holy Virgin did conceive by the Holy Ghost and we are also sent by S. John to Christ Joh. 1.15 who baptizes us with the Holy Ghost and in many other places besides in reading we may meet with this Word And no one ought to wonder III. Why the H ly Ghost hâ—s no proper name That a proper name is not giv'n to the Third Person as there is to the First and Second for the Second Person
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
to make a supremacy to any one he is thereby plainly confess'd to be imperfect Wherefore such want is inconsistent with the nature of God This is prov'd by many places of holy Scripture for it is written Hear ô Israel The Lord our God is one God Deut. 6.4 Exod. 20.3 â—â— 41.9.44 6 Eph. 4.5 Besides God's commandment is Thou shalt have none other gods before me or in my sight And by the Prophet he often admonishes I am the first and the last and besides me there is no God The Apostle also plainly witnesses There is one Lord one Faith and one Baptism Nor need we therefore wonder because sometimes even the holy Scripture it self seems to ascribe the name of God to Creatures For that it so calls Prophets and Judges Gods this is not done after the same manner which the Gentiles us'd which foolishly and wickedly phanci'd that there were more Gods than one But by a certain custom or form of speaking it wou'd signifie some excellent vertue or office which by the Grace of God was bestow'd upon them Christian Faith therefore believs and confesses That God in his nature substance and essence is but one As for the confirmation of the truth it is declar'd in the Creed of the Council of Nice But rising yet higher it so understands One as it worships Unity in Trinity and Trinity in Unity Of which mystery we are now to begin to speak for it follows in the Creed Father But because the word Father is attributed to God X. How the name Father is proper to God not for one reason only it must therefore first be declar'd what is the most proper signification of this place Some even of those whose blindness Faith never illuminated did yet think God to be an eternal substance from which all things had their beginning and by whose providence they are govern'd and kept in their proper state and order By a similitude therefore taken from humane affairs they call'd him Father as they do him from whom is sprung a Family and by whose counsel and command it is rul'd So for this it was that they call'd God a Father whom they acknowledg'd the Maker and Governour of all things The same name also have the holy Scriptures used when speaking of God they wou'd shew that the creation power and admirable providence over all is to be ascrib'd to him For thus we read Deut. 32.6 Is not he thy Father who bears thee who made and created thee And elsewhere Have we not all one Father Has not one God created us But much more commonly XI God the Father of Christ in a special manner Rom. 8.15 1 Joh. 3.1 Rom. 8.17 Heb. 1.21 and by a kind of peculiar name especially in the books of the new Testament God is called the Father of Christians who have not receiv'd the spirit of bondage to fear but the spirit of adoption to be the sons of God by whom they cry Abba Father For such love has the Father bestow'd upon us that we shou'd be call'd the sons of God and be so But if we be sons then heirs heirs indeed of God and joynt-heirs with Christ who is the first begotten among many brethren and is not asham'd to call us brethren Whether therefore you regard the common reason of creation and providence or that special one of adoption rightly do the faithful profess that they believ God to be a Father But besides those notions we have already explain'd the Curates shou'd teach that at the hearing the name Father the mind is to mount up to higher mysteries For that which is hid and shut up in that inaccessible light where God dwells and which humane reason and understanding cou'd never attain to nor so much as suspect That the divine oracles under this name Father begin to unfold to us For this name shews us XII The name Father shews a plurality of persons That in the being of God not one Person only but a distinction of Persons is to be believ'd For there are three Persons in one God-head The Person of the Father who is begotten of none Of the Son who was begotten of the Father before all worlds Of the Holy Ghost who from all eternity also proceeds from the Father and the Son But the Father in this substance of the Godhead is the first Person who together with his only begotten Son and holy Spirit is one God and one Lord not in the singularity of one person but in the Trinity of one substance But now these three Persons are to be understood as distinct only in their proprieties for it would be a great wickedness but to imagine that there is any thing unlike or unequal in them For the Father is not begotten The Son is begotten of the Father The holy Ghost proceeds from them both And thus we confess that the three Persons have the same being and the same substance So that in the confession of the true and eternal Godhead we do holily and religiously worship both a propriety in the Persons an unity in the essence and equality in the Trinity For when we say that the Person of the Father is First XIII How the First person is a Father it it not so to be understood as if we thought any thing to be first or last greater or less in the Trinity Far be it from all the faithful to think so impiously since Christian Religion teaches that the same Eternity the same Majesty and Glory is alike in all the three Persons But we truly and confidently affirm That the Father forasmuch as he is the beginning without beginning is the first Person which as it is very distinct by the propriety of Father so is it suitable to this one Person chiefly for this reason Because he begat the Son from all eternity For it is plainly signifi'd to us That he always was both God and Father together whensoever in this Confession we pronounce these names together of God and Father But because we cannot be either more dangerously busi'd XIV That we should not too nicely search into the Trinity or more miserably wander in the search or notion of any thing than of this point which is of all others the most profound and difficult the Curats ought to teach That the terms by which this mystery is signifi'd and which are proper both to the Essence and Persons are religiously to be retain'd and let the Faithful understand that there is both Unity in the Essence and distinction in the Persons But that they ought not more narrowly to pry into these things Prov. 25.27 always bearing in mind that saying He that is a searcher of Majesty shall be oppress'd with the glory of it For this which our Faith assures us of ought to satisfie us that thus we are taught of God whose Oracles not to give credit to wou'd be the highest folly and misery in the world Go says he and teach all
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
persevere And altho both good and bad Men are within the limits of this Kingdom and consequently all Men do belong to it yet those chiefly and above the rest experience the most excellent Goodness and Bounty of our King who lead their life innocently and uprightly according to his Laws Not that this Kingdom came to him by any humane Birth-right or Inheritance tho he came of the stock of the noblest Kings But he was a King in this respect Because God bestow'd upon that Man whatsoever Power Excellency and Dignity the nature of Man was capable of To him therefore God deliver'd the government of the World and to him he subjected all things He has already begun his reign but in the day of Judgment he shall enjoy it fully and perfectly His only Son In these Words are yet higher Mysteries propos'd to the Belief and Contemplation of the Faithful concerning Jesus XIII Christ the Son of God and true God to wit that he is the Son of God and true God as the Father himself is who begat him from all Eternity We moreover do confess him to be the Second person of the Trinity and in all respects equal to the other two For there ought nothing to be no nor so much as phanci'd in the mind to be any thing unequal or unlike in the divine Persons since we acknowledg that they have only one Being one Will one Power This is plain from many Oracles of Holy Scripture but especially that Testimony of S. John does exceeding plainly shew it 1 Joh. 1.1 In the beginning was the Word and the Word was with God and the Word was God But when we hear that Jesus is the Son of God we ought not to imagine any earthly or mortal thing of his Birth XIV The eternal Generation of Christ ineffable But we ought constantly to believ and with the greatest devotion and affection of mind to honour that Birth whereby the Father from all Eternity begat the Son which to comprehend by Reason or perfectly to understand we can by no means do it But as amaz'd at the wonderfulness of the Mystery we ought with the Prophet to say Who can declare his Generation This therefore we ought to believ Isay 53.8 That the Son is of the same Nature of the same Power and Wisdom with the Father as we confess more largely in the Nicene Creed For it says And in Jesus Christ his only begott'n Son begott'n of the Father before all Worlds God of God Light of Light very God of very God begott'n not made being of one substance with the Father by whom all things were made But of all those things which are made use of as Similitudes to shew the manner and way of his Eternal Generation XV. A similitude that seems to come neerest the matter which is taken from the Thought of our mind wherefore S. John calls the Son his Word 1 Joh. 1. For as our mind after a sort understanding it self phancies its own Image which Divines call Word so God so far as humane things may be compar'd with divine understanding himself begets his eternal Word altho it is better to contemplate what Faith proposes and with a sincere Heart to believ and confess that Jesus Christ is true God and true Man begotten indeed as God of the Father before all Ages and Generations but as Man born in time of his Mother the Virgin Mary And tho we acknowledg his Twofold Nativity XVI Christ one person the only Son of his Father yet we believ him to be but One Son For it is One Person only in whom the Divine and Humane Nature meet together And as to his Divine Generation he has no Brethren or fellow Heirs he being the only Son of his Father but we Men the Potters-Clay and the work of his Hands But if we consider his Humane Generations he not only calls many by the name of Brethren Rom. 8.17 he uses them as Brethren That they together with him may obtain the glory of his Fathers Inheritance who by Faith have accepted Christ as their Lord and do in truth shew forth their Faith which they profess in his name by works of Charity Wherefore he is call'd by the Apostle The first begott'n among many Brethren Our Lord. Many are the things which in Holy Scripture are spok'n concerning our Savior XVII Why divers Epithets given to Christ whereof some as appears plainly agree to him as he is God Others as he is Man For he has different Properties according to his different Natures We therefore truly say That Christ is Almighty Eternal Infinite and this he has from his Divine Nature Agen we say of him That he suffer'd was dead and rose again and these things no one doubts but that they are agreeable to the Nature of Men. But besides these there are some things agreeable to both Natures as in this place where we say our Lord. If therefore this name be suitable to both Natures we may well surely call him our Lord. For as he is eternal God XVIII Why Christ is called our Lord. as the Father so also is he equally Lord and Father of all things And as he is not One and the Father Another God but One and the self same God so also is not he One Lord and the Father Another Lord but both One Lord. But rightly also for many reasons as he is Man is he call'd our Lord. And first because he is our Redeemer and has deliver'd us from our sins has he rightly got this power both to be and to be call'd our Lord. For so the Apostle teaches He humbl'd himself and became obedient to death Phil. 2.7 even the death of the Cross for which reason God has highly exalted him and giv'n him a name which is above every name that at the name of Jesus every Knee should bow V. 10. of things in Heav'n and things in Earth and things under the Earth and that every Tongue shou'd confess that Jesus Christ is in the glory of God the Father And after his Resurrection he says of himself Matt. 28.18 All Power is giv'n to me in Heav'n and in Earth For this other Reason also he is call'd Lord because in this one Person the two Natures Divine and Humane are joyn'd together For by this wonderful conjunction he merited to be made our Lord and Lord of all things that were created altho he had not dy'd for us but especially of the Faithful who obey and serve him with the utmost intention of Mind What remains therefore but that the Curate for this Reason perswade his faithful people to consider That it is most just that above all men in the World we who have our very name of him and are call'd Christians and cannot be ignorant what great Benefits he has bestow'd on us and this especially that by his Grace We know all these things by Faith It is most just
But this also is very wonderful VIII Christ not Man before God That so soon as ever the Soul of Christ was joyned with his Body his very God-head or Divinity was also knit together with his Soul and Body Wherefore his Body was at once both form'd and quickn'd and his Divinity joyn'd to his Soul and Body Whence it came to pass IX The Virgin truly Mother of God and Man That in the same moment of time he became perfect God and perfect Man and the most Holy Virgin truly and properly call'd Mother of God and of Man in the same moment wherein she conceiv'd God and Man This was signifi'd by the Angel when he said Luc. 1.31 Behold thou shalt conceiv in thy Womb and shalt bring forth a Son and shalt call his name Jesus he shall be great and shall be call'd the Son of the most High By the event it was well prov'd what Isaiah foretold Isa 7.14 Behold a Virgin shall conceiv and bring forth a Son That Elizabeth also perceiv'd this to be the Conception of the Son of God she being fill'd with the Holy Ghost declares in these Words Whence comes this thing to me Luc. 1.43 That the Mother of my Lord comes to me Now as the Body of Christ was form'd of the purest Blood of the purest Virgin X. Christ as soon as conceiv'd had all Grace without the help of Man as was said before but by the only Power of the Holy Ghost so also as soon as he was conceiv'd his Soul receiv'd an overflowing plenty and all abundance of the Chrism or anointing of the Holy Spirit For God gave not his Spirit to him by measure Job 3.34 as to other Men adorn'd with Grace and Holiness as S. John testifies but be pouer'd plentifully into his Soul all Grace Joh. 1.16 That of his fulness we might all receiv Nor may we call him The Adopted Son of God Note tho he had the Spirit wereby holy Men obtain the Adoption of the Sons of God for he being the Son of God by Nature we may not think that the Grace or name of Adoption can by any means be proper or suitable to him These are the things which seem proper to be explain'd XI How the fruits of the belief of this Article to be got concerning the wonderful Mystery of Christs Conception from whence that some wholsome Fruit and Advantage might redound to us the Faithful ought to fix these things in their Memories and frequently to consider in their Hearts That it is God who took Human flesh upon himself Yet such a way did he become Man that we cannot comprehend in our Minds nor express with Words Lastly that for this end he wou'd become Man That we might be born again and become the Children of God This when they have well consider'd and all the Mysteries contein'd in this Article let them with humble and faithful Minds believ and adore them not seeking to search or pry narrowly into them because they can scarce ever do it without great danger Born of the Virgin Mary This is the other Part of this Article XII Christ born of a Virgin in explaining whereof the Curat shou'd be very diligent because the Faithful are bound to believ not only That Christ our Lord was conceiv'd by the power of the Holy Ghost but that he was born and brought forth into the World by the Virgin Mary With how much sweetness joy and satisfaction of Mind the Belief of this mystery is to be entertain'd and meditated upon the Angel declares who first brought this joyful news to the world Luc. 2.10 Behold I bring you glad tidings of great joy which shall be to all People And from that Song of the Heav'nly Host Luc. 2.14 Glory to God in the highest and in Earth peace to men of good will What the Angels sung is easie to understand Herein that most ample Promise of God to Abraham began to be fulfill'd to whom it was said Gen. 22.18 that in his seed all the Nations of the Earth shou'd be blessed For That Mary whom we declare and worship as the true Mother of God because she brought forth that person which was both God and Man together Mat. 1.39 had her Off-spring from David the King but as that conception does quite surpass the order and course of nature so in that birth we may not contemplate any thing but what is Divine And besides XIII How the Virgin brought forth Christ Joh. 20.19 than which nothing more wonderful can be either said or thought he was born of his Mother without any damage to or less'ning of his Mothers Virginity And as afterwards he went out of his Toom tho it were shut and seal'd and went in to his Disciples the doors being shut or to take a similitude from things we daily see come to pass by nature as the rays of the Sun penetrate the concrete hard substance of Glass and yet neither break nor hurt it in the least after a like but a higher sort I say Jesus Christ was brought forth out of his Mothers womb without any hurt to his Mothers Virginity for we celebrate her unstain'd and perpetual Virginity with the truest praises and commendations And this was wrought by the power of Holy Ghost who was present with the Mother in such a manner at the conception of the Son and birth of her Son that he gave her both Fruitfulness and perfect Virginity The Apostle uses sometimes to call Christ Jesus the new Adam XIV Christ compar'd to Adam Mary to Eve 1 Cor. 15.21 22. and to compare him with the first Adam for as in the first Adam all dye so in the second Adam all are call'd again to life And as Adam as to the natural state is the Father of all mankind so Christ is the Author of Grace and Glory After the same manner we may so compare the Virgin Mother with Eve that the second Eve which is Mary may answer to the first Eve as we have already shew'd that the second Adam which is Christ answers to the first Adam For Eve because she believ'd the Serpent brought death and a curse upon mankind and when Mary believ'd the Angel it came to pass by God's goodness that life and a blessing came down upon men Throw Eve we were born the children of wrath Eph. 2.3 5. but of Mary we have receiv'd Jesus Christ by whom we are born again the children of Grace It was said to Eve Gen. 3.16 in sorrow shalt thou bring forth Children Mary is freed from this Law as being she who having kept her Virgin Modesty safe and entire brought forth Jesus the Son of God without any feeling or sence of pain as before was said When therefore the mysteries of this wonderful Conception and Nativity are so many and so great XV. Figures of Christ's conception and nativity it pleas'd the divine Providence
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
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
to God Balsom has this other property or vertue that whatsoever is cover'd therewith it keeps it from corruption or rottenness And this seems excellently well suited to signifie the vertue of this Sacrament since it is plainly manifest that the souls of the Faithful being well dispos'd or prepar'd by that heavenly Grace which is given in Confirmation can easily be secur'd from the contagion of Sin Now the Chrism is consecrated by the Bishop with solemn ceremonies For that our Savior so taught at his last Supper VIII Why Chrism consecrated only by Bishops when he left with his Apostles the way or manner of making Chrism Pope Fabian a man very famous for his Sanctity and glory of Martyrdom S. Fab. Papa ubi supra has deliver'd altho why it ought to be so may be shew'd even from Reason it self For in most of the other Sacraments Christ so appointed the Matter of them that he gave Holiness to it For he will'd not only that Water should be the Element of Baptism when he said Joh. 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God But when himself was baptiz'd he caus'd that thenceforth the Water should be endu'd with a power of Sanctisying And therefore S. Chrysostom said Hom. 4. oper imperf habetus de Consecr dist 4. nunquid The Water of Baptism could not purge away the sins of Believers unless it self had bin sanctifi'd by the touch of the Lords Body Because therefore the Lord himself did not hallow this Matter of Confirmation by the very use and handling thereof it is therefore necessary that with Holy and Devout Prayers it be consecrated Nor can this Confection belong to any other but a Bishop who is appointed the ordinary Minister of this Sacrament And now is to be explaln'd the other Part whereof this Sacrament consists IX The Form of the Sacrament of Confirmation to wit the Form and the Words which are to be us'd at the anointing And the Faithful are to be admonish'd That in the receiving of this Sacrament they then especially when they hear them pronounc'd apply their minds to Piety Faith and Devotion that there may be nothing to hinder the Heavenly Grace In these words therefore the Form of Confirmation is perfom'd I sign thee with the sign of the Cross and I confirm thee with the Chrism of Salvation in the name of the Father and of the Son and of the Holy Ghost But yet if to the Truth hereof we also add the Reason it is easie to prove the same For the Form of the Sacrament ought to contain all those things which explain the Nature and Substance of the Sacrament But especially these three things ought to be observ'd in Confirmation The Divine Power which as the principal cause works in the Sacrament and then the strength of Soul and Spirit which is given to the Faithful for Salvation And lastly the Sign wherewith he is mark'd that is entring into the Combat of the Christian Camp And first these words In the name of the Father and of the Son and of the Holy Ghost which are put in the last place Secondly these I confirm thee with the Chrism of Salvation which are plac'd in the middle Lastly those which are plac'd in the beginning of the Form I sign thee with the sign of the Cross sufficiently declare Altho if it could not by any reason be prov'd that this is the true and perfect Form of this Sacrament the authority of the Catholic Church by whose Rule we are always taught suffers as not to doubt in the least concerning this matter The Pastors ought to teach also to whom the administration of this Sacrament is committed X. The Bishop the ordinary Minister of Confirmation for seeing that there are many as the Prophet complains that run and yet are not sent it is needful to teach who are the true and lawful Ministers thereof that the Faithful may have the very Sacrament and Grace of Confirmation The Holy Scriptures therefore shew that the Bishop only has the ordinary power of making this Sacrament For we read in the Acts of the Apostles Trid. Sess 23. c. 4. can 7. Act. 8.14 When Samaria had receiv'd the word of God That Peter and John were sent to them who pray'd for them That they might receive the Holy Ghost for as yet he had not come upon any one of them but they were baptiz'd only In which place we may see that he who baptiz'd for as much as he was a Deacon only had no power of Confirming but this Office was reserv'd for the more perfect Ministers i. e. the Apostles And besides wheresoever the Holy Scriptures make mention of this Sacrament the same thing may be observ'd nor are there wanting the most clear testimonies of Holy Fathers and Popes Vrban Eusebius Damasus Innocent Leo as may be seen in their Decrees And S. Austin grievously complains of the corrupt custom of those of Egypt and Alexandria where the Priests presum'd to administer the Sacrament of Confirmation That a Bishop is the ordinary Minister of Confirmation these do teach Vrbanus Papae Epist ad omnes Christianos in fine Euseb Papa Epist 3. ad Episcop Tusciae Campaniae Damasus Papa Epist 4. ad Pros caeteros Epis Orthod circa med Innocentius Pap. Epist ad Episc Hispaniae Clemens item Pap. Epist 4. Concil Wormaciens c. 8. Florent de Sacram. Horum summorum Pontificum Epistolae habentur in Tomis Conciliorum ferè omnes in primo juxta cujusque aetatem Vide insuper Aug. in Quaest Novi Testam quaest 42. And that this is well and rightly done XI Why a Bishop the Minister Confirmation to defer this Office to the Bishops the Pastors may shew by this similitude For as in the building a House altho the Workmen who are the inferior Servants prepare the Mortar Lime Timber and the other Materials and make them fit yet the perfecting of the work belongs to the Architect or chief builder So also this Sacrament whereby the Spiritual Building is perfected as it were is fit to be administred by no other person but by the Chief Priest or Bishop There is also to be a God-father XII Why God-fathers added as has bin shew'd to be done at Baptism For if they who are to fence have need of a Fencing-Master by whose skill and counsel they may be taught what stroaks to make to wound the Enemy and yet to save themselves harmless How much more will the Faithful want a Captain and Monitor when cover'd and secur'd with the Sacrament of Confirmation as with the strongest Armor they enter into this Spiritual Fight the reward whereof is eternal Salvation Rightly therefore are God-fathers to be had at the Administration of this Sacrament Trid. Sess 24. c. 2 â—â—esâ—r matrim with whom there is such an Affinity contracted as hinders the contracts of Matrimony
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
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
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
iniquities with a rod and our Sins with Scourges but his Mercy he takes not away from us Wherefore XXII What we are to do when God chast'ns us Job 18. the Faithful are to be admonish'd that in this kind of Chastisement they acknowledge Gods Fatherly Love and let them have that Saying of patient Job in their Memory and in their Mouth He wounds and he heals he smites and his hand will heal That they may take up that that Jeremy wrote under the Person of the Israelites Hier. 31.18 Thou didst chastise me and I am taught even as an heifer that was untam'd convert me and I shall be coverted because thou O Lord art my God And to follow Tobias's Example who when he felt the Fatherly Hand of God punishing him in that Affliction of Blindness cry'd out Tob. 11.17 I bless thee O Lord God of Israel because thou hast chastis'd me and thou hast sav'd me But here the Faithfull must be very careful XXIII We must not murmur in afflictions Luc. 21.18 lest when they are afflicted with any Trouble and griev'd with any Calamity they think that God knows it not for he says A hair of your head shall not perish Yea rather let them chear up themselves with that Comfort of the divine Oracle Apoc. 3.19 which we read in the Revelations Whom I love I rebuke and chasten Let them rest satisfied in that Exhortation of the Apostle to the Hebrews My Son neglect not the Chastning of the Lord Heb. 12.5 nor be thou weary while thou art reprov'd by him for whom the Lord loves he chastises and corrects every Son whom he receives but if ye are without Chastisment ye are Bastards and not Sons We have had Fathers of our flesh that instructed us and we reverenc'd them shall we not much rather obey the Father of Spirits and live Our XXIV Why of particular persons God is call'd Our Matth 23 8. When every one of us calls him Father and Our Father we are taught that it necessarily follows from the Gift and Right of the Divine Adoption that all the Faithful are Brethren and ought to love one another as Brethren For says he ye are all Brethren for there is one your Father who is in Heaven Wherefore the Apostles also in their Epistles call all the Faithful Brethren Whence also it is a necessary Consequence XXV How we are now Brethren of Christ and of one another that by the same Adoption of God not only all the Faithful are joyn'd together among themselves in the relation of Brotherhood but because the only begotten Son of God was Man they are call'd and are his Brethren For in the Epistle to the Hebrews the Apostle speaking of the Son of God Heb 2.11 wrote thus He is not asham'd to call them Brethren saying I will declare thy Name to my Brethren Which things so long before David foretold concerning Christ our Lord. Yea Psal 21. and Christ himself in the Gospel says to the Women Mattth 21.10.26.66 Go tell my Brethren to go into Galilee there they shall see me And it is manifest that this was then spoken of him XXVI Christ our Brother even in Heaven when being risen from the Dead he had gotten Immortality that none might think that this Fraternal Relation was dissolv'd by his Resurrection and Ascent into Heaven For Christs Resurrection was so far from destroying this Conjunction and Charity as we have bin taught that even from the very Seat of his Majesty and Glory Matth. 25.31 and even then when he shall judg all Men of all Ages the very least of all the Faithful shall be call'd by the Name of Brethren And how can it be XXVII We are Coheirs with Christ Rom. 8.17 Heb. 1.2 but that we must needs be Christs Brethren since we are call'd his Heirs for he is the first begott'n appointed Heir of all but we in the second place begotten joynt Heirs with him according to the measure of heavenly Gifts according to the Degree of Love whereby we yielded our selves the Servants and Fellow Laborers of the Holy Ghost Who being our Guide to Vertue and good Works Note we are carried on and inflam'd to enter valiantly into the Combate of Salvation being arm'd with his Grace which being wisely and constantly perform'd and the Course of this Life being run we receive of our Heavenly Father the just Reward of a Crown which is appointed for all that hold this same Course Heb. 6.10 For as the Apostle says God is not unjust to forget your Labor and Love But how we ought from our Heart to utter this word Our XXVIII God is to be call'd Ours from the Heart and why the Sentence of S. Chrysostom shews who says That God freely hears a Christian praying not only for himself but for another because Nature teaches every one to pray for himself but Grace teaches to pray for others Need compels Men to pray for themselves but brotherly Charity exhorts to pray for others To which he subjoyns That Prayer is more acceptable to God which brotherly Charity puts up Note than that which is made for necessity Chrysost hom 14. operâ—s imperfecti in Matth. Concerning this so weighty a matter of saving Prayer XXIX An Admonition of great moment the Curat ought to exhort all of every Age Condition and Rank that being mindful of this common Relation of Brotherhood they behave themselves courteously and brotherlike each to other and that they carry not themselves insolently to one another For tho in the Church of God there are divers Degrees of Offices Note yet that variety of Degrees and Offices does not take away the nearness of Brotherly Relations Even as in the Body of Man A Similitude the various Uses and different Offices of the Members does not cause this or that part of the Body to lose the Name and Office of a Member Consider him that is in Kingly Power XXX An equality among Christians is he not therefore if he be faithful Brother of all them that are within the Communion of the Christian Faith Yes Why so Because there is not one God of the Rich and another of the Poor not one God of Kings and another of those that are under the Power of Kings But there is one God and Father and Lord of all All therefore have the same Nobility of Spiritual Birth XXXI The Nobility of Christians is equal all have the same Dignity the same Lustre of Family seeing we are all born the Sons of God of the same Spirit by the same Sacrament of Faith and are all Co-heirs of the same Inheritance Nor have Wealthy and great Men one Christ for their God and the Poor and Beggarly another they are not initiated by other Sacraments nor do they look for another Inheritance in the Kingdom of Heaven We are all Brethren and as the Apostle to the Ephesians says Ephes
yet either by Force or Fraud he perverted Adam David Solomon and others whom it is hard to reckon up have felt the violent Impulses and wilâ— Craftiness of the Devils whom it is impossible to resist by Human VVisdom or Strength VVho therefore can think himself safe enough in his own Protection Note VVe must therefore pray heartily and devoutly of God That he would not suffer us to be tempted above what we are able but that he would make us a way to escape together with the Temptation that we may be able to bear it 1 Cor. 10. And here the Faithful are to be confirm'd XIII How those that fear the Devil are to be confirm'd who thro weakness of Mind or ignorance of the Matter are afraid of the Devil's Power that being toss'd with the Waves of Temptations may safely Anchor in this Port of Prayer For Satans Power and Obstinacy in his mortal Hatred to Mankind XIV God over-rules the Devils Power is not such as to be able to vex and tempt us as much and as long as he pleases but all his Power is govern'd by God's Pleasure and Permission We have a most noted Example in Job An Example concerning whom if God had not said to the Devil Behold all that he has is in thy Power Satan could not have touch'd any thing that was his but on the contrary if God had not added Only stretch not forth thy hand against him with one stroak of the Devil He together with his Children and all that he had had been utterly ruin'd Yea Note the Devils Power is so restraind that he could not so much as invade those Swine of which the Evangelists wrote without Gods Permission Matth. 8. Mar. 5.11 Luc. 8.32 But now for the understanding the Force of this Petition XV. The Words of this Petition explain'd it must be shew'd what Temptation here signifies and also what to be led into Temptation Now to Tempt XVI What it is to tempt First is to put him that is tempted into Danger that by drawing out of him what we desire we may force out the Truth this way of Tempting God uses not for what is there that God does not know For all things says the Scripture Heb. 4.13 are naked and open to his Eyes There is another kind of Tempting Secondly when by pooceeding farther some other thing is sought for either with a good or evil Design With a good Design XVII What it is to tempt with a good Design as when any one's Vertue is try'd in any thing which Vertue being known and discover'd the Person may be honored and advanc'd and his Example offer'd to others for Imitation and lastly that all Men for that Reason may be excited to give Glory to God And this way of tempting only is agreeable to God An Example of this kind of Temptation we have in Deuteronomy Deut. 13.3 The Lord your God tempts or trys you that it may be manifest whether you love him or not After this manner also God is said to tempt those that are his Note when he presses them hard with Want or Sickness or other kinds of Calamities which he does for proving of their Patience and that they may be for a Pattern of Christian Duty to others After this manner we read that Abraham was tempted to offer his Son An Example Gen. 22.1 which being done he became a singular Example of Obedience and Patience to be had in everlasting Remembrance of Men. In the same Sense it is said of Tobias Another Tob. 12. Because thou wast accepted of God it was necessary that Temptation should try thee But Men are tempted with an evil Design XVIII What it is to tempt with an evil Design when they are driven to Sin or to Destruction and this is properly the Devils Office for he tempts Men with a Design to deceive and carry them headlong Matth. 4. and therefore in Sacred Scripture he is call'd the Tempter Now in those Temptations XIX How eagerly the Devil tempts he one while applies his Trials to us inwardly and the means of the Affections and Commotions of the Mind another while exercising us from without he uses external Means either Prosperity to allure us or Adversity to break us sometimes he has his Emissaries and Skirmishes as wicked Men and Hereticks especially who sitting in the Chair of Pestilence sow the deadly Seeds of wicked Doctrins being such as make no choice or difference of Vertue and Vice Men naturally prone to Evil Men that are tottering and rush headlong downwards But we are said to be led into Temptation XX. What it is to be led into Temptation when we yield to Temptations Now are we led into Temptation two ways First First when being remov'd from our Station we rush into that Evil into which some one by tempting drives us But no one is thus led into Temptation by God because God is the Author of Sin to no one Psal 5.5 Jac. 1.13 yea He hates all the Workers of iniquity For thus says S. James Let not any one when he is tempted say that he is tempted of God for God tempts no one to evil And then Secondly he is said to be led into Temptation who tho he tempts not himself yet does his endeavour that we may be tempted yet he is said to tempt because when he could have hinder'd us to be tempted or to be overcome by the Temptation yet did not hinder After this manner the good God indeed has suffered pious Men to be tempted Note but yet he left them not without the Support of his Grace But yet sometimes by the just and secret judgment of God Note again being left to our selves for our own Wickedness we have fallen Besides Thirdly God is said to lead us into Temptation when we abuse the Benefits he has given us for our good to our own hurt and like that Prodigal Son wast our Fathers Substance in living luxuriously and following our own Lusts Whefore we may say as the Apostle did of the Law I found another Commandment which was for Life to me but this happens to be to Death Luc. 15.12 Rom. 7.10 A fit Example in this case as Ezekiel testifies An Example is the City Jerusalem which God had enrich'd and adorn'd with all kinds of Good so that God by the Mouth of that Prophet says Ezek. 16 14. Thou wast perfect in Beauty whom did I prefer before thee And yet that City so heap'd with the good things of God was so far from being thankful to him who had before and still did deserve so very well of her and from using those Heavenly Benefits which of his Grace she had receiv'd towards her obtaining of Happiness that being most ungrateful to God her Benefactor and casting away all Hope and Thought of Heavenly Fruits wantonly enjoy'd her present Plenty only and to her own
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