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
the first Person of the Trinity call'd Father Ibid. What belongs to the Divine Persons ought not to be curiously search'd into Ibid. Christian Philosophy differs from the wisdom of the World 16 What the Philosophers thought of God Ibid. The Pope of Rome is the Head of the Catholic Church 92 The Supreme Dignity and Jurisdiction of the Pope of Divine Right Ibid. The Pope is the Supreme Governour of the Universal Church the Successor of St. Peter and Christ's true and lawful Vicar Ibid. God is first to be pray'd to and then the Saints 464 The best way of praying 457 For whom we must pray 461 The Saints are to be pray'd to and after what manner we beg them to take pity on us 464 The manner of Prayer 469 We must pray in Spirit and Truth Ibid. Infidels cannot pray in Spirit and Truth 470 We must pray in Christ's name 471 By praying to God we honour him 452 The Divine Majesty approaches to him that prays 551 They that pray converse with God Ibid. The benefits and advantages of such as pray 452 Many degrees of Prayer and Thanksgiving 455 c. The manner of vocal Prayer 469 What sinners God hears and helps when they pray 558 Prayer to God necessary 450 Christ pray'd all night 470 The power that Prayer has with God 471 The profitableness and advantage of Prayer 452 c. Prayer is an argument of Religion Ibid. By Prayer we acknowledge our subjection to God Ibid. Prayer is the Key of Heaven Ibid. The Vertue and Advantage of Prayer Ibid. Of what parts Prayer consists 455 The two principal parts of Prayer 456 The Prayer of such as have not yet receiv'd the light of Faith 458 The Prayer of such as God hears not 459 Prayers for the wicked have great influence 462 Prayers for the Dead in Purgatory flow'd from the Apostles Ibid. Prayers for such as are in mortal sin not very efficacious Ibid. What he ought to think that pronounces the Lord's Prayer before the Images of the Saints 465 Prayer must be humble Ibid. The preparation of Prayer Ibid. What sins they must avoid that would have their Prayers heard of God 466 Contempt of God's Laws makes our Prayers execrable Ibid. Prayer admits of no doubting 467 Mental Prayer excludes not vocal 469 Mental Prayer is more excellent Ibid. The proper advantage and necessity of vocal Prayer Ibid. Private and public Prayer 470 The Exposition of the Lord's Prayer 472 The Preface of the Lord's Prayer Prayer made for another profits himself 481 Prayer is a weapon against the Devil 541 The order to be observed in Prayer 545 The preposterous order us'd by some in their Prayers 544 The Preaching of God's word never to be intermitted In the Preface The authority of the Preachers of God's word Ibid. Preparation to Prayer wherein it consists 465 Preparation before the Communion what it ought to be and how necessary 225 226 Preparation to the Communion requires us to come fasting 227 The Priest alone has the power of consecrating the Eucharist 232 VVhen Christ instituted Prists 235 Priests are to conceal in perpetual silence the sins reveal'd to them in Confession 268 Priests call'd Gods and Angels 293 The Priests of the New Testament more excellent than all others 293 297 The Priests Power very great 294 VVhat they ought to propose to themselves that are to be initiated into Holy Orders Ibid. Mercenary Priests 294 295 Priests entring in by the door of the Church 295 VVhen the Power is given to the Priest by the Bishop Pag. 298 The Ceremonies used in Ordaining Priests and other Clerks 298 c. The Order of Priesthood tho it be burdensom yet it has divers degrees of Dignity and Power 308 VVhat is requir'd in him that is to be made Priest 311 VVhat knowledge is required in a Priest Ibid. Two duties of a Priest Ibid. The Nobility and Excellency of a Priest 236 The charge of a Priest to be lay'd upon none rashly 310 VVho are said to be call'd to the Priesthood 294 The Power of the Priesthood double 296 The Power of the Priesthood of the Law of the Gospel far more excellent than that of the written Law or Law of Nature 297 The Power of the Priesthood of the Gospel has its Original from Christ Ibid. That Priesthood two-fold 306 The Office of the Priesthood 307 The duty of Prosecutors and Advocates 434 God's Providence towards Men. 490 c. Purgatory 57 R REdemption the great benefits we receive thereby 54 Remedies against evil desires Pag. 447 The remedies of a sick soul are Penance and the Eucharist 289 Remission of sins to be had in the Church 102 With how great thankfulness the benefit of remission of sins is to be receiv'd 103 Christ has given the power of remitting sins in the Church to the Bishops and Priests Ibid. Our sins remitted by Christ's blood 105 None can obtain remission of sins without Penance 526 Restitution necessary to a Penitent 419 Who are to be compell'd to make restitution 419 420 The Resurrection of Christ and the glorious Mystery of it 62 c. Christ rose again by his own power 61 By the benefit of the Resurrection Christ is become the first fruits of all Ibid. That Christ rose again the third day how to be understood 62 The mystery of Christ's Resurrection very necessary 63 The end of Christ's Resurrection 64 What examples Christ's Resurrection proposes to us 65 The signs of spiritual Resurrection Ibid. Our Faith establish'd by the belief of the Resurrection of the dead 107. Why the Resurrection of man is called the Resurrection of the Flesh 107 The Resurrection of the Flesh proved by Examples and Testimonies 108 The different condition of them that shall rise again 111 Before the Resurrection all then alive shall die without exception Ibid. Our Bodies shall rise again immortal 114. The powers of those that rise again Ibid c. What fruits we gather by the Article of the Resurrection 116 Robbery and its kinds 417 Robbery a greater sin than Theft 414 Robbery and the various kinds of Rapine 417 S THe celebration of the Sabbath why so often commanded in holy Scripture 369 What Sabbath signifies 373 What the signification of Sabbath is ibid. Why the Sabbath consecrated to God 375 The Sabbath was a sign Ibid. The Sabbath in Heaven Ibid. Why the Sabbath transferr'd to the Lord's day 376 After what manner the Sabbath is to be observ'd 377 The name Sacrament how taken 127 What a Sacrament is 128 Justice and Salvation attain'd by the Sacraments 128 St. Austin's definition of a Sacrament Ibid. Sacraments referr'd to those things they signifie 129 c. Sacraments are signs appointed of God 130 A sacred thing and the Grace of God 131 A Sacrament signifies and works Holiness Ibid. Sacraments signifie divers things 132 The Sacraments of the Law of the Gospel why instituted 133 Every Sacrament consists of two things Matter and Form 135 Among all signs words have
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
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
are daily enrich'd and adorn'd Each of these Parts God himself by the Mouth of David has pronounc'd to be a necessary Part of Prayer Ps 39.15 in these Words Call upon me in the day of tribulation and I will deliver thee and thou shalt honor me Vide Basil lib. Constitut Monast c. 2. But how much we stand in need of Gods Bounty and Goodness III. We stand in very great need of God who is there that is ignorant if he do but consider the exceeding great want and misery of Man But how propense the Will of God is to Mankind IV. How great Gods goodness towards us us is and how liberal his Benignity all Men know that have Sight and Understanding For wheresoever we cast our Eyes whithersoever we turn our Thought the wonderful Splendor of God's Bounty and Good-will shines about us For what have Men which they have not receiv'd of God's Liberality V. Why we ought to give thanks to God and if all things are his Gifts and Largesses what reason is there that all Men should not with all their Power celebrate our most bountiful God with Prayses and Thanksgivings But of each of these Duties VI. Many degrees or ways of Prayer both of asking any thing of God and of giving him Thanks there are many Degrees whereof some are more excellent and perfect than others That the Faithful therefore may not only pray but also excellently perform that Duty of Prayer The Pastors shal propose to them the most excellent and perfect way of Praying and as diligently as they can exhort them to it But what is the best and most excellent Degree of Prayer VII The best and most excellent degree of Prayer to wit That which just and pious Men use who being well grounded on the firm Foundation of the true Faith by certain Degrees of an excellent Mind and Prayer arrive to that height as to contemplate the infinite Power and immense Bounty and Wisdom of God Where also they attain to a most assured Hope that they shall obtain both whatsoever they ask at present and also the fulness of unspeakable good things which God has promis'd that he will give to them that devoutly and from their Heart beg his divine Help Vide. Bernard Serm. 4. de Quadrag in Serm. de quatuor modis orandi Basil loco jam citato By these two Wings as it were VIII The two Wings of the Soul the Soul being rais'd up to Heaven approaches even to God with fervent Desire whom she adores with all the Honor of Thanks and Praises because by him she has bin made partaker of the greatest Benefits and then with singular Devotion and Veneration as an only Child to her most dear Father she doubts not to lay open whatsoever she stands in need of Which way of Praying IX How great the Souls liberâ—â— in Prayer is Ps 141.3 Psal 61. the Sacred Scriptures express by the Word Pourirg out for the Prophet says I pour out my Prayer in his sight and I pronounce my tribulation before him The meaning of which word is that he conceals nothing that he hides nothing but he pours out all things that comes to pray flying with Confidence into the Bosom of God his most dear Father For hereto the heavenly Doctrin exhorts us in these words Psal 54. Pour out your Hearts before the Lord and cast your care upon him S. Austin means this Degree of Prayer when in his Book call'd Enchyridion cap. 7. he says What Faith believes that Hope and Charity prays for There is another Degree of those X. Another degree of Prayer who being oppress'd with mortal Sin yet with that Faith which is call'd dead strive to raise themselves and climb up to God but by reason of the faintness of their strength and the exceeding weakness of their Faith they are not able to raise themselves higher from the Earth but yet bemoaning their Sins and their Consciences being grievously troubled humbly and submissively repenting at that very far distance they implore of God Pardon of their Sins and Peace The Prayers of these have their place with God XI This degree of Petitioners are heard Matth. 11.28 An Example For their Prayers are heard yea the Merciful God invites this sort of Men most heartily Come to me says he all ye that labor and are laden and I will refresh you Of this sort of Men was that Publican who not daring to lift up his Eyes to Heaven went away notwithstanding says our Saviour more justified than the Pharisee Quomodo Peccatores audiuntur Vide Aug. in Joan tr 44. 73. de verb. Dom. Ser. 53. D. Tho. 2.2 q. 83. art 16. There is another Degree of those XII Another degree of Prayer who as yet have not receiv'd the light of Faith but yet the Goodness of God kindling the glimmering light of their Nature are earnestly stirr'd up to the desire and study of Truth Which that they might be taught they most earnestly pray who if they continue in that Mind God of his Mercy does not reject their endeavours An Example Which we see verified in the Example of Cornelius the Centurion Act. 10.2 Note For the Doors of Gods Bounty are shut to none that heartily beg it of him The last Degree is of those XIII The last degree of Prayer who not repenting of their Sin and Wickedness but rather adding Sin to Sin are nevertheless not asham'd to ask God Pardon of their Sins in which they are minded to continue who being in such a state ought not indeed to presume to ask Pardon even of Men. The Prayers of such God hears not XIV This degree of Petitioners are not heard For thus it is written of Antiochus Now this wicked man besought the Lord of whom notwithstanding he did not obtain Mercy Wherefore they that are involv'd in this grievous Misery Note are earnestly to be exhorted that casting away the Will of Offending they truly and from the Heart turn themselves to God Of those things that are to be pray'd for NOW because in the several Petitions I. Nothing to be pray'd for but what is just and honest it is taught in their proper place what is to be pray'd for and what not It will be sufficient in this place to admonish the Faithful in general that Men ask of God such things as are just and honest lest if they ask any thing unseemly they should be sent away with this Answer Ye know not what ye ask Matth. 20.22 Now we may ask whatsoever may rightly be wish'd Note as those most ample promises of our Lord testifie Ask whatsoever ye will and it shall be done for you Joh. 15.7 For he promises that he will grant all things Wherefore we must direct our first wish and desire according to this Rule II The first thing we ought to pray for The Second i. e. to refer our utmost
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
Destruction which thing Ezekiel enlarges upon in more words VVherefore here we must say Note that those Men are unthankful to God who by Gods Sufferance turn all so plentiful a means which God has given them to do good withall to the nourishing of Vice But we must here carefully mark the manner of the Sacred Scripture XXI The manner of the Scripture Expressions to be explain'd Exod. 47. Isa 6.10 Rom. 1.26 which sometimes signifies Gods Permission in such words as if taken properly would signifie as tho it were Gods Act For in Exodus it is said I will harden the Heart of Pharaoh And in Esay Make blind the Heart of this People And the Apostle to the Roman writes God gave them up to the Passions of their shame and to a reprobate Sense In which places and other like we are not to understand that God did thus but only that he suffered it to be so Vide Iren. lib. 4. contra Haret c. 48. Tertul. lib. 2. contra Mar. 14. Aug. lib. de Praedest gratia cap. 1. de Praed Sanct. cap. 9. lib. de grat lib. arbitr cap. 21 22 23. D. Thom. 2. p. q. 87. a. 2. 2.2 q. 15. These things being considered Note it will not be hard to know what we beg in this part of Prayer Nor do we pray that we may not be tempted at all For the Life of Man upon the Earth is but one continual Temptation Now this is profitable and advantageous to Mankind XXII Temptation is profitable For in Temptations we know our selves i. e. our Strength for which cause also we are humbled under the mighty Hand of God and fighting manfully we expect the inestimable Crown of Glory 2 Tim 25. Jac. 1.12 For he that wrestles is not crown'd except he wrestle lawfully And S. James says Blessed is the Man that endures Temptation because when he shall have been try'd he shall receive the Crown of life which God has promised to them that love him But if sometimes we are urg'd with the Temptation of our Enemies this Consideration will cheer us exceedingly Heb. 4.14 That we have a High Priest to help us who can compassionat our Infirmities having himself been tempted in all respects VVhat therefore do we here pray for XXIII What is here pray'd for First That not being destitute of Gods Help we yield not to or be deceiv'd by Temptations or being afflicted lose our ground that Gods Grace would be always present with us which when our own Strength fails us may comfort and refresh us in our Afflictions VVherefore we ought to implore Gods Help Secondly both in General in all Temptations and Particularly when we are afflicted in any special case we ought to betake our selves to Prayer which we find to have been done by David almost in every kind of Temptations For against a Lie he pray'd thus Ps 118 43. Take not the word of Truth utterly out of my mouth And in a Temptation of Covetousness thus vers 36. Incline my Heart to thy Testimonies and not to Covetousness But in things void of Life and in the Deceitfulness of Desire vers 37. he used this Prayer Turn away mine Eyes that they behold not Vanity VVe pray therefore that we may not give way to our Desires Thirdly nor be wearied in enduring of Temptations that we fall not oft from the way of the Lord that as well in Adversity as Prosperity we keep a steady and constand Mind and that God would never leave us destitute of his Help Lastly Fourthly we pray that he would tread down Satan under our Feet XXIV What we are to meditate on when we pray for these things First It remains that the Curat exhort the Faithful to do those things which in this Prayer they ought chiefly to think and meditate upon Wherein this will be the best way that understanding how great the Weakness of Men is we distrust our own Strength and placing all the Hope of our Safety in the Goodness of God and being arm'd with his Defence we have our Courage undaunted in our utmost Dangers especially considering how many that were endu'd with this Hope and Courage God has delivered from the jaws of Satan when ready to devour them Did he not advance Joseph to Glory Examples Gen. 39.7 when he was every way beset with the burning Lust of that wicked Woman snatching him out of his greatest Peril When Susanna was beset with Satan Dan. 13.61 and just at the Point to be slain by a wicked Sentence did he not then keep her in Safety and no wonder For as it is said her heart trusted in God Excellent is the Praise and Glory of Job for his Triumph over the World the Flesh and the Devil There are very many Examples of this sort whereby the Curat ought diligently to exhort the Pious to this Hope and Confidence And let the Faithful consider whom they have for their Captain in the Temptations of their Enemies Secondly to wit Christ our Lord who by this Combat got the Victory He overcame the Devil Luc. 11. Christ is much stronger than he who coming upon the strong Man overcame him tho arm'd whom he disarm'd and spoil'd of his Victory which he got over the World Joh. 16.33 he says in S. John Be of good courage I have overcome the World And in the Revelation he is call'd the conquering Lion Apoc. 5.5 and that he went out conquering to conquer in which Conquest of his he gave Power to those also that worship him to conquer The Epistle of the Apostle to the Hebrews is full of the Victories of holy Men Thirdly Heb. 13. Who by Faith overcame Kingdoms stopp'd the mouths of Lions c. And while we read such Acts to have been done let us consider the Victories which Men excellent for their Faith Hope and Charity daily get both in their inward and outward Combats with the Devil which are so many and so noble that could they but be seen with our Eyes we should think nothing more frequent nothing more glorious Of which Vanquishing of the Enemy S. John wrote thus I write to you young men because ye are valiant and the word of God dwells in you and ye have overcome the wicked one Now the Devil is overcome XXV How the Devil is overcome not with Idleness Sleep Wine Revelling Lust but with Prayer Labor Watching Abstinence Continence Chastity Watch and pray says our Lord as was said before Matth. 26.41 that ye enter not into Temptation They that use these Weapons in this Fight turn their Enemies to Flight Jac. 4.7 For they that resist the Devil he will flee away from them Yet in these Victories of holy Men XXVI We must think lowly of our selves whereof we have spoken let no one please himself let no one behave himself proudly trusting in his own Strength to be able