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
study and desire to God who is the chiefest Good And then we must desire those things that unite us most with God but those things that separate us from him or any way cause us to be disjoyn'd from him are utterly to be remov'd far from our studies and desires Hence we gather how all other things The Third which are call'd Good next after that chiefest and perfect Good are both to be wish'd and pray'd for of God our Father for those Goods that are outward and belong to the Body as Health Strength Beauty Riches Honors Glory which oftentimes afford matter and occasion to Sin for which cause it is that they are not at all devoutly and piously to be pray'd for that Petition shall be limited in these Bounds that we pray for the Conveniences of this Life for necessitie's sake which ground of Prayer is refer'd to God For tho we may in our Prayers ask those things which Jacob and Solomon pray'd for III. How bodily Goods are to be desir'd Gen. 28 20. Prov. 30.8 Jacob thus If he will give me Bread to eat and Clothes to put on the Lord shall be my God And Solomon thus Only give me necessary food Now since of Gods Liberality we are suppli'd with Food and Raiment It is but meet that we remember that Exhortation of the Apostle 1 Cor 7.30 Let them that buy be as tho they possess'd not and those that use this World as tho they us'd it not for the figure of this World passes away Again Psal 61.11 If Riches increase set not your heart upon them Whose fruit and use is only ours but yet so as that we communicate with others as we are taught by God himself If we have Ability IV. The true use of outward Goods if we abound with other outward Goods of the Body let us remember that they are therfore given us that we may serve God with more ease and lend our Neighbor all things of this kind And then for the Goods and Ornaments of the Understanding V. Under what condition Arts and Sciences to be pray'd for of which kind are Learning and Arts we may not pray for them but on this condition only if they will be profitable to us for God's Glory and our Salvation but that which is absolutely and without any adjunct or condition to be pray'd for wish'd and begg'd as we said before is the Glory of God and after that all things else that may joyn us to that most excellent Good as Faith the Fear of God and his Love of which we will speak more fully in the explication of the Petitions For whom we are to Pray NOw it being known what things are to be pray'd for I. There is no sort of Men which are not to be pray'd for the Faithful are to be taught for whom they are to pray Prayer contains Petition and Thanksgiving wherefore we will first speak concerning Petition We must therefore pray for all without any Exception either of Differences of Favour or of Religion For whether he be Enemy Stranger or Infidel he is our Neighbor whom because by God's Command we ought to love it follows that we ought to make Prayers also for them which is the Office of Love for thither tends that Exhortation of the Apostle 1 Tim. 2.1 I beseech you that Prayers be made for all Men. In which Prayer we are first to beg those things which concern the Welfare of the Soul Note and then that of the Body Now we ought to perform this Office first for the Pastors of our Souls II. First We must pray for the Pastors of our Souls Col. 4.3 whereof we admonish'd by the Apostle from his own Example for he writes to the Colossians to pray for him that God would open him a Door of Speech which also he do's to the Thessalonians And in the Acts of the Apostles we read Acts 12.5 That Prayer was made by the Church without ceasing for Peter Of which Duty also we are admonish'd by S. Basil in his Books de Moribus For says he we must pray for them that are over us in the Word of Truth Basil lib. Moral Reg. 56. c. 5. item Homil. in Isaiam In the second place Secondly For Princes we must pray for Princes according to the Sentence of the same Apostle For how great Public Good we enjoy by just and pious Princes there is no one ignorant God therefore is to be entreated that those that are above other Men may be such kind of Persons as they ought to be Vide Tertul. Apolog. 30. ad Scap. c. 2. There are Examples of Holy Men Thirdly For Pious Men. whereby we are admonish'd to pray for good and pious Men for they also stand in need of the Prayers of others Which is so order'd of God that they may not be puff'd up with Pride while they see that they want the Prayers of their Inferiors Besides Fourthly For Enemies Our Lord has commanded us to pray for our Persecuters and Slanderers Matth. 5.44 For Fifthly For Strangers from the Church it is well known from the Testimony of S. Austin that this Practice of making Supplications and Prayers for those that were without the Church was receiv'd from the Apostles That Faith might be given to Infidels that Idol-worshippers might be deliver'd from the Error of their Impiety that the Jews the Darkness of their Souls being dispell'd might receive the Light of Truth that Heretics returning to Soundness of Mind might be instructed in the Precepts of Catholic Doctrin that Schismatics being bound with the Band of true Charity might be joyn'd in Communion with our most Holy Mother the Church from whom they fell away Now how great a force hearty Prayers made for this kind of Men has appears by so many Examples of Men of all sorts which God daily carries being snatch'd out of the Power of Darkness into the Kingdom of the Son of his Love and of Vessels of Wrath he makes them Vessels of Mercy In which Case no one in his right Mind can doubt that the Intercession of Devout Men prevails very much Vide S. Aug Epist 107. ad Vitel. Cyprian de Orat. Domin Item Caelestinum Papam Epist 1. c. 11. And Prayers for the Dead Sixthly For the Dead that they may be delivered from the Fire of Purgatory did flow from the Doctrin of the Apostles concerning which enough was said when we spake of the Sacrifice of the Mass Dionys cap. lib. de Eccles Hierarch c. 6 7. Clem. Pap. Epist 1. lib. Constit Apost Tert. de Coron Milit. in Exhort ad Castit in lib. de Monog Cypr. Epist 66. But those that are said to sin unto Death Seventhly For Sinners Intercessions and Prayers profit them but little yet it is the part of Christian Charity both to pray for them and even with Tears to wrestle for them if by any means they can render
him to attain to by any human understanding it was necessary that he receive the knowledg thereof from God Now this knowledg is nothing else but Faith by vertue whereof it comes to pass that we assuredly hold that for truth which the authority of our most holy mother the Church approves as deliver'd by God For the faithful can by no means doubt of those things whereof God who is the very truth it self is the author Whence we perceive how great a difference there is betwixt this Faith which we have towards God and that which we bear towards the writers of human stories Now tho Faith extends very far and disters both in greatness and dignity for thus we read in holy Scripture Matt. 14.31 Luc. 17.5 Gal. 5.6 Jam. 2 14. Wherefore didst thou doubt O thou of little Faith and Great is thy Faith And Increase our Faith So Faith without works is dead And Faith which works by charity Yet in kind it is the same thing And the same definition or description and reason does agree to the different Degrees of Faith But how fruitful and advantagious it is to us will be said in the explication of the Articles of Faith Those things therefore which Christians ought chiefly to hold are the same which the Captains and Doctors of Faith the holy Apostles who were inspir'd by the holy Ghost have distinguish'd in the twelve articles of the Creed For when they receiv'd commandment from the Lord to go his Ambassadors into all the World XXVIII Why the creed was composed Mar. 16.15 and to preach the Gospel to every creature they thought fit to compose a form of Christian Faith to the end that all might think and speak the same thing and that there might be no schism or division amongst them 1 Cor. 1.10 whom they call'd to the unity of the Faith But that they might be made perfect in the same mind and in the same judgment This profession of Christian Faith and hope compos'd by themselves the Apostles call'd a Symbol either because it was made up of the various sentences which they severally cast into the common stock or because they wou'd use it as a certain kind of note or character whereby they might easily discover those false brethren who having deserted and withdrawn themselves corrupted the Gospel from those who had bound themselves by oath to fight under Christs Banner THE CATECHISM FOR THE CURATES BY THE DECREE OF THE Council of TRENT PART I. Of the twelve Articles of the Creed I Believ in God There are in Christian Religion many things propos'd to the faithful I. What the Creed contains whereof there must be had either severally or universally an assur'd and firm Faith But then This first of all and necessarily all are bound to believe which as the very foundation of truth God himself has taught us to wit concerning the Unity of the divine Essence and Distinction of the three Persons and their actions and for what special reason they are attributed to them The Curate is to teach that the doctrin of this mystery is briefly comprehended in the Apostles Creed For as our fore-fathers II. The division of the Creed who were both piously and learnedly skill'd in this point have observ'd it seems to be divided into Three principal parts so as in one The First person of the divine nature and wonderful work of the creation is describ'd In the other the Second person and the mystery of man's redemption In the third part is concluded the doctrin of the Third person the head and fountain of our holiness all in various and fit sentences Now those sentences by a kind of similitude often us'd by our fore-fathers we call Articles For as the members of our body are distinguisht by joynts So also in this confession of Faith whatsoever is to be believ'd by us separately and distinctly from another thing we rightly and fitly call an Article ARTICLE I. I Believ in God the Father Almighty I. What this article contains maker of Heav'n and Earth The meaning of these words is this I certainly believ and without any doubting do profess God the Father to wit the first person in the Trinity who by his Almighty power created out of nothing the very Heav'ns and the Earth and all things contain'd in them and having created them he defends and governs them all Nor do I only in heart believ or by my mouth profess but with my utmost endeavour and strongest affection I reach towards him as my supreme and most compleat good This then is a short account of the first Article But because in almost every one of these words there lies hid mighty mysteries the Curate ought to weigh them more diligently that as far as God shall permit the faithful may be brought with fear and trembling to the contemplation of the glory of his Majesty The word Believ does not therefore in this place signifie II. What it is to believ to think to suppose to be of opinion but as the holy Scriptures teach it signifies a most firm and sure assent whereby the mind does firmly and constantly adhere to God in the revelation of his mysteries Wherefore he does rightly believ in the sense here meant who is fully and certainly perswaded of a thing without any doubt or wavering Nor ought any one to think that the knowledg of Faith is less certain III. The assurance of faith because those things which Faith offers to us to be believ'd are not presently beheld For the divine light by which only we perceiv those things although it makes them not so very clear yet it suffers us not to doubt of them For God who commanded the light to shine out of darkness 2 Cor. 4.6 Ibid. 3. he has shin'd in our hearts that the Gospel might not be hid to us as it is to them that perish And now from what has bin already said IV. Faith excludes curiosity it follows That he that has this heav'nly knowledg of Faith is freed from all curious enquiry For when God commanded us to Believ he did not require of us to search narrowly into his divine judgments or to pry into the reason or cause of them but commands us firmly and immutably to Believ And this Belief makes the mind contented in the knowledg of his eternal truth And indeed since the Apostle witnesses That God is true but every man a lyar and since none but an arrogant or impudent fellow will refuse to give credit to a grave and wise person when he affirms any thing for truth but presses him further to prove what he said by reason and witnesses What rashness and folly must it needs be for one that hears the very word of God himself to demand reasons for the heav'nly doctrin of salvation Faith therefore must be held free not only from all doubtfulness but even from the very desire of more certain evidence or
Apostle us'd Eph. 5.2 when he said Christ lov'd us and gave himself a Sacrifice and oblation for us to God for a sweet-smelling Savor Furthermore this is the Oblation whereof we read in the Prince of Apostles 1 Pet. 1.18.19 Ye were not redeem'd with corruptible things as Silver and Gold from your vain conversation of the Tradition of your Fathers but with the precious Blood of Crist as of a Lamb without spot or blemish And the Apostle teaches us Gal. 3.13 That Christ was made a Curse for us that he might redeem us from the curse of the Law But besides these immense Benefits XXVI In Christs Passion are examples of all Vertues we have this very great one over and above that in this only Passion we have the most Glorious Patterns of all Vertues For he shew'd forth his Patience Humility the most profound Love Charity Meekness and Obedience and most unshaken Constancy and Resolution of Mind not only in suffering Injuries for Righteousness or Justice sake but also even in Death it self and that in such a manner as we can truly say That our Savior in the very height of his Sufferings did most lively express in himself all those Rules and Precepts of Life which throw all the time of his Preaching he taught by Words And this shall suffice to have bin spoken briefly of the most saving Death and Passion of Christ our Lord. And wou'd God these Mysteries were seriously impress'd upon our Souls and Hearts and that we wou'd learn to suffer to dye and to be bury'd together with our Lord that then every spot of Sin being wip'd away and rising with him to newness of Life by his Mercy we may be found worthy to be made partakers of his Kingdom of Heav'n and Glory ARTICLE V. HE descended into Hell the third Day He rose again from the Dead It is of very great use to know the glory of the Burial of our Lord Jesus Christ I. 〈◊〉 very useful o undeâ—â—tâ—â—â— this Article of which we have spoken last But it more concerns the Faithful to know the glorious Triumphs he bore away by conquering the Devil and spoiling the Powers of Hell Of which and also of the Resurection we are now to speak Which Point altho it may well be handl'd distinctly and by it self yet we following the Authority of the Holy Fathers have thought fit to joyn it with that of his descent into Hell In the first part therefore this is propos'd to our Belief II. What is propes'd in the first Part. That Christ being now dead his Soul went down to Hell and there continu'd so long as his Body was in the Sepulchre But in these words we also confess That the very same person of Christ at the same time was both with the Spirits below and also lay in the Sepulchre Which when we say no one ought to wonder because as we have often said before That though his Soul departed from his Body yet his Divinity was never separated either from his Soul or his Body But because it may bring much light to the Explication of this Article III. The various signification of Hell if the Curat teach what in this place is to be understood by the Word Hell It is necessary to admonish That in this place by Hell is not meant the Sepulchre as some no less impiously than unskilfully have thought for by the former Article we are taught That Christ our Lord was bury'd neither was there any Reason why in the Creed the same thing shou'd by the Holy Apostles be repeated in another and a more obscure form of Speech But the Word Hell signifies those hidd'n Receptacles wherein the Souls are kept IV. The First The Receptacle of the damn'd Phil. 2.10 which have not attain'd to the Blessedness of Heav'n For so the Holy Scriptures use this Word in many places For thus we read in the Apostle At the name of Jesus every Knee shall bow of those in Heav'n of those in Earth and those under the Earth And in the Acts of the Apostles S. Peter testifies Act 2.24 That Christ the Lord was risen again having loos'd the Pains of Hell Nor are all those Receptacles of one and the same kind For there is that worst and most dismal place of all where the Souls of the damn'd together with the unclean Spirits shall be tormented for ever and that with unquenchable Fire which is call'd the Bottomles-Pit and by its own proper signification Hell There is besides V. The Fire of Purgatory The Fire of Purgatory wherein the Souls of the Pious for a certain determin'd time are cleans'd by Sufferings that so the entrance to the Heav'nly Country may be laid open into which no polluted thing can be admitted And of the truth of this Doctrin Apoc. 21 27. Con. Trent Sess 25. which the Holy Councils declare to be confirm'd both by Testimonies of Scripture and by Apostolic Tradition the Curat shall discourse and argue by so much the more industriously and frequently because we are fall'n upon those times wherein Men will not endure Sound Doctrin Lastly VI. Limbus where the Souls of the Father were The third kind of Receptacle is that wherein the Souls of the Saints were receiv'd before the coming of Christ our Lord and there being refresh'd with the bless'd hope of Redemption and free from all sense of Pain enjoy'd a peaceable Habitation The Souls therefore of these Pious Persons who in the bosome of Abraham expected the Savior Christ our Lord descending to Hell deliver'd Nor are we to think that he so descended to Hell VII Christ's Soul truly went down to Hell as that only his Influence and Vertue and not also his Soul went thither But we are verily to believ That his very Soul indeed and in presence descended to Hell Ps 15.10 of which there is this most certain Testimony of David Thou shall not leave my Soul is Hell But tho Christ went down to Hell yet this was no damage to his Supreme Power nor was the Splendor of his Holiness stain'd in the least seeing that by thus doing it rather was most evidently prov'd that all those things are most true which are celebrated concerning his Holiness and that he is the very Son of God as he had before made appear by so many prodigious Miracles And this we may easily perceiv VIII Two differences betwixt Christ's and the damned's going to Hell if we but consider the Causes why Christ and other Men came into those places For all others went thither as Captives but he as free among the Dead and Conquerer to Master the Devils by whom they were there kept shut up and imprison'd by reason of sin Furthermore All others who descended thither partly were tormented with most bitter pains and partly tho they wanted all other sense of sorrow yet being depriv'd of the sight of God and with-held in the Hope only of
S. Austin in his Disputations he wrote against the Donatists most clearly shews And if we require Testimonies of Scripture we may hear the very Apostle speaking in these Words I says he have planted and Apollo has water'd but God gave the Increase For neither is he that plants any thing nor he that waters But God that gives the increase Whence it may sufficiently be understood that as in planting of Trees the naughtiness of those that planted them is no hindrance to the Trees So there can no hurt light upon them by anothers fault who were planted in Christ by the Ministery of Bad Men. Wherefore as from S. John's Gospel our Holy Fathers have taught us Judas Iscariot baptiz'd many of whom nevertheless we read not that any were baptiz'd again so as S. Austin has excellently written Judas baptiz'd and yet after Judas none baptiz'd whom he baptiz'd John baptiz'd and yet after John's Baptism they were baptiz'd again because the Baptism given by Judas was Christs Baptism but the Baptism which John gave was his own And yet we rightly prefer not Judas before John but Christ's Baptism tho given by the hands of Judas before John's Baptism tho given by the hands of S. John himself Nor may the Pastors XXIV It is a great wickedness to administer the Sacraments with as evil Conscience Aug. in Joan. Tract 5. contra Cresc l 3. c. 6. D. Thom. p. 3. q. 93. art 4. or other Ministers of the Sacraments when they hear this think it enough taking no regard to the uprightness of their Manners and purity of their Consciences to take care only how rightly to minister the Sacraments for tho they ought to be very careful therein yet all those things which belong to that Function are not plac'd in this one thing But they ought always to remember That the Sacraments indeed never lose that Divine Vertue which is in them but yet that they bring eternal Death and ruine to those that minister them impurely For Holy things as once and again and oftentimes over and over we ought to admonish should be handled Holily Ps 49 16. Con Trid. ibid. Can. 6. and Religiously To the Sinner as the Prophet has it God has said Why dost thou declare my Righteousness and takest my Testament into thy Mouth whereas thou hatest Discipline Now if it be unlawful for a man polluted with sin to Treat only of Divine Matters How great wickedness must we needs judge him guilty of who being conscious to himself of many crimes is yet not afraid with his polluted mouth to make those Holy Mysteries or to take into his foul hands and handle and to reach them forth and minister them to others especially since it is written by S. Denys To the wicked the Symbols for so he calls the Sacraments it is not permitted so much as to touch them The Ministers of Holy things therefore S. Dyon de Eccles Hier. c. 1. are first of all to follow Holiness and come purely to minister the Sacraments and let them so exercise themselves in Piety that through the frequent handling and use of them by Gods help they may attain a greater plenty of Grace thereby And now these things being explain'd XXV The effects of the Sacraments it must be taught what the Effect of the Sacraments is for this seems likely to afford no small light to the Definition of the Sacraments before mention'd The principal of those Effects are reduc'd to Two And that Grace which of the Holy Doctors we have learn'd usually to call justifying XVI The first Justifying Grace common to all Eph. 25.26 deservedly takes the chief place for so the Apostle has most plainly taught when he said That Christ lov'd his Church and gave himself for her that he might sanctifie her cleansing her by the laver of water in the Word But by what means so great and admirable a thing is wrought by the Sacrament that as S. Austin says S. Aug. in Joan. Tract 80. The Water cleanses the Body and touches the Heart this verily connot be comprehended by human reason and understanding For it is certain that no sensible thing of its own nature is endu'd with such a Power as can penetrate to the Soul But by the Light of Faith we know that the Power of the Almighty God is in the Sacraments because they effect that which the natural things themselves by their own power cannot do Of this Efficacy of the Sacraments see Trid. Sess 7. Can. 6.7 8. De Sacram. Aug. Tract 26. in Joan. cont Faust c. 16. 17. in Psal 77. v. 15 16. Wherefore that there might never any distrust or doubt of this Effect XXVII The Receiving of Grace in the Sacraments why of old prov'd by Miracles arise in the minds of the Faithful When the Sacraments began to be administred it pleas'd the most merciful God by the evidence of Miracles to shew what the Sacraments inwardly effected that we might most constantly believe the same things to be always inwardly wrought tho they were far enough distant from our Senses Therefore to omit Aug l. quart Vet. Nov. Test q. 93. Mat. 3.16 Mar. 1.10 Luc. 3.22 that when our Savior was baptiz'd in Jordan the Heavens were open'd and the Holy Ghost appear'd in the shape of a Dove to admonish us that when at the Saving Font we are wash'd he pours his Grace into our Souls To pass by this I say for this belongs rather to the Signification of Baptism than to the Ministration of the Sacrament Do not we read that on the day of Pentecost when the Apostles receiv'd the Holy Ghost whereby they were thenceforth made more chearful and couragious to Preach the Truth of Faith and to undergo many hazards for the glory of Christ Act. 2.3 then a noise from Heaven being made all of the suddain as it were of a mighty rushing wind there appered cloven tongues like as of Fire Whence it is understood that in the Sacrament of Confirmation the same Spirit is given to us and the same strength bestow'd on us whereby we stoutly resist and encounter those irreconcileable Enemies to us to wit the Flesh the World and the Devil and these Miracles as oft as the Apostles minister'd those Sacraments in the infancy of the Church were for some time to be seen till the Faith being confirm'd and strengthen'd they began to cease From those things therefore which have bin shew'd concerning the former effect of the Sacraments XXVIII How great the Difference of the Sacraments of the Old and New Law is Aug. lib. 19. cont Fault c. 13. in Ps 83. Amb. lib. de Sacr. c. 4. Heb. 9.14 to wit Justifying Grace it plainly appears that there is in the Sacraments of the New Law a better and more excellent vertue than the Sacraments of the Old Law had which seeing they were weak and beggarly Elements did sanctifie the Polluted to the cleansing
wish which is offer'd them from whence tho they get not all the Fruits of the Eucharist yet without doubt they have those which are very great Lastly Sacramentally and Spiritually there are some who receive the Sacred Eucharist both Sacramentally and Spiritually who when according to the Apostles Doctrine they shall first have prov'd themselves and being adorn'd with the wedding Garment come to this Divine Table receive most plentiful Fruits from the Eucharist as we said before Wherefore it is plain Note That they bereave themselves of the greatest celestial Good things who when they may come prepar'd even to take the Sacrament of the Lords Body think it enough to receive the Sacred Communion spiritually only And now it must be taught how the Souls of the Faithful ought to be prepar'd before they come to the Sacramental receiving of the Eucharist And first LVIII Who come to the Eucharist ought to be prepar'd and why First John 13.5 that it may appear that that preparation is very necessary the Example of our Savior ought to be propos'd For before he gave his Apostles the Sacraments of his Body and Blood altho they were already clean he wash'd their Feet that he might declare that all diligence is to be us'd that there be nothing wanting to us to the highest integrity and innocence of Soul when we go about to receive these sacred Mysteries And then the Faithful may understand Secondly that if any one receive the Eucharist with a Soul well dispos'd and prepar'd he is adorn'd with the most ample endowments of celestial Grace So on the contrary if he receive it unprepar'd he not only receives no advantage thereby but also he takes exceeding great damage and hurt For this is proper to the best and most wholesome things that if we use them in season they mightily profit us but if we use them in a wrong season they hurt and destroy us Wherefore it is not to be wonder'd at that those mighty and transcendent Gifts of God when they are receiv'd by a Soul well dispos'd are very helpful to us to get the Glory of Heaven but when we offer to receive them unworthily they bring eternal Death This is prov'd from an Example of the Ark of the Lord An example For the Ark of the Covenant than which the People of Israel had nothing more excellent to whom also by it the Lord gave very great and innumerable Benefits and yet it carri'd with it calamity joyn'd with eternal reproach So also to those who having by the Mouth receiv'd and so let fall into a well affected Stomach they nourish and sustain the Body but to those who use to pour them into a Stomach full of vicious humors they cause grievous diseases De praeparatione ad Euch. requisita vide Trid. Sess 13. c. 7. can 11. Basil q. 172. regul hrev Serm. 2. de Bapt. Cypr. toto fere lib. de Lapsit agendo de Poenit. Aug. Serm. 1. de Temp. Chrys hom 44 45 46. in Joan. in Matt. hom 83. Let the Faithful therefore use this First Preparation LIX Preparations of the Soul to the Eucharist The First To discern Table from Table This Sacred Table from other profane Tables This Bread of Heaven from Common-bread And this is done when we certainly believe that the true Body and Blood of our Lord is present whom the Angels adore in Heaven at whose Nod the Pillars of Heaven tremble and shake for fear 1 Cor. 11.19 of whose Glory the Heaven and Earth is full This is to difference the Lords Body which the Apostle admonishes us to do the greatness of which Mystery notwithstanding we must reverence rather than curiously search into the Truth of it in subtle Disputations But another Preparation exceeding necessary is The Second that every one examin himself whether he have peace with others Matt. 5.24 whether he love his Neighbor truly and with all his Soul If therefore thou offer thy Gift at the Altar and there shalt remember that thy Brother has any thing against thee leave there thy Gift before the Altar and go thy way first be reconcil'd to thy Brother and then come and offer thy Gift And then we ought diligently to search our Conscience The third lest haply we may be polluted with any deadly sin for which it is necessary to do Penance that first by the Medicine of Contrition and Confession it might be done away Sess 13. can 21. For it has bin defin'd by the Holy Council of Trent That no one may receceive the Sacred Eucharist whom the Conscience of any mortal sin pricks if a Priest is to be had before he shall have purg'd himself by Sacramental Confession no not tho he seem to himself to be contrite Chrys hom 30. in Genes 20. in Mat. Cypr. in lib. de Lapsis Fourthly The Fourth Let us think with our selves how unworthy we are that the Lord should bestow on us this divine Benefit Wherefore let us say from our Hearts that of the Centurion of whom our Savior himself testifies Matt. 8.10 That he found not so great Faith no not in Israel Lord I am not worthy that thou shouldst enter under my roof Let us also examine our selves The Fifth Joh. 21.15 whether we can truly take up that of S. Peter to our selves Lord thou knowest that I love thee For we must remember that he that sat down at the Lords Feast without a Wedding-Garment was cast into Prison and condemn'd to eternal Punishment Nor is there need of the Souls preparation only LX. The Preparations of the Body for the Eucharist but of the Bodie 's also For we ought to come Fasting to that Sacred Table so that at least from the mid-night of the day before even to that very point of Time wherein we receive the Eucharist we should not either eat or drink any thing at all See Aug. Epist 118. c. 6. lib. 1. ad in quisit Januarii c. 6. And the Dignity of this Sacrament requires LXI 1 Reg. 21.5 that marri'd people abstain from mutual embraces for some days being admonish'd by Davids Example who when he was to receive some Show-Bread of the Priest profess'd that he kept himself and his Servants clean from the communication of their Wives for those three days These are in a manner the things the Faithful are to observe to prepare themselves before hand profitably to receive the Sacred Mysteries For the rest which may seem fit to be taken care for in this matter may easily be reduc'd to these very Heads But lest any grow more sluggish or backward to the receiving this Sacrament bacause they think it a very weighty and hard matter to make so great a Preparation The Faithful are often to be admonish'd That the Law obliges all to receive the Sacred Eucharist Besides it has been decreed by the Church that he that will not at least once
they are for they offer our Prayers and Tears to God Wherefore in the Gospel our Lord has taught that little ones are not to be offended Mat. 18.10 because their Angels in Heaven always behold the Face of their Father which is in Heaven Therefore they are to be invocated both because they always behold God XIX Angels to be invocated and most willingly undertake the Patronage of our Salvation committed to them The Holy Scriptures are Testimonies of this Invocation For Jacob beg'd of the Angel with whom he wrestl'd yea and compel'd him to bless him Gen. 32.27 for he professes he would not let him go before he bless'd him Nor did he beg a Blessing to be given him of him only whom he saw but of him also whom he saw not when he said Gen. 48.16 The Angel who deliver'd me out of all evil bless the Children Whence it may also he gathered XX. The Honor given to the Saints lessens not the Glory of God That the Glory of God is so far from being lessen'd by the Honor and Invocation of the Saints who sleep in the Lord and by reverencing their Reliques and Ashes that thereby it is very much increased and Men's Hope the more stirr'd up confirm'd and exhorted to the Imitation of the Saints Which Duty is prov'd from the Second Council of Nice the Council of Gangre and the Council of Trent and from the Authority of the Holy Fathers Nicen. Conc. 2. Act. 6. Gangr can 20. citatur dist 30. c. Siquis per Superbiam Trid. sess 25. item Conc. Chalced. sub finem in 6. Synod general c. 7. Conc. Geron. c. 3. Aurel. 1. c. 29. Damasc de Ortho. Fid. lib. 4. c. 6. But that the Curat may be better prepar'd to refute those that are Adversaries to this Truth XXI The same confirmed by the Fathers let him chiefly read S. Hierom let him chiefly read S. Hierom against Vigilantius and Damascen Libro 4. de Orth. Fid. c. 16. According to whose Account XXII The same prov'd from Apostolical Tradition which is a principal thing is added the Practice receiv'd from the Apostles and always kept and preserv'd in the Church of God Dionys c. 7. Hier. Eccles Iren. lib. 5. contra haeres c. 19. Athan. Serm. in Evang. de sancta Deip. Euseb lib. 13. Praepar Evang. c. 7. Cornel. Pap. Ep. 1. Hil. in Psal 126. Ambr. in lib. de Viduis Of which thing who can desire a more strong or clear Argument than the Testimony of Holy Scripture XXIII The same testified by Scripture which wonderfully celebrates the Praises of the Saints for there are divine Commendations of some Saints whose Praises seeing they are celebrated in Sacred Scripture what reason is there that Men should not have a singular honor for them Altho for this cause also they are the rather to be Honor'd and Invocated XXIV The Saints help us with their merits because they earnestly Pray for the Salvation of Men and for their Sake and Merit God bestows many Benefits upon us For if there be joy in Heaven over one Sinner doing Penance XXV Prov'd Luc. 15.15 will not the Cittizens of Heaven also help the Penitent being requested will they not beg Pardon of Sin for us and Reconcile the Grace of God to us But if it be said as said it is by some XXVI The Patronage of the Saints not superfluous that the Patronage of the Saints is needless because God without an Interpreter hears our Prayers those Words of S. Austin easily convince these Sayings of Impious Men There are many things which God grants not unless by a Mediator and Intercessor Aug. quaest 149. super Exod. Serm. 2. 4. de S. Steph. And this is confirmed by the clear Examples of Abimelech and Job's Friends XXVII Confirmed by Examples whose sins God forgave not but by the Prayers of Abraham and Job Gen. 20. Job 42. But if it be said XXVIII Objections answered Mat. 8.10 Luc. 7.3 That this is done thro the want and weakness of Faith that we use the Saints as Intercessors and Patrons how will answer to the Example of the Centurion who tho he had that singular Commendation for his Faith which our Lord God bestow'd upon him yet he sent the Elders of the Jews to our Savior to beg Health for his sick Servant Wherefore XXIX The Invocation of the Saints hurts not the Unity of the Mediator Heb. 9.12 if we must acknowledge that there is only One Mediator propos'd us Christ our Lord to wit He who only has reconcil'd us thro his Blood to our Heavenly Father and who having finish'd our Redemption and once entred into the Holies ceases not to intercead for us yet it can by no means follow from hence that we may not have Recourse to the Favour of the Saints For if it be therefore unlawful to use the Assistance of the Saints because we have one Patron Jesus Christ the Apostle would never have done it nor would he ever have committed himself so earnestly to the Prayers and Assistance of the Brethren yet alive For surely the Prayers of the Living do not less diminish the Glory and Dignity of Christ the Mediator Note than the Intercession of those Saints that are in Heaven But who is there XXX The Invocation of Saints prov'd lawful by many Miracles whom the wonderful things that have bin done at the Graves as the Blind the Lame the Maim'd and otherwise diseased Persons restor'd to Health and Soundness the Dead recover'd to Life the Devils cast out of Mens Bodies do not convince of the Honor which is due to the Saints and of our Protection which they undertake which things S. Ambrose and S. Austin in their Writings have largly testified not that they heard of them as many others have done or that they have read of such things as very many very grave Men have done but that they themselves saw them Amb. Epist 85. Serm. 95. Aug. de civit Dei lib. 22. c. 8. Epist. 137. What need is there of many Proofs for this If the Clothes XXXI The Vertue of Reliques confirms the same if the Handkercheifs if the very of Shadow of the Saints before they departed out of this Life drove away Diseases and restor'd the Sick to Health who can be so bold as to deny that God by the Sacred Ashes the Bones and other Reliques of the Saints does wonderfully work the same things This is shew'd by that dead Body 4 Reg. 13.21 which being haply let down into Elisha's Grave upon the touching of his Body immediatly reviv'd But that which follows XXXII These words contain not a distinct Commandment Thou shalt not make to thy self a graven thing nor every likeness which is in Heaven and which is in the Earth beneath nor of those things which are in the Waters under Earth Thou shalt not adore them nor worship them Some thinking this
that it is much better to be cast into Prison than to be cast into everlasting Torments in Hell and that it is far more grievous to be condemn'd by the Judgment of God than of Men And moreover that they ought humbly to fly to Gods Help and Mercy of whom they may obtain whatsoever they have need of There are other kind of Excuses Note which the Prudent Curats and such as are careful in the discharge of their Office may easily meet with and so at length make their People carefully to follow those works that are good The Eighth COMMANDMENT of the DECALOGVE Thou shalt not hear false Witness against thy Neighbor OF how great I. The frequent explication of this Commandment necessary Jac. 3.2 not only Advantage but Necessity also the Diligent Explication and Admonition of the Duty of this Commandment is the Authority of S. James warns us in these words If any one offend not in Words he is a perfect Man And again The Tongue is indeed but a little Member and yet it boasts great things Behold a little Fire how great a Wood it kindles And so forth to the same purpose Whereby we are admonish'd of two things First II. The vice of the Tongue very extensive Psal 11.5.31 That the Vice of the Tongue extends very far which is also confirmed by that saying of the Prophet All Men are Lyars That it is in a manner the only Sin which seems proper to all Men. The Other III. The Tongue the instrument of innumerable mischiefs That thence proceeds innumerable Mischiefs since often times by the fault of an ill-tongu'd Person the Estate Fame Life yea and the Salvation of the Soul are lost either of him who is wrong'd because he cannot patiently endure the Disgrace but is pievishly discontented at it or of Him that does the wrong because being deterr'd with a little Shame and a false Opinion of any ones Credit he cannot be brought to make Satisfaction to him that is wrong'd Wherefore the Faithful are here to be admonish'd IV. How this Commandment to be receiv'd To give very great Thanks to God for this so wholsom a Command of not bearing false Witness Whereby not only we our selves are forbidden to wrong others but also by this Obedience we are forbidd'n to be wrong'd by others But we will proceed in this Commandment after the same way and manner V. In this Commandment are two Laws Forbidding Commanding as we did in the rest to wit observing therein two Laws The One forbidding to bear false Witness The other commanding to measure all our Words and Works with naked Truth all Dissembling and Deceit being layd aside Of which Duty the Apostle admonishes the Ephesians in these words Doing the Truth in Love Ephes 4.15 let us increase in him in all things Now the First part of this Commandment has this Sense VI. What this Commandment forbids That tho by the Name of false Testimony is signified whatsoever is constantly said of another either in good or evil part whether in Judgment or out of Judgment Yet that Testimony is especially forbidd'n which in Judgment is falsly given by one that is sworn For a Witness swears by God because the VVords of one so justifying them and using the name of God thereupon have very much VVeight and Belief Now because this Testimony is dangerous Note it is therefore specially forbidd'n for sworn VVitnesses unless debarr'd for weighty Reasons or that their Dishonesty and Naughtiness be manifest the Judge himself cannot refuse since it is the express Command of the Divine Law Matth. 18. that in the mouth of two or three witnesses every word should stand But that the Faithful may plainly understand this Commandment VII Who is said to be our Neighbor they are to be taught what this word Neighbor signifies against whom it is unlawful to bear false VVitness Now our Neighbor as is gather'd from the Doctrin of Christ our Lord is any one whosoever that wants our help whether he be related to us or not whether of the same City or Town or a stranger whether a Friend or an Enemy Vide Aug. Epist. 52. ad Macedon de Cath. rudibus 26. For it is wicked to believe that it is lawful to speak any thing falsly in Evidence against Enemies VIII It is wicked to bear false Witness against Enemies whom by the Command of God and our Lord we ought to Love Yea IX Unlawful to bear false Witness against â—â—les self Lib. 2 de civit Dei c. 20. and because every one in a certain sort is Neighbor to himself it is not lawful for any one to bear false VVitness against himself which thing they that commit branding themselves with the mark of Shame and Disgrace wound both themselves and the Church whose Members they are after the same manner as they trouble the City who willfully kill themselves For so says S. Austin Nor to those that rightly understand could it seem not to be forbidd'n that any one should be a false VVitness against himself because in the Commandment it is added Against thy Neighbor If any one therefore bear false VVitness against himself let him not therefore think that he is not guilty of this Sin since he that loves takes his rule of loving his Neigbor from himself But because we are forbidd'n to wrong our Neighbor by false VVitness X. For Friendship 's sake we may not bear false Witness let no one therefore think the contrary to be allow'd us by Perjury to profit or advantage him that is related to us by Nature or Religion For we must not gratifie any Body by a Lye or by Vanity much less by Perjury VVherefore S. Austin de mendacio ad Crescentium c. 12.13 14. teaches from the Sentence of the Apostle that a Lie is to be reckoned among false Testimonies altho it be spoke in the false Commendation of any one For handling that place 1 Cor. 1.5 But we are found false Witnesses of God if we bear witness against God that he rais'd Christ from the Dead whom he raisd not if the Dead rise not The Apostle says he calls it false Testimony if any one lies concerning Christ and what seems to belong to his Praise But it very often happens XI He that favors one hurts another that he that favors one Person wrongs another and is a certain means of causing the Judge to err who sometimes being misled by false Witnesses is forc'd to determine somtimes injuriously against that which is right And sometimes it happens XII How dangerous it is to make use of false Witnesses that he that has overcome in Judgment by means of any ones false Testimony and goes away unpunish'd rejoycing in his unjust Victory he takes up a custom of corrupting and using false VVitnesses by whose help he hopes to attain to whatsoever he desires But this even to the Witness himself falls out very
unlucky XIII To bear false Witness is injurious even to the person that gives it that he is known to him whom by his Oath he did help and assist to be false and perjur'd and which evil succeeds to him of Sentence he daily takes a greater Practice and Custom of Lewdness and Impudence As therefore the Vanities XIV The lies of Lawyers forbidd'n Lies and Perjuries of Witnesses so also of Accusers of the Guilty of Patrons Kinsfolks Proctors and Advocates and even of all that are concern'd in Judgment are forbidd'n Lastly XV. To Witness a Falshood every where forbidd'n Levit. 19.11 God forbids all Testimony not only in Judgment but out of Judgment that may bring any wrong or hurt to another For in Leviticus where these Commandments are repeated we read thus Ye shall not steal ye shall not lye neither shall any one deceive his Neighbor So that no one can doubt but that every Lye is rejected of God and condemn'd in this Commandment VVhich thing David very plainly testifies in this manner Psal 5.7 Thou shalt destroy all them that speak lies Now by this Commandment is forbidd'n XVI The vice of Detraction detestable not only false Testimony but even the hateful Will and practice of speaking ill or another from which Plague it is incredible how many and how grievous Inconveniences and Evils do spring This Vice of Reviling and disparaging another secretly the Holy Scripture in many places reproves I did not so much as eat with such a One Psal 100.5 says David And S. James Jac. 4.11 Speak not evil one of another my Brethren But the Sacred Scriptures do not only afford us Precepts An Example Hester 13. but Examples also whereby the greatness of this Sin is shewn for Aman by forg'd Crimes had so incens'd Assuerus against the Jews that he commanded all that Nation to be kill'd Sacred History is full of Examples of this kind by remembrance whereof the Priests shall endeavour to deter the Faithful from the foulness of this thing But that the greatness of this Sin XVII Who are Detractors whereby anothers Credit is injur'd may evidently appear We must know that Mens Reputation is hurt First not only by Calumny or Slander But by increasing and amplifying their Faults Secondly and if any thing secretly has by any one bin committed which when it comes to be known becomes dangerous and hurtful to a Man's Credit he that publishes that matter where when and to whom there is no need so to do is truly call'd a Reviler and Slanderer But of all Slander there is none more deadly than that of those Thirdly who slander the Catholic Doctrin and the Preachers of it Fourthly They are in the same Fault that commend the Teachers of Errors and false Doctrins Nor are they to be left out of the Number of these Men Fifthly nor are they free from this Fault who lending their Ears to Revilers and Slanderers reprove them not but willingly assent to or belive them For to slander or to hearken to a Slanderer as S. Hierom and S. Bernard write it is not easily manifest whether of the two is more damnable For there would be no Slanderers if there were none to listen to their Slanders S. Hierom. Epist. ad Nepotianum circa finem D. Bernard lib. 2. de Consider ad Eugen. in fine Of the same sort are those Sixthly who by their Artifices cause Men to fall out and quarrel among themselves and are greatly delighted in keeping Differences So that breaking the strictest Friendships and Societies by their feigned words they compel the most friendly Men in the World to immortal Hatred and Quarrels This Plague the Lord exceedingly hates Lev. 19.6 Thou shalt not be a Tale-carrier nor Whisperer among the People Such were many of Sauls Counsellers who strove to estrange his Love from David and to provoke the King against him Lastly meer fair-spoken Men and Flatterers Seventhly Flatterers who by their smoothing and dissembling Praises buzz into those men's Ears and Minds whose Favors Mony and Honor they would purchase calling as the Prophet has it Isa 5.20 Evil good and good Evil offend against this part whom to drive away and rid our doors of them David admonishes us in that Saying Ps 140.5 Let the Just Man reprove me with mercy and let him chide me but let not the Oyl of the wicked anoint my Head For tho they revile not their Neighbor yet they wound him grievously who even by commending his Sins afford him a cause of persevering in his vices as long as he lives And indeed of this kind of Flattery The First kind of Flattery that is worst which is us'd for the Calamity and Hurt of our Neighbors So Saul when he desir'd to expose David to the Fury and Sword of the Philistines he sooth'd him with these words Behold my eldest Daughter Moreb 1. Reg. her will I give thee to wife only be thou valiant and fight the Lords battels So the Jews in that treacherous Speech of theirs thus spake to Christ our Lord Master Marc. 12.14 we know that thou art true and teachest the way of God in Truth But far more hurtful is the Speech of those Friends The worst sort of Flattery Relations and Kinsfolks which they sometimes flatteringly use to those who being sick to Death are now at their last Breath while they tell them that even then they are in no danger of Death and bid them be merry and cheerful and keep them from Confession of their Sins as from a sad melancholy Thought And lastly while they divert their Minds from all Care and Thought of their utmost Dangers in which they are very greatly involv'd Wherefore all kinds of Lyes are to be avoided But especially that whereby any one may be most damnifi'd But most wicked of all is that Lye which is made against Religion Note or about Religion God is also grievously offended with those Slanders and Reproaches which are committed by Libels Eighthly The Author of Libels such as they call Libellous Pamphlets and other Contumelies of the like kind De libel famos Vide Bull. Pij V. 147. datam Ann. 1572. Bull. Greg. XIII 4. datam eodem anno Besides XVIII A merry Lie forbidden either for Sport or for Office sake to deceive by a Lye altho no one thereby have any Gain or Loss yet it is altogether unworthy a Man For so the Apostle admonishes us Ephes 4.25 Putting away lying speak ye the Truth Vide D. Thom. 2.2 q. 110. art 3 4. For thereby comes a great Proneness to frequent and more grievous Lying Note the Reason and from telling of Lyes for Mirth Men take a custom of Lying whence they fall into a Reputation of not speaking Truth at all wherefore to gain Belief they are necessitated to swear at all times Lastly XIX All