servile work to be put off to the Lords Day in this Commandment the Lord requires that In Six Days we do our Work Lest any of those things which ought to be done on the other Days of the VVeek should be put off to the Holy Day and so the Mind be call'd off from the care and study of Divine matters In the next place XXX What the third part of the Commandment forbids the third Part of the Commandment is to be explain'd which in a manner shews how we ought to keep Holy the Sabbath Day But especially it explain's what we are forbidden to do on that Day wherefore says the Lord Thou shalt not do any Work therein thou and thy Son and thy Daughter thy Servant and thy Maid thy Cattel and the Stranger that is within thy Gates By which VVords we are taught XXXI Whatever withdraws our mind from the divine Worship is forbidd'n first wholly to avoid whatsoever may hinder the VVorship of God For it may easily be perceived that every kind of servile VVork is forbidden not because it is naturally either base or evil but because it withdraws our mind from the VVorship of God which is the End of this Commandment VVhere Note and I teach this the Faithful are the rather to avoid those Sins which not only call off our Minds from the Study of Divine matters but wholly separate us from the Love of God Vid. Aug. tract 3. in Joan. in Psal 31. Serm. lib. de decem chordis c. 3. Yet those Actions and those VVorks which belong to Divine VVorship XXXII What works are not forbid'n on Holy Days The first sort altho they be servile as to cover or deck the Altar to adorn the Churches for some Festival Days and our like are not forbidd'n and therefore the Lord says The Priests in the Temple violate the Sabbath and yet are without Sin Nor is it to be thought The second sort that the doing of those things which otherwise will be lost if not done on the Holy Day are forbidden by this Commandment even as also it is permitted by the Sacred Canons There are many other things which our Lord in the Gospel has declar'd The third sort may be done on Holy Days which the Curat may easily observe in S. Matthew and S. John But that nothing may be omitted XXXIII Cattel not to be part to labor on Holy Days by the doing whereof the Sanctification of the Sabbath may be hindred here is mention made of Cattel by which sort of living Creatures Men are hindred from keeping the Sabbath For if on the Sabbath Day the use of Cattel be design'd to the doing of any VVork the Labor of Man is also necessary to make them work The Beast therefore can do no work of it self but helps the Man who manages him But on that Day it is not lawful for any to do work therefore not for the Cattel whose Labor Men make use of for their work This Commandment requires also XXXIV Cruel y to Cattel forbidd'n that if God would have Men to spare the Labor of their Cattel they ought surely to be so much the more wary that they be not cruel to them whose Labor and Industry they use Nor ought the Curat to omit XXXV What to be done on Holy Days To be present at Ma s. but diligently to teach in what VVorks and Actions Christians ought to exercise themselves on Holy Days Of which kind are these To come to Gods Church and to be there present at the Holy Sacrifice of Mass with a sincere and devout Attention of Mind Conc. Agath c. 47. Aurel. c. 8. Tribur c. 35. vide de consec dist 1. capite Missas cum ad celebrandas omnes Fideles Often to make use of the Sacraments of the Church To frequent the Sacraments which were instituted for our Salvation and to cure the VVounds of our Souls Aug. de Eccle. dogm c. 53. citatur de cons dist 2. c. quotidie Nor is there any thing which can be either more seasonable or better for Christians To confess Sins than often to confess their Sins to the Priests For doing of which the Curat may exhort the People taking for clearing of this matter a Pattern and Example from those things which have already in their proper place bin deliver'd and taught in the Sacrament of Penance Nor shall he only stir up the People to that Sacrament To receive the Eucharist but he shall diligently again and again exhort them to it that they may frequently receive the Holy Sacrament of the Eucharist Moreover To hear Sermons the Sacred Sermons are diligently and attentively to be heard by the Faithful For there is nothing lesâ— to be indur'd nor indeed is there any thing so unworthy as to despise or negligently to hear Christs Word Justin Apol. 2. ex Actis Apost c. 20.7 Aug. lib. 50. Hom. hom 26. citatur 1. q. l. cap. interroga Also the Exercise and Study of the Faithful in Prayers To pray to and praise God and Praises of God ought to be frequent And hereof a chief care should be To be present at Catechising diligently to learn those things which belong to the Institution of a Christian Life And let him exercise himself in those Duties which contain Christian Piety To do works of Mercy by giving Alms to the Poor and Needy by visiting the Sick and piously comforting those that are in Heaviness and Affliction Jac. 1. For as S. James says Pure Religion and undefiled before God and the Father is this To visit the fatherless and Widows in their tribulation So the ancient Christians did as do testifie Justin apol 2. Tertul. in apol in lib. ad Martyres in lib. 2. ad Vxorem prope finem From what has bin said XXXVI The fourth part of this Commandment it is easy to gather what things are committed contrary to the Rule of this Commandment And let the Curat reckon it as his Duty to gather Reasons and Arguments strongly to perswade the People with their utmost Study XXXVII How just it is to observe the Festivals Care and Diligence to keep the Law of this Commandment And to this end it will be very useful for the People to understand and perceive plainly how just and agreeable to Reason it is that we should have some certain Days which we may bestow wholly upon Divine Worship and wherein we may acknowledge worship and venerate our Lord from whom we have receiv'd most excellent and innumerable Benefits For if he had commanded us every Day to render him the Worship of Religion Note ought we not to do our utmost endeavour with a ready and cheerful mind for all Benefits towards us which are very great and infinite to hearken to his VVord But now there being but a few Days set apart to his VVorship there is no cause why
some things hard to be understood which the unlearned and unstable wrest as they do the other Scriptures to their own Destruction Furthermore Tenthly the Sacred Scripture is defil'd by soul and dishonest Blots when wicked Men turn the Words and Sentences thereof which ought to be us'd with all reverence to any Prophaness as to Raillery fabulous and vain Conceits Flatteries Detractions Fortune-telling Enchantments and such like Of which Sin the Sacred Synod of Trent commands to beware And then as they honor God Eleventhly who implore his Aid and Help in their Calamities So he denies God his due Honor that calls not upon him for help whom David reproves when he says They have not call'd upon God Psal 15.5 they tremble for fear where no Fear was But they intangle themselves in a far more detestable Sin Twelfthly who with an impure and defil'd mouth presume to curse and blaspheme the Holy Name of God which is to be bless'd and extol'd by all Creatures with the highest Praises or even the Name of the Saints that reign with God Which Sin is verily of so high and cursed a Nature Note that sometime the Sacred Scripture 3 Reg. 21.13 Job 1.12.29 when the Discourse is of Blasphemy uses the word Benediction But because the terror of Pain and Punishment is us'd very much to restrain Men from the Liberty of Sinning XXIX The Appendix to the second Commandment Therefore the Curat the better to stir up the minds of Men and more easily to prevail with them to keep this Commandment shall diligently explain the other Part of it Exod. 27. which is as it were the Appendix For the Lord will not hold him guitless that takes his Name in vain And first he may teach XXX Why Threats joyn'd to this Commandment that it was very reasonably done to joyn Threatnings to this Commandment that so both the weight of the Sin and the goodness of God towards us who is not delighted with Men's Destruction might be acknowledg'd that we might not undergo his Wrath and Displeasure he terrifies us by these saving Threatnings to the end that we may rather experience his Kindness than his Displeasure The Curat may press this Point XXXI What the Curats are to do First and may insist earnestly upon it that the People may know the grievousness of the Sin and loath it the more heartily and use the greater diligence and caution against it He may further shew Secondly how prone and ready Men are to commit this Sin So that it was not enough to establish a Law about it without adding Threatnings also For it is incredible how profitable this Consideration is For as nothing is so hurtful as Carelesness and Security of Mind Thirdly So the knowledg of our own Weakness is very profitable And then he may also shew XXXII What mischiefs the Transgression of the second Commandment brings that there is no certain Punishment appointed of God but only that threatens in general that whosoever intangle themselves in this Sin shall not go unpuish'd Wherefore the various Punishments wherewith we are daily afflicted ought to warn us of this Sin For we may easily conjecture hence that Men fall into very great Calamities because they obey not this Commandment The Consideration whereof it is likely will make them more wary for the Time to come Let the Faithful therefore being terrifi'd with a Holy Fear with all their endeavour avoid this Sin Mat. 12.36 For if an Account must be given in the last Judgment of every idle word what shall be said concerning the most heinous Crimes which carry in them a great Spight and Contempt of Gods Name The Third COMMANDMENT of the DECALOGVE Remember that thou sanctifie the Sabbath Day Six Days shalt thou labor and do all thy Work But the seventh Day is the Sabbath of the Lord thy God Thou shalt not do every work therein thou and thy Son and thy Daughter and thy Servant and thy Maid thy Cattle and the Stranger that is within thy gates For in six Days the Lord made Heaven and Earth the Sea and all things that are in them and he rested in the Seventh Day therefore the Lord blessed the Sabbath Day and sanctified it IN this Commandment of the Law I. What is commanded in this third Commandment the Outward VVorship which we owe to God is rightly and orderly appointed For this is a kind of Fruit as it were of the former Commandment Because whom we devoutly worship inwardly being led by the Faith and Hope we have in him we cannot chuse but honor him with external VVorship and render him thanks Vide Trid. Decr. de ciborum delectu festu diebus sess ult sub finem Item D. Thom. 2.2 q. 122. art 4 item de Consec dist 3. multis capitibus And because these things cannot easily be done by those who are occupi'd with worldly Businesses II How indulgent God is there is a certain Time appointed wherein they may conveniently be done Since therefore this Commandment is of that very kind III. Very useful often to explain this Commandment as brings forth admirable and profitable Fruit It much concerns the Curat to be very diligent in explaining thereof And to beget an ardent Study therein the first word of this Commandment Remember has great Force For as the Faithful ought to remember such a Commandment So it is the Office of the Pastor both by teaching and admonishing often to bring it into their Remembrance But how greatly it concerns the Faithful to obey this Commandment is perceiv'd from hence IV. How profitable to observe this Commandment That by a diligent Observance of this they are more easily induc'd to the keeping of the other Commandments of the Law For since among other things which they ought to do on Festival Days V. Why we must come to Church on Holy Days they have need to come to Church to hear Gods VVord and when they have learn'd what the VVill of God is that they also follow it that with their whole Heart they may keep the Law of the Lord VVherefore in Sacred Scripture the VVorship and Celebration of the Sabbath is very frequently commanded Exod. 16.20.31 Lev. 16.19.23 â—6 Deut 3. â—s 66. â—4 Hier. 1. â—ze 10.22.46 as we may see in Exodus Leviticus Deuteronomy and in the Prophecies of Isayah Jeremy and Ezekiel In all which places there is given a Commandment concerning this VVorship of the Sabbath De praedic verbi Dei Vide Trid. Sess 5. c. 2. Vide singularem hac de re libellum S. Caroli Borrom in actis Eccles Mediol Vide etiam acta Eccles Bononiens But Princes and Magistrates are to be exhorted to help the Prelates of the Church with their Authority VI. The Magistrates Duty to promote Gods worship in those things especially which belong to the Support and Increase of this Worship of God
follow Thou shalt not work Nor do's it signifie that only for otherwise it would be sufficient to say in Deuteronomy Observe the Day of the Sabbath Deut. 12. But seeing that in the same Place it is added to sanctifie it by this word is shew'd that the Day of the Sabbath is Religious and consecrated to divine Actions and holy Duties We therefore do then fully and perfectly celebrate the Sabbath-day XVII The true Sanctification of the Sabbath Esay 58.13 when we perform Duties of Piety and Religion to God And that this is evidently a Sabbath which Esay calls delightful because Holy-days are as it were the Delights of God and Pious Men. Wherefore if to this religious and holy Observance of the Sabbath we add Works of Mercy Esay 58.6 surely they are many and very great Rewards which in the same Chapter are propos'd to us The true and proper Sense of this Commandment therefore is XVIII What the true sense of this Commandment is That Man both in Soul and Body might be careful to set apart some certain determin'd Time from Bodily Business and Labor to worship and reverence God devoutly Now in the next part of this Commandment is shew'd XIX What the second Part of the Commandment requires That the Seventh day is dedicated by God to Divine Worship for thus it is written Six days shalt thou labor and do all thy work but the Seventh day is the Sabbath of the Lord thy God The meaning of which words is That Sabbath is consecrated to the Lord and that on that Day we pay him our Duties of Religion and that we know the Seventh day to be Sign of the Lord's Rest Now this Day is dedicated to God XX. Why this Day is dedicated to God because it was not fit that the rude People should have the power of chusing the Time after their own Will lest haply they might imitate the Religion of the Egyptians Therefore of the Seven days the last was chosen for the Worship of God XXI Why God chose One Day Which thing indeed is full of Mystery Wherefore in Exodus and in Ezekiel the Lord calls it a Sign See therefore says he that ye keep my Sabbath For it is a Sign between me and you in your Generations The First Reason that ye may know that I am the Lord who sanctifie you It was a Sign therefore which shew'd that Men ought to dedicate themselves to God and to keep themselves holy to him since we see even the very Day to be dedicated to him for that Day is Holy because then especially Men ought to exercise Holiness and Religion And then it is a Sign and Monument The Second as it were of the wonderful Creation of the World And it was moreover given as a Sign to remember and warn the Israelites The Third that they might remember that they were delivered and freed by God's help from the most hard Yoak of the Egyptian Bondage And this the Lord shew'd in these words Deut. 5.25 Remember that thou also didst serve in Egypt and the Lord thy God brought thee out thence with a strong hand and stretched-out arm therefore he has commanded thee to keep the Sabbath-day The Fourth And it is also a Sign both of the Spiritual and Eternal Sabbath Now the Spiritual Sabbath consists in a holy and mystical kind of Rest XXII What the Spiritual Sabbath is to wit when the old Man being buried with Christ is renew'd to Life and studiously exercises it self in those Actions which are agreeable to Christian Piety Ephes 5 2. For they who sometimes were Darkness but now are Light in the Lord ought to walk as Children of the Light in all Goodnesâ— Justice and Truth and not to communicate with the unfruitful Works of Darkness But the Heavenly Sabbath as S. Cyril says upon that place of the Apostle XXIII What the Heavenly Sabbath is S. Cyril lat l. 4 in Jo. c. 5 1. There remains therefore a Rest to the People of God is that Life wherein we shall live with Christ and enjoy all good things and Sin be utterly pluck'd up by the Roots according to that Esa 53.8 There shall no Lion nor evil Beast go up thither but there shall be a pure way and it shall be called Holy For the Soul of the Saints in the Vision of God gets all good things Wherefore the Pastor must exhort and encourage the Faithful with these words Heb. 4.2 Let us make haste to enter into that Rest Now besides the Seventh day XXIV That Jews had other Feasts besides the Sabbaths the Jews had other Festival and Sacred Days appointed by God's Law whereby the Memory of their greatest Benefits was renew'd Of those other Feasts see Levit. 23. Num. 29. Deut. 16. and if you would know the moral meaning of the Feasts of this kind see Cyril de Adoratione in spiritu verit lib. 17. D. Thom. 1.2 q. 102. art 4. ad 10. But it pleas'd the Church of God XXV Why the Sabbath chang'd The First Reason that the Worship and Celebration of the Sabbath-day should be transferr'd to the Lord's-day For as on that Day the Light did first shine upon the World so by the Resurrection of our Redeemer which open'd us an Entrance to Eternal Life which hapned on that Day our Life was recall'd out of Darkness into Light and for this cause the Apostles would have it call'd The Lord's Day Besides The Second Reason in Sacred Scripture we find that this was a Solemn Day because therein the Creation of the World began and because the Holy Ghost was given to the Apostles But the Apostles in the beginning of the Church XXVI Why other Feasts apopointed and aftewards in the sollowing Times our Holy Fathers appointed other Holy-days that we might devoutly and holily call to remembrance God's Benefits Now among these are to be reckon'd as the most remarkable XXVII The Order of Holy-days those Days that are consecrated to Religion for the Mysteries of our Redemption and then those that are dedicated to the most Holy Virgin Mother Note and to the Apostles and Martyrs and the other Saints which reign with Christ in whose Victory the Goodness and Power of God is prais'd due Honor done to them and the Faithful stirr'd up to the Imitation of them And because to the keeping of this Commandment XXVIII Idleness forbidd'n that part of it has great Force which is express'd in these words Six Days shalt thou labor but the Seventh Day is the Sabbath of God The Curat ought diligently to explain that part For from these words it may be gather'd That the Faithful are to be admonish'd that they lead not their Life in Sloth and Idleness But rather being mindful of the Apostles Advice 1 Thes 4.11 That every one do his own business and labor with his hands as he commanded Besides XXIX No
the daily reading thereof or at least so frequently that whatsoever this Book contains may be kept in Memory A Second way of using this sacred Work is commanded by St. Charles in his Second Synod at Millan before cited to wit that when the Curats of any Neighborhood come to meet each other they should frequently commune about some part of this Catechism which is now become a commendable Custom and Usage every Week in the Famous Presbytery of S. Nicholas de Cardineto in Paris The Third way of using this Catechism is prescribed by the same St. Charles in his Third Synod at Millan where it is commanded that as often as the Curats are to administer any Sacrament they teach and expound to the People the Points and Doctrin of this Book the same is appointed in the Synod of Roan in Normandy The Fourth way of using this Book is propos'd in the Synod of Bourdeaux before cited where it is appointed that on all Holy-days the Curats teach the People out of this Catechism some of those things which it concerns all Christians to know The Fifth way is prescrib'd in the Synod of Cremona Anno 1603. Pag. 9. in these words By the Divine Inspiration of the Holy Ghost those Fathers that were in the Council of Trent commanded that as soon as may be the Roman Catechism might be written out of which as out of the most fruitful Breasts of our Holy Mother all the Clergy may suck the most sweet Milk of the Church's Doctrin That Custom therefore which was holily introduced into our Seminaries for all the Clergy to explain the Roman Catechism shall by all means be henceforth observ'd daily or at least thrice every Week by all Clerks that teach School The Sixth way is prescrib'd by the Fathers themselves in the very Preface of the Catechism THE PREFACE OF THE CATECHISM FOR THE CURATES By the Decree of the Council of TRENT Wherein the intent of the Council the necessity and use of the whole work are laid open SUch is the condition of the mind and understanding of man as that I The weakness of the light of nature when of it self with great labour and diligence it has discover'd and learn'd many of those things which belong to the knowledge of divine matters Yet the greatest part of those things whereby eternal salvation is to be attain'd and for which cause chiefly man was at first created and made after the image and likeness of God it could never have discover'd by the mere light of nature The invisible things of God as the Apostle teaches from the Creature of the world II. The necessity of supernatural revelation Rom. 1.20 Coloss 1.26 27. are indeed clearly seen being understood by the things that are made even his eternal power and Godhead But that mystery which was hid from all ages and generations does so far surpass all humane understanding that if it had not bin manifested to the Saints to whom it pleas'd God by the gift of faith to make known the riches of the glory of this mystery which is Christ among the Gentiles it had bin impossible by any study or labor of man to aspire to that wisdom But whereas faith is conceiv'd by hearing III. The necessity of Teachers Rom. 10.14 15 16. it is manifest how necessary the labor and ministery of a legitimate and faithful teacher has always bin to the attaining eternal salvation For it is written How can they bear without a preacher and how can they preach except they be sent And indeed IV. God has never bin wanting to those that are his Heb. 1.1 2. Isa 49.6 Heb. 12.25 2 Pet. 1.17 from the very beginning of the World the most merciful and gracious God has never bin wanting to those that are his But by many and manifold ways has spoken to the fathers by the Prophets and according to the condition of times has chalk'd them out a certain and direct way to celestial happiness But because he foretold he wou'd give a teacher of righteousness for a light of the Gentiles and for salvation to the ends of the earth He has last of all spoken to us by his Son whom also by a voice sent down from the most excellent glory Ephes 4.21 he has commanded all to hear and obey his commands And then the Son gave some Apostles some Prophets some Pastors and Teachers to preach the word of life that we may not be carry'd about as children tossed to and fro with every wind of Doctrine but sticking close to the firm foundation of faith may be built together in the house of God in the Holy Ghost And lest any one shou'd receiv the word of God from the ministers of the Church V. How the pastors of the Church ought to be heard as the word of men and not as it is indeed the word of Christ our very Savior himself has appointed so great an authority to be given to their direction that he says He that bears you bears me and he that despises you Luc. 10.25 despises me Which yet he would not have to be understood of those only to whom he then spake but also of all those who by a lawful succession shou'd afterwards be receiv'd to the office of Teaching with whom he promis'd to be always present Matt. 28.20 even to the end of the world But whereas the preaching of the divine word ought never to be intermitted in the Church VI. The necessity of preaching Gods word so at this time with much greater piety and industry ought it to be endeavour'd that with sound and uncorrupt doctrine as with the food of life the Faithful shou'd be nourish'd and confirm'd For there are false Prophets gone out into the world 1 John 4.1 of whom the Lord said Jer. 23.11 I sent not the Prophets and yet they ran I spake not to them and yet they prophesi'd to corrupt the minds of Christians by divers and strange doctrines wherein their wickedness furnish'd with all the arts of Satan has proceeded so far that it seems scarcely possible to be kept in any bounds And were we not confirm'd by that excellent and clear promise of our Savior who affirms that he had laid the foundation of his Church so sure Matt 16.28 that the gates of Hell shou'd never be able to prevail against her It might at this time be very much fear'd that being on every side beset by her enemies oppos'd and try'd by so many engines and devices she shou'd utterly perish For VII Heresie breaking forth to omit those most noble provinces and countries which heretofore have piously and holily embrac'd and retain'd that true catholic religion which they received from their ancestors or forefathers but now leaving the right way have gone astray and do openly profess their greatest piety and religion to consist in this That they are departed and gone far away from the doctrine of their forefathers There
they belong to the knowledg of the Mind or to the perfect disposition of the Body the Bless'd Life of the Saints in Heaven shall flow with plenty of all such things 1 Cor. 2.9 altho all this will be in a higher degree than Eye can see Ear hear or the Heart of Man conceive as the Apostle affirms For the Body which before was thick and burly The Fourth when in Heaven Mortality being taken away from it it shall be made tenuious and spiritual shall want no more sustenance And the Soul with the greatest contentment shall be exceedingly satisfi'd with the Eternal Food of Glory The Fifth Luc. 12.37 which the presence of the Master of that great Feast will minister to all And now who can desire costly Cloaths or Royal Ornaments for the Body The Sixth where there will be no use of such things but all shall be cloathed with Immortality and splendor and adorn'd with the Crown of Everlasting Glory And if to the happiness of Man The Seventh there be wanting a large and stately House what can be imagin'd either more large or stately than Heaven it self which shines every where with the Brightness of God And therefore the Prophet when he put before his Eyes the beauty of this dwelling and grew warm with the desire of coming to those Seats Ps 83.1 How lovely says he are thy Tabernacles O Lord of Hosts my Soul longs yea even faints for the Courts of the Lord My Heart and my Flesh have greatly rejoyc'd in the living God And that this might be the desire of all the Faithful That this may be the common voice of all as the Curats ought earnestly to wish so ought they with diligent study to endeavor it Joh. 14.2 For in my Fathers House says our Lord there are many Mansions in which shall be given greater or lesser rewards according to every ones desert 2 Cor. 9.6 For he that sows sparingly shall reap sparingly and he that sows in Blessings shall reap of his Blessings Wherefore they shall not only excite the Faithful to that Bliss XIII The sure way of getting Bliss but also they shall frequently admonish them that this is the way to obtain it that being furnish'd with Faith and Charity and persevering in Prayer and in the due use of the Sacraments they exercise themselves in all offices of kindness towards their Neighbour and so by Gods mercy who has prepared that blessed glory for them that seek him it shall come to pass that at length that shall be fulfill'd which was spoken by the Prophet Isa 32.28 My people shall sit in the beauty of peace and in the Tabernacles of Safety and in wealthy Rest THE CATECHISM FOR THE CURATES BY THE DECREE OF THE Council of TRENT PART II. Of the SACRAMENTS SInce every Part of Christian Doctrin stands in need of the knowledge and diligence of the Pastor I. The Knowledge of the Sacraments necessary for the Curats See the Council of Trent Sess 17. Then surely the Discipline of the Sacraments which even by Gods command is necessary and very full of profit requires the skill and industry of the Curat and that by the diligent and frequent use thereof the Faithful may be fitted worthily and savingly to be made partakers of these most excellent and most holy things the Priests should stick close to the rule of that Divine Prohibition Give not that which is holy to dogs Mat. 7.6 neither cast ye your pearls before swine In the first place therefore II. The Word Sacrament taken diversly because we must treat in general of all the kinds of Sacraments we must begin with the Signification and Notion of the word Sacrament and explain the dubious meaning thereof that it may more easily be understood what the proper sense of the word in this place is Wherefore the Faithful are to be taught that the name Sacrament as to our purpose is taken by Prophane By Prophane Authors otherwise than by Sacred Writers for some Authors by the word Sacrament would signifie that Obligation when we are bound by Oath to some Service of which kind is that Oath wherewith Souldiers promise to do faithful service to the Common Wealth and this is call'd a Military Sacrament or Oath and this seems to be the most usual acceptation of the word amongst them But among the Latin Fathers And by the Fathers who have written Divinity the word SACRAMENT is taken to signifie some Holy Thing which lies close hid as the Greeks to signifie the same thing us'd the word Mystery Now in the same sense we understand the word Sacrament is to be taken when it is thus written in the Epistle to the Ephesians That be might make known to us the Sacrament of his will Eph. 1.9 And to Timothy Great is the Sacrament of Godliness 1 Tim. 3.6 Wisd 2.22 And in the Book of Wisdom They understood not the Sacraments of God In which places and many more may be observ'd that the word Sacrament signifies nothing else but some Holy Thing kept hid and secret Wherefore the Latin Doctors have thought that the Sacraments might conveniently be call'd certain Sensible Signs III. What the Name Sacrament here properly signifies which work or effect that grace which at the same time they signifie and as it were put before our Eyes Tho S. Gregory thought that they may therefore be call'd Sacraments because the Divine Power under the Veils of corporeal things secretly works Salvation D. Greg. in I Reg. c. 16. v. 13. Nor can any one suppose that this name Sacrament has lately been brought into the Church IV. The ancient use of the word Sacrament for he that shall have read S. Hierom and S. Austin will easily see that the ancient Writers of our Religion have very frequently us'd the name of Sacrament and sometimes also the name of Symbole or Mystical Sign or Sacred Sign to signifie that thing whereof we are speaking and let this be spoken concerning the Name of a Sacrament which also indeed agrees to the Sacraments of the Old Law to teach which the Pastors have no need seeing they are taken away by the Law and Grace of the Gospel See Hieron in Amos c. 1. v. 11 Tren c. 1. v. 15. Aug. in Joan. Tract 80. in fine contra Faust lib. 19. c. 12. Cypr. Epist 15. lib. de Bapt. Christi But besides the reason of the Name V. What a Sacrament is which hitherto has bin declar'd the Nature and Vertue of the thing is diligently to be inquir'd into and it must be taught the Faithful what a Sacrament is For there is no one can doubt but that a Sacrament is One of that kind of Divine Things whereby Righteousness and Salvation is obtain'd But tho there are many ways or reasons which may seem fit and accommodated to explain this matter yet there is none shews it more fully
and to command the People to obey the Precepts of the Priests Now as to the explaining of this Commandment VII The way of explaining his Commandment pains must be taken to teach the Faithful in what things this Commandment agrees with the rest and in what it differs from them For by this means they shall know the cause and reason why we honor and keep Holy not the Sabbath but the Lord's Day There seems therefore a manifest Difference VIII How this Commandment differs from the other Nine because the other Commandments of the Decalogue are natural and perpetual nor may they be alterd for any Reason Whence it comes to pass that tho Moses's Law be abrogated yet Christians observe all the Commandments contain'd in the Two Tables Wich they do Note not because Moses commanded so but because they are agreeable to Nature by Vertue whereof Men are driven to observe them Now this Commandment of keeping Holy the Sabbath IX This Command as to time is ceremonial if we consider the appointed time it is not fixd and constant but alterable nor does it belong to Manners but to Ceremonies Nor is it Natural because we are not instructed or taught by Nature on that Day rather than on any other to give Worship to God But from that Time when the People of Israel were deliver'd from the Bondage of Pharaob they kept Holy the Sabbath Day But the Time when the Observance of the Sabbath was to be taken away X. Why and when the Sabbath Day ought to be changed into the Lord's Day was the same with that wherein the rest of the Jewish VVorship and antiquated Ceremonies were remov'd to wit at Christ's Death For since those Ceremonies were as it were certain shadows or images of the Light and Truth it was therefore but necessary that at the coming of that Light and Truth which is Jesus Christ they should be remov'd Gal. 4.10 for which cause S. Paul to the Galatians when he reprov'd the Observers of the Mosaical Rites wrote thus Ye observe Days and Months and Times and Years I am afraid of you lest haply I have bestow'd on you labor in vain Col. 2.16 On which score he wrote also to the Colossians And thus much concerning the Difference But this Commandment agrees with the rest XI Wherein this Commandment agrees with the rest not in Rites and Ceremonies but because it has something which belongs to Manners and the Law of Nature For God's Worship and Religion which is express'd in this Commandment has its Being from the Law of Nature since it is natural to spend some Hours about those things which belong to the Worship of God whereof this is an Argument That among all Nations we see there were certain appointed Days and those Public ones too which were consecrated to the performance of Sacred and Divine Matters For it is natural to Man to allow some certain Time to those things that are necessary to the discharge of Business as to the Sleep and Rest of the Body and such like And as to the Body Observe this Similitude so by the same Natural Reason it is that we allow some Time to the Mind that she may refresh her self with Divine Contemplation And therefore since there ought to be some part of Time for performance of Divine Matters and giving due Worship to God this belongs to the Commandments of Manners For which cause the Apostles decreed to consecrate the First day of the Seven XII Why the Sabbath chang'd into the Lords day Apoc. 1.10 1 Cor. 16.2 to Divine Worship which they call'd The Lord's Day For S. John in the Apocalyps makes mention of the Lord's Day and the Apostle on the Moon of the Sabbaths which is the Lord's Day as S. Chrysostom interprets it commands Collections to be made that we may know that even then already the Lord's Day was accounted Holy Chrysost Hom. 13. in Corinth Amb. item Theophylact. Vide etiam Can. Ap. c. 67. Ignat. Epist ad Magnes Just Apol. 2. Tertul. in Apol c. 16. de Coron Milit. c. 3. de Idol c. 14. Cypr. Epist. 33. Clement Alexand. l. 5. Strom. satis ante finem Orig. Hom. 7. in Exod. And now that the Faithful may know what they ought to do on that Day XIII Four Parts in this Commandment and from what Actions they ought to abstain it will not be amiss for the Curat diligently and to a Word to explain this Commandment which may well be divided into Four Parts The First therefore in general proposes what is prescrib'd in these words XIV What the Words teach Remember that thou sanctifie the Sabbath-day Now for this cause in the beginning of the Commandment is that word Remember fitly added because the Sanctification of that Day belongs to Ceremonies Of which thing it seem'd the People are to be admonish'd First since tho the Law of Nature teaches that at some time or other God is religiously to be worship'd yet it has not appointed any certain Day whereon this ought chiefly to be done Moreover Secondly the Faithful are to be taught that from those Words may be gather'd the Way and Manner how it is convenient to do Work all the Week to wit so as always to have regard to the Holy-day on which Day seeing an Account is to be given to God as it were of our Works and Actions it must needs be that we do such Works as will neither be rejected by the Judgment of God and which 1 Reg. 2.5 as it is written shall not wound or offend our own Conscience Lastly Thirdly VVe are taught which we ought carefully to observe to wit That there are not wanting Occasions to make us forgetful of this Commandment either being led by the Example of others that neglect it or out of love to Shews and Plays whereby we are very much led away from the holy and religious Observance of this Day And now come we to the Signification of the Sabbath Sabbath is an Hebrew word XV. What the Sabbath is which in English signifies a Cessation to keep Sabbath is therefore call'd in English Gen. 23. Exod. 20.12 Deut. 5.14 to cease and rest In which Signification the Seventh day was call'd by the name of Sabbath because the whole VVorld being finish'd and perfected God rested from all his VVork which he had done for so the Lord in Exodus calls this Day But afterwards Note not only this Seventh Day but for the Dignity of that Day even the whole VVeek also was call'd by that name in which sense the Pharisee in S. Luke said Luc. 18.12 I fast twice in a Sabbath And thus much of the Signification of Sabbath Now the Sanctification of the Sabbath in Sacred Scripture is a Cessation from all Bodily Labor and Business XVI What it is to sanctifie as plainly appears from these words of the Commandment which
this Petition aright not to satisfie our Desires for this purpose of Mind has some difficulty that we seem in a sort to hate our selves while we pray thus which those Men account no better than Folly who are wholly bent upon the Flesh But let us willingly undergo the repute of Folly for Christ's sake Note for this is his Sentence If any one will follow me let him deny himself Mat. 16.24 Luc. 9.23 Especially since we know it to be much better to pray for that which is right and just XXIV Better to wish what is good than to obtain what is unjust than to obtain that which is against Reason and the Power and Laws of God And certainly he is in a worse condition whosoever he be that attains to whatsoever he rashly and thro the impulse of his Lust desir'd than he that obtains not that thing which he excellently pray'd for Altho we do not only pray God not to grant us what we desire of our selves since it is manifest that our Desires are corrupt but also not to give us what by the perswasion and impulse of the Devil we sometimes pray for as a Good That VVish of the Prince of the Apostles seem'd very excellent Note An Example and very full of Devotion when he would have perswaded our Lord from his Purpose of proceeding to Death and yet our Lord did sharply chide him because he was led by Human Sense and not by Divine Reason VVhat could seem to have been greater Love to our Lord Another Example than to pray as those Holy Men James and John who being angry at the Samaritans who would not entertain their Master besought him to command Fire to come down from Heaven to consume those hard-hearted and cruel Men But they were reprehended by Christ our Lord in these words Ye know not what Spirit ye are of for the Son of Man came not to destroy Mens Souls but to save them Luc. â— 54 Nor ought we to pray God that his VVill may be done What ninthly only when we desire what is evil or has the shew of evil but also when indeed it is not evil as when the VVill follows that first Inclination of Nature that it desires those things which preserve Nature and rejects those things that seem contrary to it VVherefore when we are come to that Point A singular Example as to pray for any thing of that kind then let us heartily say Thy Will be done Let us imitate himself from whom we receive both our Salvation and the Direction to Salvation who when he was mov'd with a natural Fear of Torments and the Bitterness of Death yet even in that utmost Horror of Grief he submitted his own VVill to his Fathers Not my Will says he but thine be done Luc. 22.42 But Mankind is wonderfully corrupt XXV Without Grace we cannot avoid Sin who when they have us'd Force upon their Desires and have subjected their own to the VVill of God yet without God's Help by which we are protected from Evil and directed to Good we cannot escape Sin VVe must therefore have recourse to this Petition What tenthly and beg of God to perfect those things he has begun in us What eleventhly That he would suppress the insolent Motions of our Desire What twelfthly That he would make our Appetites to be obedient to our Reason What thirteenthly That he would conform us wholly to his VVill. VVe also pray What fourteenthly That the whole VVorld may receive the Knowledge of his VVill and that the Mystery of God which was hidden from all Ages and Generations may be made known and evident to all VVe pray further for the Form and Prescription of this Obedience What f fâ—teenthly to wit that it be directed according to that which the Blessed Angels observe in Heaven and the other Quire of Celestial Souls do keep that as they do freely and with the utmost willingness obey God so we may most chearfully obey his VVill in the exact manner as he would have us And in the VVork and Service we do for God XXVI How God must be serv'd He requires of us our utmost Love and highest Charity that tho in hope of the Reward of Heaven we have wholly devoted our selves to him yet that we so hope for it as it has pleas'd his Divine Majesty that we should enter upon that Hope VVherefore let all our Hope be resolv'd into Love towards God who has offer'd to our Love eternal Bliss For there are some who chearfully serve another XXVII Imperfect Love but yet it is for the sake of the Reward whither they refer their Love Besides Perfect Love there are some who being mov'd only with Love and Devotion regard nothing in him whom they serve but his Goodness and Vertue in consideration and admiration whereof they esteeem themselves happy that they can do him any Service And this is the meaning of that Apposition As in Heaven so in Earth For we must endeavour with our utmost Labor to be obedient to God XXVIII The manner of our Obedience Ps 102. â—1 as we say that the Blessed Souls are whose Commendations for their exact performance of Obedience David sets forth in the Psalm Bless ye the Lord all ye Powers of his ye Servants of his that do his Will VVhich XXIX The Explication of S. Cyprian if any one following S. Cyprian thus interpret it as tho by In Heaven were meant among good and devout Persons and by In Earth were meant among the Wicked and Impious VVe also approve of that Sense that by Heaven may he understood the Soul and by the Earth may be understood the Flesh that all Men and all Things may in all things obey the VVill of God This Petition does also contain a Thanksgiving XXX In this Petition there is also Thanksgiving For we reverence his most holy VVill and being fill'd with the greatest Joys we celebrate all his VVorks with the highest Praises and Gratulations certainly knowing that he does all things well For seeing it is manifest that he is God Almighty it necessarily follows that we know that all things were made at his Command and when we affirm also That he is as he is indeed the Supream Good we confess that there is none of all his Works which is not good since he imparts his Goodness to all But if we reach not the Divine Reason in all things XXXI Our Understanding to be brought into Obedience to God yet in all things the Cause of all Doubtfulness not regarded and all Distrust being laid aside we confess with the Apostle That his ways are past finding out Rom. 11.33 But for this very Reason also we very much honor Gods Will that we are dignified with his Heavenly Light For having snatcht us out of the power of Darkness he has put us in the Kingdom of the Son of his love Colos