towards us by how much the more assistances or helps they shall understand God has furnish'd us with for our Salvation and Happiness The Sacraments of the Church then XVIII There are only Seven Sacraments Trid. S ss 7. câ—n â— de S cr in gen Con. Fl rent in Doc. ad Arm. as may be prov'd by Scripture and by the constant Tradition of the Fathers down to our times and by the Authority of Councils are Seven in number But why they are neither more nor fewer may be probably shew'd from those things which by a Similitude are transferr'd from the Natural to the Spiritual life For these Seven things seem necessary to a Man to live and to preserve his life and to be made profitable to the Common-wealth To wit A notable Simil tude D. Thom. 3. p q 63. art 1. that he be Born Grow and be Nourish'd If he fall into Sickness that he be recover'd that the weakness of strength be restor'd And then as to the Common-wealth that the Magistrates be not wanting on their part to rule him by their Authority and Government And lastly that by a lawful propagation of his Family he preserve both himself and mankind All which things seeing they answer well to that life which the Soul lives to God from hence it may easily be gather'd what the number of Sacraments is For the First is Baptism Baptism the Gate as it were of all the rest Confirmation whereby we are born again in Christ Then Confirmation by vertue whereof we grow bigger and stronger in the grace of God For as S. Austin testifies D. Aug. Ep. 105. Luc. 24.49 It was to the Apostles already baptiz'd that the Lord said Stay ye in the City till ye shall be endu'd with power from above Then the Eucharist The Eucharist wherewith as with the Food of Heaven our Spirit is nourish'd and sustain'd For of this our Savior speaks Joh. 6.55 when he says My Flesh is Meat indeed and my Blood is Drink indeed In the Fourth place follows Penance Penance by help whereof our lost Health is restor'd after we have bin wounded by Sin Then Extream Vnction Extream Unction Isa 5.14 by which the remains of sin are taken away and the powers of the Soul refresh'd for S. James writing of this Sacrament testifies thus Orders And if he be in sins they shall be forgiven him Then follows Orders by which the public ministration of the Sacraments is exercis'd in the Church and a power given to discharge or perform the Sacred Functions Lastly Matrimony is added Matrimony that by the lawful and holy Conjunction of the Man and the Woman Children may be begotten and religiously brought up to the Service of God and the Conservation of Mankind But This is specially to be observ'd XIX The necessity of all the S craments not alike That tho all the Sacraments contain in them a Divine and Admirable Vertue yet all have not a like and equal necessity or dignity or One and the same signification But there are Three of them which are more necessary than the rest Trid. 1. Sess 7 can 3.4 de Sacr. in en D. Tho. 3. p q. 65 â—r 4.7.3.5 tho not for the same reason For Baptism is necessary for every one without any exception at all as our Savior shews in these words Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And Penance is necessary to them only who after Baptism have intangl'd themselves with some mortal sin nor can they escape eternal Destruction unless they truly do Penance for the sin admitted And Orders is altogether necessary tho not to all the Faithful in particular yet to the whole Church in general But then if we consider the Dignity of the Sacraments XX. The Eucharist excels the other Sacraments in Dignity the Eucharist far excels all the rest in Sanctity in the number of Mysteries and in Magnitude All which things will be better understood when we shall come to handle in their proper place those things which belong to the particular Sacraments Dionys lib. de Eccles Hier. c. 3. We must next see Whence it is we receive these Holy and Divine Mysteries XXI Christ the Author of the Sacraments Amb. l. 4. de Sacr. c. 6. D. Tho. 3. p. 4.62 Trid. Ses 7. can 1. de Sacr. in gen l. de Eccles dog Cassian Col. 7.18 For there is no doubt but that the value of any excellent Gift is much increas'd by the worth and excellency of him from whom it came But that Question is not difficult For seeing it is God which justifies Men but the Sacraments are the wonderful Instruments of obtaining Righteousness it is plain that one and the same God in Christ must be acknowledg'd to be the Author both of Justification and of the Sacraments Besides the Sacraments have such a and Efficacy as to penetrate into the inmost Soul since therefore it is the Property of Gods Power alone to search into the Hearts and Souls of Men from This also it is easy to see That the Sacraments are instituted of God himself throw Christ even as we must firmly and constantly believe that they are inwardly dispens'd by him For S. John affirms that he receiv'd this Testimony from him when he says He that sent me to baptize in Water the same said to me Vpon whom thou shalt see the Spirit descending and remaining upon him that same is he that baptizes in the Holy Ghost But tho God be the Author and Dispenser of the Sacraments XXII Men only are Ministers of the Sacraments yet he would have them administred in the Church not by Angels but by Men For to the making the Sacraments there is no less need of the Office of Ministers than of Matter and Form as is confirm'd by the constant Tradition of the Holy Fathers And because these Ministers in that Holy Function carry or represent not their own XXIII The unworthiness of Ministers hinder not the efficacy of the Sacraments Trid Sess 7. de Sac. in gen ca. 11 12. Greg. Naz. in Orat. in S. Bap. Amb. de bis qui myst init c. 5. Chrysost hom 8. in 1 Cor. Aug. contra Donat. l. 1. c. 4. l. 2. cont lit Patil c. 47. 1 Cor. 3.6 A similitude S. Aug. Tract in Joan. Act. 19.5 but the person of Christ for this reason it is that whether they be Good or Bad so they use the Form and Matter which by Christs Institution the Catholic Church has always held and intend to do the same thing which the Church in the ministration does they truly make and confer the Sacraments So that nothing can hinder the Fruit of Grace unless those who receive them wilfully defraud themselves of so great a good and resist the Holy Spirit That this was always the constant and undeniable sense of the Church
call to mind how he has by solemn promise oblig'd himself to God when he was initiated in Baptism and will also consider with himself whether in his Life and Conversation he has behav'd himself in such a manner as the very Profession of Christianity obliges and undertakes That therefore what is to be taught III. What the Name Batism signifies Eight kinds of Baptism See Damass lib. 4. de fide Orthod 10 might be made the more intelligible it must be declar'd what the Nature and Substance of Baptism is after that the signification of the word Baptism shall have bin explain'd There is none who know not that Baptism is a Greek word which tho in Holy Scripture it signifies not only that Washing or Cleansing which is joyn'd with this Sacrament but even all other kinds of Washing yea and sometimes is extended to signifie Suffering also Yet among Church-Writers it signifies not every kind of Washing of the Body but that which is annext to the Sacrament and is not ministred without the prescrib'd Form of Words which signification the Apostles by the Institution of Christ frequently made use of Now the Holy Fathers made use of other names also to signifie the same thing For S. Austin testifies that it was call'd the Sacrament of Faith IV. By what other names the Sacrament of Baptism is call'd D. Aug. Epist 25. in sin Heb. 10.15 because they who receiv'd it made profession of the Faith or Belief of the whole Christian Religion Others call'd this Sacrament Illumination because the heart is illuminated by the Faith we profess in Baptism For thus says the Apostle Remember the former days wherein being illuminated ye underwent a great fight of sufferings to wit signifying when they were Baptiz'd Besides S. Chry. 10.5 Chrysostom in his Oration to those who were baptiz'd calls it both a Purgation whereby through Baptism we purge away the Old Leven that we may be a New Lump and a Burying and a Planting and Christ's Cross The reason of all which Names may be gather'd from the Epistle to the Romans And why S. Denys call'd it the Beginning of the most Holy Commandments S. Dionys de Eccl. Hier. c. 2. is evident seeing that this Sacrament is the Gate as it were through which we enter into the fellowship of Christian Life and from thenceforth begin to obey Gods commands and this will suffice briefly to be taught concerning the Name of Baptism Of the various Names of Baptism See Greg. Naz. Orat. in Sancta Lumina Clem. Alex. lib. 1. Paedag. c. 6. But as to the Definition of the Thing Tho there may many others be gather'd out of Sacred Writers V. The Definition of Baptism yet That seems more fit and suitable which we may learn from our Lords own words in S. John's Gospel and from the Apostle in his Epistle to the Ephesians Joh. 3.5 Except a man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle when he spake of the Church Ephes 5.26 Cleansing her in the Laver of Water in the Word For through Adam by nature we are born the Children of Wrath but by Baptism we are born again in Christ the Children of Grace For he gave power to men to become the Sons of God Joh. 1.13 even to them that believe in his Name who are not born of blood nor of the will of the flesh nor of the wiâ—l of man but of God But in what words soever the nature of Baptism chances to be explain'd VI. How the Sacrament of Baptism is made the people are to be taught That this Sacrament is made by Washing with which according to the institution of our Lord and Saviour must needs be us'd certain and solemn words as the Holy Fathers have always taught as is shew'd by the plain testimony of S. Austin The Word is added to the Element and so the Sacrament is made But the Faithful must be carefully taught An Error to be mark'd not to fall into that Error not to think as it is vulgarly us'd to be said that That Water which is kept in the Holy Font to make the Sacrament is the Sacrament For then only is it to be call'd the Sacrament of Baptism when in truth we use Water to wash any one adding those words which were instituted by our Lord. Of this see Chrysost hom 24. in Joan. Aug. l. 6. contra Donatist c. 25. Conc. Florent Trid. item August Tract 80. in Joan. Now because in the Beginning when we spake of Sacraments in general VII The Matter of Bap â—â—m is natural Water we said that every Sacrament consists of Matter and Form therefore what each of these is in the Sacrament of Baptism must be declar'd by the Pastors The Matter therefore or the Element of this Sacrament is any kind of natural Water whether of the Sea or the River or a Pond or a Well or a Fountain that is us'd to be call'd Water without any adjunct Joh 3.5 For our Savior has taught Except a man be born again of Water and the Spirit he cannot enter into the kingdom of God â— h. 2.26 and the Apostle says That the Church was cleans'd by the Laver of Water And we read in the Epistle of S. John 1 Joh. 5.8 There are Three which bear record in Earth The Spirit the Water and the Bloodâ— this may be prov'd also from other testimonies of Holy Scipture But that which S. John the Baptist said Maâ— 3. that the Lord was coming that would baptize with the Holy Ghost and with Fire this can by no means be understood of the Matter of Baptism but ought to be apply'd either to the inward working of the Holy Ghost or at least to the Miracle which appear'd on the day of Pentecost Act. 2.3 when the Holy Ghost came down from Heaven upon the Apostles in the likeness of Fire whereof in another place Christ our Lord foretold Act. 1.5 John indeed baptiz'd with Water but ye shall be baptiz'd with the Holy Ghost not many days hence But this we may observe from the Holy Scriptures to have bin signifi'd before-hand by the Lord VIII The Matter of Baptism figur'd in the Old Testament Gen. 6.5 2 Pet. 3.10 both in Figures and in the Oracles of the Prophets For the Flood whereby the World was cleans'd because the wickedness of man was great in the Earth and all the thoughts of his heart wholly set upon evil carri'd the Figure and Resemblance of This Water as the Prince of Apostles in his former Epistle shews And the Passage through the Red-Sea signifi'd this Water 1 Cor. 10.1 as S. Paul writing to the Corinthians expounds it 4 Reg 5.24 to omit the cleansing of Naaman the Syrian and the admirable virtue of the Pool of Bethsaiday Job 5.2 and many others of the like kind Wherein it plainly appears
Savior Joh. 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God have relation to the time after his Passion If therefore the Pastors diligently handle these matters there can be no doubt but that the Faithful will come to understand and with truly devout Souls will reverence the excellent dignity of this Sacrament and especially when they consider that those excellent and rich Gifts which when Christ was baptiz d were manifested by the signification of Miracles to be given and bestow'd by the secret influence of the Holy Ghost upon all those that are baptiz'd For as if our eyes were open'd as Elisha's servants were that we could but be able to behold those heavenly things 4 Reg. 6.17 there can no body be thought to be so void of common sense as not to be carried into the greatest Admiration of the mysteries of Baptism Why then should we not think it will be so when the Pastors shall have laid open the Riches of this Sacrament in such sort that tho the Faithful cannot behold them with their bodily Eyes yet with the Eye and sharpness of their Soul illuminated with the splendor of Faith they may be able to contemplate them And now it will seem to be not only profitable but necessary also to shew by whom this Sacrament is to be ministred XXII The Ministers of this Sacrament of three Ranks both that they to whom chiefly this Office is committed may labor to discharge it holily and devoutly and also that none stretching beyond their own limits might rashly seiz upon anothers possession or proudly enter upon anothers Office 1 Cor. 15. seeing the Apostle admonishes to keep a due Order in all things The Faithful therefore may be taught That there are three degrees of those who may minister Baptism And in the first place are to be reckon'd the Bishops and Priests to whom it is given by Right of their Office and not by any extraordinary dispensation or power to exercise this Function For to Them in the Apostles the Lord gave commandment Matt. 28.19 Isiâ— l. 2. de Offic. Eccles c. 4. saying Go ye and Baptize Tho the Bishops that they might not be forc'd to leave the more weighty charge of instructing the people are us'd to leave the Ministery of Baptism to the Priests And that the Priests have in themselves a Right to exercise this Function so that even in presence of the Bishop they may minister Baptism is manifest both by the practice of the Church and the Doctrin of the Fathers For since they are instituted to consecrate the Eucharist which is the Sacrament of Peace and Vnity it is but requisite that they should have power of administering all those things by which necessarily any one may be made partaker of that Peace and Vnity And if at any time the Fathers have said That the Power of Baptizing hath not bin permitted to the Priests but by leave of the Bishop it seems that it should be meant of that Baptism only which was accustom'd to be ministred with great and solemn Ceremony on some certain days of the year In the next rank of Ministers are the Deacons to whom The Deacons by concession Distinct 93. c. 13. Any other person in necessity without the consent of the Bishop or Priest it was not allow'd to minister this Sacrament as is witness'd by many Decrees of the Holy Fathers The lowest rank is of those who in a forcible necessity may baptize but without the use of the solemn Ceremonies of this sort are all persons yea even of the Lay-people whether Men or Women what Sect soever they profess for this power is permitted even to Jews Infidels and Heretics when necessity compels provided that in so doing they intend to do what the Catholic Church does in that kind of administration These things both many Decrees of the ancient Fathers and Councils have confirm'd and there is also an Anathema decreed by the Holy Council of Trent against those who presume to say That Baptism tho given by Heretics in the name of the Father and of the Son and of the Holy Ghost with an intention of doing what the Church does is not true Baptism Trid. Sess 7. Can de consec dist 4. c. 24. Aug. l. 7. cont Donatist c. 53. Ibid. l. 3. c. 10. l. 2. cont Parmen Conc. Later c. 1. Conc. Florent in Decret Eugenii Wherein verily we may admire the exceeding Goodness and Wisdom of our Lord XXIII Why lawful for all to Baptize for seeing this Sacrament must necessarily be receiv'd of all as he appointed Water to be the Matter thereof than which nothing can be more common so also would he have no one excluded from the Administration thereof although as was said before it be not lawful for all to use the solemn Ceremonies not as tho the Rites or Ceremonies are of more Dignity but that they are of less necessity than the Sacrament Nor may the Faithful suppose that this Office is permitted promiscuously to all in such a manner as that it is not very fit to appoint some Order and Degree of Ministers For if Men be present a Woman ought not if a Clerk be present a a Layman ought not if a Priest be present a Clerk ought not to take upon himself the administration of Baptism Altho Midwives which have bin us'd to baptize are not to be disallow'd tho sometimes in the presence of a Man who is unskilful in performing this Sacrament which otherwise seems more properly to be the office of a Man they should perform it To these Ministers who as has bin already said The Antient use various Names and necessity of God-Fathers Tertul. lib de Baptis c. 18. de Coron milit c. 3. do administer Baptism may be added another sort of Ministers who by the most ancient practice of the Church have bin wont to be made use of at the sacred and saving celebration of Baptism These we now call God-Fathers and God-Mothers tho formerly they were commonly call'd by Sacred Writers Vndertakers Answerers Sureties Concerning the reason of whom because the Office belongs to all Lay-people in common the Pastors shall exactly teach that the Faithful may understand what things are most necessary for the right discharging thereof And first he must shew what the cause is why at Baptism besides those that Minister the Sacrament there are also requir'd God-Fathers and Vndertaters which indeed will appear to all to be exceedingly well done if they consider that Baptism is a Spiritual Regeneration or New-Birth 1 Pet. 2.2 by which we are born the Children of God for of this New-Birth speaks S. Peter Even as New-born Infants desire you the reasonable milk without hypocrisie As therefore when any one is born into the world he presently wants a Nurse and a Schoolmaster by whose assitance and labour he is educated and instructed in
good learning and liberal Arts so also is it necessary that those who at the Font of Baptism begin to live a Spiritual Life should be committed to the trust and prudence of some one of whom they may learn the precepts of Christian Religlon and be taught the whole Practice of Piety and so by little and little to grow to Manhood in Christ till at last by God's help they come to be perfect Men Especially seeing the Pastors who have the public Cure and Charge of their Parishes can scarcely have so much spare time as to undertake that private care of instructing Children in the Faith Of this most anocient practice S. Dionis de Eccl s Hier. c 7. part 3. we have the clear testimony of S. Dennys It was says he the Invention and determination of our Divine Captains and Leaders for so he calls the Apostles to receive Infants according to that Holy Manner and as the natural Parents of a Child deliver him to one learn'd in Divine Matters as to a Schoolmaster under whom as under a Divine Father and undertaker of his Holy Salvation the Child might lead the rest of his life The same Sentence does the Testimony of Higinius confirm As may be seen de Consec dist 5. c. 100. Leapp ibid. cap. 181. Conc. Mogunt ibid. c. 101 30. q. 1. Wherefore it has bin very wisely decreed by Holy Church XXVI What kind and between whom Affinity is contracted in Baptism that not only be that Baptizes is affianc'd with him that is baptiz'd by him but the God-father and God-mother are also affianc'd with the God-child and with his true Parents So that amongst all these there can be no lawful Marriage and if they should be marri'd such marriage becomes void Moreover the Faithful must be taught what the Duty of God-fathers is For this Office is so carelesly undertaken that there is only the Name of this Office remaining but that there is any thing Holy contain'd in it Men seem not to have the least apprehension This thing therefore in general let all God-fathers always consider That they are strictly oblig'd always to account those who are committed to them as their Spiritual Children and to take very great care of them concerning those things which belong to the institution of a Christian Life that through all the course of their life they behave themselves in such a manner and be such kind of persons as they in most solemn manner promis'd that they should be Let us hear what S. Dennys writes concerning this matter expressing the words of a God-father I promise to train up this Child when he shall come to understanding of sacred things with my careful exhortations that he may renounce all things contrary to his profession and that he may profess and perform those divine things which he promis'd And S. Austin D. Aug. ser 163. de tâ—mâ— ser 215. You who undertake for others in Baptism as well Men as Women I admonish before all things to consider that you stand as Sureties before God for those whom you were pleas'd to undertake for at the Holy Font. And indeed it very much becomes him who undertakes any Office never to grow slack or weary in the diligent discharge of it and he who has profest himself to be anothers Guide and Teacher ought not to suffer him to be destitute whom he has once receiv'd into his charge and protection while he sees him stand in need of his help and defence Now those things which Spiritual Children are to be taught Ser. 165. de tâ—mp de conec dist 4. c. 120. S. Austin has comprehended in few words speaking of this very Office of God-Fathers for says he They ought to admonish them to keep Chastity to love Justice to preserve Charity and above all things they ought to teach them the Creed and the Lords Prayer as also the Decalogue or ten Commandments and those things which are the first Rudiments of Christian Religion Which things being so XXVIII Who not to be taken as God-fathers we may easily perceive to what sort of Men the administration of this Holy Tuition is not to be committed to wit to them who either will not discharge it faithfully or cannot perform it wisely and diligently Wherefore besides the Natural Parents who may not undertake this charge that thereby it might appear how far this Spiritual Education is different from the Carnal First of all Heretics Jews and Insidels are altogether to be prohibited from this Office because they are always contriving and studying to blacken the truth of our Faith with their Lies and to overthrow all Christian Piety It has bin decreed by the Council of Trent XXIX how many God-fathers to be taken That there shall not be many God-fathers to one person baptiz'd but one only either God-father or God-mother or at most one God-father and one Godmother Both because the order of teaching and instructing might be disturb'd or hinder'd by a multitude of Masters and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might streighten the society of people that they cannot lawfully enter into Wedlock onâ— with another Now if the knowledg of those things which have bin already explain'd XXX The Law of receiving Baptism laid upon all by the Lord. is to be esteem'd so very profitable to the Faithful Then surely there can nothing seem more necessary than to be taught that the Law and necessity of Baptism was prescrib'd by our Lord himself to all Men so that unless by the Grace of Baptism they are born again to Godward they are begotten of their parents whether Faithful or Infidel it is no matter to eternal misery and Destruction The Pastors therefore ought often to explain what is read in the Gospel Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God Hereof see Clem. Epist 4. in med Aug. in Joan. tract 13. de Eccles dogm c. 24. Amb. de iis qui Myst initiantur c. 4. Conc. Lateran c. 1. Trid. Sess 7. can 51. Which Law or Necessity that it is not meant of those only who are of ripe age but of Children and Infants also and that the Church has receiv'd this by Apostolical Tradition the common consent and Authority of the Fathers confirms Besides it must needs be believ'd That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants of whom he said Matt. 19.14 Mar. 10.10 Suffer ye and forbid not the little Children to come to me For of such is the Kingdom of Heaven whom he embrac'd laid his Hands upon them and bless'd them And then when we read Thirdly that a whole Family was baptiz'd of Paul It sufficiently appears that Children also who were in the number of them were baptiz'd And then Circumcision which was a Figure of Baptism much commends this
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
wit That Heaven is carried about with a steddy and perpetual Motion so that it does not in the least forsake the Law appointed it of God If you consider the Earth and all other Creatures you may easily perceive that they fall off either not at all or but very little But miserable Mankind very often falls XI Nothing more inconstant than Man and seldom does it proceed in any good purposes but for the most part leaves off good Actions when begun and despises them and the best Sense which pleas'd for a while presently displeases and that being rejected it falls into ill Counsels and such as are pernicious to it self What therefore is the cause of this Misery and Inconstancy XII What the causes of Man's Misery are It must needs be the Contempt of divine Inspiration for we shut our Ears to Gods Admonitions we will not cast our Eyes upon those things that would give us Divine Light nor do we hearken to our Heavenly Father commanding us those things which are for our Salvation Wherefore the Curats are to be very careful to lay these Miseries before the Eyes of the Faithful XIII The Curats Duty in thiâ— case and let them shew the causes of their Miseries and the vertue of the Remedies to do which they will not want means if they read those very Holy Men John Chrysostom and Austin and especially what we have set down in the Exposition of the Creed For those things being known who is there even of the most wicked Men in the World but by the Help of Gods Grace preventing them will endeavour by the Example of the Prodigal Son in the Gospel Luc. 15. to bestir and raise himself up and come into the presence of this heavenly King and Father Vide Chrysost in Psal 118. in cap. 4. Isai hom 62. ad Popul Antioch Item hom 69. in hom de vanit brevit Vitae Aug. lib. 10. Confess c. 28. 31. lib. 21. de Civit. Dei c. 14. lib. 22. c. 22. Having explain'd these things XIV What is here understood by the Kingdom of God they shall then shew how this Petition becomes advantagious to the Faithful and what it is that in these words we beg of God especially seeing that this word the kingdom of God signifies many things the declaring whereof will be useful both to the understanding of other places of Scripture and is necessary to the knowledge of this place The common Signification therefore of the Kingdom of God First and which is frequent in the Sacred Scripture is not only that Power which he has over all Men and Creatures in the World but his Providence also which rules and governs all things For as the Prophet says Psal 94.4 In his hands are all the Ends of the Earth By which Ends are also understood those things which are secret and hidden in the inmost parts of the Earth and of all things else According to this Sense spake Mordochaeus in these words Esther 13.9 O Lord God thou art an Almighty King for in thy Power are all things and there is none that can resist thy Will thou art Lord of all nor is there any that resists thy Majesty Again Secondly by the Kingdom of God is signified that special and singular Rule of Providence whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God it is said of David The Lord governs me therefore shall I want nothing And Isaiah says The Lord our King he shall save us Psal 22.1 Isay 32.22 In which Kingly Power of God XV. Christ's Kingdom is not of this World John 18.36 tho even in this Life those pious and holy Men are after a special Manner of whom we have made mention yet Christ our Lord admonish'd Pilat that his Kingdom is not of this World i. e. it has not its Beginning from this World which is made to perish for after that manner as we have said Emperors Kings Common-wealths Rulers and all they that either have obtain'd and are chosen of Men to be over Cities and Provinces or by Violence and Wrong to possess the Government have the Rule or Mastery But Christ our Lord is appointed of God to be King XVI What Christ's Kingdom is as the Prophet says whose Kingdom as the Apostle says is Justice for he says The Kingdom of God is Justice and Peace and Joy in the Holy Ghost Psal 2.6 Rom. 24.15 Now Christ our Lord reigns in us by internal Vertues Faith Hope and Charity XVII How Christ reigns in us by which Vertues we are made parts as it were of his Kingdom and being subject to God after a special manner we are consecrated to his Worship and Reverence that as the Apostle said Gal. 2. I live yet not I but Christ lives in me so we may say I reign yet not I but Christ reigns in me Now this Kingdom is call'd Justice XXIII Why God's Kingdom is Justice because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke The kingdom of God is within you Luc. 17.21 For tho Jesus Christ reigns by Faith in all Note that are contain'd in the Lap and Bosom of our most Holy Mother the Church yet in a special manner he reigns over them who being endu'd with Faith Hope and Charity yield themselves as pure and living Members to God And in these the Kingdom of Grace is said to be Now Thirdly The Kingdom of God is eternal Glory Matth. 25.34 Luc. 23.42 that is God's Kingdom of Glory whereof we hear Christ our Lord speaking in S. Matthew Come ye Blessed of my Father possess the Kingdom prepar'd for you from the beginning of the World Which very Kingdom that Thief in S. Luke admirably ackowledging his Wickedness begg'd of him in this manner Lord remember me when thou com'st into thy Kingdom S. John also makes mention of this Kingdom John 3.5 Except a Man be born again of Water and the Spirit he cannot enter into the Kingdom of God And the Apostle to the Ephesians mentions it Eph. 5. For no Whoremonger or Vnclean person or Covetous man who is an Idolater has any Inheritance in the Kingdom of Christ and of God Matth. 13. â—1 Hither do belong some Parables of Christ our Lord speaking of the Kingdom of Heaven But first it is necessary to establish the Kingdom of Grace XIX The double Kingdom of Grace and Glory nor can Gods Glory reign in any except his Grace first rule in them But Grace XX. What Grace is according to the Sense of our Savior himself is A fountain of living water sprining up to eternal life John 4.14 And what shall we call Glory but Grace made perfect and absolute For so long as we are cloth'd with this frail and mortal Body while weak and wandring in
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
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
to signifie them before hand by many Signs Oracles and Prophecies The Holy Fathers therefore understood many of the things we read in the Holy Scriptures to belong to this matter but especially where we read of that Gate of the Sanctuary which Ezekiel saw shut also the Stone cut out of the mountain without hands as we read in Daniel which became a great Mountain and fill'd the whole Earth And Aarons Rod which only of all the Rods of the Princes of Israel budded Num. 17.8 Exod 3.4 and the Bush which Moses saw burn Luc. 2. and was not consumed The Holy Evangelist has largely describ'd the history of Christs Birth Of which therefore there is no need that we speak more since 't is easie for the Curate to read more there Great pains ought to be taken XVI In explaining this mystery what the people ought to be perswaded to Rom. 15.4 Job 26.11 that those mysteries which were written for our learning might be fixed and rooted in the minds of the Faithful And first of all in commemoration of so great a benefit that they be thankful to God the Author thereof and next that they always lay before their eyes for their example to imitate this so great and singular pattern of Humility For what can be more useful or profitable to check the pride and haughtiness of our hearts than often to think that God does so humble himself that he communicates his glory with men and takes on himself their weakness and frailty that God becomes Man and gives that supreme and infinite Majesty to Man at whose Nod the very Pillars of Heav'n as the Scripture says tremble and quake for fear and that he shou'd be born in earth whom the very Angels adore in Heav'n What therefore since God does these things for our sake what I say ought we to do in obedience to him How willingly and chearfully ought we to love embrace and perform all Offices of Humility The Faithful see how wholsom a Doctrine the Birth of Christ teaches us even before he began to utter his voice He is born needy he is born a Stranger in an Inn He is born in a vile Manger He is born in the depth of Winter Luc. 2.6 9. for thus writes St. Luke It came to pass that while they were there the days were accomplish'd that she should bring forth and she brought forth her first born Son and wrapp'd him in swadling cloaths and laid him in a manger because there was no room for him in the Inn. Cou'd the Evangelist include all the whole Glory and Majesty of Heav'n and Earth in more bumble expressions Nor does he write that there was no room in the Inn Ps 49.12 but none for him who said The whole earth is mine and the fulness thereof Which also another Evangelist testifies saying He came to his own and his own receiv'd him not These things when the Faithful remember XVII How great grace and glory redounds to us by the Incarnation let them also remember that God was contented to undergo the lowliness and frailty of our flesh that he might raise mankind up to the highest degree of Dignity for this one thing sufficiently discovers that excellent dignity and worth which he has by the divine bounty obtain'd that He vouchsaft to become Man who also was true and perfect God so that now we may boast that the Son of God is our bone and our flesh which those Blessed Spirits cannot do for as the Apostle says He in no case took upon him the nature of Angels but he took upon him the seed of Abraham But then we ought to take heed XVIII A singular admonition that all this happ'n not to our extream hurt that as at Bethlehem where he was born they wou'd allow him no room so also since he is now born in our flesh he find no room in our hearts where he may be spiritually born For this it is he being most earnestly desirous of our salvation that he earnestly calls for For as by the power of the Holy Ghost he was beyond the Order of Nature made Man Joh. 1.13 Rom. 64 5. and 7.6 and giv'n to us was Holy yea Holiness it self so it behov's us to be born not of blood nor of the will of the flesh but of God and then as new creatures to walk in newness of Spirit and to keep that holiness and integrity of mind which much becomes men regenerated by the Spirit of God For by this means we shall express in our selvs a certain kind of image or resemblance of the holy conception and Nativity of this Son of God 2 Cor. 2.7 which we believ with a faithful heart and believing wisdom of God which was hidd'n in a Mystery we embrace and adore it ARTICLE IV. SUffered under Pontius Pilate was crucified dead and buried How necessary the knowledge of this Article is and what diligent care the Curat ought to take that the faithful be often put in remembrance of our Lord's Passion the Apostle teaches who professes that he determin'd to know nothing else but Jesus Christ and him crucified Upon this account therefore all care and diligence ought to be us'd that the faithful being stirr'd up with the commemoration of so great a benefit may turn themselv's wholly to the Love of God and the embracing of his goodness Faith therefore in the former part of this Article for of the other shall be spok'n afterwards offers this to our Belief that when Pontius Pilate II. What is propos'd to be believ'd in this Article by command of Tyberius Caesar govern'd the Province of Judea Christ our Lord was fastn'd to a Cross for he was Taken Mock'd Suffer'd many kinds of Injuries and Torments and at last Crucifi'd Nor are we to think that as to his Inward Part his Soul was free from those torments for since he truly took the Humane Nature upon him we must needs confess that in his Soul he felt the most tormenting Grief Mat. 26.38 Mar. 14.34 wherefore he said my soul is exceeding sorrowful even to death For tho his Humane Nature was join'd to his Divine Person yet by reason of that very conjunction he no less felt the bitterness of his passion than if that conjunction had not been made since in that one person of Christ Jesus the proprieties of both natures the Divine and Humane were still preserv'd and therefore that which was passible and mortal still remain'd passible and mortal and again that which was impassible and immortal such as we understand the Divine Nature to be still restain'd its own propriety And where in this place seems fit to be diligently observ'd III. Why the Time of his Passion was thus noted the Curat shall teach that Jesus Christ suffer'd at that time when Pontius Pilate govern'd the Province of Judea and that this was done for this reason that the knowledge of so great and so necessary
proper to the Children of God to be so inflamed with Love and Devotion towards him that being spent with most bitter labors they either feel almost no inconvenience or else they bear all things with a most chearful Spirit But the Pastors shall teach CIV The works of Satisfaction are Prayer Fasting Alms. that every kind of satisfaction is to be referr'd to these three especially Prayer Fasting Alms which indeed answer to those three sorts of Goods of the Soul of the Body and those which are call'd outward Goods all which we have receiv'd of God But there can be nothing more fit and convenient to pluck up the very Roots of sin CV Three Remedies for the Three Sicknesses of the Soul For whereas every thing that is in the world is either the Lust of the Flesh the Lust of the Eyes or the Pride of Life there is no one who sees not that to these three Causes of Sickness are very rightly oppos'd so many Medicins to wit Fasting to the First Alms to the Second and Prayer to the Third Moreover CVI. By Prayers we satisfie to God by Fasting to our selves by Alms to our neighbor if we consider those who are offended by our sins we shall easily understand why to these Three especially all satisfaction is referr'd Now these are God our Neighbor and our Selves wherefore we appease God by Prayer we satisfie our Neighbor by Alms and we chastise our selves by Fasting But because many and divers Afflictions and Calamities press us while we are in this Life CVII A good use of the Afflictions of this Life the Faithful are chiefly to be taught that they who with a patient mind endure whatsoever Labor and Inconvenience God sends upon them have gotten full Matter of Satisfaction and Merit But those who against their Will and resisting as much as they can are forc'd to bear this kind of punishment deprive themselves of all the Fruit of Satisfaction and bear only the Revenge and Punishment of God revenging their sins by his just judgment But herein the immense Goodness and Mercy of God is to be celebrated with the highest Praises and Thanksgivings CVIII One can satisfie for another who has granted this to Human Frailty that One can satisfie for another And this indeed is very proper to this Part of Penance But then as to Contrition and Confession CIX None can be Contrite or Confess for another as there is no one can Grieve or Confess sor another so those that are indu'd with divine Grace can pay in another mans name what is owing to God Wherefore it comes to pass that after a certain sort one may seem to bear anothers Burthen Nor is there any place left for any of the Faithful to doubt of This CX How it comes that one can satisfie for â—nother seeing that in the Apostles Creed we confess the Communion of Saints For since we all are born again to Christ being cleans'd by the same Baptism and are partakers of the same Sacraments but above all since we are strengthen'd with the Meat and Drink of the same Body and Blood of Christ our Lord This most evidently shews that we all are Members of the same Body As therefore neither the Foot performs its Office for its own Profit A similitude but for the profit of the Eyes also and again that the Eyes see is not to be limited to their own advantage only but for the common advantage of all the Members So among us the Offices of Satisfaction ought to be esteem'd common Nor yet is this true without an Exception CXI Medicinal Satisfaction cannot be fulfilled by another if we consider All the Advantages which are receiv'd hereby For the Works of Satisfaction are a kind of Medicin and Cure which is prescrib'd the Penitent for curing the corrupt Affections of his Mind Which kind of Fruit of Advantage it is evident that they altogether want who satisfie not for themselves These things therefore shall be largely and clearly explain'd concerning the Three Parts of Penance Contrition Confession and Satisfaction But this ought specially to be observ'd by the Priests CXII When Absolution is to be deny'd that having heard Confession before they absolve the Penitent from his sins they are to take diligent Care that if haply he has taken away any thing either of the Goods or of the Credit of his Neighbor let him make full recompence for the sin whereof he seems deservedly to be condemn'd For no one is to be absolv'd unless he first promises to restore every one his own But because there are many Note who tho they largely promise that they will sufficiently do their duty yet it is certain that they never perform their promise Such are by all means to be compell'd to make restitution And that of the Apostle is often to be inculcated That he who stole now steal no more Ephes 4.10 but rather let him labor working with his hands that which is Good that he may have wherewith to give to him that suffers need But in appointing the punishment of Satisfaction CXIII How great Satisfaction is to be impos'd the Priests will consider that nothing is to be appointed by them for their own pleasure but that all things are to be directed by Justice Prudence and Piety And that sins may seem to be measur'd CXIV The Old Canons of Penance to be propos'd and Penitents may the better know the weight of their sins it will be worth the while sometimes to signifie to them what punishments have bin appointed for certain Faults Note by the Prescription of antient Canons Note The Nature of the Fault therefore shall temper the measure of all Satisfaction But of all kinds of Satisfaction CXV What kindâ— of satisfaction especially is to be impos'd it will be most suitable to appoint Penitents to give themselves to Prayer upon certain determin'd days and that they make Prayers to God for all men and especially for them who are gon out of this Life to the Lord. And they must also be exhorted CXVI The Vertue of Voluntary Penance to be added to the vertue of Sacramental that they often take upon themselves freely of their own accord to repeat those services of Satisfaction which were appointed by the Priest And that they so order their manners that when all those things which belong to the Sacrament of Confession are diligently perform'd yet that they never intermit the studies of the Vertue of Penance But if sometimes also Public Penance is to be prescrib'd for Public Offence CXVII Public Satisfaction to be impos'd upon public Offenders altho' the Penitent may refuse and pray to be excus'd yet he is not easily to he heard But he must he perswaded that those things which are wholsom or saving both to himself and others he accept with a free and chearful mind These things concerning the Sacrament of Penance and the several
might easily happen that she that was cast off by one Husband might be married to another For this Reason the Lord did forbid that either Men should be sollicited to leave their Wives XXIX Why this Law was made or that the Wives should behave themselves so sowr and churlish to their Husbands that for that cause there should be any necessity as it were laid on their Husbands to cast them off But now it is a greater Sin XXX A griâ—vous Sin to covet another Mans Wife since it is not lawful for another to marry a Woman tho she be divorc'd from her Husband unless her Husband be dead He therefore that covets another Man's Wife easily slides out of one Covetousness into another For either he will wish her Husband dead Note or to commit adultery with her And the same thing may be said of those Women that are betrothed to another XXXI Or a Woman betroth'd to another for neither is it lawful to covet them since they that endeavour to break these Contracts violate the most holy Band of Faith And as it is utterly unlawful to covet her that is married to another XXXII Or a Virgin consecrated to God so it is by no means lawful to desire her for his Wife that is consecrated to Gods Worship and Religion But if any one desires to marry a VVoman Note this Case that is already married supposing her not to be married and would not desire to marry her if he knew that she were married to another which we read happen'd to Pharaoh and Abimimelech Gen. 12. 20. who wish'd to have Sarah to be their VVife supposing her not to be married but to be Abraham's Sister and not his VVife he verily that is thus minded seems not to break this Commandment But that the Curat may lay open the Remedies XXXIII Remedies against hurtful Desires that are fit to take away this Vice of Covetousness he ought to explain the other part of the Commandment which consists herein That if Riches increase we set not our Hearts upon them and that we be ready to apply them to the Study of Piety and of Divine Matters and that we freely bestow our Mony in relieving the Miseries of the Poor And if we are in want that we bear our want with an even and a chearful Spirit and indeed if in diposing of our Goods we use Liberality we shall quench our Covetousness of other Mens Goods Now concerning the Praises of Poverty and despising of Riches in Sacred Scriptures and in the Holy Fathers it will be easie for the Curat to gather a great many things and to teach them to the Faithful Vide Hier. Epist 1. ad Heliod 8. ad Demetriadem 150. and Haedipiam q. 1. 16. ad Pammach Item Basil in regul fusius disputatis Interrog 9. Chrys in Epist. ad Rom. ad haec verba Salutate Priscam Cassian lib. de institut Monach. c. 13 33. collat 24. c. 26. Greg. hom 18. Ezech. Ambr. in c. 6. Lucae Leonem Magn. in Serm. de omnibus sanctis Aug. lib. 17. de Civit. Dei Epist 98. ad Hilar. Epist 109. By this Law it is also commanded XXXIV The other part commanding That very earnestly and with our utmost desire we wish that thing chiefly to be done not which we our selves will but what God wills as is taught in our Lords Prayer Now it is the Will of God chiefly XXXV What the Will of God towards us is that we be made holy after a singular Manner and that we keep our Soul sincere and upright and clean from every Spot and that we exercise our selves in those Duties of Mind and Spirit which are contrary to our bodily Senses and that our sensual Desires being brought into subjection being guided by Reason and the Spirit we lead the course of our Life aright and further that we utterly beat down the Force of those Senses which afford matter to our Lusts and Desires But to the quenching this heat of our Desires XXXVI The Antidotes of evil Desires The First this also will be very prevalent to put before our Eyes the Inconveniences we suffer thereby The First Inconvenience is That by Obedience to our Lusts Sin gets the utmost force and power in our Soul Wherefore the Apostle admonishes Let not Sin reign in your mortal Body Rom. 6.12 that ye should obey the Lusts thereof For even as if we resist our Lusts the Power of Sin decays so if we yield to them we throw our Lord out of his Kingdom and place Sin in his room Besides The Second another Inconveniency is That from this force of Concupiscence as from a kind of Fountain all Sins flow as S. James teaches and S. John says Jac. 1. 2 John 2.16 All that is in the World is the Lust of the Flesh and the Lust of the Eyes and the Pride of Life The Third Inconvenience is The Third That the true Judgment of the Mind is darkned For Men being blinded with the darkness of their Lusts think all those things good and excellent whatsoever they desire Besides The Fourth by force of Concupiscence the Word of God is oppress'd which is sown in our Souls by God that great Husbandman For thus it is written in S. Mark Some was sown among Thorns These are they which hear the Word and the cares of the World and the deceitfulness of Riches and so other things entring in by Concupiscence choak the Word and so make it unfruitful But now those that above others labor under this Vice of Concupiscence XXXVII These are guilty of this Vice of Covetousness First and whom the Curat ought therefore more earnestly to exhort to observe this Commandment Are those that are delighted with dishonest Sports and that immoderately abuse Games As also Merchants Secondly who wish for scarcity of things and dearness of Provisions and take it ill that others besides themselves do sell Commodities and sell cheaper than they In which case they also Sin Thirdly that wish others to want that either by selling or buying they may make a Gain of them And those Soldiers also Fourthly that wish for War that they may get Plunder Fifthly And those Physitians that pray for Diseases Sixthly And those Lawyers that desire a Throng and Multitude of Contentions and Law Suits Seventhly And those Trades-men who being greedy of Gain wish for Scarcity of such things as are for Food and other Necessaries thereby to get Profit to themselves Eighthly And in this kind they also grievously sin that are greedy and covetous of other Mens Glory and Praise not without some slandering of other Mens Credit and specially if they that thus covet it are idle Persons and of no worth For Fame and the Glory of Vertue and Industry is not the Reward of Sloth and Idleness THE CATECHISM FOR THE CURATES BY THE DECREE
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
what kind of Life they lead Note and what kind of Manners they use that profess Religion just so is the Unlearned Multitude us'd to judge of Religion it self and of the Author of it Wherefore they that live according to Christian Religion XIII To what Christians are oblig'd in this part which they have undertaken and square their Discourse and Actions according to its Rules give a great occasion to others of praising and celebrating with all Honor and Glory the Name of our Heavenly Father For the Lord himself has requir'd this of us that by our vertuous and illustrious Actions we provoke Men to praise and glorifie the Name of God to whom he thus speaks in the Gospel Matth. 6. Let your Light so shine before Men that they may see your good Works and glorifie your Father which is in Heaven And the Prince of the Apostles 1 Pet. 2.4 Having your Conversation honest among the Gentiles that considering you in your good Works they may glorifie God The SECOND PETITION Thy Kingdom come THe Kingdom of Heaven I The whole Gospel directs us to the Kingdom of God Mat. 3.2 which we pray for in this other Petition is of such a sort that thither is referr'd and terminated all the Preaching of the Gospel For thence S. John the Baptist began his Exhortation to Penance Do Penance says he for the Kingdom of Heaven is at hand Nor did the Saviour of Mankind take the ground of his own Preaching elsewhere And in that saving Sermon of his wherein on the Mount he shew'd his Disciples the way of Bliss for the intended Argument of his Discourse as it were he took his Text from the Kingdom of Heaven Blessed says he Mat. 4.17 are the Poor in Spirit because theirs is the Kingdom of Heaven And to those that would have staid him he gave this Cause for the necessity of his Journy Mat. 5.3 Luc. 4.43 I must preach the Gospel of the Kingdom of God to other Cities also for therefore I am sent This Kingdom therefore he commanded the Apostles afterwards to preach as he answer'd him that said he would go bury his Father Mat. 10.17 Luc. 8. Act. 1.3 Go thou and preach the Kingdom of God And when he was risen from the Dead for those Forty days wherein he appear'd to his Apostles he spake concerning the Kingdom of God Wherefore the Curats shall diligently handle this Point of the second Petition II. The Pastors Duty that their Faithful Hearers may understand how great the Efficacy and Necessity of this Petition is And first III. Why this Petition distinct from the rest This Consideration will furnish them with abundance of Matter for the explaining of this Point well and wisely that tho this Petition be joyn'd with all the rest yet he commanded this also to be us'd separately from the rest that what we pray for we may seek with our utmost endeavor Mat. 6.33 For he says Seek first the Kingdom of God and the Righteousness thereof and all these things shall be added to you And indeed so great a confluence and plenty of Heavenly Gifts is contain'd in this Petition IV. What this Petition comprehends that it contains all things necessary for the Security of our both Corporal and Spiritual Life But how shall we call him worthy of the Name of a King Note who takes no care of those things that concern the Welfare of the Kingdom Now if Men be careful for the Safety of their Kingdom with how great Care and Providence must it be believ'd that the King of all Kings defends the Life and Welfare of Men In this Petition therefore of the Kingdom of God V. All things necessary are here pray'd for are comprehended all things whatsoever which in this Pilgrimage or Exile rather we stand in need of which God graciously promises that he will grant for immediately he subjoins All these things shall be added to you VVhereby he plainly declares VI. How great Gods Bounty is that he is a King that largely and bountifully supplies Mankind Upon the consideration of which infinit Bounty David being fix'd sings thus The Lord is my King therefore I shall want nothing Psal 22.1 But it is not enough earnestly to seek the Kingdom of God VII To be heard in this Petition what is necessary unless together with our Petition we use all other Means whereby it is sought and found For those Five Foolish Virgins indeed earnestly sought it after this manner Lord Lord open to us Mat. 25.21 but yet because they did not well guard their Petition they were shut out and not without cause for that Sentence came out of God's own Mouth Mat. 7.21 Not every one that says to me Lord Lord shall enter into the Kingdom of Heaven VVherefore the Priests VIII How to stir up the Desire of the Kingdom of Heaven and those that have Cure of Souls shall draw out of the most flowing Fountains of Sacred Scripture those things that may move in the Faithful the Study and Desire of the Kingdom of Heaven and which may put before their Eyes their calamitous State and Condition and which may affect them so as that looking about them and recollecting themselves they may be brought back to the remembrance of that highest Bliss and those unspeakable good things wherewith the everlasting House of God our Father abounds For here we are but mere Exiles IX How many and great the Miseries of this Life are Gal. 5.17 and Inhabitants of that place wherein the Devils dwell whose spite against us can be mitigated by no means for they are most hurtful and implacable to Mankind And what shall we say of those domestic and intestine Quarrels which the Soul and Body the Flesh and Spirit daily make among themselves wherein we ought always to fear lest we should be worsted And it is to be fear'd yea we should presently fall were we not defended by the Protection of Gods right Hand which weight of Miseries when the Apostle perceiv'd Rom. 7.24 he said O wretched Man that I am who will deliver me from the Body of this Death This Misery of Mankind X. How we come to know more readily the greatness of Mans Misery altho it be well known of it self yet it may more easily be understood from the Contention of other Natures and created things For we see it seldom happen in them whether void of Reason or Sense that a-any of their Natures so decline from their proper Actions Sense or Motions that were implanted in them as to forsake their appointed and determin'd End This appears in the Beasts of the Field in Fishes and Birds so that the Matter wants nothing to be said for the clearing of it If you look up to Heaven do ye not perceive it to be most true which was said by David Psal 118.89 Thy Word O Lord endures for ever in Heaven to
this blind Pilgrimage we are absent from the Lord XXII Our Instability in the Kingdom of Grace we often slip and fall casting off the Admonitions of the Kingdom of Grace wherewith we were secur'd but when the Light of the Kingdom of Glory which is perfect shall have enlightned us we shall always stand firm and stable for every Fault and Inconveniency shall be taken away every Infirmity being confirmed shall be strengthen'd Lastly God himself will reign in our Soul and Body But this thing has bin more fully handled in the Creed when we discours'd of the Resurrection of the Flesh These things therefore XXIII What things are here pray'd for First which shew the common Sense of the Kingdom of God being explain'd we must shew what this Petition properly prays for Now we beg of God that Christs Kingdom which is the Church may be propagated that all Infidels and Jews Schismatics and Heretics may turn themselves to the Faith of Christ our Lord and receive the Knowledg of the true God and return to Soundness of Mind and to the Communion of the Church of God from whence they are fallen that it may be fulfil'd and brought to that Issue which the Lord spake by the Mouth of Isaiah Isa 54.2 Enlarge the place of thy Tents and stretch out the Borders of thy Tabernacles make thy Lines long renew thy Rule for thou shalt penetrate to the right and left Hand because he that made thee shall reign over thee And again The Gentils shall walk in thy Light Isa 60.5 and Kings in the brightness of thy rising lift up thy Eyes round about and see all these are gather'd together they came to thee thy Sons shall come from far and thy Daughter shall rise from beside thee But because in the Church there are some that in their Words confess God Secondly but in their Deeds deny him and yet boast of their deform'd Faith in whom by Reason of Sin the Devil dwells and rules as in his own Houses we pray also that the Kingdom of God may come upon them whereby the Darkness of their Sins being dispell'd and being illustrated with the Rays of the Divine Light they may be restor'd into their former Dignity of being the Children of God that all Heretics and Schismatics being taken away and all Offences and all causes of Sin cast forth out of his Kingdom our Heavenly Father may purge the Floor of his Church that in worshipping God devoutly and holily she may enjoy a quiet Peace and Tranquillity Lastly Thirdly we pray that God alone may live in us and he alone may reign in us that hereafter there be no place for Death but that it may wholly be swallowed up in the Victory of Christ our Lord who having scattered and dispersed all the Principality of the Enemies by his own Power and Might he may subject all things under his Government And it shall be the Curats Care XXIV The Curats Duty in this case to teach the Faithful what the Reason of this Petition requires with which Thoughts and Meditations being furnish'd they may make these Prayers devoutly to God And First they shall exhort them to consider the Force and Meaning of that Parable us'd by our Saviour The Kingdom of Heaven is like to a Treasure hidden in a Field which he that found it in the Ground hid and for joy thereof goes and sells all that he has and buys that Field For he that knows the Riches of Christ our Lord XXV All things seems vile when we know Gods Kingdom will despise all things in comparison of them all Excellencies Riches and Power will seem mean to him for nothing can be compar'd to that most precious Jewel or be able to stand before it Wherefore those that know it Phil. 8. will cry out with the Apostle I account all things but loss and esteem them but as Dung that I may gain Christ This is that famous Jewel of the Gospel Matth. 13.45 for which he that sells all his Goods and gives the Mony thereof shall enjoy everlasting Happiness O happy we XXVI How precious this Jewel of didivine Grace is Rom. 8.15 if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace whereby he reigns in those that are his for we would sell all that we have yea and our very selves to buy and secure this for then at last we might assuredly say Who shall separate us from the love of Christ But if we would know what is the exceeding Excellency of the Kingdom of Glory let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same Isa 64.2 1 Cor. 2.9 Eye has not seen neither has Ear heard nor has it enter'd into the Heart of Man what things God has prepar'd for them that love him Now XXVII That we may be heard we must pray with Humility for the obtaining what we desire it will be very profitable to consider with our selves what we are i. e. the Offspring of Adam justly cast out of Paradice and Exiles whose unworthiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments XXVIII The Advantage of self-despising The First Wherefore it then behoves us to be of an humble and lowly Spirit Our Prayer also will be full of Christian Humility And wholly distrusting our selves The Second we will betake our selves as that Publican did to God's Mercy And ascribing all to his Bounty Third Rom. 8.15 we will give him immortal Thanks who has given us his Holy Spirit incourag'd by whom we may be embolden'd to cry Abba Father And we shall take Care and Consideration what we are to do The Fourth and on the contray what to avoid that we may come to the Kingdom of Heaven For we are not call'd of God to Idleness and Sloth Note for says he Matth. 11.12 the Kingdom of Heaven suffers Violence and the violent take it by force And if thou wilt enter into Life Matth. 19.17 keep the Commandments It is not enough therefore to seek the Kingdom of God XXIX We must labor together with Grace unless Men labor and toil for it for they ought to help and serve that Grace of God in holding that Course which leads to Heaven God never forsakes us Note for he has promis'd to be with us always How ought this one thing therefore to be regarded of us that we forsake not God and our selves And in this Kingdom of God XXX The defence of our Salvation and how great which is his Church are all things wherewith he defends the Life of Man and perfects their eternal Salvation Multitudes of Angels which are invisible and the Benefit of visible Sacraments full of Celestial Treasures in these things there is so much Security appointed us by God that we may be safe not only from the Government of our worst Enemies but
we are able to cast down and tread under our feet even the very Tyrant himself and his wicked Accomplices Wherefore let us lastly pray earnestly of Gods Spirit to command us to do all things according to his Will XXXI What we pray for in this Petition in the Fourth place that he would take away the Kingdom of Satan that he may have no Power over us in that great Day that Christ may overcome and triumph that his Laws may prosper thro the whole World that his Decrees may be kept that he may have no Traytor or Deserter but that all may behave themselves so that they may come chearfully into the presence of Gods Kingdom and may come to the Possession of the Kingdom of Heaven appointed for them from all Eternity where they shall be blessed and enjoy an everlasting Age with Christ The THIRD PETITION Thy Will be done SEeing that it is said of Christ our Lord I. How properly this Petition follows the other Not every one that says to me Lord Lord shall enter into the Kingdom of Heaven but he that does the Will of my Father which is in Heaven he shall enter into the Kingdom of Heaven Whoever they be that desire to enter into that Heavenly Kingdom ought to pray that his Will may be done Wherefore this Petition is put immediately after that of the Kingdom of Heaven Now that the Faithful may understand how necessary that is to us II. The necessity of this Petition which we pray for in this Petition and how great a heap of saving Gifts we obtain by the begging thereof the Curats shall shew from the Miseries and Afflictions wherewith Mankind was oppress'd by reason of the Sin of our first Parents For at the Beginning God implanted in all Created things the desire of their proper Good III. The state of Nature as intire that by a kind of natural Propension they might seek and find their own proper End from whence they might never turn aside unless hinder'd from without themselves Now in the Beginning this Power of desiring God who is the Author and Parent of his Happiness was by so much the more clear and excellent in Man because he was capable of Reason and Counsel Now when as the other Creatures void of Reason IV. How great mischief the fall by Sin caus'd kept this desire which was naturally inbred in them which as at first they were created good by Nature stood so in that State and Condition and continue so to this Day but miserable Man kept not his course for he not only lost the good of Original Justice wherewith he had bin dignified and adorn'd by God above the Power of his own Nature but has also obscur'd the chief Study of Vertue in his Mind Psal 52.3 For all are gone out of the way they are alltogether become unprofitable there is none that does good no not one For the Thoughts and Imaginations of Mans heartâ— are set upon evil V. How corrupt Man is Gen. 8.21 from his youth upwards So that it may easily be perceiv'd that there is no one of himself wife to Salvation but that all Men are prone to Evil and that the evil Thoughts of Men are innumerable while they are carried headlong with rageing desire of Anger Pride Ambition and almost all kinds of evil In which Evils VI. The exceeding great misery of Man by the fall tho we are daily busied yet which is the utmost Misery of Mankind there are many of those Evils which seem to us to be not at all evil and this shews the notable Calamity of Men who being blinded with their Lusts and Desires see not and think those things to be for their Welfare which are very infectious yea and are carried headlong in pursuit of those things that are dangerously Evil as to a desirable and excellent Good and abhor those things that are honest and good as the contrary thereof This false Opinion and Judgment God detests in these words VII Man by the Fall fell into Gods Hatred Wo to them that call evil good and good evil putting Darkness for Light and Light for Darkness putting Bitter for Sweet and Sweet for Bitter Isa 5.20 Therefore to put these Miseries before Mens Eyes VIII Two â—â—â—ellent Similitudes the Scripture compares us with them that have lost the true Sense of Taste whence it comes to pass that they are Strangers to wholsom Food and seek the contrary And they further compare us with Sick persons for as they while their Distemper lasts cannot discharge the Offices and Parts of healthy and sound Men So neither can we do those things that are acceptable to God without the Assistance of divine Grace But if IX Man void of Grace can do no hing towards his Salvation while we are thus affected we go about any such things they are but trivial and such as are of little or no moment to the obtaining the Bliss of Heaven But to love and serve God as is fit it being a matter too great and high for us we could never be able to do it without the Help of Divine Grace Altho that Comparison is also very proper An excellent Similitude to signifie the miserable Condition of Mankind when we are said to be like Children who being left to their own Will are rashly mov'd at all things We are I say Children and foolish wholly given to idle Chat and frivolous Actions if forsaken of the Divine Assistance for thus Wisdom reproves us Prov. 1.22 How long ye little ones do ye love Infancy and Fools desire those things that are for their Hurt 1 Cor. 14.20 And after the same manner the Apostle exhorts Be not Children in Vnderstanding X. The great need we have of divine Help altho we are imploi'd in greater Vanity and Error than little Children who yet want the Wisdom of Men to which notwithstanding in time they may come of themselves but to the Divine Wisdom which is necessary to Salvation we can never aspire but by Gods teaching and assisting us For except Gods help be present with us we cast away those things that are truly good and wilfully rush upon our own Destruction Now he that by Gods Grace has this Darkness of Mind remov'd XI How profitable the knowledge 〈◊〉 our own Darkness is can see these Miseries of Men and being awakn'd from his dead Sleep can feel the Law of his Members and perceive his Sensual Desires fighting aga nst the Spirit and can despise every Propensity of Nature to Evil who is there that can chuse but with an earnest Study seek out a fit Remedy against this so great an Evil wherewith we are so oppress'd by the Corruption of Nature and search out that Rule to which the Life of a Christian is to be directed and conform'd Now this is the very thing which we beg XII In this Petition is desir'd a Remedy for all