to make a supremacy to any one he is thereby plainly confess'd to be imperfect Wherefore such want is inconsistent with the nature of God This is prov'd by many places of holy Scripture for it is written Hear ô Israel The Lord our God is one God Deut. 6.4 Exod. 20.3 â—â— 41.9.44 6 Eph. 4.5 Besides God's commandment is Thou shalt have none other gods before me or in my sight And by the Prophet he often admonishes I am the first and the last and besides me there is no God The Apostle also plainly witnesses There is one Lord one Faith and one Baptism Nor need we therefore wonder because sometimes even the holy Scripture it self seems to ascribe the name of God to Creatures For that it so calls Prophets and Judges Gods this is not done after the same manner which the Gentiles us'd which foolishly and wickedly phanci'd that there were more Gods than one But by a certain custom or form of speaking it wou'd signifie some excellent vertue or office which by the Grace of God was bestow'd upon them Christian Faith therefore believs and confesses That God in his nature substance and essence is but one As for the confirmation of the truth it is declar'd in the Creed of the Council of Nice But rising yet higher it so understands One as it worships Unity in Trinity and Trinity in Unity Of which mystery we are now to begin to speak for it follows in the Creed Father But because the word Father is attributed to God X. How the name Father is proper to God not for one reason only it must therefore first be declar'd what is the most proper signification of this place Some even of those whose blindness Faith never illuminated did yet think God to be an eternal substance from which all things had their beginning and by whose providence they are govern'd and kept in their proper state and order By a similitude therefore taken from humane affairs they call'd him Father as they do him from whom is sprung a Family and by whose counsel and command it is rul'd So for this it was that they call'd God a Father whom they acknowledg'd the Maker and Governour of all things The same name also have the holy Scriptures used when speaking of God they wou'd shew that the creation power and admirable providence over all is to be ascrib'd to him For thus we read Deut. 32.6 Is not he thy Father who bears thee who made and created thee And elsewhere Have we not all one Father Has not one God created us But much more commonly XI God the Father of Christ in a special manner Rom. 8.15 1 Joh. 3.1 Rom. 8.17 Heb. 1.21 and by a kind of peculiar name especially in the books of the new Testament God is called the Father of Christians who have not receiv'd the spirit of bondage to fear but the spirit of adoption to be the sons of God by whom they cry Abba Father For such love has the Father bestow'd upon us that we shou'd be call'd the sons of God and be so But if we be sons then heirs heirs indeed of God and joynt-heirs with Christ who is the first begotten among many brethren and is not asham'd to call us brethren Whether therefore you regard the common reason of creation and providence or that special one of adoption rightly do the faithful profess that they believ God to be a Father But besides those notions we have already explain'd the Curates shou'd teach that at the hearing the name Father the mind is to mount up to higher mysteries For that which is hid and shut up in that inaccessible light where God dwells and which humane reason and understanding cou'd never attain to nor so much as suspect That the divine oracles under this name Father begin to unfold to us For this name shews us XII The name Father shews a plurality of persons That in the being of God not one Person only but a distinction of Persons is to be believ'd For there are three Persons in one God-head The Person of the Father who is begotten of none Of the Son who was begotten of the Father before all worlds Of the Holy Ghost who from all eternity also proceeds from the Father and the Son But the Father in this substance of the Godhead is the first Person who together with his only begotten Son and holy Spirit is one God and one Lord not in the singularity of one person but in the Trinity of one substance But now these three Persons are to be understood as distinct only in their proprieties for it would be a great wickedness but to imagine that there is any thing unlike or unequal in them For the Father is not begotten The Son is begotten of the Father The holy Ghost proceeds from them both And thus we confess that the three Persons have the same being and the same substance So that in the confession of the true and eternal Godhead we do holily and religiously worship both a propriety in the Persons an unity in the essence and equality in the Trinity For when we say that the Person of the Father is First XIII How the First person is a Father it it not so to be understood as if we thought any thing to be first or last greater or less in the Trinity Far be it from all the faithful to think so impiously since Christian Religion teaches that the same Eternity the same Majesty and Glory is alike in all the three Persons But we truly and confidently affirm That the Father forasmuch as he is the beginning without beginning is the first Person which as it is very distinct by the propriety of Father so is it suitable to this one Person chiefly for this reason Because he begat the Son from all eternity For it is plainly signifi'd to us That he always was both God and Father together whensoever in this Confession we pronounce these names together of God and Father But because we cannot be either more dangerously busi'd XIV That we should not too nicely search into the Trinity or more miserably wander in the search or notion of any thing than of this point which is of all others the most profound and difficult the Curats ought to teach That the terms by which this mystery is signifi'd and which are proper both to the Essence and Persons are religiously to be retain'd and let the Faithful understand that there is both Unity in the Essence and distinction in the Persons But that they ought not more narrowly to pry into these things Prov. 25.27 always bearing in mind that saying He that is a searcher of Majesty shall be oppress'd with the glory of it For this which our Faith assures us of ought to satisfie us that thus we are taught of God whose Oracles not to give credit to wou'd be the highest folly and misery in the world Go says he and teach all
nations Matt. 28 19. baptizing them in the name of the Father and of the Son and of the Holy Ghost Again There are three which bear record in Heav'n 1 Joh. 5.7 the Father the Word and the holy Spirit and these three are one Yet let him diligently pray and beseech God and the Father who made all things of nothing and sweetly orders all things who gave us power to become the sons of God who has reveal'd this mystery of the Trinity to the soul of man let him I say who by the gift of God believs these things pray without ceasing that being at last receiv'd into everlasting Tabernacles he may be found worthy to see what the fruitfulness of God the Father is whereby beholding and understanding himself he cou'd beget a Son like and equal to himself And how of two the very same and an equal love of Charity which is the Holy Spirit proceeding from the Father and the Son knits together both the Begetter and the Begotten each to other with an eternal and indissoluble Band. And thus these is but one Essence and yet a perfect distinction of the Three Persons of the divine Trinity Almighty The Holy Scripture is us'd to express that supream Power and infinite Majesty of God by many names XV. Why gloriouâ—l p theâ—â— are given God to shew with how great religion and devotion his most holy name is to be worshipp'd but chiefly let the Curat teach that An Almighty Power is most commonly attributed to him For so he says of himself I am the Lord Almighty Again Gen. 17.1 when Jacob sent his sons to Joseph Gen. 43.14 he thus prays for them Now God Almighty give you favour before the man It is also written in the Revelations Rev. 1.8.16.5 The Lord God Almighty who was and is and is to come and elsewhere The great day is call'd the day of the Almighty God Sometimes also it is us'd to signifie the same thing in many words Pertinent to this place is that which is written Act. 2.20 Numb 11.23 â—â—nd 12.8 There is no word impossible with God Is the hand of the Lord weakend Thou canst doâ— whatsoever thou wilt There are many other expressions of the like kind In all which various forms of speech any one may easily perceiv the same to be understood which is comprehended in this single word Almighty Now by this Name of God we plainly perceiv XVI What the word Almighty signifies that there is nothing nay that we cannot so much as conceiv any thing in our mind or thought which God cannot bring to pass For he has power to do not those things only which fall under our apprehension tho they indeed are very great to wit to reduce all things into nothing and presently out of nothing again to make many worlds But he has power to do many mightier things than these and which our weak minds and understandings cannot conceive And yet tho God can do all things yet he cannot lye deceiv be deceiv'd or sin or be ignorant at all or perish for such things belong only to a Nature or Being whose actions are imperfect but we say God cannot do these things because his actions are always most perfect because to be able to do these things is a sign of weakness and not of that supreme and unlimited Power which God has We therefore so believ God to be Almighty that we abhor to think or imagine any thing of him which is not most agreeable to the most perfect Being The Curate may shew it was well and wisely done to omit other names of God in the Creed XVII Why in the Creed God is offerd to be believed Almighty and only to offer this one to us to believ For when we acknowledg God to be Almighty we must needs confess that he knows all things and that all things are subject to his Rule and Government And when we doubt not in the least of his Ability to do all things it must needs follow that we must allow all those other things which if he shou'd not have we cannot understand how he is Almighty Besides there is nothing so powerful to strengthen our Faith and Hope as to have this always settl'd in our mind that there is nothing which God cannot do For whatsoever we ought to believ tho it be great tho it be wonderful tho it exceeds the Order and Measure of things yet humane Reason easily and without any doubting yields and assents to it when once it owns that God is Almighty Yea rather by how much the greater those things are which the Oracles of God teach by so much the more readily does it account them to be believ'd And if any great good thing be promis'd and expected the mind is not discourag'd altho the thing it desires were too great But it chears and comforts it self often calling to remembrance that there is nothing which Almighty God cannot do With this Faith therefore we shou'd especially fortifie our selves XVIII The profitableness of Faith in God Almighty either when we are requir'd to do some wonderful works for the use and profit of our Neighbours or when we would beg any thing of God The one our Lord himself has taught us when reproving the Apostles for unbelief Matt. 17.20 he said If ye had Faith as a grain of Mustard-seed ye might say to this Mountain remove from hence to another place and it shall remove and nothing shall be impossible to you But of the other S. James testifies Jam. 1.6 7. Let him says he ask in Faith nothing doubting For he that doubts is like a Wave of the Sea which is mov'd and carry'd about with the Wind let not that Man therefore think that he shall receiv any thing of the Lord. This Faith does moreover afford us many profits and advantages It first teaches us all humility and lowliness of mind 1 Pet 5.6 for so says the Prince of Apostles Be ye humbl'd under the Mighty hand of God It also teaches us not to fear where no fear is but to fear that One God in whose power both we and all that belongs to us is Luc. 12.5 for so says our Saviour I will shew you whom ye shall fear Fear ye him who after he has kill'd has power to cast into Hell This Faith serves us also both to know and celebrate the infinite benefits of God towards us for he that does but think that God is Almighty cannot be so ungrateful as not oft'n to cry out Luc. â— 49 He that is Mighty has done great things for me But now when in this Article we call the Father Almighty XIX In the Trinity there are not three Almight s. let no one be so far deceiv'd as to think that we so ascribe that name to him as tho it belong'd not to the Son and Holy Ghost also For as we say The Father is God the Son is
cast out far from the sight of God nor can they receive any comfort from any Hope that they shall ever enjoy so great a Good And This by Divines is call'd the Pain of Loss viz. That the Wicked in Hell shall for ever want the Light of the Vision of God But that which is added ye Cursed does wonderfully increase their misery and calamity For if when they are to be driven out from the presence of God they might be thought worthy of some small Blessing this might truly be some considerable comfort to them But for as much as they must expect nothing that can alleviate their misery when they are cast out the Divine Justice will rightly follow them with every Malediction and Curse And then follows Into everlasting-fire which other kind of Pain Divines call the Pain of Sense because it can be felt by the bodily Senses as in Stripes Buffetings and other more grievous kinds of punishments among which there can be no doubt that the torments of Fire do cause the most exquisite sense of Pain to which evil when it is added that all this wilt be For ever it is thereby shew'd that the pains of the Damn'd will be loaded with all kinds of punishments And This those words which are plac'd in the latter part of the Sentence more fully declare Which is prepar'd for the Devil and his Angels For whereas so it is that we can more easily endure all troubles if we have some Companion and Consort of our Calamity by whose prudence and humanity we may in some measure be reliev'd what at last will be the Misery of the Damn'd who tho loaded with so great Torments shall notwithstanding never be deliver'd from the company of the most accursed Devils And this indeed is the Sentence that shall most justly be denounc'd by our Lord and Savior upon the Wicked as being they who neglected all works of true Piety and gave neither Meat nor Drink to the Hungry and Thirsty took not in the Stranger cloath'd not the Naked and visited not the Sick and Imprison'd These are the things which the Curats ought often to inculcate into the ears of the Faithful XI Discourse of the last Judgment should be frequent and why Eccles 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9. in Eâ—â—â—ng Bernaâ—â— Serm. 1. in sesto omnium sanctorum For the Truth of this Article being rightly believ'd will have great force to bridle the wicked desires of the mind and hold men back from sinning Wherefore in Ecclesiasticus it is said In all thy works remember thy latter end and thou wilt not sin forever And indeed hardly will any one be carri'd head-long into wickedness whom this Consideration cannot recal to the study of Piety That sometime or other he must give an Account before the most just Judge not only of all his Actions and Words but also of his most hidden Thoughts and must suffer Punishment according to his desert But it must needs be that the Just will be more stirr'd up to do Justice and to rejoyce exceedingly tho he here lead his life in Want in Disgrace and Afflictions when he thinks in his mind of that Day when after the combat of this troublesome life he shall in the hearing of all Men be proclaim'd a Conquerer and shall be receiv'd into his heav'nly Country and adorn'd with Divine Honour What remains therefore but that the Faithful be exhorted to take the best manner of life and exercise themselves in the study of all Piety that so they may with the greater Joy and Security of Mind wait for and expect the coming of that great Day of the Lord and so as becomes Children with the greatest Earnestness to desire it ARTICLE VIII I Believ in the Holy Ghost Hitherto those things have bin expounded I. Fith in the Holy Ghost necessary so far as the Reason of the Argument seem'd to require which belong'd to the First and Second Person of the Holy Trinity Now it follows That those things also which in the Creed are deliver'd concerning the Third Person that is the Holy Ghost shou'd be explain'd In treating of which matter the Pastors shou'd use their utmost Endeavor and Diligence Act. 19.2 seeing it is to be suppos'd That a Christian Man may no more be ignorant of This part or not believe rightly concerning it than of the other former Articles Wherefore the Apostle would not suffer certain of the Ephesians to be ignorant of the Person of the Holy Ghost Of whom when he ask'd Whether they had receiv'd the Holy Ghost and when they answer'd That they knew not whether there was an Holy Ghost he presently ask'd them In whom therefore were ye baptiz'd In which words he signify'd That the distinct knowledg of this Article is necessary to the Faithful from which they have this Fruit especially that when they consider attentively That whatsoever they have they have it of the Gift and Bounty of the Holy Ghost then do they begin to think more modestly and humbly of themselves and to place all their Hope in Gods Protection which ought to be the First Step of a Christian to the highest Wisdom and Happiness We must therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghost or Holy Spirit for the very same may indifferently and rightly be said both of the Father and of the Son II What the Holy Ghost properly signifies for either of them is a Spirit and Holy for we confess that God is a Spirit and besides that the Angels and the Souls of the Pious are signify'd by this word there must care be taken lest the people by the ambiguity of the Word be led into Eror In this Article therefore it must be taught That the Third Person of the Trinity is understood by the name of the Holy Ghost after which manner in the Holy Scriptures both of the Old Testament sometimes and of the New Testament very frequently he is taken for David prays Ps 50.12 Wisd 9 17. 〈◊〉 1.9 Matt. 1.20 Luc. 1.35 And take not thy Holy Spirit from me In the Book of Wisdom we read Who has known thy counsel except thou give Wisdom and send thy Holy Spirit from above And elsewhere He created it by his Holy Spirit And in the New Testament we are commanded to be baptiz d In the name of the Father and of the Son and of the Holy Ghost And we read That the most Holy Virgin did conceive by the Holy Ghost and we are also sent by S. John to Christ Joh. 1.15 who baptizes us with the Holy Ghost and in many other places besides in reading we may meet with this Word And no one ought to wonder III. Why the H ly Ghost hâ—s no proper name That a proper name is not giv'n to the Third Person as there is to the First and Second for the Second Person
has therefore a proper name and is call'd Son because his eternal Birth of the Father is properly call'd Generation as has bin explain'd in the former Article As therefore that Birth is signify'd by the name os Generation So that Person which flows we properly call Son and him from whom he flows we properly call Father Now whereas there is no proper name giv'n to the production of the Third Person but is call'd Spiration and Procession it follows That the Person also which is produc'd want his own proper name Now his Emanation has no proper name because we are forc'd to borrow from creat'd things those Names which are giv'n to God Wherein because we know no other way of communicating of Nature and Being but by vertue of Generation for this cause it is that we cannot express by any proper word the way whereby God communicates his whole self by vertue of his Love Wherefore the Third Person is call'd by the common name of Holy Spirit which verily we understand very well to suit with him from hence because he pours spiritual Life into us and without the inspiration of his most Holy Deity we can do nothing worthy of eternal Life And now the signification of the Name being explain'd IV. The Holy Ghost prov'd God equal with the Father and Son the people are first of all to be taught That the Holy Ghost is equally God with the Father and the Son that he is equal with him equally Almighty Eternal and of infinite Perfection the supreme Good and most Wise and of the and same Nature with the Father and the Son Which also the propriety of the word In sufficiently shews First when we say I believe in the Holy Ghost which is fitted to express the force of our Faith in the several persons of the Trinity And this also is confirm'd by plain Testimonies of Holy Scripture Secondly for when S. Peter in the Acts of the Apostles had said Act. 5. Ananias why has Satan tempted thy Heart to lye to the Holy Ghost he presently says Thou hast not ly'd to Men but to God Whom before he call'd Holy Ghost the same he presently after calls God And the Apostle to the Corinthians interprets him to be the Holy Ghost Thirdly 1 Cor. 12.6 whom he had call'd God There are says he divisions of operations but the same God which works all in all and then he subjoyns But all these things works that One and the selfsame Spirit dividing to every one severally as he will Besides in the Acts of the Apostles Fourâ—hly that which the Prophets attribute to God only he ascribes to the Holy Ghost For Esayah had said Isay 6.8 I heard the voice of the Lord saying Whom shall I send and he said to me Go thou and say to this people Harden the heart of this people and make heavy their ears and close up their eyes lest haply they see with their eyes and bear with their ears Which words when the Apostle had cited Act. 28.25 Well says he did the Holy Ghost speak by Esayas the Prophet And then Fifthly when the Scripture joyns the Person of the Holy Ghost with the Father and the Son that when he commands That the name of the Father Son and Holy Ghost should be mention'd in Baptism there is no room left us to doubt of the Truth of this Mystery For if the Father be God and the Son God we must be forc'd to confess that the Holy Ghost who is joyn'd with them in the same Degree of Honour is God also And this may be added Sixthly That he who is baptiz'd in the name of any created thing can reap no fruit thereby Were ye 1 Cor. 13. says he baptiz'd in the name of Paul to shew that this cou'd profit them nothing to the attaining Salvation When therefore we are baptiz'd in the name of the Holy Ghost we must needs confess that he is God And we may observe this order of the Three Persons in S. John's Epistle also Seventhly whereby is prov'd the Divinity of the Holy Ghost 1 Joh. 5.7 There are Three which bear record in Heav'n the Father the Word and the Holy Ghost and these Three are One. And also in that famous Elogy or Hymn or Praise of the Holy Trinity wherewith the Divine Lands and Psalms are concluded Glory be to the Father and to the Son and to the Holy Ghost Lastly Eighthly And which most of all belongs to the confirmation of this Truth whatsoever we believe to be proper to God the same the Holy Scriptures testifie to agree to the Holy Ghost And therefore they attribute to him the honour of Temples 1 Cor. 6.19 2 Thess 2.13 Joh. 6.63 2 Cor. 3.6 2 Cor. 2.10 As when the Apostle says Know ye not that your Members are the Temple of the Holy Ghost so also Sanctification and Vivification or quick'ning and to search into the Depths of God And to speak by the Prophets and to be every where All which things are to be attributed only to the Divine Deity And this moreover is carefully to be explain'd V. The Holy Ghost a distinct person from the Father and the Son That the Holy Ghost is God so as that we must confess him to be the Third Person in the Divine Nature distinct from the Father and the Son and produc'd by their Will For to omit other Testimonies of Scripture the Form of Baptism which our Savior has taught most plainly shews Matt. 28.19 That the Holy Ghost is the Third Person which in the Divine Nature stands of it self and is distinct from the rest Which also the words of the Apostle declare when he says 1 Cor. 13.15 The Grace of our Lord Jesus Christ and the Love of God and the Communication of the Holy Ghost be with you all Amen The same thing but much more plainly do those things evidence which the Fathers in the first council of Constantinople have added in this place to confute the impious madness of Macedonius And in the Holy Ghost the Lord and giver of Life who proceeds from the Father and the Son who with the Father and the Son together is worshipp'd and glorified Who spake by the Prophets That therefore they confess the Holy Ghost to be Lord they declare in this how much he excels the Angels which yet are most noble Spirits created of God For S. Paul witnesses That they all are ministring Spirits Heb. 1.14 sent forth to minister for them who receive the Inheritance of Salvation And they call him the Giver of Life VI. Why the Holy Ghost call'd the Giver of life because the Soul being joyn'd with God does more truly live than the Body when it is nourish'd and sustain'd by conjunction with the Soul And because the Holy Scriptures attribute to the Holy Ghost this Conjunction of the Soul with God it appears plainly that he is most
of his to stir up both in Abraham's Seed and in many other Men the expectation of a Saviour For when once the Jewish Commonwealth and Religion became Setled This began to grow more common and known to his people For there were many things which signifi'd and many Men which foretold What and how great good things that Saviour and our Redeemer Jesus Christ was to bring us And indeed the Prophets whose Minds were illuminated with Light from Heav'n foretold the people of the Birth of the Son of God Isa 7.15 8.3.9.6.11.1.53 throughout Jer. 23.5.30.9 Dan. 7 13.9.24 and the wonderful works which he shou'd perform when he shou'd be made Man his Doctrin Manners Kindred Practice Death Resurrection and other Mysteries of him and all this they taught so plainly as tho they had bin done before their Faces So that excepting the difference of time only we cou'd not discover any diversity between the Predictions of the Prophets and the preaching of the Apostles between the Faith of the old Patriarchs and our own But now we will speak of the several parts of the Article Iesus is his proper name VII What the name Jesus signifies and by whom it was given Luc. 1.31 who is God and Man and it signifies a Saviour and this name was given him not by chance nor by the judgment or will of Men but by the counsel and command of God For so the Angel told Mary his Mother Behold thou shalt cenceiv in thy Womb and bring forth a Son and shalt call his name Jesus and afterwards he not only commanded Joseph the Husband of the Virgin to call the Child by that name but also tells the reason why he was to be so call'd For he says Joseph thou Son of David Mat. 1.21 fear not to take to thee Mary thy Wife for that which is born in her is of the Holy Ghost And likewise her Son and thou shalt call his name Jesus for he shall save his people from their Sins We read in Holy Scripture of many who were of this name As the son of Nun VIII The name Jesus suitable to Christ especially who succeeded Moses and led the people whom Moses deliver'd out of Egypt into the Land of Promise which was deny'd to Moses Josedech the son of a Priest was call'd by the same name But how much more truly ought we to believ That our Saviour ought to be call'd by this name who has brought light liberty and salvation not to one People or Nation only but to all Men of all ages oppress'd not with Famine or with Egyptian or Babylonian Bondage but sittng in the shadow of Death and miserably fetterd in Sin and the chains of the Devil and has purchas'd for them a Right and Inheritance in the Kindom of Heav'n and reconcil'd them to God the Father In them we see Christ our Lord shadow'd who heaps upon mankind those Blessings here mention'd Now all those names before spoken of which by divine appointment were to be given to the Son of God are all to be referr'd to this one name Jesus For whereas all the other in some measure had only touch'd the Salvation he was to give us this one conteins the whole weight and vertue of the compleat Salvation of Mankind And to the name of Iesus IX Why the name Christ added to the name Jesus this name of Christ is also added which signifies Anointed and is a name both of Honour and Office nor is it proper to one thing but common to more For our old Fathers were us'd to call Priests and Kings whom God had commanded to be anointed for the dignity of their Office Christs The Priests were they Reg 12 3.24.6 who in their daily Prayers recommended the people to God and offer'd Sacrifice to God for them Kings had the government of the people committed to them and to them chiefly belongs the power of the Laws to protect the Innocent and to correct the boldness of the Wicked Because therefore both of these Offices seem to relate to the Majesty of God in the Earth therefore those that were chosen to the Office of King or Priest were anointed with Oyl It was customary also to anoint the Prophets who as the Interpreters and Ambassadors of the immortal God open'd to us the Secrets of Heav'n and by wholesome Precepts and foretelling things to come warn'd Men to mend their manners But when Jesus Christ our Saviour came into the World X. Christ a Prophet King and Priest he undertook the Part and Office of all these three Persons Prophet Priest and King and for these causes he is call'd Christ and anointed for the discharge of those Offices not by the act of any mortal but by the influence and vertue of his Heav'nly Father not with earthly Oyntment but with spiritual Oyl when the fulness of the Holy Spirit and Grace and a more plentiful measure of all gifts was pour'd into his most Holy Soul than the Being or Nature of any other Creature was able to receiv and this the Prophet plainly shews when speaking to the Redeemer himself he said Ps 44.7 Thou hast lov'd Righteousness and hated Iniquity therefore God even thy God has anointed thee with the Oyl of Gladness above thy Fellows The same thing but much more plainly has the Prophet Isaiah shew'd in these Words Isay 61.1 The Spirit of the Lord is upon me because the Lord has sent me to preach to the meek Jesus Christ therefore was that great Prophet and Teacher XI How Christ a Prophet Priest and King who taught us the Will of God and by whose teaching the whole World has receiv'd the knowledg of our Heav'nly Father and this name does much more truly and excellently belong to him because all whatsoever that were honour'd with this name of Prophet were but his Disciples and for this cause chiefly were they sent That they shou'd prophesie of this Prophets coming to save all Men. The same Christ was a Priest not of the same Order as the Priests of the tribe of Levi under the old Law were but of that of which the Prophet David sings Ps 189 4â— Heb. 5.7 Thou art a Priest for ever after the Order of Melchisedech Which Argument the Apostle writing to the Hebrews handles excellently But we acknowledg Christ to be a King also not only as he is God but as he is Man and partakes of our Nature Luc. 1.33 Of whom the Angel testifies He shall reign for ever in Jacob and of his Kingdom there shall be no end Now this Kingdom of Christ is Spiritual and Eternal XII How and by whom Christs Kingdom is govern'd begun indeed on Earth but perfected in Heav'n And by his wonderful Providence performs the Office of King of his Church He governs it he defends it from the snares and violence of its enemies he gives it not only Holiness and Righteousness but also Power and Strength to
But this also is very wonderful VIII Christ not Man before God That so soon as ever the Soul of Christ was joyned with his Body his very God-head or Divinity was also knit together with his Soul and Body Wherefore his Body was at once both form'd and quickn'd and his Divinity joyn'd to his Soul and Body Whence it came to pass IX The Virgin truly Mother of God and Man That in the same moment of time he became perfect God and perfect Man and the most Holy Virgin truly and properly call'd Mother of God and of Man in the same moment wherein she conceiv'd God and Man This was signifi'd by the Angel when he said Luc. 1.31 Behold thou shalt conceiv in thy Womb and shalt bring forth a Son and shalt call his name Jesus he shall be great and shall be call'd the Son of the most High By the event it was well prov'd what Isaiah foretold Isa 7.14 Behold a Virgin shall conceiv and bring forth a Son That Elizabeth also perceiv'd this to be the Conception of the Son of God she being fill'd with the Holy Ghost declares in these Words Whence comes this thing to me Luc. 1.43 That the Mother of my Lord comes to me Now as the Body of Christ was form'd of the purest Blood of the purest Virgin X. Christ as soon as conceiv'd had all Grace without the help of Man as was said before but by the only Power of the Holy Ghost so also as soon as he was conceiv'd his Soul receiv'd an overflowing plenty and all abundance of the Chrism or anointing of the Holy Spirit For God gave not his Spirit to him by measure Job 3.34 as to other Men adorn'd with Grace and Holiness as S. John testifies but be pouer'd plentifully into his Soul all Grace Joh. 1.16 That of his fulness we might all receiv Nor may we call him The Adopted Son of God Note tho he had the Spirit wereby holy Men obtain the Adoption of the Sons of God for he being the Son of God by Nature we may not think that the Grace or name of Adoption can by any means be proper or suitable to him These are the things which seem proper to be explain'd XI How the fruits of the belief of this Article to be got concerning the wonderful Mystery of Christs Conception from whence that some wholsome Fruit and Advantage might redound to us the Faithful ought to fix these things in their Memories and frequently to consider in their Hearts That it is God who took Human flesh upon himself Yet such a way did he become Man that we cannot comprehend in our Minds nor express with Words Lastly that for this end he wou'd become Man That we might be born again and become the Children of God This when they have well consider'd and all the Mysteries contein'd in this Article let them with humble and faithful Minds believ and adore them not seeking to search or pry narrowly into them because they can scarce ever do it without great danger Born of the Virgin Mary This is the other Part of this Article XII Christ born of a Virgin in explaining whereof the Curat shou'd be very diligent because the Faithful are bound to believ not only That Christ our Lord was conceiv'd by the power of the Holy Ghost but that he was born and brought forth into the World by the Virgin Mary With how much sweetness joy and satisfaction of Mind the Belief of this mystery is to be entertain'd and meditated upon the Angel declares who first brought this joyful news to the world Luc. 2.10 Behold I bring you glad tidings of great joy which shall be to all People And from that Song of the Heav'nly Host Luc. 2.14 Glory to God in the highest and in Earth peace to men of good will What the Angels sung is easie to understand Herein that most ample Promise of God to Abraham began to be fulfill'd to whom it was said Gen. 22.18 that in his seed all the Nations of the Earth shou'd be blessed For That Mary whom we declare and worship as the true Mother of God because she brought forth that person which was both God and Man together Mat. 1.39 had her Off-spring from David the King but as that conception does quite surpass the order and course of nature so in that birth we may not contemplate any thing but what is Divine And besides XIII How the Virgin brought forth Christ Joh. 20.19 than which nothing more wonderful can be either said or thought he was born of his Mother without any damage to or less'ning of his Mothers Virginity And as afterwards he went out of his Toom tho it were shut and seal'd and went in to his Disciples the doors being shut or to take a similitude from things we daily see come to pass by nature as the rays of the Sun penetrate the concrete hard substance of Glass and yet neither break nor hurt it in the least after a like but a higher sort I say Jesus Christ was brought forth out of his Mothers womb without any hurt to his Mothers Virginity for we celebrate her unstain'd and perpetual Virginity with the truest praises and commendations And this was wrought by the power of Holy Ghost who was present with the Mother in such a manner at the conception of the Son and birth of her Son that he gave her both Fruitfulness and perfect Virginity The Apostle uses sometimes to call Christ Jesus the new Adam XIV Christ compar'd to Adam Mary to Eve 1 Cor. 15.21 22. and to compare him with the first Adam for as in the first Adam all dye so in the second Adam all are call'd again to life And as Adam as to the natural state is the Father of all mankind so Christ is the Author of Grace and Glory After the same manner we may so compare the Virgin Mother with Eve that the second Eve which is Mary may answer to the first Eve as we have already shew'd that the second Adam which is Christ answers to the first Adam For Eve because she believ'd the Serpent brought death and a curse upon mankind and when Mary believ'd the Angel it came to pass by God's goodness that life and a blessing came down upon men Throw Eve we were born the children of wrath Eph. 2.3 5. but of Mary we have receiv'd Jesus Christ by whom we are born again the children of Grace It was said to Eve Gen. 3.16 in sorrow shalt thou bring forth Children Mary is freed from this Law as being she who having kept her Virgin Modesty safe and entire brought forth Jesus the Son of God without any feeling or sence of pain as before was said When therefore the mysteries of this wonderful Conception and Nativity are so many and so great XV. Figures of Christ's conception and nativity it pleas'd the divine Providence
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
truly call'd Spirit that gives Life or quick'ning Spirit And now what follows VII How the Holy Ghost proceeds from the Father and the Son Who proceeds from the Father and the Son the Faithful are to be taught That the Holy Ghost by eternal procession proceeds from the Father and the Son as from One Principle For this the Rule of the Church from which a Christian may not wander proposes to us to believe and it is confirm'd by the authority of Holy Scripture and Councils For Christ our Lord speaking of the Holy Ghost said Joh. 16.14 He shall glorifie me because he shall receive of mine This same thing is gather'd hence that in Holy Scripture the Holy Spirit is sometimes call'd the Spirit of Christ sometimes the Spirit of the Father One while he is said to be sent by the Father another while by the Son that it may be plainly signify'd that he does equally proceed from the Father Rom. 8.9 and the Son He that has not the Spirit of Christ Gal. 4.6 says S. Paul he is none of his And the same he calls the Spirit of Christ when he says to the Galatians God has sent the Spirit of his Son into your Hearts crying Abba Father In S. Matthew he is call'd the Spirit of the Father Mat. 10.20 It is not ye that speak but the Spirit of your Father Joh. 15.25 And our Lord at his Supper said the Paraclet or Comforter whom I will send to you even the Spirit of Truth which proceeds from the Father he shall bear witness of me And elsewhere That the same Holy Ghost shou'd be sent from the Father Joh. 14.21 he affirms in these words Whom the Father will send in my name From whence when we understand the Procession of the Holy Ghost it is plain That the same Holy Ghost proceeds from Both. And these are the things which must be taught concerning the Person of the Holy Ghost It is needful moreover to teach VIII Of the Attributes of the Holy Ghost that there are certain wonderful Effects and some bountiful Gifts of the Holy Ghost which are said to spring and flow front him as from the everlasting Fountain of Good For tho the works of the most Holy Trinity which are done extrinsically are common to the Three Persons yet many of them are ascrib'd as proper to the Holy Ghost that we may know that they come to us of the immense Love of God For seeing that the Holy Ghost proceeds from the Divine Will as being inflam'd with Love it may be perceiv'd That those Effects which are properly referr'd to the Holy Ghost do spring from the exceeding Love of God towards us Wherefore IX Why the Holy Ghost is call'd a Gift hence it follows That the Holy Ghost is call'd a Gift For by the word Gift is signify'd that which is kindly and freely given without any hope of Reward And then whatsoever good things or benefits are bestow'd on us from God for what have we as the Apostle says 1 Cor. 4.7 which we have not receiv'd of God those things we ought with a pious and thankful Heart to acknowledg were given us by the grant and gift of the Holy Ghost But there are other effects of his For to omit the Creation of the World and the Propagation and Government of created things of which we have made mention in the First Article it was a little before shew'd That the giving of Life is properly attributed to the Holy Ghost and it is so confirm'd by the Testimony of Ezekiel Ezek. 31.6 I will give you Spirit says he and ye shall live And yet the Prophet reckons up the principal Effects of the Holy Ghost X. The Gifts of the Holy Ghost Isa 11.3 Aug. lib. 15. de Trin. c. 18 19. and those which are most especially proper to him The Spirit of Wisdom and Vnderstanding the Spirit of Counsel and Fortitude the Spirit of Knowledge and Piety and the Spirit of the Fear of the Lord. Sometimes also the name of the Holy Ghost is given to those things which are call'd the Gifts of the Holy Ghost Wherefore wisely does S. Austin admonish us to observe when in Holy Scripture there is mention made of this word Holy Spirit that we may discern whether it signifies the Third Person of the Trinity or his Effects and Operations For these two are to he distinguish'd with the same difference wherewith we believe also that the Creator differs from the things he created And these things are by so much the more diligently to be explain'd because from these Gifts of the Holy Ghost we draw Rules of Christian Life and may know whether the Holy Ghost be in us But above all other his bountiful Gifts XI Justifying Grace the Gift of the Holy Ghost that Grace is to be valued which justifies us and signs us with the Holy Spirit of Promise which is the Earnest of our Inheritance for this joyns our Mind to God in the most strict bond of Love whence it comes to pass That being inflam'd with the most ardent study of Piety we begin a new Life and being made partakers of the Divine Nature we are call'd and truly are the Children of God ARTICLE IX J Believe the Holy Catholic Church With how great diligence the Pastors ought to take care to explain the truth of this Ninth Article to the Faithful I. Why this Article is diligently to be explain'd S Aug. in Ps 30. v. 15. it may easily be understood if two things chiefly be consider'd For first as S. Austin witnesses The Prophets have spoken more plainly and openly of the Church than of Christ forasmuch as they foresaw That many more might err and be deceiv'd in this point than in the Mystery of the Incarnation Nor will there be wanting wicked Men who after the imitation of the Ape which fancies it self a Man wou'd profess that they are Catholics and no less wickedly than proudly would affirm the Catholic Church to be only with them And then he who has this Truth settled in a sound Mind shall easily avoid the horrible danger of Heresie For not every one II. Who is truly to be call'd a Heretick so soon as he has err'd in Faith is to be call'd a Heretic But he who neglecting the Authority of the Church stiffly defends his impious Opinions Since therefore it cannot be that any one can defile himself with the Plague of Heresie if he believe those things which in this Article are propos'd to be believ'd let the Pastors be very careful That the Faithful knowing this Mystery and being fortify'd against the Wiles of the Adversary persevere in the Truth of the Faith Now This Article depends upon the Truth of the Former Note Because seeing it has been already shew'd That the Holy Ghost is the Fountain and Giver of all Holiness we now confess That it is He who bestows Holiness on the church
our Prayers Thirdly Refraining from Cruelty as Murder and Oppression we must restrain our hands from Cruelty and Violence of which Wickedness God speaks thus by the Mouth of Esay Esay 2.15 When ye stretch forth your hands I will turn amy Eyes from you and when ye multiply Prayers I will not hear for your hands are full of blood Anger and Discord are to be avoided Fourthly Anger to be avoided which greatly hinder our Prayers from being heard concerning which the Apostle says I will that men pray in every place lifting up pure hands without anger and debate 1. Tim. 2.8 We must further take heed that we be not irreconcilable to any that wrong us Fifthly Forgetfulness of Injuries for if we are of that temper we cannot by our Prayers prevail with God to pardon us For says he when ye stand to pray if ye have ought against another forgive it And if ye forgive not men neither will your heavenly Father forgive you your sins Mar. 11.25 Matth. 6.15 We must also take heed that we be not hard hearted and unmerciful to the Needy Sixthly Works of Mercy for thus it is spoken against such kind of Men He that stops his ear at the cry of the Poor even he shall cry and shall not be heard Prov. 21.13 And what shall we say of Pride Seventhly Pride to be subdu'd whereby how greatly God is offended that word witnesses God resists the Proud but gives Grace to the Humble Jac. 4.6 1 Pet. 5.5 And what Eighthly Gods word to be heard of the contempt of the Divine Oracles against which says Solomon He that turns away his ear from hearing the Law his Prayer shall be accurs'd Prov. 28.9 In which case notwithstanding the Acknowledgment of Wrong done Note or of Murder or of Anger or of Hard-heartedness to the Poor or of Pride or of contempt of God s Oracle or lastly of other Sins is not excluded if Pardon be sincerely begg'd Now to this Preparation of Mind Ninthly Faith to be exercis'd Faith also is necessary which if it be wanting there can be no knowledge of the Omnipotence of the Supreme Father nor of his Mercy from which notwithstanding springs the Confidence of him that prays Math. 28.22 even as Christ our Lord has taught All things says he whatsoever ye ask in Prayer if ye believe ye shall receive them Of this kind of Faith S. Austin writes De verbis Domini If thy Faith fails thy Prayer perishes A chief point therefore in praying well as was even now said is to be well grounded and fix't in Faith which the Apostle shews by its contrary Rom. 10.14 How shall they call upon him on whom they have not believ'd We must therefore believe that we may be able to pray And that that Faith whereby we pray to good purpose fail us not for it it is Faith that pours out Prayers let us pray that all doubtfulness being remov'd our Faith might be firm and stable To this effect S. Ignatius exhorted those that came to God with intention to pray Epist. 10. ad Hier. Be not in Prayer of a distrustful mind blessed is he that has not doubted Wherefore to the obtaining of God the thing we desire Faith and an assured Hope of Success is of very great moment which thing S. James admonishes Jac. 1.6 Let him ask in Faith nothing doubting II. How Faith to be stir'd up First Now there are many things whereof in this Duty of Prayer we ought to be confident There is evidently seen the good-will and Bounty of God towards us since he commands us to call him Father to let us understand that we are his Children Second Then there is the almost infinite number of those that have obtain'd their Requests of God Then there is that chief Advocat Christ our Lord Third who is always assistant to us of whom it is thus written in S. John If any Man sin we have an Advocat with the Father Jesus Christ the just and he is the Propitiation for our Sins And the Apostle S. Paul Rom. 8.32 It was Christ Jesus that di'd yea and that rose again that sits at the right hand of God who also intercedes for us And so in Timothy 1 Tim. 2.5 For there is one God and one Mediator of God and of Men the Man Christ Jesw And to the Hebrews Heb. 2.27 For which cause he ought in all respects to be made like to his Brethren that he might become a merciful and faithful high Priest to God VVherefore tho we are unworthy to obtain any thing yet by the Dignity of our most excellent Mediator and Intercessor Jesus Christ we ought to hope and to be very confident that God will grant all things that we ask aright thro him Lastly Fourth there is the Holy Ghost the Author of our Prayer by whose conduct our Prayers must needs be heard Rom. 8.15 For we have receiv'd the Spirit of Adoption of the Sons of God in whom we cry Abba Father which very Spirit helps our Infirmity and Ignorance in this Duty of Prayer yea says he he prays for us with groans unutterable VVhat then Fifth if any should chance sometimes to stumble nor know themselves to be strong enough in Faith let them use that word of the Apostle Lord increase our Faith And that of the Blind man Help my unbelief Luc. 17.5 Mark 9.28 But then when we are grown strong in Faith and Hope The tenth Preparation to Prayer we shall obtain of God all that we desire when according to his Law and VVill we shall conform all our Mind Actions and Prayers Joh. 15. for says he If ye abide in me and my words abide in you ask whatever you will and it shall be done for you Altho as we said before for this Power of obtaining all things of him the forgetting of Injuries Liberality and good-will towards our Neighbors is in the first place necessary What way is requir'd in PRAYER NOW it highly concerns Men how they perform their Sacred Prayers for tho Prayer is a wholsom Good I. Prayer unless rightly perform'd profits nothing Jac. 4.3 yet if it be not rightly apply'd it profits not For what we ask we oftentimes do not obtain as S. James says for this Reason because we ask amiss The Curats therefore shall teach the Faithful what the best way of Praying well both privately and publicly is and what Rules have bin deliver'd by the direction of Christ our Lord for Christian Prayer VVe must therefore ask in Spirit and Truth II. We must pray in Spirit and in Truth Joh. 4.23 For our heavenly Father seeks such as worship him in Spirit and in Truth Of this way of praying in Spirit and in Truth vide Cyrill Alexandr per 17 libros integros item D. Thom. 2.2 q. 83. a. 12. Now He prays after that manner that exercises an
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
this Petition aright not to satisfie our Desires for this purpose of Mind has some difficulty that we seem in a sort to hate our selves while we pray thus which those Men account no better than Folly who are wholly bent upon the Flesh But let us willingly undergo the repute of Folly for Christ's sake Note for this is his Sentence If any one will follow me let him deny himself Mat. 16.24 Luc. 9.23 Especially since we know it to be much better to pray for that which is right and just XXIV Better to wish what is good than to obtain what is unjust than to obtain that which is against Reason and the Power and Laws of God And certainly he is in a worse condition whosoever he be that attains to whatsoever he rashly and thro the impulse of his Lust desir'd than he that obtains not that thing which he excellently pray'd for Altho we do not only pray God not to grant us what we desire of our selves since it is manifest that our Desires are corrupt but also not to give us what by the perswasion and impulse of the Devil we sometimes pray for as a Good That VVish of the Prince of the Apostles seem'd very excellent Note An Example and very full of Devotion when he would have perswaded our Lord from his Purpose of proceeding to Death and yet our Lord did sharply chide him because he was led by Human Sense and not by Divine Reason VVhat could seem to have been greater Love to our Lord Another Example than to pray as those Holy Men James and John who being angry at the Samaritans who would not entertain their Master besought him to command Fire to come down from Heaven to consume those hard-hearted and cruel Men But they were reprehended by Christ our Lord in these words Ye know not what Spirit ye are of for the Son of Man came not to destroy Mens Souls but to save them Luc. â— 54 Nor ought we to pray God that his VVill may be done What ninthly only when we desire what is evil or has the shew of evil but also when indeed it is not evil as when the VVill follows that first Inclination of Nature that it desires those things which preserve Nature and rejects those things that seem contrary to it VVherefore when we are come to that Point A singular Example as to pray for any thing of that kind then let us heartily say Thy Will be done Let us imitate himself from whom we receive both our Salvation and the Direction to Salvation who when he was mov'd with a natural Fear of Torments and the Bitterness of Death yet even in that utmost Horror of Grief he submitted his own VVill to his Fathers Not my Will says he but thine be done Luc. 22.42 But Mankind is wonderfully corrupt XXV Without Grace we cannot avoid Sin who when they have us'd Force upon their Desires and have subjected their own to the VVill of God yet without God's Help by which we are protected from Evil and directed to Good we cannot escape Sin VVe must therefore have recourse to this Petition What tenthly and beg of God to perfect those things he has begun in us What eleventhly That he would suppress the insolent Motions of our Desire What twelfthly That he would make our Appetites to be obedient to our Reason What thirteenthly That he would conform us wholly to his VVill. VVe also pray What fourteenthly That the whole VVorld may receive the Knowledge of his VVill and that the Mystery of God which was hidden from all Ages and Generations may be made known and evident to all VVe pray further for the Form and Prescription of this Obedience What f fâ—teenthly to wit that it be directed according to that which the Blessed Angels observe in Heaven and the other Quire of Celestial Souls do keep that as they do freely and with the utmost willingness obey God so we may most chearfully obey his VVill in the exact manner as he would have us And in the VVork and Service we do for God XXVI How God must be serv'd He requires of us our utmost Love and highest Charity that tho in hope of the Reward of Heaven we have wholly devoted our selves to him yet that we so hope for it as it has pleas'd his Divine Majesty that we should enter upon that Hope VVherefore let all our Hope be resolv'd into Love towards God who has offer'd to our Love eternal Bliss For there are some who chearfully serve another XXVII Imperfect Love but yet it is for the sake of the Reward whither they refer their Love Besides Perfect Love there are some who being mov'd only with Love and Devotion regard nothing in him whom they serve but his Goodness and Vertue in consideration and admiration whereof they esteeem themselves happy that they can do him any Service And this is the meaning of that Apposition As in Heaven so in Earth For we must endeavour with our utmost Labor to be obedient to God XXVIII The manner of our Obedience Ps 102. â—1 as we say that the Blessed Souls are whose Commendations for their exact performance of Obedience David sets forth in the Psalm Bless ye the Lord all ye Powers of his ye Servants of his that do his Will VVhich XXIX The Explication of S. Cyprian if any one following S. Cyprian thus interpret it as tho by In Heaven were meant among good and devout Persons and by In Earth were meant among the Wicked and Impious VVe also approve of that Sense that by Heaven may he understood the Soul and by the Earth may be understood the Flesh that all Men and all Things may in all things obey the VVill of God This Petition does also contain a Thanksgiving XXX In this Petition there is also Thanksgiving For we reverence his most holy VVill and being fill'd with the greatest Joys we celebrate all his VVorks with the highest Praises and Gratulations certainly knowing that he does all things well For seeing it is manifest that he is God Almighty it necessarily follows that we know that all things were made at his Command and when we affirm also That he is as he is indeed the Supream Good we confess that there is none of all his Works which is not good since he imparts his Goodness to all But if we reach not the Divine Reason in all things XXXI Our Understanding to be brought into Obedience to God yet in all things the Cause of all Doubtfulness not regarded and all Distrust being laid aside we confess with the Apostle That his ways are past finding out Rom. 11.33 But for this very Reason also we very much honor Gods Will that we are dignified with his Heavenly Light For having snatcht us out of the power of Darkness he has put us in the Kingdom of the Son of his love Colos
demonstration The Curate is further to teach V. The outward profession of faith necessary That he who says I Believ besides that he declares the inward assent of his mind which is an interior act of Faith ought also openly to confess and declare that which he imbraces and holds inwardly in his heart by a free and open profession of his Faith and this with the greatest cheerfulness and alacrity For the faithful ought to have the same Spirit which the Prophet had when he said Psal 115.1 I believ'd and therefore did I speak And to imitate the Apostles who answer'd boldly even before the princes of the people We cannot but speak those things which we have seen and heard Acts 4.20 and be mov'd with the excellent saying of S. Paul Rom. 1.11 I am not asham'd of the Gospel for it is the power of God to salvation to every one that believes And again Rom. 10.11 that the truth of this sentence might sufficiently be confirm'd With the heart man believes to righteousness but with the mouth confession is made to salvation In God Hence they VI. How far faith excels the wisdom of the world to whom it is given may learn what the worth and excellency of Christian wisdom is and thereby how much we are beholden to the goodness of God and may climb up as by the steps or degrees of Faith to the knowledg of the most excellent and most desirable thing in the world For herein does the Christian philosophy manifestly differ from the wisdom of the world That the wisdom of the world guided by the light of nature only from the effects of these things which are perceiv'd by the senses making very slow progress and that not without mighty toyl and difficulty at length hardly reaches to the contemplation of the invisible things of God and to acknowledg and perceiv the first cause and author of all things But on the contrary the Christian philosophy does so sharp'n the edge and illuminate the understanding of the mind of man that without difficulty it can mount up to Heav'n and being illustrated with the divine brightness can truly behold first of all the very eternal fountain of light and then those things which are below him So that with the greatest sweetness of mind we can experimentally feel 1 Pet. 2.9 and with unutterable joy we can exult that we are called out of darkness into unspeakable light as the prince of the Apostles has it Rightly therefore in the first place do the faithful profess to believ in God Ibid. 18. Jer. 22.19 whose Majesty we with the Prophet Jeremy declare to be incomprehensible For as the Apostle says He dwells in light inaccessible which no man ever saw and which no man is able to behold For so he said to Moses No man can see my face and live For there is need for that mind that will soar up to God than whom nothing is higher to be altogether abstracted and withdrawn from sense And this by nature in this life we cannot attain to Now tho the case be really thus VII How God manifests himself Act. 14.16 yet as the Apostle says God has not left himself without a testimony of his goodness giving rain from Heav'n and fruitful seasons filling mens hearts with food and gladness which was the reason why the Philosophers did not think meanly of God not attributing by any means any thing corporeal any thing gross or mingl'd to him to whom also they ascrib'd the perfect strength and fulness of all good so that from him as from an eternal never-failing fountain of goodness and bounty does flow all that good that all created beings and perfect natures do enjoy Whom they call'd wise author of truth loving just bountiful and by other names signifying the supream and most absolute perfection Whose infinite power and immense influence they confess'd fills every place and extends it self to all things But this is far better and more clearly understood from the holy Scriptures as in that place where it is said Joh. 4.24 Matt. 5.48 Heb. 4.13 Rom. 11.23 Rom. 3.4 Joh. 14.6 Ps 47.11 Ps 144.16 God is a spirit and Be ye perfect even as your heavenly Father is perfect And All things are naked and open before his eyes and that O the depth of the riches of the wisdom and knowledge of God! And God is true And I am the way the truth and the life And again Thy right hand is full of righteousness And Thou openest thy hand and fillest with thy blessing every living creature Lastly Whither shall I go from thy presence And If I ascend up into Heaven thou art there if I go down into Hell thou art there also if I take wings in the morning and dwell in the utmost parts of the sea c. And Do not I fill Heaven and Earth says the Lord These are great and excellent things which even the Philosophers by searching into nature and the effects of things have consequently discover'd concerning the nature of God and agreeable to the authority of holy Scripture And tho even hence we may learn how necessary this doctrine which came down from Heav'n is VIII Faith is more easie and yet more excellent than knowledge if we observ that Faith is very excellent not only in this That those things which only wise men and that by long study and much labor can attain to do lye open and plain and become easie and familiar even to the unlearned as was said before but that that knowledge of things which is got by Faith is much more certain and much more frees the mind from error than any humane knowledge can possibly do But how much more excellent then is the knowledge of God himself to be thought to the attaining whereof not the contemplation of nature but the light of Faith opens the way properly to believers But this is contein'd in the articles of Faith which teach us the unity of the divine essence and the distinction of the three persons as also that God is man's ultimate end from whom we are to expect the possession of heav'nly and everlasting happiness For so S. Paul teaches us That God is a rewarder of them that diligently seek him How great these things are and whether they are goods of this kind to which mere humane wisdom can reach the Prophet Isaiah before the Apostle Isa 6.4 shews in these words From the very beginning they have never heard nor has any one told them neither without thee ô God has any eye seen what things thou hast prepar'd for them that wait for thee From what has bin already said IX There is only one God we must confess That there is but one God not more Gods For seeing we ascribe the supreme good and perfection to God it is not possible that what is most absolute and supreme can be in more than one But if any thing be wanting
as to imagine the Work being perfected and finish'd the things made by him cou'd be able to remain without his infinite Power to support them For as the Creator made all things by his supreme Power Wisdom and Goodness So also if his perpetual Providence were not always at hand with the things he created and preserv'd them by the very same Power he made them by they would presently fall back into their first nothing And this the Scripture declares when it says Wisd 11.25 How can any thing continue unless thou pleasest or that which thou callest not be preserv'd Now God not only defends and governs all things that have Being by his Providence but also by a secret kind of Vertue he moves those things which are mov'd and which act to move and act in such a manner that tho he hinders not the efficacy of second causes yet he does prevent and his secret power reaches to all things Wisd 8.1 and as the Wiseman witnesses It reaches powerfully from End to End and sweetly orders all things And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worship'd Act. 17 27 28. he said He is not far from every one of us For in him we live move and have our Being And this is sufficient for the explication of the First Article XXV The Creation to be ascribed to all the three Persons when we shall have given this Admonition that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity For in this place according to the Doctrine of the Apostles we confess the Father to be the Creator of Heav'n and Earth Job 1.3 Of the Son we read in the Holy Scripture All things were made by him Gen. 1.2 And of the Holy Ghost the Spirit of the Lord mov'd upon the Waters and in another place By the Word of the Lord the Heav'ns were made Ps 32.6 and all the Power thereof by the Breath of his Mouth ARTICLE II. ANd in Iesus Christ his only Sâ—on our Lord. That the Benefit is wonderful and satisfactory I. The utility of this Article which throw the Belief and Confession of this Article redounds to Mankind this Testimony of S. John declares He that confesses that Jesus is the Son of God 1 Joh 4.15 God dwells in him and he in God And that commendation of Happiness which Christ gave to the Prince of the Apostles Blessed art thou Simon Bar-jona Mat. 16.17 for Flesh and Blood has not reveal'd this to thee but my Father which is in Heav'n For this is the surest foundation of our Salvation and Redemption But because the Fruit of this admirable Benefit is best understood II. Whence the explication of this Article is to be begun Come Trent Sess 3. Can. 1 2. Gen. 2.6 from the ruine of that most happy State wherein God at first plac'd Man the Curate is to take diligent heed that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities For when Adam had fallen from his Obedience to God and violated that Prohibition Of every Tree of the Garden thou mayst eat but of the Tree of the Knowledge of Good and Evil thou mayst not eat for in the day thou eatest thereof thou shalt surely dye He fell into that most extream Misery that he lost the Holiness and Righteousness in which he was created and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explain'd But besides this Ibid. Sess 6. Can. 1. 2. we are taught That Sin and the Punishment of Sin remain'd not in that one Adam only but from him as from the Seed and Cause it justly flow'd and pass'd over to all his Posterity Seeing therefore that our whole Kind fell from the highest pitch of dignity not possibly to be restor'd to its former station by any power of Men or Angels there was this only Remedy left to repair our miseries and ruines that the infinite Power of the Son of God having first assum'd the weakness of our Flesh shou'd himself bear the infinite weight of our Sin and in his own Blood reconcile us to God Now the Belief and Confession of this Redemption is III. The confession of this Article necessary and always was necessary to Men to Salvation as God from the beginning has shew'n For in that first condemnation of Mankind which presently followed upon the Sin there was also shew'd a Hope of Redemption in these Words in which he denounces the Devil his doom which he was about to accomplish in the deliverance of Men from his thraldom I will put enmity between thee and the Woman Gen. 13.15 betweeen thy Seed and her Seed she shall break thy Head and thou shalt bruise her Heel He moreover often confirm'd the same Promise IV. The promise of a Savior made and confirmed and more plainly signifi'd his purpose to those Men especially whom he had a singular love for and among the rest where both he had frequently signifi'd this Mystery to Abraham the Patriarch and also more plainly declar'd it at that time when in obedience to Gods command he was ready to offer up in Sacrifice his only Son Isaac For he says Because thou hast done this thing Gen. 22.17 18. and hast not spar'd thy only begotten Son I will bless thee and will multiply thy Seed as the Stars of Heav'n and as the Sand which is on the Sea-shore and thy Seed shall possess the Gates of thy Enemies and in thy Seed all the Nations of the Earth shall be blessed because thou hast obey'd my Voice From which Words it may easily be gather'd that it shou'd be one of the Seed of Abraham who shou'd bring Salvation to all them who are deliver'd from the most cruel Tyranny of Satan It was necessary therefore that the very Son of God according to the Flesh should be born of the Seed of Abraham Not very long after V. The same Promise renewed Gen. 28.12 the Lord to consecrate the memory of this Promise made the same Covenant with Jacob Abraham's Grandson for when in a Vision he saw a Ladder reaching from Earth to Heav'n and the Angels of God ascending and descending upon it as the Scripture witnesses he heard the Lord Gen. 28.13 standing upon the Ladder saying I am the Lord the God of thy Father Abraham and the God of Isaac the Land whereon thou sleepest I will give to thee and to thy Seed and thy Seed shall be as the dust of the Earth And thou shalt stretch forth thy self to the East and to the West and to the North and to the South and in thee and in thy Seed shall all the Nations of the Earth be blessed Nor was God after this VI. The memory of this Promise is renewed wanting in â—â—hewing the memory of the same Promise
Prophet a little before when being full of the Spirit of God Isay 53.6 Isay 53.10 He saw the Lord full of Sores and Wounds All we like Sheep have gone astray every one after his own way and the Lord has layd upon him the Iniquity of us all But of the Son it is written When he shall have made his Soul an offering for Sin he shall see his seed long-liv'd But the Apostle has express'd this same thing in Words much more remarkable when yet from the other part he wou'd shew how we may advance our hope from the consideration of the infinite Mercy and Goodness of God For he says Rom. 8.32 He who spar'd not his own Son but deliver'd him up to Death for us all how shall he not also with him give us all good things It follows now XVII What Fifthly Luc. 22.44 That the Curat teach How great the bitterness of Christs passion was which if we keep fresh in our Memory That the Sweat of our Lord became like drops of Blood trickling down to the Ground when he but began to feel those Torments and Agonies of Mind which soon after he was to be loaded with Ibid. any one may easily understand that nothing cou'd be added to the weight of his Sorrows For if the very thought only of the Miseries approaching were so bitter as the Sweat of Blood manifested it to be what shall we think of the Suffering it self And yet it is plain that Christ our Lord endur'd the most extream Sorrows XVIII What Sixtly both of Mind and Body And first There was verily no one part of his Body which felt not the most grievous Punishments for both his Feet and Hands were fastn'd to the Cross with Nayls his Head scratch'd with Thorns and buffeted with a Kane or Reed his Face filth'd with Spittle beat'n with Fists and his whole Body all over wounded with Scourging And besides all this XIX What Seventhly Ps 2.2 Matt. 26. Men of all ranks and conditions were gather'd together against the Lord and against his Christ For both Gentiles and Jews were the Perswaders the Authors and Ministers of his Passion Judas betray'd him Peter deny'd him and all the rest forsook and left him And now XX. What Eightly while he was on the Cross shall we consider the bitterness of the Pains or the Shame or both together Verily there was no kind of Death either more shameful or more tormenting or spiteful cou'd be contriv'd which none were us'd to suffer but the most pestilent and wicked Malefactors only and in which the continuance and tediousness of that kind of death made them endure the most exquisite Pains and Torments And yet the Habit and Constitution XXI What Ninthly or Frame of the Body of Jesus Christ much increas'd the greatness of his Pains Which by the Power of the Holy Ghost was form'd much more perfect and was better temper'd than the Bodies of other Men can be and therefore had a more quick faculty of Sense or Feeling and endur'd all those Torments the more heavily But then XXII What Tenthly As to the inward grief of his Mind there is no one can doubt but that in Christ it was most extream for those Saints that have suffer'd Punishments and Torments wanted not Comfort in their Souls giv'n them from Heav'n which so cheer'd and refresh'd them that they were enabl'd patiently to undergo the force of their Torments yea ev'n in the very midst of their Torments many of them were transport'd with inward Joy Coloss 1.24 For the Apostle says I rejoyce in my Sufferings for your sakes and I fulfil those things which are yet behind of the Sufferings of Christ in my Flesh for his Body's sake which is the Church And in another place 2 Cor. 7.4 I am fill'd with comfort and over abound with joy in all our Tribulation But Christ our Lord temper'd the Cup of his most bitter Sufferings which he drank with no mixture of Sweetness For he permitt'd the Human Nature which he had taken to feel all kinds of Torments no otherwise than as if he had bin Man only and not God also It remains now That the Curat explain also what the Profits and Benifits are which we partake of by our Lords Passion First therefore XXIII How great the Benefits of Christs Passion are The First Rev. 1.5 Col. 2.13 14 The Passion of our Lord was our deliverance from Sin For as it is in S. John he lov'd us and wash'd us from our sins in his Blood and said the Apostle He has quick'n'd us together with him forgiving us all our Trespasses blotting out the Hand-writing of the Decree that was against us which was contrary to us and took it out of the way nailing it to his Cross Besides The Second Joh. 12.31 32. He has snatch'd us out of the tyrannical Power of the Devil For said the Lord himself Now is the Judgment of this World Now is the Prince of this World cast out and I if I be lifted up from the Earth will draw all things to my self Besides The Third He has discharg'd the punishment due to our sins And then The Fourth because there cou'd no Sacrifice be offer'd more grateful and acceptable to God he has reconcil'd us to his Father and render'd him propitious and favourable to us Lastly The Fifth In that he bore our Sins He has open'd us a Way to Heav'n which before was barr'd up by the common Sin of Mankind And this the Apostle signifies in these VVords Heb. 10.19 We have boldness to enter into the Holiest by the Blood of Jesus Nor was there wanting a Figure and Image of this Mystery XXIV The Figure of our Redemption Num. 35.15 28. even in the Old Law for those who were forbid to return into their own Country before the death of the High Priest did signifie thereby That there was no entrance into the heavenly Country open for any tho he led his life never so justly and piously before that most High and Eternal Priest Christ Jesus had suffer'd death which having done immediately the Gates of Heav'n were thrown open to all them who being cleans'd by the Sacraments and endu'd with Faith Hope and Charity were made partakers of his Sufferings All these passing-excellent XXV All good things redound to us by vertue of Christs Passion and Divine Benefits the Curat shall teach Come to us by the Passion of our Lord. And first Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins is compleat and perfect in all respects For the price he paid for us was not ev'n or equal only to our Debt but far out-weigh'd it And besides This Sacrifice was most acceptable to God VVhich when the Son offer'd to him upon the Altar of the Cross he quite mitigated his Fathers Anger and Indignation and this Argument the
Glory was chang'd so our Bodies also which before were weak and mortal shall be restor'd and adorn'd with Glory and Immortality For as the Apostle teaches Phil. 3.20 21. We wait for the Savior our Lord Jesus Christ who shall change our vile Body that it shall be like to his glorious Body And this may be said concerning the Soul The Third dead in Sins to which on what score the Resurrection of Christ is offer'd as an Example or Pattern to us the same Apostle shews in these Words Rom. 6.4 As Christ rose again from the Dead by the Glory of the Father so shou'd we also walk in Newness of Life For if we have bin planted together with him in the likeness of his Death we shall be also in the likeness of his Resurrection And a little after he says knowing that Christ being ris'n from the Dead now dyes no more Death shall no more domineer over him For in that he dy'd to Sin be dy'd once but in that he lives he lives to God So reck'n ye your selves to be dead indeed to sin but alive to God in Jesus Christ Two Examples therefore we ought to seek from Christ's Resurrection The one is XXIV Two Examples from Christ's Resurrection That after we have wip'd away the stains of sin we lead a new kind of Life in which way clearly shine forth Uprightness Innocence Holiness Modesty Justice Beneficence and Humility The other is That we so persevere in that kind of life that by Gods help we fall not off from the way of Righteousness whereinto we have once enter'd Nor do the Apostles Words shew only XXV The Fourth Advantage of Christs Resurrection Rom. 6.6 That the Resurrection of Christ is propos'd to us as an Example of our Resurrection but they declare That it gives us Power to rise again and bestows Strength and Courage whereby we may continue in Holiness and Righteousness For as by his Death we not only take Example of dying to sin but draw Vertue also whereby we may dye to sin So his Resurrection brings us Strength to obtain Righteousness that thenceforth worshipping God piously and holily we may walk in Newness of 〈◊〉 to which we are ris'n For this especially did our Lord bring to pas's by his Resurrection that we who before were dead with him to sin and to the world might also with him rise again to a new way and course of life The Signs of this Resurrection XXVI The signs of Resurrection from sin Coloss 3.1 which are chiefly to be observ'd the Apostle teaches us For when he says If ye be ris'n with Christ seek those things which are above where Christ sits at the right hand of God he plainly shews That those who desire to have Life Honours Rest and Riches there Phil. 4.8 where Christ specially is are truly ris'n with Christ But when he adds Relish those things which are above not those which are on the Earth he has giv'n this as a kind of Note whereby we may perceive whether we be ris'n with Christ For as the Taste or Relish is wont to discover the Temperature and Health of the Body so if Whatsoever things are true whatsoever things are comly whatsoever things are just whatsoever things are holy do relish with a person and if he can perceive with the inward sense of his Soul the sweetness of heav'nly things this is a good Argument That he that is thus affected is ris'n with Jesus Christ to a new and spiritual Life ARTICLE VI. HE ascended into Heav'n sitteth at the right-Hand of God the Father Almighty When the Prophet David full of Gods Spirit contemplated the bless'd and glorious Ascension of our Lord I. What kind of Solemnity and Faith of Christ's Ascension there ought to be Ps 46.1.6 he exhorts all to celebrate that Triumph with the greatest joy and gladness in these Words saying Clap Hands for joy O all ye Nations sing to God with the Voice of Rejoycing God is gone up with a merry noise Whence the Curat may understand That this Mystery is to be explain'd with the greatest study and that he ought to take diligent care That the Faithful embrace it not only with Faith and with the Mind but as far as may be and with Gods help they endeavor in their Life and Actions also to express the same As to the Explication of this Sixth Article therefore II. The former part of this Article wherein chiefly is treated concerning this Divine Mystery we must begin at the former part thereof and shew what is the effect and meaning thereof For concerning Christ Jesus III. What we are here to believe the Faithful must believe this also without any wavering That the Mystery of our Redemption being now perfected he as Man with his Soul and Body went up into Heaven For as he was God he never was absent thence because he fills all things with his Divinity And let the Curat teach that he went up by his own Power First Secondly 4 Reg. 2.11.35 n 14. Thirdly Act. 8.39 and not by the Power of another as Elias did who was carry'd into Heaven in a fiery Chariot or Abaccuc the Prophet or Philip the Deacon who by the Divine Power being carry'd through the Air past through the remote parts of the Earth Nor did he ascend to Heaven only by the mighty Power of his Divinity but also as he is Man For tho this could not be by any Natural Power Fourthly yet that Power wherewith the bless'd Soul of Christ was endu'd could move his Body as he liâ—â—ed And his Body which was now glorify'd Fifthly did readily obey the Government of his Soul moving it And in this manner Sixthly We believe that Christ as he was God and as he was Man went up into Heaven by his own Power Now follows the other part of the Article He sitteth at the right-Hand of the Father In which place we may observe a Trope IV. The use and necessi y of Trope that is the change of a Word frequent in Holy Scripture when we attribute to God Human Affections and Members suitable to our Understanding sor he being a Spirit we cannot think any thing corporeal in him But because in Human Affairs we esteem a great honour done to him who is plac'd at the Right-hand transferring the same thing to heavenly matters to the explaining of the Glory of Christ which as he is Man he has merited above all others we confess him to be at the Right-hand of the Father But to sit V. What is here meant by Sâ—â—ing in this place does not signifie the Gesture and Figure of Body but it shews the firm and sure Possession of supream Power and Glory which he has receiv'd of the Father Of which the Apostle says Arian Ser. 1 cont Arian Basil lib de Spirit sâ—nâ—t c. 6. Heb. 1.13 Raising him up from the Dead and placing him at
his Right-hand in the Heavens far above all Principality and Power and Vertue and Domination and every Name that is Named not only in this World but in the World to come And has subjected all things under his Feet From which Words it appears That this Glory is so proper and peculiar to our Lord that it is not agreeable to any other created Being And therefore in another place it is said To which of the Angels has he at any time said Sit thou at my Right-hand But the Curat prosecuting the History of the Ascension VI. All Mysterys â—o â—e â—eâ—eâ—â—â—â— to the Aâ—câ—nsion Act. 1. shall more fully explain the sense of this Article which History S. Luke the Evangelist describes after a wonderful manner in the Acts of the Apostles In explaining whereof it is necessary chiefly to observe this That all other Mysteries have relation to the Ascension as to their end and that the perfection and completion of all the rest is contained in This For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord so in his Ascension their progress is concluded Furthermore VII The â—â—â—t of Christ Life compar'd with his Ascension The other Heads of the Creed which belong to Christ our Lord shew his exceeding Humility and Lowliness Nor can there any thing be conceiv'd more abject and mean than that the Son of God for our sakes should take upon him the nature and weakness of Man and be willing to suffer and dye for us But then as in the former Article we confess that he rose again from the dead but is now ascended up into Heaven and sits at the Right-hand of God the Father there can nothing be spoken more magnificently and wonderfully towards the declaring of his supream Glory and Divine Majesty These things being already explain'd VIII The causes of his Ascension First we must diligently teach for what Reason Christ our Lord ascended up into Heaven For First he ascended for this Reason because in this earthly and obscure habitation there could be no place suitable to his Body which in his Resurrection was adorn'd with the glory of Immortality None but the most high and glorious dwelling of Heaven could be suitable to him Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood Second but also to take care of those things which concern'd our Salvation Besides Third Joh. 18.36 He ascended to evidence in truth that his Kingdom is not of this World For the Kingdoms of the World are Earthly and Flitting and are establish'd by much Wealth and by Carnal Power But the Kingdom of Christ is not Earthly as the Jews expected but Spiritual and Eternal his Riches also are Spiritual Riches as he shews when he plac'd his Seat in Heaven in which Kingdom they verily are to be accounted more rich and flowing with plenty of all good things who diligently seek those things which are of God For St. James testifies Jam. 2.5 that God has chosen the poor of this world rich in faith and heirs of the kingdom which God has promis'd to them that love him And this our Lord Fourth ascending up into Heaven was desirous to effect that we with our mind and desires might follow him ascending thither For as by his Death and Resurrection he left us an example of Dying and Rising again in Spirit So by his Ascension he instructs and teaches us that tho we are confin'd on Earth yet that in Thought and Desire we raise our selves up to Heaven Heb. 11.63 Confessng that we are but strangers and pilgrims on the earth Eph. 2.19 and that we are citizens of the saints and domestics of God seeking our own country For Phil. 3.20 as the same Apostle says our conversation is in heaven Divine David IX The advantages of Christ's Ascension Ps 67.19 Eph. 2.8 First as the Apostle interprets him long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us in these words He ascended up on high he led captivity captive he gave gifts to men for in the tenth day after he gave his Holy Spirit by whose power and plenty he fill'd the whole multitude of the faithful then present And he truly fulfill'd those so large promises of his Second Joh. 16.8 It is expedient for you that I go away for if I go not away the Paraclet or Comforter will not come to you but if go I will send him to you And according to the sentence of the Apostle Third he ascended into Heav'n that he might now appear before God on our behalf to discharge the Office of Advocate with the Father Heb. 9.24 My little children 1 Joh. 2. says St. John these things write I to you that ye sin not but if any man sin we have an Anvocate with the Father Jesus Christ the righteous and he is the Propitiation for our sins Nor is there any thing whence the faithful shou'd take more comfort and refreshing of mind than that Jesus Christ takes our part and prays the Father for our salvation who has the greatest favour and regard with the Eternal Father Lastly Fourth He has prepar'd a place for us Joh. 14.2 which also he promis'd he wou'd do and as our Head in the name of us all Jesus Christ has tak'n possession of the glory of Heav'n For at his going to Heav'n Fifth he open'd those Gates which by Adam's sin were barr'd up and has clear'd us a Way by which we may come to Celestial happiness as in his Supper he foretold his Disciples he wou'd do which that the event of the matter might plainly prove it he carri'd with him into the regions of eternal happiness the souls of the pious which he had fetch'd out of Hell This blessed rank of Advantages follow'd upon that wonderful plenty of heav'nly gifts For first here is happen'd deservedly a great advantage to our Faith X Other Benefits of the Ascension First for Faith is conversant about those things which we cannot see and which are far beyond the reason and understanding of men If therefore the Lord had not gone away the Merit of our Faith had been much lessen'd Joh. 10.24 For they are said of Christ our Lord to be bless'd who have not seen and yet have believ'd Moreover Christ's Ascension into Heav'n has a mighty influence to confirm Hope in our Hearts Second for since we believe that Christ as Man went up into Heav'n and has plac'd the Human Nature at the Right Hand of God the Father we conceive a strong Hope that there will be a time when We also that are his Members shall ascend thither and be there joyn'd with our Head which thing our Lord himself testifies in these words Joh. 17.29 Father I will that those also
whom thou hast given me should be where I am And then This also Third as a very great benefit we have obtain'd that he has drawn up our love to Heav'n and inflam'd us with his Divine Spirit For most true is that saying Mat. 6.21 There our Heart is where our Treasure is And indeed if Christ our Lord were dwelling on the Earth all our thoughts wou'd be fix'd upon the face and acquaintance of the Man and we shou'd behold him only as Man who bestow'd so great benefits upon us and we shou'd affect him only with a kind of earthly Good Will But now being gone up into Heav'n he has render'd our Love Spiritual and makes us to love and reverence him as God whom we now consider as absent And this we understand partly by the Example of the Apostles Joh. 19.7 with whom while our Lord was present they seem'd to judge of him in a manner according to Human Sense And partly it is confirm'd by the testimony of our Lord himself when he says It is expedient for you that I go away For that imperfect Love wherewith they lov'd Jesus Christ when present with them was to be perfected by Divine Love and that by the coming of the Holy Ghost Wherefore he presently adds For if I go not away the Paraclet or Comforter will not come to you To this may be added Fourth that he has inlarg'd his House Eph. 4.22 i.e. his Church in the earth which was to be govern'd by the power and guidance of the Holy Spirit and he left Peter the Prince of Apostles the chief Pastor and Prelate of the whole Church among Men and then he gave some Apostles some Prophets some Evangelists some Pastors and Teachers and so sitting at the Right Hand of his Father he always bestows divers gifts upon divers persons for the Apostle testifies Eph. 5.7 That to every one of us is giv'n grace according to the measure of the gift of Christ But lastly Fifth The Faithful are to believe the same thing also concerning Christ's Ascension which we taught before concerning the mystery of his Death and Resurrection for tho we owe our Salvation and Redemption to the Passion of Christ who by his own Merit open'd to the Just an entrance to Heav'n yet his Ascension is not only propos'd to us as an example whereby we learn to look up on high and ascend up into Heav'n in Spirit but it has giv'n us Divine Power whereby we are enabl'd to do it ARTICLE VII FRom thence he shall come to judge the quick and the Dead There are three of excellent Offices and Functions which our Lord Jesus Christ has for the adorning and illustrating of his Church I. The Three Offices of Christ Of Redemption Patronage or Defence and Judgment But whereas from the former Articles it is manifest that he has redeem'd mankind by his Passion and Death and that he has undertak'n sorever to defend and patronize our cause by his Ascension into Heav'n it remains that in this Article we declare his Judgment The reason and force of which Article is this II. What we must believe concâ—â—â—nig the last judgment That in the last day Christ our Lord will judge all mankind For the Holy Scriptures testifie that there are Two comings of Christ The One when for our salvation he took flesh and was made Man in the Womb of the Virgin The Other when he shall come to judge all men at the end of the World This Coming of his in Holy Scripture is call'd The Day of the Lord whereof the Apostle speaks 1 Thes 5.2 The day of the Lord so comes as a Thief in the night Maâ— 24.20 and our Saviour himself Maâ— 23.32 But of that Day and Hour no man knows 1 Cor. 5.10 Concerning which last judgment the authority of the Apostle is sufficient We must all appear before the judgment-seat of Christ that every one may give an account of what he has done in the body whether good or evil For the Holy Scripture is full of testimonies which the Curat may find scatter'd up and down not only for proof of this matter but to lay before the eyes of the Faithful that as from the begining of the World that Day of the Lord wherein he put on Human Flesh was always much longed for of all because in that Mystery they had the hope of their deliverance plac'd So from thence forth after the Death of the Son of God and his Ascension into Heav'n we might most earnestly desire that Other Day of the Lord waiting for that bless'd Hope and the coming of the Glory of the great God But for the explication of this matter the Curat shall observe and teach that there are Two times wherein every one must needs come in presnce before the Lord and give an account of all his particular Thoughts Actions and Words and must abide the present Sentence of the Judge The First is when every one of us goes out of this life for immediately he is placed before the Judgment-seat of God and there is a most just examination made of all things whatsoever he ever did spake or thought and this is call'd The Private Judgment But The Other is when in one day and in one place All men shall stand together before the Seat of Judgment that in the sight and hearing of all men of all ages every one may know what is judg'd and decree'd concerning himse lf The very Pronouncing of which Sentence to Ungodly and Wicked men will not be the least part of their punishments and torments And on the other side the Godly and the Just will from thence receive no small Reward and Profit when it shall truly appear what kind of persons every one of them was in this life And this is call'd the General Judgment Concerning which it must needs be shew'd what the Cause is V. Why a General Judgment to come why besides the Private Judgment concerning every one in particular there will also be held another Judgment concerning all men in general For since First Cause even when men are dead they sometimes leave behind them some surviving persons to imitate them as Children to imitate Parents Dependents and Scholars who are lovers and favourers of their Examples Discourses Actions whereby it must needs come to pass that the rewards and punishments of the dead shall be increas'd and whereas this either Advantage or Calamity which belongs to so very many cannot have an end before the coming of the last day of the World It was but meet that there should be a perfect examination of this General Account of good and evil Words and Actions And this could not be done except at one General Judgment of all men And besides The Second forasmuch as the Fame of the Godly is often times unjustly wounded and the wicked commended as innocent the justice of God requir'd that the
And because the Latins have borrow'd the Name Ecclesia Church III. What is properly to be understood by the name Church from the Greeks after the publishing of the Gospel they transferr'd it to Sacred Matters But what the Meaning of this word is is to be shew'd The word Ecclesia Church signifies a Calling forth Act. 19.39 But Writers afterwards us'd it for a Council and Assembly Nor is it much to the matter whether that people worshipp'd the true God or a false Religion For in the Acts it is written of the Ephesians That when that Scribe had appeas'd the Rabble he said If ye enquire of any other matter it may be resolv'd in a lawful Church or Assembly He calls the Ephesians who were worshippers of Diana a lawful Church Nor are the Gentiles only which knew not God but the Councils also of Evil and Wicked Men sometimes call'd a Church I have hated says the Prophet Ps 25.5 the Church of the Wicked and I will not sit with the Vngodly But then by the common custom of the Scriptures This word is taken to signifie the Christian Common-wealth and the Congregations of the Faithful To wit those who are call'd to the light of Truth and the knowledg of God that casting away the darkness of ignorance and error they may worship the living and true God with Piety and Holiness and to say all in a Word The Church as S. Austin says S. Aug. in Ps 49. is the Faithful People dispers'd throw the whole World Nor are they trivial Mysteries which are contain'd in this Word IV. What Mysteries are contain'd in the word Church For in Calling forth which Ecclesia or Church signifies at first sight shines forth the Benignity and Splendor of Gods Grace and we understand That the Church differs very much from Other Common-wealths For They are establish'd by Human Reason and Prudence But This by the Wisdom and Counsel of God For he has Inwardly call'd us by Inspiration of the Holy Ghost but Outwardly by the Ministery and Labor of the Pastors and Teachers Besides from this Calling V. How the Church differs from a Synagogue what ought to be our end to wit the knowledg and passession of things Eternal he will best perceive who shall have consider'd why in old times the Faithful People under the Law were call'd a Synagogue i. e. a Congregation or flocking together For as S. Austin teaches They had this name given them because after the manner of Cattel to which it is more suitable to flock together they look'd only at earthly and transitory things And therefore rightly is the Christian People call'd not a Synagogue but a Church because despising earthly and mortal things it follows after those things only which are heavenly and eternal There are besides many other Names which are full of Mysteries VI. Other Names of the Church 1 Tim. 3.13 deliver'd to signifie the Christian Common-wealth For it is call'd by the Apostle the House and Building of God but if I tarry long says he to Timothy that thou mayst know how to behave thy self in the House of God which is the Church of God the Pillar and Ground of Truth And the Church is therefore call'd a House First because it is as it were one Family which one Father or Master governs and in which is a communion of all spiritual good things It is also call'd Christ's Flock of Sheep Second whereof he is the Door and Shepherd It is call'd the Spouse of Christ Third 2 Cor. 11.2 I have betrothed you as a chast Virgin to one Husband which is Christ says the Apostle to the Corinthians And the same Apostle to the Ephesians Men love your wives even as Christ loved the Church Eph. 2.5 And of Matrimony This is a great Mystery says he but I speak in Christ and in the Cburch Lastly Fourth Eph. 1.23 Col. 1.24 The Church is call'd the Body of Christ as may be seen in the Epistle to the Ephesians and that to the Colossians And all these severally avail very much to stir up the Faithful to behave themselves worthy of the immense goodness and mercy of God who has chosen them to be his people These things being explain'd VII The Church Militant and Triumphant Aug. Ench. c. it will be necessary to reckon up the several Parts of the Church and to teach the differences of them whereby the people may the better understand the Nature Properties Gifts and Graces of the Church so much belov'd of God and for that cause never intermit to praise the most holy Name of God Now of the Church there are especially Two Parts whereof the One is call'd Triumphant the Other Militant The Triumphant is that most glorious land happy company of the blessed Spirits VIII Which is Triumphant and those who have triumph'd over the World the Flesh and the Devil and being deliver'd and safe from the Troubles of this life enjoy eternal Bliss But the Church Militant is the company of all the Faithful IX Which Militant Aug. lib. 12. de Civ Dei c. 9. which yet live in the earth Which therefore is call'd Militant because she has continual War with those most implacable Enemies the World the Flesh and the Devil Nor is it yet to be thought that there are Two Churches but that of the same Church as was said before there are Two Parts whereof the One is gone before and has already obtain'd the Heavenly Country The Other daily follows till at last being joyn'd with our Saviour she shall rest in everlasting Happiness Now in the Church Militant there are two sorts of Men Good and Bad X. In the Church Militant are both Good and Bad Men. 2 Tim. 2.19 Concil Trid. sess 6. c. 12. Mark this the Wicked being indeed partakers of the same Sacraments profess the same Faith as the Good do but in their Life and Manners are far unlike Now these in the Church are call'd Good who are conjoin'd and knit together not only in profession of Faith and communion of Sacraments but also in the Spirit of Grace and Bond of Charity of whom it is said The Lord has known who are his and Men also may think and conjecture who they are that belong to this number of Pious Men but no one can certainly know And therefore it is not to be thought that Christ our Saviour spake of This Part of his Church when he remitted us to his Church and commanded us to obey Her For since She is out of our knowledge who can be assur'd to whose Judgment we are to fly and whose Authority we must obey The Church therefore includes both the Good and Bad as both the Holy Scripture and the Writings of Holy Men Testifie according to which Sentence is written that of the Apostle Ephes 4.4 There is One Body and One Spirit Now this Church is known XI By what Figures and Similitudes
the Ark to escape drowning in the Flood This is to be taught as a most certain rule whereby the true Church may be discern'd from the false And we may also know the true Church from its Original XVIII Another Rule yo know the True Church from the False which it has from the Grace reveal'd by the Apostles For her Doctrine is True not New not lately sprung up but long ago deliver'd by the Apostles and dispers'd through all the World and hence it is that none can doubt That the impious Doctrines of Heretics are far different from the Faith of the Church seeing they are against that Doctrine of the Church which has been preach'd from the Apostles to this day And therefore that all may understand which is the true Catholic Church the Fathers by Divine Inspiration have added this word APOSTOLIC Of the marks of the True Church see August contra Epist Fundamenti c. Tertul. lib. toto de Praescript For the Holy Ghost who presides in the Church governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles and afterwards by the infinite goodness of God has always continu'd in the Church But as this One Church cannot err in the delivery of Faith and Discipline of manners XIX Why the Church is call'd Apâ—stolic Aug. contra Crescen lib. 1. c. 33. seeing she is govern'd by the Holy Ghost so it must needs be that all others which falsely claim to themselves that Name and being also led by the Spirit of the Devil are most dangerously out of the way both in Doctrine and Practice But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things XX. Two figures of the Church for which cause chiefly the Apostles us'd them The Curat may not pass over that part of Docrine also which is so profitable And amongst these The First Gen. 6. Noahs Ark has an excellent signification which for this reason only was made by Gods command that there might be left no room to doubt but that it signifies the Church Which God has so constituted That whosoever by Baptism enters therein may be safe from all danger of eternal Death But they who were out of it as it happen'd to them who were not receiv'd into the Ark were overwhelm'd with their own wickedness Another Figure is that great City Jerusalem The other under the Name whereof many times the Holy Scriptures understand the Holy Church to wit That in her alone it is lawful to offer Sacrifice Because also in the Church of God only and no where else the true Worship and the true Sacrifice which can any ways be pleasing to God may be found And now in the last place XXI The Church to be believ'd by Faith and bow concerning the Church it must be taught After what manner that we are to believe the Church belongs to the Articles of Faith For tho any one perceives by reason and sense That the Church i. e. that Company of Men is in the World which are dedicated and consecrated to Christ our Lord Nor does there seem any need of Faith to conceive this when neither Jews nor Turks do at all doubt of it Yet those Mysteries which as has already been declar'd in part and partly will be said further in he Sacrament of Orders are contain'd in the Holy Church of God that mind which is illuminated by Faith only and not convinc'd by any reasons can understand Seeing therefore that this Article no less than the rest quite surpasses the strength and reach of our understanding We very rightly confess That we come not to know the Church's Original Gifts and Dignity by Huaman Reason but behold them with the Eyes of Faith For neither were Men the Authors thereof XXII Who the Author of hte Church Ps 89.5 but the very Immortal God who has built it upon a most firm Rock as the Prohet witnesses The most High has sounded it For which reason it is call'd Gods Inheritance and the people of God And the Power it has is not of Man but given her by the gift of God Wherefore as by the mere Power of Nature we cannot attain to her so also by Faith only we understand That in the Church are the Keys of the Kingdom of Heaven and that to her is given Power to Forgive Sins to Excommunicate and to consecrate the true Body of Christ and then that the Citizens which belong to her Heb. 13.14 have not here a lasting City but seek one to come It is necessary therefore to believe XXIII We must believe the Church but not in the Church Aug Ser 1.31 de Temp. That there is One Holy and Catholic Church For so we believe the Three Persons of the Trinity the Father the Son and the Holy Ghost as to place our Faith In them But now changeing the manner of speaking we profess to believe the Holy not In the Holy Church That by this different way of speaking God who is the Author of all things may be distinguish'd from the things which were created and to acknowledg that all those excellent benefits which are bestow'd on the Church were receiv'd of the Divine Goodness The Communion of Saints When S. John the Evangelist wrote to the Faithful XXIV This part of the Article to be diligently explain'd 1 Joh. 1.13 of the Divine Mysteries why he taught them therein he gives this Reason That you also says he might have Fellowship with us and our Fellowship is with the Father and with his Son Jesus Christ This Fellowship is plac'd in the Communion of Saints of which we are to speak in This Article And would to God in explaining hereof Aug. in Joan Trâ—act 32. the Teachers of the Church would imitate the diligence of Paul and the other Apostles For it is not only a kind of Interpretation of the former Article and a Doctrine full of profit and advantage but it also shews what the Use of those Mysteries is which are contain'd in the Creed For we are to search into and learn all those things for this end that we may be admitted into this so blessed and glorious a Fellowship of the Saints and being once admitted consequently to persevere Coloss 1.12 giving Thanks with Joy to God the Father who has made us worthy to partake of the Lot of the Saints in Light Firft therefore XXV Wherein is plac'd the Communion of Saints the Faithful are to be taught That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church For the Unity of that Spirit by which she is govern'd causes that whatsoever the Church has is Common For the Fruit and Benefit of all the Sacraments belongs to all the Faithful by which Sacraments as by Sacred Bands they are coupl'd and joyn'd with Christ
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
of the Flesh but not of the Soul Wherefore they were instituted only to be Signs of those things which are effectually wrought in our Services But the Sacraments of the New Law flowing from Christ's side who through the Holy Ghost offer'd himself to God cleanse our Consciences from dead works to serve the Living God and so by vertue of the Blood of Christ they work that Grace which they signifie Wherefore if we compare them with the Old Sacraments besides that they have a greater Efficacy they will be found to be much more full of profit and more reverend and holy August lib. 2. de Symb. c. 6. in Joan. Tract 15. lib. 15. de Civit. Dei c. 26. Another Effect of the Sacraments XXIX Another Effect whch is of Three Sacraments only is a Character 2 Cor. 1.21 not common to all but proper to Three only is the Character of Baptism Confirmation and Holy Order which they imprint upon the Soul For when the Apostle says God has anointed us who has also seal'd us and given us the pledge of his Spirit in our hearts by that word has seal'd he clearly has describ'd the Character whose property it is to Sign and Mark a thing Now this Character XXX What this Character is Trid iâ—id Can. 8. is as it were some remarkable thing impress'd upon the Soul which can never be blotted out but remains forever in it Of which S. Austin has thus written Can the Christian Sacraments haply do less than this corporal Mark wherewith to wit the Souldier is Sign'd For that Mark is not impress'd anew upon the Souldier at his return from the War where he had serv'd but the old one is known and observable Of this Character see Aug. lib. 2. contra Episc Parm. c. 33. Epist 50. circa medium Tract 5. in Joan. lib. 1. contra Crescen c. 30. item D. Thom. 3. p. q. 63. Now this Character has this vertue XXXI To what purpose a Character is impress'd In Baptism that it can both make us fit to receive or perform some Sacred thing and also that by some Mark one man may be distinguish'd from another Both these we have in the Character of Baptism Both that we are made fit to receive the other Sacraments and besides this that thereby the Faithful may be distinguish'd from Infidels The same thing may be observ'd in the Character of Confirmation and Holy Order by the One of which we are arm'd and prepar'd as Christ's Souldiers to make public confession and defence of his Name and against the Enemy set against us and the Spiritual Wickednesses in High Places And also we are discern'd from them who are but newly baptiz'd In Order and as it were Infants new-born But the Other has both a conjunct power of making and ministring the Sacraments and also distinguishes those persons who have this power from the rest of the Faithful We must therefore hold the Rule of the Catholic Church which teaches us that these Three Sacraments impress a Character and are never to be iterated These are the things generally to be taught concerning the Sacraments XXXII By what Motives the Faithful are to be excited to the use and reverence of the Sacraments in explaining of which Point the Pastors shall diligently labour to do Two things especially First to make the Faithful understand how much honour worship and veneration these Divine and Heavenly Gifts deserve And the other because the most merciful God has offer'd them for the common Salvation of all that they use them piously and religiously and be so inflam'd with the desire of Christian Perfection that they reckon it as a mighty Loss to them if at any time they want the most wholsome use of Penance and especially of the Eucharist These things the Pastors may do with ease if they often inculcate into the ears of the Faithful what has before bin said of the Divinity and Benefit of the Sacraments First First That they were instituted by the Lord our Saviour from whom nothing can come but what is most perfect Secondly Besides when they are ministr'd the influence of the Holy Ghost is ready at hand to make them effectual in our hearts Thirdly And then they have in them an admirable and sure vertue to cure our Souls and also to draw down upon us the immense riches of the Passion of our Lord. And Lastly Fourthly They shew that the whole Christian Edifice is founded upon a Corner-stone But were it not propp'd up on every side by the Preaching of the Word and by the Vse of the Sacraments it might greatly be fear'd that a great part of it would tumble down For as by the Sacraments we are admitted to Life so thereby as with Food we are nourish'd preserv'd and increas'd Of the SACRAMENT of BAPTISM FRom what has bin spoken before of the Sacraments in general I. How frequently Men should be taught concerning the Sacrament of Baptism we may easily perceive how necessary it is both for the understanding of the Doctrine of Chrstian Religion and for the exercise of Piety to know those things which the Catholic Church requires us to believe concerning the Sacraments in particular for he that carefully reads what the Apostle has written will without all peradventure find that it is greatly requir'd of the Faithful perfectly to know and understand their Baptism and therefore he not only very frequently Rom. 6.1 but with cogent arguments and full of the Spirit of God renews the remembrance of this Mystery commends the Divinity of it and therein puts before our eyes the Death Burial and Resurrection of our Redeemer for our Contemplation and Imitation Wherefore the Pastors can never think they have taken pains and care enough in the handling of this Mystery But besides those days wherein after the manner of our Fore-Fathers the Divine Mysteries of Baptism are us'd to be explain'd to wit in the Great Sabbath of Easter and Whitsuntide at which time the Church has bin us'd to celebrate this Sacrament with the greatest devotion and solemnity they may at other times also take occasion to discourse of this Point And for this end That Time seems most proper II. How profitable it is to explain the several things done in administring Baptism when at the ministration of Baptism to any one they shall observe a fit number of the Faithful to be met together for then it will be much more easie and convenient though they cannot handle all the points that belong to this Sacrament to teach at least one or other of them when the Faithful with a pious and attentive mind think upon the Doctrin of those things which at the same time they both hear with their Ears and see with their Eyes express'd in the Holy Ceremonies of Baptism From whence it will come to pass that every one being admonish'd by those things he sees done in another person will
iniâ—ientur c. â— l. 2. c. 104. ascrib'd so much to this Sacrament that he doubted not to say That Novatus the Heretic could not receive the Holy Ghost because when he was baptiz'd he was not sign'd with the Seal of Chrism in his great Sickness But of this matter we have most clear Testimonies both from S. Ambrose which he wrote concerning those who are initiated and also from S. Austin in his Books which he wrote against the Epistles of Petiliâ—â— the Donatist both of which were so confident that there could be no doubt of the truth of this Sacrament that they taught and confirm'd it by many places of Scripture Wherefore the One testifies that those words of the Apostle Eph. 4.30 Psal 132. Rom. 5.5 Grieve not the Holy Spirit of God whereby ye are seal'd And the Other that which is read in the Psalms As the oyntment on the Head which went down to the Beard even Aarons Beard as also that of the same Apostle The love of God is shed abroad in our Hearts through the Holy Spirit which is given us are to be apply'd to the Sacrament of Confirmation That Confirmation is a Sacrament see it prov'd Ambr. de Sacr. lib. 3. c. 2. l. de Spiritu Sancto c. 6. 7. Item Aug. de Trinit lib. 15. c. 26. in Epist Joan. Tract 3. 6. in Psal 26. And above all these Tertul. lib. de Resurr carn Cypr. Epist 7. Origen hom 9. in Levit. Hieron contra Lucifer Cyril Hierot Catech. 2. But altho by Melchiades it be said that Baptism is very nearly joyn'd to Confirmation IV. The difference of Confirmation and Baptism yet it is not to be accounted the same Sacrament but far disjoyn'd from the other For it is manifest that the Truth of Grace which all the Sacraments do severally give and the Truth also of the sensible thing which signifies that Grace do make them to be various and different Sacraments Epist ad Episc Hisp in medio Since therefore by the Grace of Baptism Men are begotten to a new life The First difference but by the Sacrament of Confirmation those who are already begotten grow to be Men and put away Childishness 1 Cor. 12.11 it is well enough known how much difference there is in the natural life betwixt Generation and Growth in stature the same difference there is between Baptism which regenerates us and Confirmation by vertue whereof we increase and receive perfect strength of Mind Besides The Second because there ought to be a new and distinct kind of Sacrament when the Soul runs into any new difficulty it may easily be perceiv'd that as we want the Grace of Baptism to reform the Soul by Faith so also it is very expedient that the Souls of the Faithful be strengthen'd or confirm'd that they may not be terrifi'd by the fear or danger of any pains punishments or death from the Confession of their Faith Which being done by the sacred Chrism of Confirmation it is thence plainly gather'd that the Reason or Nature of this Sacrament Loc. citato is plainly divers from that of Baptism Wherefore Pope Melchiades accurately prosecutes the difference betwixt them writing thus In Baptism Man is lifted into the Camp but in Confirmation he is arm'd for the Battel In the Font of Baptism the Holy Ghost gives Fulness of Innocence but in Confirmation he gives perfection of Grace In Baptism we are regenerated to Life Regeneration by it self saves those that receive Baptism in Peace but Confirmation adorns and prepares for the encounters But these things have not only been deliver'd by other Councils but especially decreed by the Sacred Council of Trent so that we may not now not only be of another opinion but neither may we by any means doubt hereof Laod. can 48. Meli. c. 6. Florent Constant Trid. Sess 7. But because it was shew'd before how necessary it was to teach of all the Sacraments in common V. Christ the Author of the Sacrament of Confirmation of whom they had their beginning We must therefore teach the same thing here of Confirmation that the Faithful may be more affected with the Sanctity of this Sacrament The Pastors therefore must teach that Christ our Lord was not only the author thereof as S. Fabian Bishop of Rome witnesses Epist 2. initio but appointed the Rite of Chrism and the words which Holy Church uses in the administration thereof which thing is easily allow'd by them who confess Confirmation to be a Sacrament seeing that all Sacred Mysteries are above the reach of humane nature nor can they be instituted by any but by God himself And now we must speak of the Parts thereof VI. The Matter of the Sacrament of Confirmation is Chrism and first of the Matter of it which is call'd Chrism which Name being borrow'd from the Greeks although thereby Prophane Writers signifi'd any sort of Oyntment yet Sacred Writers have made use thereof by a common custom of speech to signifie that Oyntment only which is made of Oyl and Balsom with the Solemn Consecration of the Bishop Wherefore the Two aforesaid corporeal things make the Matter of Confirmation Which composition of divers things as it declares the manifold Grace of the Holy Ghost which is given to those that are confirm'd so does it also shew the excellency of this Sacrament Now that This is the Matter of this Sacrament both Holy Church and Councils have always taught and also it has bin deliver'd by S. Dennys and very many others of the gravest Fathers but chiefly by Pope Fabian Epist 3. 〈◊〉 Episc Orient who witnesses that the Apostles receiv'd of the Lord the Confection of Chrism and left it to us See Aug. in Ps 44. vers 9. lib. 13. de Trinit cap. 27. Greg. in 1. cap. Cant. Conc. Laod. c. 48. Carth. 2. c. 3. 3. cap. 39. Dionys de Eccl. Hierar c. 2. 4. Of the Oyl See Amb. in Ps 118. lib. de Spirit Sanct. cap. 3. Cypr. Epist 70. Nor could any other Matter than that of Chrism VII Why Chrism appointed the Matter of Confirmation seem more proper to declare that thing which is wrought by this Sacrament For Oyl which is fat and is naturally durable and spreads it self does lively express that fulness of Grace which through the Holy Ghost runs down from Christ the Head and is pour'd upon his Members as the Oyntment which ran down Aarons beard even to the skirts of his garments Psal 132 2. Psal 4.48 Joh. 1.16 For God anointed him with the Oyl of gladness above his fellows And of his fulness have we all receiv'd Now what else does Balsom whose smell is most pleasant signifie but that the Faithful when by the Sacrament of Confirmation they are perfected send abroad such a sweetness of all vertues as that they can say with the Apostle 2 Cor. 2. We are the sweet savour of Christ
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
the Rock and Foundation of the Church and bore the highest constancy and greatness of a generous Soul was so terrifi'd at the voice of one poor silly Woman that he deny'd not once and again only but even a third time also that he was Jesus Christ's Disciple Yea and after the Resurrection for fear of the Jews they kept themselves close shut up in a House But then on the day of Pentecost they were all fill'd with so great a power of the Holy Ghost Act. 2. that while they freely and boldly planted the Gospel which was committed to them not only in the Region of the Jews but all over the World they thought nothing could be a greater happiness to them Act. 5. than to be counted worthy to suffer Disgrace Bonds Torments and crucifyings for the name of Christ Besides The Fourth Effect Confirmation has this vertue that it imprints a Character Whence it comes to pass that for no reason whatsoever is it to be iterated as was before observ'd in Baptism and will be more fully explain'd in the Sacrament of Order in its proper place If therefore these things be diligently and often explain'd by the Pastors it can hardly be but that the Faithful knowing the dignity and profitableness of this Sacrament will use their utmost endeavors to receive it holily and religiously That Confirmation is not to be iterated See Consec dist 5. c. dictum est cap. de hom D. Thom. 3. p. q. 72. art 5. It remains now that some of the Rites and Ceremonies XX. The Rites and Ceremonies of Confirmation explain'd which the Catholic Church uses in administrating this Sacrament be briefly consider'd The explication whereof how profitable it will be the Pastors will understand if they look back to those things which were said before when they are to treat of this Point Those therefore that are confirm'd Chrism and Unction are anointed in the Fore-head with Sacred Chrism For in this Sacrament the Holy Spirit pours himself into the Souls of the Faithful and increases Strength and Courage in them that in the Spiritual Combat they may fight manfully and resist their most deadly enemies Wherefore it is declar'd Why in the Fore-head That they are not to be terrifi'd from the free confession of the Name of Christ with any fear or bashfulness the tokens of which affections are us'd to appear most in the Fore-head Rhahan l. 1. de Instit cleric c. 30. habetur de consecr dist 5. c. novissimè Aug. in Psal 141. D. Thom. 3. p. 9.71 ar 9. Besides The Sign of the Cross that Note whereby a Christian is distinguish'd from others and as it were a Soldier by certain honorable Badges is distinguish'd from the rest is given him in the most observable part of his Body This also has bin solemnly and religiously observ'd in the Church of God Why at Whitsontide That at Whitsontide especially this Sacrament is administer'd because specially on that day the Apostles were confirm'd and strengthen'd by the Power of the Holy Ghost By the remembrance of which divine work the Faithful might be admonish'd what and how great mysteries were to be consider'd in that Sacred Unction And when he that is anointed and confirm'd The Stroak that he may be put in mind that he ought as a valiant Champion to be ready prepar'd to endure all adversities with an unconquer'd and resolute Soul for the name of Christ is lightly struck upon the Breast by the Bishop And lastly the Peace is given him The Peace that he may understand that he has the Fulness of heavenly Grace and that Peace which passes all sense or understanding And let this be the sum of those things which are to be taught of the Pastors concerning the Sacrament of Chrism and that not so much by naked Words and Arguments as with an ardent study and endeavor for true Piety that they may be seen to plant these things in the inmost Souls and Thoughts of the Faithful Of the SACRAMENT of the EVCHARIST AS there is none of all those Holy Mysteries I. The Dignity of the Eucharist often to be explain'd that it may not be us'd irreverently Dionys de Eccl. Hier. c. 6. de Conse◠dist c. 2. Nihi i◠1 Cor. 11.30 which our Lord and Savior has commended to us as the certain Instruments of Divine Grace that can be compar'd with the most Holy Sacrament of the Eucharist So also is there no greater Punishment to be fear'd from God for any sin whatsoever than if This thing which is full of all sanctity or rather which contains the Author and Fountain of Sanctity be not holily and religiously us'd by the Faithful And this the Apostle both plainly saw and has plainly warn'd us about it For when he had declar'd under how grievous a guilt they were bound who discern'd not the Lords Body he presently subjoyns Therefore are there many sick and weak among you and many sleep That therefore the Faithful may understand both that divine Honor is to be given to this heavenly Sacrament and may gather a plentiful increase of Grace and may avoid the most just indignation of God all these things are very diligently to be explain'd by the Pastors which seem proper the more to illustrate the Majesty thereof To which purpose there will be need II. The Institution of the Eucharist first to be explain'd that following S. Pauls method who professes that he deliver'd to the Corinthians what he had receiv'd of the Lord they first of all explain to the Faithful the Institution of this Sacrament For that the thing was thus done plainly appears from the Evangelist For III. Why when and how Christ instituted the Eucharist Joh. 13. When the Lord lov'd his own he lov'd them to the end of which Love that he might give them some divine and admirable pledge knowing that the hour was now come that he must go from this World to the Father and that he might at no time ever be wanting to those that are his he in his unsearchable wisdom perfected the thing which quite surpasses all the Order and Course of Nature For celebrating the Supper of the Paschal Lamb with his Discipes that the Figure might give place to the Truth and the Shadow to the Body Mat. 26.20 Mar. 14.22 Luc. 22.19 1 Cor. 11.24 He took Bread and giving Thanks to God he Bless'd it and Brake and Gave it to his Disciples and said Take and Eat This is my Body which shall be given for you This do in Commemoration of me In like manner he took also the Chalice after he had supp'd saying This Chalice is the New Testament in my Blood This do as oft as ye shall drink it in Commemoration of me Of the Institution of the Eucharist see Trid. Sess 13. c. 2. de Euch. Leo. Serm. 7. de Pas c. 3. Euseb Emiss hom 4. habetur in consec dist 2. 1.
Death is indeed signifi'd in the Sacrament of the Blood Wherefore fitly in this place rather than in the Consecration of the Body is the Passion of the Lord commemorated in these words Which shall be shed for the remission of Sins For the Blood being separately consecrated by it self with relation to the Passion of the Lord has greater force and power to lay before the eyes of all Mat. 26.28 Luc. 22.20 both the Death and kind of suffering But those words which are added For you and for many are taken severally from S. Matthew and S. Luke which notwithstanding Holy Church taught by the Spirit of God has join'd together but they belong to the fruit of the Passion and shew the profitableness thereof For if we look at the vertue of it it must be confess'd that our Savior shed his Blood for the salvation of all men But if we look at the fruit which men gather from thence we may easily understand that it comes not to all to advantage but only to some When therefore he said For you he signifi'd either them that were then present or those whom he had chosen out of the Jewish people such as were his Disciples except Judas with whom he spake But when he added For many he would have the rest that were elected either Jews or Gentiles to be understood Rightly therefore was it done that it was not said for all seeing that in this place the design of the discourse extends only to the fruits of the Passion which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle Christ was once offer'd to take away the sins of many Heb. 9. and that which our Lord himself said in S. John I pray for them I pray not for the World Joh. 17.8 but for those whom thou hast given me because they are thine There are many other Mysteries wrapp'd up in these words of the Consecration which the Pastors by the daily meditation and study of Divine Matters and God assisting them may easily discover But now to return to the explication of those things which the Faithful must by no means be ignorant of And because the Apostle admonishes XXIV We must judge of the Eucharist by Faith not by Sense 1 Cor. 11.29 that they are guilty of a most heinous sin who difference not the Lords Body let the Pastors chiefly teach that the Mind and Reason is here to be call'd off from sense For if the Faithful perswade themselves that those things only are contain'd in this Sacrament which are perceiv'd by the senses they must needs be led into the greatest impiety when with their Eyes their Feeling their Smell their Taste perceiving nothing at all but the Species of Bread and Wine they will judge that there is only Bread and Wine in the Sacrament There must be care tak'n therefore that as much as may be the minds of the Faithful may be abstracted or withdrawn from the judgment of sense and stirr'd up to contemplate the immense Power and Vertue of God Now there are three wonderful and stupendious things XXV Three things done in the Eucharist by Consecration which in this Sacrament Holy Church without all doubt believes and confesses to be wrought by the words of Consecration The First is The First That the true Body of Christ that very same which was born of the Virgin and now sits in Heaven at the Right-hand of the Father is contain'd in this Sacrament See Dionys de Eccl. Hierarch c. 3. Ignat. Epist ad Smyr Just Apol. 2. Iren. lib. 4. c. 34. l. 5. c. 2. Trid. Sess 13. c. 1. de Euch. The Second is that no substance of the Elements remains in it The Second Altho nothing seems more strange and distant to the senses Cyp. de coena Domini Euseb Emiss hom 5. de Pasch Cyr. Hier. Catech. 1 3 4. Ambr. l. 4. de Sacra c. 4. Chrysost hom 83. in Matt. 60. ad Pop. Antioch The Third The Third which is easily gather'd from both the former tho the words of Consecration fully express it is that what is beheld by the Eyes or perceiv'd by the other Senses is in a wonderful and unspeakable manner without any subject matter And one may see indeed all the Accidents of Bread and Wine which yet are inherent in no substance but they consist of themselves because the Substance of the Bread and Wine is so chang'd into the Body and Blood of the Lord that the substance of the Bread and Wine altogether ceases But that the first may be first handl'd XXVI The true Body of Christ prov'd to be in the Eucharist Mat. 26.26 Mar. 14.20 Luc. 22.19 Let the Pastors endeavor to shew how plain and clear the Words of our Savior are which shew the Truth of Christ's Body in the Sacrament for when he says This is my Body This is my Blood There is no one in his right mind can be ignorant what we are to understand Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had As that very holy and learn'd Man Hilarius has written concerning the Truth of Christ's Flesh and Blood S. Hilar. l. 8. de Trinit super illa verba velut unum 1 Cor. 11.28 when according to the very profession of our Lord and our Faith his Flesh is truly our Food that there is no room left us to doubt thereof But there is another point to be open'd by the Pastors whence it may plainly be known that the true Body and Blood of the Lord is contain'd in the Eucharist For after that the Apostle had remember'd That the Bread and Wine was consecrated by our Lord and the Sacred Mysteries administer'd to his Apostles he subjoyns But let a Man prove himself and so let him eat of that Bread and Drink of that Chalice for he that eats and drinks unworthily eats and drinks judgment to himself not differencing the Lords Body But if as Heretics say that nothing else were to be venerated in the Sacrament besides the memory and sign of Christ's Passion what need was there that the Faithful should be exhorted with such weighty words to prove themselves For by that weighty word Judgment the Apostle has declar'd that some horrid wickedness is committed by him who impurely taking the Lords Body which lies hid in the Eucharist does not difference it from other kinds of Meat Which also before in the same Epistle he more fully explain'd in these words 1 Cor. 11.26 The Chalice of Blessing which we bless is it not the Communication of the Blood of Christ and the Bread which we break is it not the participation of the Lords Body Which words verily shew the true substance of the Body and Blood of Christ our Lord. These places of Scripture therefore shall be explain'd by the Pastors
upon the Name of the Lord. Another kind of Satisfaction is call'd Canonical LXXXVII The Second is Canonical satisfaction which being defin'd is perfected in a certain space of Time Wherefore it has bin receiv'd by the most antient usage of the Church That when Penitents are absolv'd from sins some Punishment is requir'd of them the undergoing of which Punishment is us'd to be call'd Satisfaction By the same Name also is any kind of Punishment signifi'd LXXXVIII The Third is any Punishment freely undertaken which for sins we endure not as appointed by any Priest but of our own free accord undertaken and laid upon our selves by our selves for sins Note But this belongs not to Penance as a Sacrament But that only is to be thought a part of the Sacrament which as we said is to be paid to God for sins by the command of the Priest This being added That we stedfastly purpose and resolve in our Hearts with our utmost labor and care to avoid sin for the Future For so some define it LXXXIX What it is to satisfie To satisfie is to pay due Honor to God But it is sufficiently evident that no one can give due Honor to God but he that resolves to avoid sin by all means And to satisfie is to cut oft the Causes of sins and not to indulge any entrance to their Suggestions According to which Sentence Mark this Definition some have thought that Satisfaction is a Cleansing whereby whatsoever Uncomeliness by reason of Stain remains in the Soul is wash'd away and we are absolv'd from the Temporal Punishments wherewith we were held Which things seeing they are so XC How Satisfaction is prov'd necessary it will be easie to perswade the Faithful how necessary it is for Penitents to exercise themselves in this study of Satisfaction For they are to be taught that there are two things which follow sin to wit Stain and Punishment And altho together with the Fault committed the Punishment of Eternal Death with the Damn'd be forgiven Yet it does not always happen as has bin declar'd by the Council of Trent Sess 14. c. 8. Can. 12. 15. Gen. 3.17 Num. 12.21 2 Reg 12.23 That the Lord remits the Relics of sin and the temporal Punishments which are due to sin Of which thing there are plain Testimonies in Sacred Scripture Genesis ch 3. Numbers 12 and 22. and in many other places But we will see that most clear and illustrious place of David To whom altho Nathan said The Lord also has took away thy sin Thou shalt not dye Nevertheless he freely underwent very grievous punishments Night and Day imploring the Mercy of God in these Words Psal 50.4 Wash me further from my iniquity and cleanse me from my sin because I acknowledg my Iniquity and my sin is ever against me In which words is begg'd of God that he would pardon not only the Crime but also the Punishment due to the Crime and that he would restore him being purg'd from the Relics of sin into his former state of Excellency and Integrity And this he begg'd with most earnest Prayers Yet the Lord afflicted him Both with the Death of the Child gotten in Adultery and with the Rebellion and Death of Absalom whom he dearly lov'd and with other Punishments and Calamities which he had before threatned him with In Exodus also Exo. 32.8.9 Altho the Lord were intreated by the Prayers of Moses to spare the people for their Idolatry yet he threatens That he will recompence them with grievous Punishments for so great a Wickedness And Moses himself testifies That so it will be that the Lord would most severely revenge it even to the Third and Fourth Generation Now that these things have bin always deliver'd by the Holy Fathers in the Catholic Church i◠most evidently prov'd by their authority Vide Aug. lib. 2. de peccat merit remiss cap. 34. contra Faust lib. 22. cap. 66. praesertim in Joan. tract 124. paulò ante med Greg. lib. 9. Moral cap. 24. Chrysost hom 8. ad Popul Antioch Iterum Aug. Ench. cap. 30. Amb. de Poenit. lib. 2. c. 5. Vide item Canones Poenitentiales apud Anton. August vel in Actis Eccl. Mediolan But for what cause it is XCI In Penance as in Baptism the Punishment of sin is not remitted that all Punishment is not equally forgiven in the Sacrament of Penance as in the Sacrament of Baptism is excellently explain'd by the Holy Synod of Trent in these words The Nature or Reason of the Divine Justice seem'd to require that they should by him be receiv'd into Grace after one sort who before Baptism sinn'd through Ignorance and those after another sort who being once freed from the slavery of Sin and the Devil and after having receiv'd the Gift of the Holy Ghost do violate the Temple of God and are not afraid to grieve the Holy Ghost And it becomes the Divine Mercy that our sins should not be forgiven us without any Satisfaction That taking that occasion thinking our sins to be more light than they are as those that are injurious and contumelious to the Holy Spirit we fall into greater sins treasuring up to our selves Wrath against the day of Wrath. For without all doubt XCII Canonical Satisfaction profitable these Satisfactory Punishments do greatly restrain Penitents from sin and hold them back as with a Bridle and make more cautious and watchful for the future And besides First Secondly Ezek. 6. they are as it were certain Testifications of the Grief we take for having committed sin By which means we satisfie the Church who by our wickedness is grievosly offended For as S. Austin affirms God despises not a Contrite and humble Heart but because for the most part the Grief of one Man's Heart is hid from another Man nor does it come forth into the knowledg of other Men by Words or any other Sign rightly are the Times of Penance appointed by those who preside in the Church That so the Church might be satisfi'd in which sins are remitted Besides Thirdly The Examples of our Penance teach others how they ought to order their life and to follow Piety For seeing other Men behold the Punishments laid upon us for our sins they will perceive that they are to use the greatest caution through all their Life and that their former Manners are to be corrected and amended Wherefore it is most wisely observ'd by the Church XCIII Public Penance wisely instituted That when a Heynous Wickedness has bin publicly committed by any one he must undergo public Penance also That others being affrighted with Fear might thenceforth more warily avoid sin Which thing also has bin us'd sometimes to be done even in hidden sins which have bin great Vide Aug. lib. 5. de Civit. Dei cap. 26. Epist 54. l. 50. hom hom 49. de vera falsa Poenit. passim Ambr. lib. 2.
Sacrament of Order Moreover in the absence of the Bishop and Priest he may explain the Gospel but not from the Pulpit that it may be understood that This is not his proper Office Now how great care ought to be us'd that no person unworthy of this Function climbs up to this degree of Order XXXVIII How carefully the Deacons are to be chosen 1 Tim. 3. the Apostle shews when he expounded to Timothy the Manners Vertue and Integrity of the Deacon This XXXIX The Ordination of Deacons the Rites and solemn Ceremonies wherewith he is consecrated by the Bishop sufficiently declare For the Bishop uses more and more holy Prayers at the Ordination of a Deacon than of a Subdeacon And adds other Ornaments of Sacred Vestments Besides he lays his hands upon him Which we read to have bin done by the Apostles when they instituted the first Deacons Lastly he delivers them the Book of the Gospels with these Words Receive thou Power to read the Gospel in the Church of God both for the Living and for the Dead in the name of the Lord. De Diaconis praeter citatos suprà vide Clem. Rom. Constit Apostol lib. 2. cap. 6. Cypr. de Lapsis Amb. lib. 1. Offic. c. 41. Leo 1. Serm. de S. Laurent Clem. Rom. Epist 1. ad Jacob. fratrem Domini Hieron Epist 48. apud Baron Annal. Eccl. an 33. num 41. an 34. num 283 285 287. an 34. num 316. an 44. num 78. 80. an 57. n. 31. n. 195. an 58. n. 102. an 112. n. 7 8 9. an 316. n. 48. an 324. n. 115. an 325. n. 152. an 402. n. 44. 47. an 508. n. 15. an 741. n. 12. The Third and highest Degree of all Sacred Orders XL. The Order of Priests is the Priesthood And those who had this Order the antient Fathers were us'd to call by Two names For sometimes they call'd them Presbyters XLI Why call'd Presbyters which in Greek signifies Elders not only because of their Ripeness of Age which is very necessary to this Order but much rather for the Gravity of their Manners their Doctrin and Prudence Wisd 4. For as it is written Venerable Old-Age is not that which consists in length of Time nor that is measur'd by number of years But the Wisdom of a Man is his Grey-Hair and an unspotted life is Old-Age And sometimes they call them Priests XLII Why Priests both because they are consecrated to God and because it belongs to them to administer the Sacraments and to treat of Sacred and Divine Matters But because the Priesthood is describ'd in Sacred Scripture to be two-fold Priesthood double the one Internal the other External They must each of them be distinguish'd that it may by the Pastors be explain'd of which it is here meant As to the Internal Priesthood XLIII Internal all the Faithful after they have bin wash'd with the saving Water of Baptism are call'd Priests but especially the Just who have the Spirit of God and by benefit of the Divine Grace are made living Members of that most High-Priest Christ Jesus For these by Faith which is inflam'd with Charity offer to God Spiritual Sacrifices upon the Altar of their Mind of which kind are to be accounted all good and honest actions which they do for the Glory of God Wherefore we read in the Apocalyps thus Apoc. 1.5 Christ has wash'd us from our sins in his Blood and made us a Kindom and Priests to God and his Father According to which Sense it was said by the Prince of Apostles 1 Pet. 2.5 Ye as living Stones are built up a Spiritual House an Holy Priesthood offering up Spiritual Sacrifices to God through Jesus Christ. And the Apostle exhorts us Rom. 1.2 That we yield our Bodies a living Sacrifice holy and acceptable to God as being our reasonable service Also David long before said Ps 50.19 The Sacrifice of God is a contrite Spirit an humble and a contrite Heart O God thou wilt not despise All which it is easie to see belongs to the internal Priesthood But the External Priesthood belongs not to the Multitude of the Faithful XLIV External but to particular Men who being instituted and consecrated to God by lawful imposition of Hands and solemn Ceremonies of Holy Church are properly appointed to the Sacred Ministery This Difference of Priesthood may be observ'd even in the old-Law XLV This double Priesthood prov'd from the Old Law 2 Par. 26.18 For that David spake of the Internal was shew'd a little before But of the External no one can be ignorant how many commands God had given to Moses and Aaron Besides he appointed the whole Tribe of Levi to the Ministery of the Temple and provided by Law that no one of any other Tribe should presume to intrude himself into that Function Wherefore King Ozias was smitten with Leprosie from the Lord because he usurp'd the Priestly Office and suffer'd most grievous Punishments for his arrogance and Sacriledg Amb. lib. 4. de Sacram. c. 1. Aug. lib. 10. de Civit. Dei cap. 6. 10. Leo Serm. 3. de Annivers Pontisicat That therefore we may observe the same Distinction of Priesthood in the Law of the Gospel XLVI The External Priesthood here treated of the Faithful must be taught that we now treat of the External Priesthood which is given to particular Men for this only belongs to the Sacrament of Order The Priests Office therefore is XVII The Consecration of a Priest explain'd First To do Sacrifice to God to administer the Sacraments of the Church as is seen by the Rites of his Consecration For when the Bishop makes any Priest He first together with all the Priests then present lays Hands upon him And then spreading upon his Shoulders a Stole Secondly he draws it upon his Breast in manner of a Cross Whereby is declar'd That the Priest is indued with vertue from above whereby he may be able to bear the Cross of Christ our Lord and the sweet Yoak of his Divine Law and to teach this Law not by Words only but by the Example of a most holy and upright Life Afterwards he anoints his Hand with Oyl Thirdly and then delivers a Chalice with Wine and a Paten with a Host saying Receive thou Power of Offering Sacrifice to God and of celebrating Masses as well for the Quick as for the Dead By which Ceremonies and Words he is made an Interpreter and Mediator of God and Men and This is to be look'd upon as the chief Function of a Priest Lastly Fourthly Laying Hands upon his Head he says Joh. 20.23 Receive thou the Holy Ghost whose Sins Thou shalt remit they are remitted to them and whose sins Thou shalt retain they are retain'd And gives him that heavenly Power which the Lord gave his Disciples of retaining and remitting sins These are the proper and special
not sluggish and idle from whence flow the Vices of almost all And then Thirdly rightly to order his Family to appoint them all their Business and to hold them in their Duty And again XXXII The Duty of the Wife First 1 Pet. 3.12 the Parts of the Wife are these which the Prince of Apostles reckons up when he says Let Women be subject to their own Husbands that if any believe not the Word by the Conversation of their Wives they may be gain'd without fear considering your holy Conversation in fear whose adorning let it not be outward in braided hair or glittering of Gold or of Clothes and Apparel but which is the hidden man of the heart in the incorruptibility of a quiet and modest Spirit which is in the sight of God of great price For so in times past the holy women which hop'd in God adorned themselves subjecting themselves to their own husbands even as Sara obey'd Abraham calling him Lord. Let it also be their chief study to educat their Children in true Religion Secondly and diligently to take care of the Houshold Affairs And let them willingly contain themselves at home Thirdly unless necessity compel them to go abroad and let them never presume so to do without the permission of their Husbands And then Fourthly it being the thing wherein chiefly the Marriage-Conjunction consists let them always remember that next to God they must love no one more than their Husband nor esteem any one more than he to whom in all things which are not against Christian Piety they must behave themselves and obey with the greatest alacrity of mind After the explication of these things XXXIII The Ceremonies of Matrimony it will follow that the Pastors teach the Rites also which ought to be observ'd in contracting Matrimony Whereof it is not to be expected that in this place Rules should be given seeing that by the Holy Synod of Trent those things which are chiefly to be observ'd concerning this matter have bin largely and exactly decreed Nor can the Pastors be ignorant of that Decree It will therefore suffice to admonish that they study to know those things which belong to this matter from the Doctrin of the Sacred Council and diligently expound them to the Faithful And First lest young Men and Maids XXXIV Of what Young persons are to be admonish'd whose very Age must needs want counsel and discretion being deceiv'd by a false shew of Matrimony should unwarily rush into the covenants of dishonest Loves they shall often teach that those Marriages are to be accounted neither true nor lawful which are not contracted in the presence of the Curate of the Parish or of some other Priest by the Licence of the Curate or of the Ordinary and of a certain number of Witnesses Also those things which hinder Matrimony are to be explain'd Upon which Argument very many grave and learned men XXXV The Impediments of Marriages to be taught who have written of Vices and Vertues have bin so diligently conversant that it will be easy for all to apply hither those things which they have deliver'd in their Writings especially seeing the Pastors account it necessary scarcely ever to lay those Books out of their hands Both those Rules therefore and also those things which have bin establish'd by Holy Synod concerning the Impediments which arise either from Spiritual Kindred or from the Justice of public Honesty or from Fornication they diligently read and take care that they be taught the Faithful Whence it may be perceiv'd XXXVI With what intention Matrimony is to be enterpris'd with what mind the Faithful ought to be affected when they contract Matrimony For neither ought they to think that they go about any Human matter but a Divine wherein that a singular Integrity of mind and Devotion is to be us'd the Examples of the Fathers of the Old Law sufficiently shew whose Marriages tho they were not indu'd with the Dignity of a Sacrament yet they always thought that they were to be us'd with the greatest Religion and Holiness And amongst other things XXXVII Clandestine Marriage not to be contracted the Sons and Daughters of a Family are to be exhorted to give that honor to their Parents and to those in whose Trust and Power they are as not to enterprise Matrimony without their knowledge and consent For in the Old Testament we may observe that Children were always dispos'd in Marriage by their Parents In which case that very much is to be given to their Wills the Apostle also seems to shew in these Words He that joyns his Virgin in Matrimony does well and he that joyns her not does better The last Part remains XXXVIII Two things to be advis'd concerning Matrimony which belongs to the Use of Matrimony concerning which the Pastors shall treat so that no word fall from their mouth which may seem unworthy the ears of the Faithful or may distast pious minds or move laughter For as the words of the Lord are chaste words Psal 11.7 So also it very much becomes the Teacher of Christian people to use such kind of discourse as carries in it singular Gravity and Integrity of mind Wherefore the Faithful shall be taught these Two things especially First The first that Marriage is not to be enterpriz'd for Pleasure or Lust's sake but they are commanded of the Lord to use it within those limits which we have shew'd before For it is convenient to remember what the Apostle exhorts 1 Cor. 7.29 They that have Wives let them be as tho they had not And also what is said by S. Hierom A wise man ought to love his Wife with judgment the violence of Pleasure reigns not with Passion nor will he be carried headlong to embraces There is nothing more filthy than for a man to love his Wife as an Adultress But because all good things are to be sought of God with Holy Prayers The second there is another thing which the Faithful must be taught that for the sake of praying and beseeching God they sometimes abstain from the Office of Matrimony And first let them know that this is to be observ'd by them for three days at least before they receive the Sacred Eucharist but more when they celebrate the solemn Fasts of Lent even as our Fathers have well and holily appointed For so it will come to pass that they shall feel those benefits of Matrimony increas'd daily with a greater heap of Divine Grace and following the study of Piety they shall not only pass away this life in Tranquility and Comfort but they shall be confirm'd with the certain and sure Hope of obtaining life eternal also by the Goodness of God which hope will not confound them Rom. 5.5 Vide 33. q. 4 per totam de Consecr dist 2. c. omnis homo Hier. in Apol. pro liberis contra Jovinian post medium inter Epist num
us that the Law is to be receiv'd with a pure and humble mind and if we neglect the Commandments that Punishment hangs over our heads from the Divine Justice And let the Curate shew also that the Commandments of the Law are not difficult XII It must be shew'd that the Law is easy Aug. Ser. 47 de tempore which he may teach even from this one reason of S. Austins when he says How I pray is it said to be impossible for Man to love I say to love the bountiful Creator the most loving Father and then also his flesh in our Brethren But now Rom. 13.8 He that loves has fulfill'd the Law VVherefore the Apostle S. John plainly testifies 1 Joh. 5.3 That Gods Commandments are not grievous for nothing could have bin requir'd of man more justly more deservedly and more profitably Lib. de diligendo Deo lib. 1 Confes c. 5. as S. Bernard wittnesses and therefore S. Austin admir'd the exceeding great kindness of God Speaking to God in this manner VVhat is Man that thou wouldst be lov'd by him and if he do not do it thou threatnest him mighty punishments is not this punishment great enough that I love thee not But if any one offer this excuse XIII The excuse of the Weakness of our Nature is vain Luc. 11.13 that he is hindred thro the Infirmity of Nature so that he cannot love God it must be taught that God who requires our Love does implant in our Hearts the Vertue of Love by his Holy Spirit Now thus good Spirit is given of our Heavenly Father to them that ask it So that S. Austin pray'd well Give what thou commandest and command what thou wilt Because therefore we have Gods help ready at hand XIV God's help is ready at hand and especially since the Death of Christ our Lord by which the Prince of this World was cast out there is no reason for any one to be discourag'd with the difficulty of the matter For there is nothing hard to a loving mind Aug. in Psal 111. Bernard Serm. de Dominica in ramis Palmer item in Sermone de Magdal Moreover to perswade the same thing it will very much avail XV. We all are necessarily oblidg'd to the Obedience of the Law if it be explain'd that the Law is necessarily to be obey'd especially seeing in our days there are not wanting those who are not affraid wickedly and to their great hurt to say That whether the Law be easie or difficult yet it is no ways necessary to Salvation Whose wicked and impious Opinion the Curat shall confute by Testimonies of Sacred Scripture and especially of the same Apostle by whose Authority they endeavour to defend their Impiety 1 Cor. 7.10 What therefore says the Apostle Circumcision and Vncircumcision are nothing but the Observation of the Commandments of God Now that he elsewhere repeats the same Opinion he says that a New Creature only avails in Christ 1 Cor. 6.15 we plainly understand that he calls him a Creature in Christ who observes God's commandments For he that has Gods Commandments and keeps them loves God John 14.2 as our Lord himself in S. John testifies If any one love me he will keep my Saying For tho a Man may be justified Note and of an impious person may be made pious before he fulfil all the Commandments of the Law in outward Actions yet it cannot be that he who is of Age to use his Reason can of wicked be made just unless he have a mind ready to keep all God's Commandments Lastly XVI What Fruits or Advantages the Keepers of the Law have that the Curat may not pass over any thing whereby the Faithful may be brought to keep the Law he shall shew how large and sweet the Advantages thereof are which he may easily prove by those things which are written in the 18th Psalm for therein are celebrated the Praises of the Law of God whereof this is very great which much more largely shews the Glory and Majesty of God than the very Heavenly Bodies themselves do by their Beauty and Order which as they draw all Nations even the very Barbarous ones into the Admiration of them So do they force them to acknowledge the Glory Wisdom and Power of the Maker and Creator of all things And indeed the Law of the Lord converts Souls to God For knowing his VVays and what the most holy VVill of God is by his Laws we turn our feet into the VVay of the Lord. And because they only who truly fear God are VVise he has bestow'd this Power upon it to give VVisdom to little ones Hence it is that they who observe Gods Law heap to themselves true and mighty joys both in this Life and the Life to come from the Knowledge of Divine Mysteries Nor is the Law to be observ'd of us so much for our own Advantage XVII The Law to be observ'd for God's sake as for Gods sake who has reveal'd his VVill in his Law to Mankind which seeing the other Creatures follow it is much more meer that Man himself should follow it Nor is this to be pass'd by in silence XVIII The Reward of obedience very great that even herein especially God has manifested his Mercy and the Riches of his Goodness towards us that seeing he could not oblige us to glorifie him without rewarding us he would notwithstanding join his own Glory and our Advantage together That what is profitable to Man the same should be to God's Glory Now because this thing is very great and excellent the Curat shall teach as the Prophet in the last place says In keeping them there is great reward For there are promis'd to us not only those Blessings which seem to belong rather to the earthly felicity that we should be bless'd in the City and bless'd in the Field but there is offer'd a full Reward in Heaven and good measure heap'd and thrust together and running over which by pious and just Actions by the help of the Divine Mercy we merit The First COMMANDMENT of the DECALOGVE I am the Lord thy God who brought thee out of the Land of Egypt out of the house of bondage Thou shalt not have strange Gods before me Thou shalt not make to thy self a graven thing c. ALtho this Law were given the Jews in the Mount from the Lord I. The words of the Law and the History of the people of Israel to be explain'd yet because by Nature it was long before impress'd and written in the minds of all and for that reason God would have all men always to obey it it will be very profitable diligently to explain those words wherein it was proclaim'd to the Hebrews by Moses the Minister and Interpreter of it and the History of the people of Israel which is full of Mysteries And first II. The History of the people of Is ael briefly explain'd he
rose again for us He is the Lord our God who has bought us for himself with his own Blood how shall we be able to Sin against the Lord our God and crucifie him again As therefore being made truly free and with that Liberty too wherewith Christ has made us free as formerly we yielded our Members to serve Injustice so let us now yield them to serve Justice to Sanctification Exod. 10. Thou shalt not have strange Gods before me The Curat shall teach that those things that belong to God X. The Division of the Decalogue have the first place in the Decalogue and those that belong to our Neighbor have the last because those things which we do to our Neighbor we do for Gods sake for then in Obedience to Gods Command we love our Neighbor when for Gods sake we love him now those things are laid down in the First Table In the second place XI Here are two Precepts in the words propos'd there is contain'd a twofold Precept whereof the One has the Vertue of commanding and the Other of Forbidding For in that it is said Thou shalt not have strange Gods before me The meaning is Thou shalt worship me the true God thou shalt give no worship to strange Gods In the First is contain'd the Precept of Faith XII What the first Part contains Hope and Charity For when we say that God is immoveable unchangeable remains always the same faithful we confess aright without any fault whence assenting to his Oracles we must needs attribute all Faith and Authority to him But he that considers his Omnipotency Mercy and Promptitude and Propensity to do good can he chuse but place all his Hope in him But if he contemplate the Riches of his Goodness and Love shed upon us can he chuse but love him Hence this is the Beginning hence this the Conclusion which God uses in Scripture in Commanding and Charging I am the Lord. But this is the other Part of the Precept XIII What the latter Part commandâ— and why â—â— is addâ—d Thou shalt have no strange Gods before me Which Form of Speech the Lawgiver us'd not as tho this Sentence had not bin sufficiently explain'd by the Affirmation of the Commandment in this manner Thou shalt worship me the only God For if he be God he is One But because of the blindness of very many those who in Old Times profess'd themselves to worship the true God did worship a multitude of Gods Of which sort there were very many among the Hebrews themselves who as Elias objected against them halted between two Opinions which thing the Samaritans also did who worship'd the God of Israel and the Gods of the Nations These things being explain'd it must be added XIV The first Commandment of the Decalogue excels the rest That this is the First and Chiefest of all the Commandments not only in Order but in Nature Dignity and Excellence For God ought to have more Love and Authority among us by infinite degrees than Lord or King He created us he governs us and we were nourish'd by him in our Mothers Womb and brought forth thence into the World he supplies us with things necessary for Life and Food Now they sin against this Commandment XV. The chief Sins against the first Commandment who have not Faith Hope and Charity the Sin of whom lies plainly open For in this Number are those who fall into Heresy which believe not those things which our Holy Mother the Church proposes to be believ'd those who give credit to Dreams Fortune-telling and such like Vanities those who cast off the Hope of their Salvation and trust not in the goodness of God those who take Pleasure in Riches only or in the Health and Strength of the Body which things are more largely explain'd by those who have wrote concerning Vices and Sins De variis istis peccatis Vide dist 24. quaest 2. multis in capitibus Aug. in lib. de divinat daemon cap. 5. citatur 26. q. 4. secundum Origen Hom. 5. Josue habet 26. q. 2. c. sed illud Aug. lib. 2. de doct Christian c. 19. 20. citatur eodem c. illud quod est Conc. Carth. 4. c. 89. vide plura 26. q. 2.3 5. Of the WORSHIP and INVOCATION of SAINTS BUt this is also diligently to be taught in the Explication of this Commandment XVI The Honor of the Saints not against this Commandment That the Veneration and Invocation of Saints and Angels and Blessed Souls which enjoy the Glory of Heaven or even the Honor which the Catholic Church has always given to the very Bodies and Ashes of the Saints is not against the Law For who is so mad that when the King requires that no one shall take upon himself to be King or suffer himself to be worship'd or honor'd as King will therefore presently think it to be the Kings Will that no Honor shall be done to his Magistrates for Christians are said to adore the Angels by the Example of the Saints of the Old Testament yet they give not that Veneration to them which they give to God Vide Trid. sess 17. de Sacrif Missae c. 3. sess 25. sub princip cap. de invocati Sanctorum Item vide Synod 7. act 6. in fine Item Aug. lib. 8. de civit Dei c. 27. lib. 10. c. 1. lib. 21. contra Faust c. 21. Basil hom 20. in 40. Mar. 26. de Mar. Mamon Item Nazianz. orat in laud. sancti Cypriani Now whereas we read that the Angels refus'd to be worship'd by Men XVII Why the Angels sometimes would not be worship'd Apoc. 19.10 Apoc. 22.9 it must be understood that they did so because they would not have that Honor done to them which was due to God alone For the Holy Spirit who says Honor and Glory be to God only the same has commanded to honor our Parents and Elders Besides holy Men who worship'd One God only did adore Kings also as we see in Holy Scripture i e. they did humbly reverence them 1 Tim. 17. Exod. 19.2 Lev. 19.11 Deut. 5.16 But if Kings XVIII Angels to be worship'd and why by whom God governs the World are so highly honor'd shall we not give so much the greater Honor to Angelical Spirits whom God has bin pleas'd to make his Ministers and whose labor he makes use of not only for the Government of his Church but of other matters also and by whose Aid we are deliver'd from the greatest Dangers both of Soul and Body altho they suffer not themselves to be seen by us by how much those blessed Spirits excel Kings themselves in Dignity Dan. 10.15 Add hereto their Love wherewith they love us being led by which they pour out Prayers for those Provinces over which they are plac'd as is easily understood from Scripture which also is not to be doubted but they do for those whose Guardians
ask'd thus of God Lord who shall dwell in thy Tabernacle The Holy Spirit answers He that speaks the Truth from his Heart and has us'd no Deceit in his Tongue There is in a Lye this further very great Disadvantage Eighthly That this Disease of the Mind is almost incurable For when a Sin is committed by falsly laying a Crime to any ones Charge XXXI How a Lye is incurable or by slandering his Fame or Reputation it cannot be pardon'd unless the Slanderer satisfie the Person whom he slander'd for the wrong he did him But this is very hard to be done as we learn'd before by Men deterr'd with vain shame and a certain Opinion of their Dignity So that there is no doubt that he is destin'd to the eternal Punishments of the Damned who remains in this Sin Nor may any one hope to obtain Pardon for his Calumnies or Slanders Let Slanderers observe this unless he first satisfie him whose Worth and Credit he has wrong'd either publicly in Judgment or in private and familiar Conversation Besides this Damage spreads it self very wide XXXII How great hurt comes of Lying and falls upon others whereby thro Vanity and Lyes Faith and Truth which are the straitest Bands of human Society are taken away and these being once gone Life's greatest Confusion follows so that Men seem to differ nothing at all from Devils The Curat shall further teach XXXIII Pratling discommended That Pratling is to be avoided by shunning whereof both other Sins will be escaped and also great Security against Lying from which Vice Pratlers cannot easily restrain themselves Lastly XXXIV The first Excuse of a Lye to be rejected the Curat shall take away that Error from them that excuse themselves for vain Babling and defend their Lyes by the Example of Wise-men whose part it is say they to lye in season He shall tell them what is most true That the Wisdom of the flesh is Death He shall exhort his Hearers in their Difficulties and Streights to trust in God Note and not to fly to the Artifice of Lying For those that use a cover plainly declare That they put more Confidence in their own Prudence than in God's Providence Those that charge others with the cause of their Lyes The second Excuse null by whom they were deceiv'd by Lyes are to be taught That it is not lawful for Men to revenge themselves and that Evil is not to be recompens'd with Evil Rom. 12.17 but rather That Evil is to be overcome with Good But if it were meet to make such a Return yet this could not be profitable to any one to be reveng'd to his own loss but this would be the greatest Damage which we do by telling a Lye To those that bring in the Frailty and Weakness of human Nature The third Excuse vain this Precept of Duty shall be taught to wit To implore Gods help and not to yield to human Infirmity Those that alledge Custom The fourth Excuse foolish are to be admonish'd if they have bin us'd to Lye that they endeavour to take the contrary custom of speaking Truth and especially seeing that they that Sin by Use and Custom sin more grievously than others And because there are some that cover themselves with the excuse of other Men The fifth Excuse ridiculous whom they say do commonly lye and forswear themselves they are to be drawn from this Opinion by this means that ill Men are not to be imitated but to be reprov'd and corrected but when we our selves lye our Admonition will have less Authority in reproving and correcting of another As for others thus defending themselves The Sixth Excuse evil that by speaking Truth Men oftentimes have brought Inconvenience on themselves or others the Priests shall deal thus with them That this is an Excuse not a Defence Since it is the Duty of a Christian to suffer any Loss rather than to Lye There remains two sorts of those that excuse themselves in Lyes The one is of those that say Two other Excuses to be remov'd they tell Lyes for Mirth's sake the other is of those that do it for Advantage sake because they can neither buy nor sell without the Use of Lyes Both these sorts the Curat ought to turn from their Error And the former of them he shall draw from this Vice both by teaching how much the Use of Lying increases the Practice in that kind of Sin and by often inculcating Matth. 12.26 that Of every idle word an account is to be given But the last sort he shall chide more sharply in whose very Excuse there is their greater Accusation that make their boast that they give no Credit or Authority to those Words of God Seek first the kingdom of God and the justice thereof and all these things shall be added to you The Ninth and Tenth COMMANDMENTS of the DECALOGVE Thou shalt not covet thy Neighbors House Nor shalt thou desire thy Neighbors Wife nor his Servant nor his Maid nor his Ox nor his Ass nor any thing that is his IN these two Commandments I. The force and extent of these Commandments which are delivered in the last place we are to know first of all that the same Order in a manner is followed as was observed in the other Commandments For that which is here appointed in these words tends hither That if any one be careful to keep the former Commandments of the Law let him chiefly do this let him not covet because he that does not covet being content with that that is his own seeks not what is anothers rejoyces at other Mens welfare he will give Glory to the immortal God and will offer him the greatest Thanks will honor the Sabbath i. e. he will enjoy a perpetual rest and he will reverence his Betters Lastly he will hurt no body either in Deed or in Word or any other way For the root and seed of all Evils is evil Concupiscence wherewith those that are inflam'd are carried headlong into every kind of Wickedness and Mischief Vide Aug. lib. 1. Retract c. 15. Epist 200. lib. 9. de Civit. Dei c. 4 5. These things being observ'd Note the Curat will be more diligent in teaching that which follows and the Faithful will be more attentive to hear it But tho we have therefore joyn'd these two Commandments together II. Why these two Commandments here deliver'd together because since the Argument of them is not unlike they have the same way of teaching yet the Curat in exhorting and admonishing may handle them either together or apart as he shall think more convenient But if he undertake the Office of Interpreting the Decalogue or Ten Commandments he shall shew what the Dissimilitude of these Two Commandments is and how the one Concupiscence or Covetousness differs from the other which difference S. Austin declares in his Book of Questions upon Exodus Quaest 77.
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
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