THE CATECHISM FOR THE CURATES, Composed by the DECREE OF THE Council of Trent. And Published by Command of Pope PIUS the Fifth. Faithfully Translated into English. PERMISSV SUPERIORUM. LONDON, Printed by Henry Hills, Printer to the King's Most Excellent Majesty for His Household and Chapel, for him and Matthew Turner. M.DC.LXXXVII. AN INTRODUCTION TO THE CATECHISM. ARTICLE I. Why and When the Synod of Trent decreed that this Catechism should be Published. WHen all things were full of Hatred and Dissension (especially those Princes to whom was committed of God almost the whole Government of things, Vide Diploma in Bullario, p. 667. differing among themselves) when the Unity of the Name of Christ was now almost pulled and torn to pieces with Schisms and Heresies, Paul III. of Sacred Memory, willing to put a stop to those so great Evils, in the Year of the Incarnation of our Lord 1537. appointed a General Council at Mantua; but beyond expectation, and by the suggestion of the Prince of Darkness, the City Mantua could not be granted the Church for this purpose, unless upon certain Conditions very far from the Reasons of Ecclesiastical Dignity and Liberty, which for just Reasons being not yielded to, 'twas necessary to make choice of another Place. Nor did any seem more fit and convenient than Vincentia, a City large enough indeed, and under the Authority and Power of the Venetians, who granted it, being both Safe and convenient to all: Wherefore thither a General Council is called, to begin on the Kalends of May, 1538. in the mean while the Pope endeavoured to reconcile Charles the Emperor and Francis King of France; and therefore He and both those Princes came to Nice, their Ambassadors being sent before to Vincentia to prepare for the Council. There could be no Peace concluded betwixt the Emperor and the King, but only a Truce was agreed upon for ten years. Now hitherto the Council was once and again appointed, and put off almost Three whole Years; which time being spent, the Holy Pope, impatient at the loss of so many Souls, altering the Place, and having chosen the City of Trent, at the Request of the Germans especially, there he anew denounces a Council to be held on the Kalends of November, in the Year of the Incarnation of our Lord 1542. A Bull was no sooner sent to the Princes, but unhappily fresh War is vigorously pursued between the Emperor and the French King, whence a thousand Disturbances arising on every side, the Council could not be begun before the Thirteenth day of December, Anno Dom. 1645. In the mean time it was wonderful to behold how greatly Luther's Heresy crept abroad; and Impiety, the Child of War, had overspread almost all Europe, and there scarcely remained so much as the bare Shadow of Religion. Now to take away and reform these Evils, the Fathers from all Parts hasten together to Trent; but, Good God the Work appears Infinite, and in the Lake Lerna, there is not only one Hydra to be cut off, but the Work requires many Hands; which that the Fathers might furnish with Arms, they undertake to inform the Curates, who at that time were almost all void of both Learning and Religion; that thereupon the ignorant Vulgar might the more easily be taught. Now concerning the Way and Manner of holding this Divine Council, it was afterwards long and diligently debated: The Fathers met: There were made by the Heretics not only vast Volumes, Vid. Ind. Librorum prohibit. whereby they endeavoured to overthrow the Catholic Faith; but also there were written almost infinite Books by them, which carrying in them the Titles and Shows of Piety and Religion, it is incredible how hard it was to discern the good Seed of Christ from the Tares of the Enemy; and there were as many Catechisms carried about, as there are Provinces in Europe, yea, and almost as many as there are Cities; all which abounded with Heresies, and wherewith the Minds of the Simple every where were deceived; and scarcely was there any one well grounded in the Faith. Wherefore the Fathers of the General Council of Trent, The Preface of the Catechism, p. 4. being earnestly desirous to apply some wholesome Remedy to this so great and dangerous Evil, thought it not enough to determine some of the Points of Catholic Doctrine against the Heresies of our Times; but held it further necessary, to appoint some certain Way and Rule of Instructing Christian People in the Rudiments of Faith; which in all Churches they are to observe, to whom is lawfully committed the Charge of Pastor and Teacher. Observe, O ye Pastors, and own this your Book, forasmuch as it was not only undertaken and published for your sakes; but also the Use of it, by the very Council, is thus appointed you. That the Faithful may come with the greater Reverence and Devotion of Mind to the Receiving the Sacraments, Sess. 24. de Reformat. c 7. this Holy Synod commands all Bishops, That not only when the Sacraments are to be ministered to the People by themselves, they first explain the Use and Virtue of them, according to the Capacity of the Receivers; but also, if there be need, and if it can conveniently be done, that they endeavour the same may be piously and prudently observed by all Curates, even in the Vulgar Tongue, According to a Form to be appointed by Holy Synod, in a Catechism concerning all the Sacraments, which the Bishops shall take care to have faithfully translated into the Vulgar Tongue, and by all Curates to be explained to the People, etc. From whence it appears, for what Reason, and for whose sake, the Holy Synod of Trent Decreed this Holy Work to be published: And from what was before cited, it is not darkly hinted, that even from the very beginning of the Council, the Fathers foresaw it to be very necessary, and decreed, or at least, which is very certain, they appointed in the Eighteenth Session, which was the Second under Pope Pius IU. That this Sacred Work should be composed, S. Charles Borromaeus then procuring, and with incredible diligence promoting whatsoever was profitable for Reformation of Manners: For when it was there decreed concerning the Choice of Books, and certain Fathers were chosen for that purpose, That all pernicious and suspected Books should be set aside and prohibited by the Council, it is not to be doubted, that it was at the same time decreed concerning the Remedy to be applied to that postiferous Doctrine, i. e. concerning the publishing our Catechism; and that there were some Fathers chosen, which we shall name by and by, to labour in so great a Work. This plainly appears from the Constitution of the Twenty fifth Session, where it is decreed concerning the Index of Books, and making our Catechism: For thus it says; The Holy Synod celebrated in the Second Session under our most Holy Lord Pope Pius iv has committed to certain Fathers chosen for that end, the Consideration of what is fit to be done concerning divers Censures and Books, either suspected or pernicious, and to make Relation thereof to the Holy Synod. Now understanding that the whole Work is finished, and yet that by reason of the variety and multitude of Books, the Holy Synod cannot distinctly and conveniently judge of them, She commands that whatsoever has been done by them, be exhibited to his Holiness the Pope, that it may be determined and published by his Judgement and Authority; and commands the same to be done about the Catechism, by the Fathers to whom it was committed, and about the Missal and Breviary. From these things it manifestly appears, first, Why the Synod of Trent commanded this Form of Catechism to be published: Secondly, When it Decreed it: Thirdly, That this Catechism is of so great Authority, that it ought to be preferred before all others: Fourthly, That it ought never to be out of the Hands of the Pastors; for to them it is a Storehouse of true Divinity, and a Treasure full of all Ecclesiastical Discipline. ARTICLE. II. To what Fathers the Care of the Catechism was committed, and how long they laboured about it. IT may be said, that the Fathers laboured in this Catechism two several times: First, While they were at Trent, in Council, i. e. for almost Two whole Years, to wit, from the Eighteenth Session celebrated the Twenty sixth day of February, 1562. till the end of the Synod, which was finished in the Month of December, 1563. The last, i. e. when the Sacred Assembly was dismissed, at Rome, whither certain Fathers chosen for this end, were convened together, and continued in this Work above Three Years, to wit, from the Departure of the Council, to the Year 1556. wherein the Work being finished, was offered to Pope Pius V of Sacred Memory, to be approved: Whence it was, that for Five full Years the Fathers who among the rest were most Devout and Learned, and therefore chosen by the Council, laboured together both in Composing and Perfecting this Catechism; which considering well of, verily we cannot judge him by any means to be of a sound Mind, that thinks not such a Book as this worthy of all esteem, and to be had in reverence in all Ages; and they that in disputing of Matters of Divinity, if this Catechism be cited, reject it in scorn, as fit for Children, we should think to be very unsound and in the dark. But to come to the Fathers: It is certain from the Last Session, that for the Two last Years of the Council, there were very many excellent Divines chosen out of the whole Assembly of Fathers, that bestowed much Pains and great Labour on this Catechism: For the Matter of it is divided into certain Articles, which being then distributed amongst them, every one took care and laboured in his own, according to the Intent of the Council, and the Sense of the Church, as the Spirit gave them utterance. That this was thus done, Christopher Sanctorius, of the Order of Hermits of S. Austin, testifies, who says, That this Particle of the Creed, [And in One Holy Catholic Church,] was committed to Cardinal Seripandus, of the same Order, to be explained. But that the Fourth Article of the Creed was assigned to Michael Medina, of the Order of Friar's Minors, appears from himself, who attributed it to himself, in the Preface to his Opusculum concerning the same Fourth Article of the Creed: From Possevinus, in Apparatu, Lit. P. we learn, that Peter Galesinus expounded in Latin that part of this Catechism wherein are explained God's Commandments; and ibid. Lit. I. he asserts, That Julius Spogianus expounded the last Head of this Catechism; the same thing Castalio distinctly confirms in these Words: In Writing of the Catechism which was made by the Decree of the Council of Trent, & published by Command of Pope Pius V there were many Divines and Learned Men that laboured. Delius Pasqualinus, a very grave Man, assured me, that the Creed, or at least a part of the Creed, was given to Antonianus to be explained; which I also found in his Adversaries. Therefore, O ye Pastors, mark, I beseech you! Not only the Thomists took Pains in this Work, as some have dreamed, that they might lessen the Authority of it, as though it were not the Work of the Universal Church, but of some peculiar Theological Sect, wherein they cast no small Note of Infamy upon the Council and Pope. But passing by the Holy Council, which was over the whole Work, we deny not that it was committed to some Fathers of the Order of Friar's Preachers: But from this very thing, that they undertook the doing of this Office by the Churches Appointment, it is manifest, that they freely laid aside their own proper and peculiar Sense and Opinion, if such they had; or that it was enjoined them either by the Decree of the Council, or by the Command of the Pope, by word of Mouth, to handle all things, not according to their own, but according to the Church's Sense; otherwise it had been imprudently done; which to assert, how wicked would it be? Now the said Fathers were these: I. Leonardus Martinus of Genua, Archbishop of Lancia. II. Giles Fuscararius of Bullen, Bishop of Mutinum. III. Francis Foretius of Lisbon, a Divine of the King of Portugal's in the Council of Trent. All which, of how great Piety, of how great Learning, and of how great Renown they were, for their very many Ecclesiastical Gifts and Functions, both in the very Synod and out of it, S. Charles Borromaeus, in his Epistle to Stanislaus Hosius Cardinal Vivarin. says enough alone to satisfy me, that they were the most Learned among the Fathers of the Council: And Joseph Ripalmontius confirms my Belief of the same thing, when he says thus: He (he means S. Charles) conceived in his Mind that great Work of the Roman Catechism, concerning the Performance of which Work, the Fathers (at Trent) made a Decree, and that Decree was extant among the rest; and even the greatest Divines laboured together in composing it, and disposing the Heads of it. But this was S. Charles 's Design too, that the Divinity and Height of the Matters and Sentences therein might be explained by like proper Words; for that purpose making use of such Men as were most Excellent for the Latin Tongue, by them to finish a Work which might seem to be made for some better Age of Romans than the present Storm bonded. From which it is manifest, that the Praise of this Work is in no small measure due to S. Charles himself: Which is also plain from the Epistle of the same Saint to the King of Portugal, of whom he begs leave, after the Dismission of the Council, to retain Francis Foretius, because he would be very necessary to the Church, for the completing of this Catechism. But though the Glory of this whole Sacred Work seems to be due to these Fathers, yet nevertheless we must truly and deservedly acknowledge, that we have received it from Pope Pius V of Sacred Memory, as from the First Mover; and if there be need of Witness in this Case, we have Gabutin, who in the Life of that Pope says thus: He took care that the Sacred Catechism for the Curates, Gabut. in vita. P●i V lib. 1. c. 2. wherein are contained the Chief Heads of Catholic Doctrine, clearly explained by Men famous for Christian Eloquence and Learning, should be made Latin, and be published every where, first in Latin, and then rendered into the Italian, French, Germane, and Polonian Language. Now since things, as to the Roman Catechism, are so, what, I pray, are we to think? Of what worth is it? Of what Authority is it? The General Council decreed it to be published, and distributed to certain chosen Fathers, every part of the Matter of it to be treated upon; and of all those Tracts by them made, by the Pope's Command and S. Charles' Direction, the Work and Business is finished and perfected, by Men best skilled in all kind of Learning, whose Virtue, Learning, and Piety was well known to the Universal Church. Can we therefore find any other Book, next to the Canonical Scripture, that we can hold more dear to us, and which deserves to be more looked into? ARTICLE. III. By whom this Catechism was approved. BEfore this Catechism came forth into Light, though there had laboured in it so Many and so Great Men, though it had been read again and again, and completed by the Care and Industry of S. Charles; yet being offered to Pius V of Holy Memory, that at last he should establish it by his Supreme Authority, that Supreme Bishop would not have it go forth from him, before it should again be reviewed by other Doctors, that this Universal Book being published with that Maturity and Prudence which was fit, it might be universally received. The Matter was committed to William Sirlet Cardinal, as one whose Learning and Piety he very well knew; and which the Pope could not but be acquainted with, by those other Cardinals, not a few, that were lately Assistants with S. Charles. That so Great Man, by Command of Pope Pius V took to him certain Divines chosen out of the rest, who might sift and search narrowly into, not only the Dogms or Doctrines of this Book, but also the very Words; which being finished with singular Industry and Solicitude of that truly Admirable and Faithful Pastor, the Pope approved it, and coming forth at Rome entire, that it might pass every where else pure and uncorrupt, he commanded it to be printed by Manutius, to be perfectly purged from all Mistakes, and so to be published. It is worth the while to consider the Popes own Words, and they are these, Of our own Motion and Pastoral Duty desiring, as earnestly as we can, by the Assistance of God's Grace to perform and enjoin those things which were decreed and provided by the Sacred Council of Trent, we have appointed that a Catechism might be composed by chosen Divines in this fair City, whereby the Faithful People of Christ, may by the diligence of their Curates, be taught concerning those things which they must know, profess and observe: which Book, when by God's Assistance it was perfected, and to be brought forth into Light, we took care to provide that it might be printed, with all the Diligence and Faithfulness that could be. In this fair City therefore we would first of all have it printed, by the Diligence of our beloved Son Paul Manutius, who is used here to print other Ecclesiastical Books. Now because if it should be printed elsewhere, it might happen that a Book of such an Argument might be printed with less care and fidelity than is fit; for this Reason, etc. Dated at Rome at S. Mark 7 of the Kalends of October, in the first Year, etc. From hence it is plain how much the Pope made of this Book, and with how great Care it was to be Printed; and indeed as often as hereafter it is to be Printed, the Bishops ought to take Care from the Example of so great a Pope that it be not filled with as many Faults as there are Lines in it. First therefore Pope Pius V. not only by his own proper Motion approved this Catechism, In Bull. ●ia p. 305. but moreover he commended it, and commanded it to be used as often as any thing was to be done about Amendment of Manners or Reformation of Orders. See his 102 Bull published Anno 1580. for Reformation of the Cistercian Order; Ibid. p. 307. as also his 105 Bull published the same Year, about reducing the Congregation of the Servants of the Blessed Mary to a better State; as also his 106 published the same Year also about the Amendment of the Missal. The Second by whom this Sacred Work was approved, was Gregory XIII. Successor to Pius V. who in a certain Breve of the Year 1583 declares, That by his Command and Approbation, the Catechism was lately published; and this Pope accounted this Book so truly profitable, that by his peculiar Mandate he commanded it to be translated into the Sclavonian Language, as appears by the Council of Algar, by and by to be cited, and moreover, as Possevine testifies, this Catechism was to him as a certain Rule, whereby he thought that the Canon Law itself may be reform: For which cause he persuaded Francis Gracian, one of the Treasurers and Canon of S. Vincent, to publish an Epitome of the Canon Law; wherein he should pair away whatsoever had been abrogated either by the Popes, or by the Council of Trent, or by the Roman Catechism. The Third that approved this our Catechism was St. Charles Borromaeus, who not only in his before cited Epistles; but also especially in this First Synod which he had at Milan Anno 1565. where he commanded all Clerks, after that they should attain to their Tenth Year, diligently to read this Catechism. Fourthly, the same Catechism was approved in the Synod of Beneventum, Anno 1567. where it is enjoined to all, both Curates and Preachers of God's Word, that for the Discharge of their Office, they frequently have in their Hands that Catechism, which was published by the Pope's Command, that they may be able to teach all things according to sound Doctrine, and which the Church approves. Fifthly, it was approved in the Synod of Ravenna 1568. and there under the Title de Seminario c. 4. it wonderfully commends this Book, which it calls the Catechism of the Council of Trent, and commands those that are in Seminaries to have it always before them. Sixthly, it was again approved by St. Charles in the Synod of Milan Anno 1569. and there it is commanded the Curates, that they frequently handle among themselves some Reading of the Roman Catechism. Seventhly, it was approved in the Synod of Meaux in Germany, which was held Anno 1569. and thus decreed Constit. 26. The Curates in those things which belong to their Ministry, even as the Bishops when they are to administer the Sacraments to the People, aught to explain the Virtue and Use of them in our vulgar Germane Tongue according to the Capacity of the Receivers, according to what is contained in the Roman Catechism, a Book truly very profitable, and very necessary for these Times. Eighthly, it was approved again a Third Time by St. Charles in a Synod of Milan Anno 1571. wherein it is commanded, that the Curates in the Administration of the Sacraments make use of the Doctrine of the Roman Catechism. Ninthly, it was approved in the Synod at Genua, Anno 1574. Tit. de Fidei elementis à Parocho tradendis. Tenthly, it was approved a Fourth Time by St. Charles in a Synod at Milan Anno 1576. where among those Books which the Curate ought to exhibit to the Bishop at Visitation, the Roman Catechism is appointed to be one. Eleventhly, it was approved also a Fifth Time by the same St. Charles in a Synod at Milan Anno 1579. where concerning the way of Examining, it is commanded that enquiry be made concerning those that are to be Ordained, Whether they have the Roman Catechism, and hold the Doctrine thereof. Twelfthly, it was approved the same Year by the Clergy of all France, in a Synod at Melun, wherein many places, but especially under those Four Titles, of Baptism, Eucharist, Penance and Order, this Catechism, which there is acknowledged to be of the Council of Trent, it is so commended to the Curates, that by that Catholic Assembly of all the Clergy, it is judged altogether necessary for them, and to be preferred before all others; for thus it is said there, The Curates are bound to teach their Flocks according to the Prescription of the Catechism of the Council of Trent, as purely and simply as may be. And elsewhere, For the due Performance of which matter (to wit, in exhorting the People, using the common Places of the Roman Catechism, and the Doctrine of the Council of Trent, concerning all the Sacraments, which for that end is studiously and accurately to be read by all Curates. Moreover, Let the Confessors as exactly as may be, follow the Rules and Precepts of the Catechism of Trent in things of this sort, and in exercising Works of Piety. Thirteenthly, it was approved in the Synod of Rouen in Normandy Anno 1581. Where it was thus ordered. Now that every Curate may discharge his Office, let him have the Roman Catechism in Latin and French, c. 10. Fourteen, in the Synod of Bourdeaux Anno. 1583. where it is thus, Let the Curates upon all holidays, teach the People somewhat out of the Catechism of Trent, which by our Authority we enjoin them to have by them, both in Latin and French, etc. Fifteenthly, in the Synod of Tours Anno 1583. Tit. de professione & Fidei tuendae curae. Sixteenthly, in the Synod of Rheims. 1583. Tit. de Curatis. Seventeenthly, in the Provincial Synod of Aqueia in France Anno 1585. Tit. de Parochis. Where it is thus, Now that every Curate may discharge his Office, let him have the Roman Catechism, both in Latin and French, etc. Eighteenthly, in the Provincial Synod of toulouse, Anno 1590. where it is thus, We enjoin the Curates, that they have continually in their Hands the Catechism of the Council of Trent. Tit. de Sacramentis. Nineteenthly, in the Synod of Avignion Anno 1594. Tit. de Officio Parochi, Let them diligently use the Roman Catechism. Twentiethly, in the Synod of Aquileia Anno 1586. whereof before. I omit very many Diocesan Synods, in which this our Catechism was approved. I omit also those Doctors of very great Note, who assert, That next to the Canonical Books, there is nothing can be read with more Safety and Advantage, than this Catechism. Now these things, Friendly Reader, being premised, who can endure the Boldness of them, that despising this sacred Work as a childish Toy, scorn to meddle with it, and that for this only Reason; because it is called a Catechism? O miserably blind Souls! But to make those Men blush all over for Shame, I entreat them to hear Augustine Valerius Cardinal and Bishop of Verona, a very dear Friend to St. Charles Borromaeus, and the Glory of the Sacred College, in his First Book, Ad Acolythos Veronense●. This Catechism was published Three Year ago, by Command of Pope Pius V. which we see to have been given of God, for the Benefit of the Christian Commonwealth, and for the restoring to us the ancient D scipline of the Church. A Work so excellent, if we regard the Gravity or Weight of the Sentences, and the clearness of the Words or Expressions, that Learned Men judge that there has nothing more excellent been published for these many Ages past. For all things are explained, which belong to the Instructing of Souls, and that in so good an Order, and with so great Clearness and Majesty, that our Holy Mother the Church, taught by the Holy Ghost, seems to teach all, and Men to hold their Peace. You that are somewhat aged, read this Catechism Seven times over and more than seven times; for thereby you will get great Advantage; for if in History it be delivered, that Demosthenes thoroughly to commend Eloquence, described Thucydides Eight times, and for that end, committed to Memory all his Orations so full of Arguments: how much fit is it, that you, who are employed in the Discipline of the Church, and aught to refer all your Studies to God's Glory, and your own and others Salvation, should diligently read, yea, and even to copy out Eight times over this most excellent Book, dictated by the Holy Ghost, written by the Decree of the Fathers that were present in the Council of Trent, and published by the Authority of Christ's Vicar? ARTICLE. iv The Advantages and Use of this Catechism. THE Advantages of this Catechism of the Council of Trent are so many, as the Necessities of the Church are; if Heresy is to be prevented, that the Devil sow it not, and that it disturb not Catholics: Let the Curates often explain this Catechism. If Heresy by an unlucky and ominous Birth, be already sprung up and is to be stifled; let the Curates often explain this Catechism: If Religion is to be preserved uncorrupt and sincere; let the Curates often explain this Catechism: If young Clerks, either in Seminaries, or privately, are to be prepared for the undertaking of any Ecclesiastical Function; let this Catechism be often read to them: If any one be minded to administer the Sacraments devoutly, as is fitting, and to the Edification of his Neighbours; let him have in his Hand this only Catechism: Lastly, if any Priest be minded to prepare himself to hear Confessions, to make Sermons, to direct Souls; let them use this only Catechism. For it is useful not in one respect only, as may easily be observed from what was before noted. I will here show some of the more profitable. The First way of using this Catechism is enjoined in almost all Synods, both Provincial and Diocesan, which were had after the Council of Trent, to wit, 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 Milan before cited, to wit, that when the Curates of any Neighbourhood 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 Milan, where it is commanded, that as often as the Curates are to administer any Sacrament, they teach and expound to the People the Points and Doctrine of this Book, the same is appointed in the Synod of Rouen in Normandy. The Fourth way of using this Book is proposed in the Synod of Bourdeaux before cited, where it is appointed that on all holidays the Curates teach the People out of this Catechism, some of those things which it concerns all Christians to know. The Fifth way is prescribed 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 Doctrine. 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 observed daily, or at least thrice every Week by all Clerks that teach School. The Sixth way is prescribed 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 itself with great labour and diligence it has discovered and learned 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 attained, and for which cause chief man was at first created, and made after the image and likeness of God; it could never have discovered 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 been manifested to the Saints, to whom it pleased 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 been impossible by any study or labour of man to aspire to that wisdom. But whereas faith is conceived by hearing; III. The necessity of Teachers. Rom. 10.14, 15, 16. it is manifest how necessary the labour and ministry of a legitimate and faithful teacher has always been, 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 been 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 been 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 chalked them out a certain and direct way to celestial happiness. But because he foretold, he would 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 carried 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 should 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 Saviour 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 spoke; but also of all those, who by a lawful succession, should afterwards be received to the office of Teaching, with whom he promised 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 God's word. so at this time with much greater piety and industry ought it to be endeavoured, that with sound and uncorrupt doctrine, as with the food of life, the Faithful should be nourished and confirmed. 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 spoke not to them, and yet they prophesied to corrupt the minds of Christians by divers and strange doctrines, wherein their wickedness, furnished 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 confirmed by that excellent and clear promise of our Saviour, who affirms that he had laid the foundation of his Church so sure, Matt 16.28. that the gates of Hell should never be able to prevail against her: It might at this time be very much feared, that being on every side beset by her enemies, opposed and tried by so many engines and devices, she should utterly perish. For, VII. Heresy breaking forth. to omit those most noble provinces and countries which heretofore have piously and holily embraced and retained 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 is no country, how remote soever, no place so well fortified, there can no corner of Christ'ndom be found, whereinto this plague has not endeavoured secretly to creep. For those who intended with themselves to corrupt the minds of the faithful, VIII. By what arts she scattered her errors. knowing well, that they could not have particular conference with all, to whisper their venom into their ears; have gone another way to work, whereby they have much more easily and diffusedly scattered the seeds of their impious errors. For besides those vast volumes wherewith they have endeavoured to overthrow the Catholic religion; whereof to beware, there was no great need perhaps of any great pains or circumspection, since they contained so manifest heresy: they have also written infinite books, which carrying in them a pretence of godliness; it is incredible how easily they have deceived the unwary minds of the simple. Wherefore the fathers of the general Council of Trent, IX. Why the Council of Trent commanded, Sess. 14. cap. 7. and Sess. 25. in the end, that this Catechism should be published. being earnestly desirous to apply some wholesome remedy to this so great and dangerous evil, thought it not enough to determine the more weighty points of Catholic doctrine, against the heresies of our times; but held it further necessary to appoint some certain way and rule of instructing Christian people in the rudiments of faith: Which in all Churches they are to observe, to whom is lawfully committed the charge of pastor and teacher. There have been many heretofore employed in this kind of writing, X. The authority and scope of this Catechism. very commendable both for piety and learning. But yet the Fathers thought it would be very useful, That a book should be published by authority of the holy Synod, whence the Curates, and all others to whom the office of teaching is committed, many find and fetch certain precepts and rules for the edification of the faithful; that as there is one God, and one faith; so also there may be one common rule and prescript form of teaching Christian people, all offices and duties of piety. Now there being so very many things which seem to belong to this matter; XI. What it is this Catechism treats of. it is not to be supposed therefore, that it was the design of the holy Synod to comprehend, and exactly explain all the dogms or opinions of Christian faith in one book; which they are use to do, who profess to handle all the whole doctrine and institution of religion: For that would be a labour almost endless, and indeed not so very suitable to the purpose: But because the holy Synod intended to instruct only the Curates, and those who have cure of Souls in the knowledge of those things which most properly belong to the Pastoral office, and accommodated to the capacity of the Faithful, she undertook to handle those things only, which might assist the pious endeavour of the Pastors in this matter, if they have not been so conversant and well skilled in the more difficult disputes of divine matters. Which things seeing they are so; XII. What things are to be observed in teaching. before we come to handle those things severally, in which the sum of this doctrine is contained; the order of our design requires, That some few things which Pastors ought to consider and lay before their eyes, should be explained: That they may know whither as to the end, all their aim, labours and studies are to be directed: And by what means they may the more easily compass and effect the thing they desire. This therefore seems to be the chief, to remember, XIII. The first. That all Christian knowledge or learning is contained in this point; or rather, as our Saviour says, Joh. 17.3. This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent Wherefore the labour of a Preacher in the church, ought especially to be employed in this, That the faithful may earnestly, and from the very bottom of their souls desire to know Jesus Christ, and him crucified, 1 Cor. 2.2. and most assuredly persuade themselves, and with the deepest affection and devotion of heart believe, Acts 4.2. That there is no other name under Heaven given to men whereby they must be saved; For he is the propitiation for our sins. But because hereby we know that we know him, XIV. The second. 1 Joh. 2.3. if we keep his commandments; the next thing, and, as we have already said, very closely joined with it, is, That he also evidence, that the faithful ought not to lead their life in sloth and idleness; 1 Joh. 2.6. but that we ought so to walk, even as Christ walked; and that with our utmost endeavours we should follow after justice, godliness, faith, charity, meekness: Tit. 2.14. For, he gave himself for us, that he might redeem us from all iniquity, and purify to himself an acceptable people, zealous of good works: Which the Apostle commands the Pastors to teach and exhort. But whereas our Lord and Saviour has not only said, XV. T e third. Matt. 22.40. 1 Tim. 1.5. Rom. 13 18. but by his own example has also evidenced, That all the whole Law and Prophets do depend on Love or Charity; and the Apostle afterwards confirmed, That Charity is the end of the commandment, and the fulfilling of the law; none can doubt, but that this, as a principal duty, aught with all diligence to be taken care of, That the faithful be excited to the sincere love of the immense goodness of God towards us, and being inflamed with a kind of divine ardour, be wrapped up to the supreme and most perfect good. To adhere to which, he sufficiently feels it to be the most true and solid happiness, who can say with the Prophet, Psal. 72.25. 1 Cor. 12. ●1. 2 Cor. 13.8. What have I in Heaven but thee, and what on earth do I desire besides thee. This indeed is that more excellent way, which the Apostle has shown, when he directs all the course of his doctrine and teaching to charity, which never fails. For whether any thing be proposed to be believed, to be hoped, to be done; the love of our Lord ought always so to be recommended therein; that any one might perceiv all the works of perfect christian virtue, to have their birth or original from love only; nor are they to be referred to any other end than to love only. But whereas in teaching any thing, XIV. The four h. it is of very great importance, whether you teach it in this or that way or method; so especially is this to be reputed very useful in teaching Christian people. For, the age, understanding, manners and condition of the hearers is to be observed: 1 Cor. 9.19. That he who teaches may become all things to all men: 1 Cor. 4.12. and that he may gain all to Christ, and be able to approve himself a faithful minister and steward; 〈◊〉. 25.23. and like a good and faithful servant, may be found worthy to be preferred by his Lord over many things. Nor ought he to think, that men of one temper only, are committed to his charge: XVII. The fifth. Or that one certain Rule or prescribed Form is suitable and sufficient to teach and instruct all the faithful in Christian piety: But whereas some are, as it were, 1 Pet. 2.2. infants new born; others begin to grow to manhood in Christ, and some do grow in a manner to full age: It is necessary to consider, who they are that have need of milk; who, of more solid meat; 1 Cor. 3.2. and so to provide for all, such food of doctrine, as may give spiritual increase, Heb. 5.22, 13. till we all come into the unity of the faith, into the perfect manhood of the knowledge of the Son of God, into the measure of the stature of the fullness or age of Christ. The Apostle yielded himself an example to be observed by all herein, when he said, Rom. 1.14. That he was debtor both to the Greeks and to the Barbarians; both to the wise, and to the unwise: to wit, That those that are called to the ministry might know, that they ought so to accommodate their doctrine to the capacity and reach of their hearers, in delivering the mysteries of faith and rules of life, that when they have filled the souls of them, Heb. 5.14. who have their senses exercised with spiritual meat; they suffer not, in the mean time, the little ones to perish with hunger, who ask for bread, and there is none to distribute it to them. Nor ought it at all to discourage any one's endeavours in teaching, XVIII. The sixth. because it is sometimes necessary for the hearers to be taught the rules of those things which are common and despicable; although frequently it is not without some difficulty that they are handled by those, whose minds are taken up with, and take a kind of pleasure in the contemplation of the more sublime and lofty matters. For, 1 Thess. 8.8. if the wisdom of the eternal Father came down to the earth in the meanness of our flesh, to teach us the rules of the heavenly life; who is there whom the love of Christ cannot constrain to become little among his brethren, and as a nurse fostering her little infants; so earnestly to desire and endeavour the salvation of his neighbour, 1 Thess. 2.8. That, as the Apostle testifies of himself, he would not only deliver the Gospel to them, but even his own life for them. Now the Rule of all that doctrine which the faithful are to be taught, XIX. Whence the Christian doctrine is to be fetched. is contained in the word of God, and is divided into Scripture and Tradition. The Pastors therefore should night and day be meditating on these things. Always remembering S. Paul's admonition, which he wrote to Timothy, which also, all that have cure of souls should reckon as belonging to themselves, and this is the admonition, 1 Tim 4.13. 2 Tim. 3.16, 17. Attend to reading, exhortation, and doctrine; For all Scripture written by divine inspiration is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God might be perfect, and ready to every good work. But because the things delivered of God are many and divers, XX. Whence is had the division of this Catechism. that they cannot easily be comprehended in the mind; and being comprehended, cannot be kept in memory: Therefore when there is offered an opportunity of teaching; that the explaining of those things may be fit and easy; our Ancestors have very wisely reduced the whole power and substance of the doctrine of salvation into these four heads, viz. The Apostles Creed, The Sacraments, The Decalogue or ten Commandments. And The Lords Prayer. For all those things which are to be held by the discipline of Christian faith, XXI. The First part. or which belong to the knowledge of God, or to the Creation and Government of the world, or to the Redemption of mankind, or to the Rewards of the good, or Punishment of the wicked, are contained in the doctrine of the Creed. But those things which are Signs and instruments, XXII. The Second part. as it were, for the obtaining of divine grace; these the doctrine of the Seven Sacraments contains. But those things which have reference to the Law, XXIII. The Third part. 1 Tim. 1.5. the end whereof is Charity, are set down in the Decalogue. Lastly, Whatsoever may be savingly wished, XXIV. The Fourth. hoped or prayed for by any man, is comprehended in the Lord's Prayer. Whence it follows, that these four, which are, as it were, the common places of the holy Scriptures, being explained; there can be nothing wanting in a manner for the understanding of those things which are to be learned of a Christian. It seemed good therefore to admonish the parish Curates, XXV. The manner of dividing the Catechism into several Sundays. that as often as it came in their way to interpret any place of the Gospel, or any other place of holy Scripture, they may know the meaning of that place, whatsoever it be, falls under one of these heads we have even now mentioned; whither they may have recourse, as to the fountain of all doctrine, for explanation of it. For example, If the Gospel of the first Sunday in Advent be to be explained: Luc. 21 25. There shall be signs in the sun and in the moon, etc. What is pertinent to the explanation thereof, is handled under the article of the Creed [He shall come to judge the quick and the dead] which being thence taken, the Pastor may with the same pains instruct the faithful people, both in the Creed and in the Gospel. Wherefore in all the parts of teaching and interpreting, he will do well to hold to this practice of directing all things to those four chief points, to which we thought fit to refer the whole power and doctrine of holy Scripture; but yet to take that order in teaching, as will be most proper both to the persons to be taught, and to the season. We following the authority of the Fathers, XXVI. Why it gins with the explication of the Creed. who in bringing men to Christ our Lord, and in instructing them in his discipline, began at the doctrine of Faith; have thought fit first to handle those things which belong to Faith. But because in the word of God, XXVII. What Faith is. the signification of Faith is manifold; we here speak of that, by virtue whereof we wholly assent to those things which are delivered by God. Now that this Faith is necessary to the attaining everlasting salvation, no one can justly doubt; especially seeing it is written, Heb. 11.6. Without Faith it is impossible to please God. For, whereas the end proposed to man for his happiness, is far higher than for him to attain to by any human understanding, it was necessary, that he receive the knowledge thereof from God. Now this knowledge is nothing else but Faith, by virtue whereof it comes to pass, that we assuredly hold that for truth, which the authority of our most holy mother the Church approves as delivered by God For the faithful can by no means doubt of those things, whereof God, who is the very truth itself, 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 though 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 advantageous it is to us, will be said in the explication of the Articles of Faith. Those things therefore which Christians ought chief to hold, are the same which the Captains and Doctors of Faith, the holy Apostles who were inspired by the holy Ghost, have distinguished in the twelve articles of the Creed. For when they received 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 called to the unity of the Faith: But that they might be made perfect in the same mind and in the same judgement. This profession of Christian Faith and hope, composed by themselves, the Apostles called a Symbol; either because it was made up of the various sentences which they severally cast into the common stock; or because they would 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 Christ's 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 proposed to the faithful, I. What the Creed contains. whereof there must be had, either severally or universally, an assured 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 doctrine of this mystery is briefly comprehended in the Apostles Creed. For as our forefathers, II. The division of the Creed. who were both piously and learnedly skilled in this point, have observed; 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 described. In the other, the Second person, and the mystery of man's redemption. In the third part is concluded the doctrine 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 used by our forefathers, we call Articles. For as the members of our body are distinguished by joints: So also in this confession of Faith, whatsoever is to be believed 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 Heaven 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 heavens and the Earth and all things contained 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 complete 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 signify, 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 persuaded of a thing without any doubt or wavering. Nor ought any one to think that the knowledge of Faith is less certain, III. The assurance of faith. because those things which Faith offers to us to be believed, 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 shined in our hearts, that the Gospel might not be hid to us, as it is to them that perish. And now from what has been already said, iv Faith excludes curiosity. it follows, That he that has this heavenly knowledge 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 judgements, 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 knowledge of his eternal truth. And indeed, since the Apostle witnesses, That God is true, but every man a liar; 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 heavenly doctrine of salvation? Faith therefore must be held free, not only from all doubtfulness, but even from the very desire of more certain evidence or demonstration. The Curate is further to teach, V The outward profession of faith necessary. That he who says [I Believ;] besides that he declares the inward assent of his mind, which is an interior act of Faith, ought also openly to confess and declare that which he embraces and holds inwardly in his heart, by a free and open profession of his Faith; and this with the greatest cheerfulness and alacrity. For the faithful aught to have the same Spirit which the Prophet had, when he said, Psal 115.1. I believed, and therefore did I speak: And to imitate the Apostles, who answered boldly, even before the princes of the people, We cannot but speak those things which we have seen and heard: Acts 4.20. and be moved with the excellent saying of S. Paul, Rom. 1.11. I am not ashamed of the Gospel, for it is the power of God to salvation to every one that believes. And again, Rom. 10.11. (that the truth of this sentence might sufficiently be confirmed) With the heart man believes to righteousness, but with the mouth confession is made to salvation. [In God] Hence they, VI How far faith excels the wisdom of the world. to whom it is given, may learn what the worth and excellency of Christian wisdom is, and thereby how much we are beholden to the goodness of God, and may climb up, as by the steps or degrees of Faith, to the knowledge of the most excellent and most desirable thing in the world. For, herein does the Christian philosophy manifestly differ from the wisdom of the world; That the wisdom of the world guided by the light of nature only, from the effects of these things which are perceived by the senses, making very slow progress, and that not without mighty toil and difficulty, at length hardly reaches to the contemplation of the invisible things of God, and to acknowledge and perceiv the first cause and author of all things: But on the contrary, the Christian philosophy does so sharp'n the edge, and illuminate the understanding of the mind of man, that without difficulty it can mount up to Heaven; and being illustrated with the divine brightness, can truly behold first of all, the very eternal fountain of light, and then those things which are below him: So that with the greatest sweetness of mind, we can experimentally feel, 1 Pet. 2.9. and with unutterable joy we can exult that we are called out of darkness into unspeakable light, as the prince of the Apostles has it. Rightly therefore, in the first place do the faithful profess to believ in God, Ibid. 18. Jer. 22.19. whose Majesty we with the Prophet Jeremy, declare to be incomprehensible: For, as the Apostle says, He dwells in light inaccessible, which no man ever saw, and which no man is able to behold. For so he said to Moses, No man can see my face and live. For there is need for that mind that will soar up to God, than whom nothing is higher, to be altogether abstracted and withdrawn from sense: And this by nature, in this life, we cannot attain to. Now though the case be really thus; VII. How God manifests himself Act. 14.16. yet as the Apostle says, God has not left himself without a testimony of his goodness, giving rain from Heaven, and fruitful seasons, filling men's hearts with food and gladness; which was the reason why the Philosophers did not think meanly of God, not attributing by any means any thing corporeal, any thing gross, or mingled to him; to whom also they ascribed the perfect strength and fullness of all good; so that from him, as from an eternal never-failing fountain of goodness and bounty, does flow all that good, that all created beings, and perfect natures do enjoy: Whom they called wise author of truth, loving, just, bountiful, and by other names, signifying the supreme and most absolute perfection: Whose infinite power and immense influence, they confessed, fills every place, and extends itself to all things. But this is far better and more clearly understood from the holy Scriptures; as in that place, where it is said, Joh. 4.24. Matt. 5.48. Heb. 4.13. Rom. 11.23. Rom. 3.4. Joh. 14.6. Ps. 47.11. Ps. 144.16. God is a spirit; and, Be ye perfect, even as your heavenly Father is perfect: And, All things are naked and open before his eyes; and that, O the depth of the riches of the wisdom and knowledge of God And, God is true: And, I am the way, the truth and the life: And again, Thy right hand is full of righteousness: And, Thou openest thy hand and fillest with thy blessing every living creature: Lastly, Whither shall I go from thy presence? And, If I ascend up into Heaven, thou art there; if I go down into Hell, thou art there also; if I take wings in the morning and dwell in the utmost parts of the sea, etc. And, Do not I fill Heaven and Earth, says the Lord? These are great and excellent things, which even the Philosophers by searching into nature and the effects of things, have consequently discovered concerning the nature of God, and agreeable to the authority of holy Scripture. And though even hence we may learn how necessary this doctrine which came down from Heaven, is, VIII. Faith is more easy and yet more excellent than knowledge. if we observe, that Faith is very excellent, not only in this, That those things which only wise men, and that by long study and much labour can attain to, do lie open and plain and become easy and familiar even to the unlearned, as was said before; but that that knowledge of things, which is got by Faith is much more certain, and much more frees the mind from error than any humane knowledge can possibly do. But how much more excellent than is the knowledge of God himself to be thought, to the attaining whereof, not the contemplation of nature, but the light of Faith opens the way properly to believers. But this is contained in the articles of Faith, which teach us the unity of the divine essence, and the distinction of the three persons; as also that God is man's ultimate end, from whom we are to expect the possession of heavenly and everlasting happiness. For so S. Paul teaches us, That God is a rewarder of them that diligently seek him. How great these things are, and whether they are goods of this kind, to which mere humane wisdom can reach, the Prophet Isaiah before the Apostle, Isa. 6.4. shows in these words. From the very beginning they have never heard, nor has any one told them; neither without thee, o God, has any eye seen, what things thou hast prepared for them that wait for thee. From what has been already said, IX. There is only one God. we must confess. That there is but one God, not more Gods. For seeing we ascribe the supreme good and perfection to God, it is not possible that what is most absolute and supreme, can be in more than one. But if any thing be wanting to make a supremacy to any one, he is thereby plainly confessed to be imperfect: Wherefore such want is inconsistent with the nature of God. This is proved by many places of holy Scripture; for it is written: Hear o Israel: The Lord our God is one God: Deut. 6.4. Exod. 20.3. ●●. 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 itself 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 used, which foolishly and wickedly phanci'd that there were more Gods than one: But by a certain custom or form of speaking, it would signify some excellent virtue or office which by the Grace of God was bestowed upon them. Christian Faith therefore belieus and confesses, That God in his nature, substance and essence is but one: As, for the confirmation of the truth it is declared 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 declared 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 governed, and kept in their proper state and order. By a similitude therefore taken from humane affairs, they called him Father, as they do him, from whom is sprung a Family, and by whose counsel and command it is ruled: So for this it was, that they called God a Father, whom they acknowledged the Maker and Governor of all things. The same name also have the holy Scriptures used, when speaking of God, they would show that the creation, power, and admirable providence over all is to be ascribed 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 received 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 bestowed upon us, that we should be called the sons of God, and be so. But if we be sons, than heirs, heirs indeed of God, and joint-heirs with Christ, who is the first begotten among many brethren, and is not ashamed 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 explained, the Curates should 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 could never attain to, nor so much as suspect, That the divine oracles under this name Father begin to unfold to us. For this name shows us, XII. The name Father shows a plurality of persons. That in the being of God, not one Person only, but a distinction of Persons is to be believed. For there are three Persons in one Godhead. 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 chief for this reason, Because he begat the Son from all eternity: For it is plainly signified 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 busied, 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 Curates ought to teach, That the terms by which this mystery is signified, and which are proper both to the Essence and Persons, are religiously to be retained, 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 oppressed with the glory of it. For this which our Faith assures us of, aught to satisfy us, that thus we are taught of God, (whose Oracles not to give credit to, would be the highest folly and misery in the world.) Go, says he, and teach all nations, Matt. 28 19 baptising them in the name of the Father, and of the Son, and of the Holy Ghost: Again, There are three which bear record in Heaven, 1 Joh. 5.7. the Father, the Word, and the holy Spirit, and these three are one: Yet let him diligently pray and beseech God and the Father, who made all things of nothing, and sweetly order all things, who gave us power to become the sons of God, who has revealed this mystery of the Trinity to the soul of man, let him, I say, who by the gift of God belieus these things, pray without ceasing, that being at last received into everlasting Tabernacles, he may be found worthy to see what the fruitfulness of God the Father is, whereby beholding and understanding himself; he could beget a Son like and equal to himself: And how of two the very same, and an equal love of Charity, which is the Holy Spirit proceeding from the Father and the Son, knits together both the Begetter and the Begotten each to other with an eternal and indissoluble Band. And thus these is but one Essence and yet a perfect distinction of the Three Persons of the divine Trinity. [Almighty.] The Holy Scripture is used to express that supreme Power and infinite Majesty of God by many names, XV. Why gloriou●l p the●● are given God. to show with how great religion and devotion his most holy name is to be worshipped; but chief let the Curate teach that An Almighty Power is most commonly attributed to him. For so he says of himself. I am the Lord Almighty. Again, Gen. 17.1. when Jacob sent his sons to Joseph, Gen. 43.14. he thus prays for them, Now God Almighty give you favour before the man. It is also written in the Revelations; Rev. 1.8.16.5. The Lord God Almighty, who was, and is, and is to come; and elsewhere. The great day is called the day of the Almighty God. Sometimes, also it is used to signify the same thing in many words. Pertinent to this place is that which is written, Act. 2.20. Numb. 11.23. ●●nd 12.8 There is no word impossible with God. Is the hand of the Lord weakened? Thou canst do● whatsoever thou wilt. There are many other expressions of the like kind. In all which various forms of speech any one may easily perceiv the same to be understood, which is comprehended in this single word, [Almighty.] Now by this Name of God we plainly perceiv, XVI. What the word Almighty signifies that there is nothing, nay that we cannot so much as conceiv any thing in our mind or thought which God cannot bring to pass. For he has power to do, not those things only which fall under our apprehension, though they indeed are very great, to wit, to reduce all things into nothing; and presently out of nothing again to make many worlds; But he has power to do many mightier things than these, and which our weak minds and understandings cannot conceive. And yet, though God can do all things, yet he cannot lie, deceiv, be deceived, or sin, or be ignorant at all, or perish; for such things belong only to a Nature or Being, whose actions are imperfect; but we say God cannot do these things, because his actions are always most perfect; because to be able to do these things, is a sign of weakness, and not of that supreme and unlimited Power which God has. We therefore so believ God to be Almighty, that we abhor to think or imagine any thing of him which is not most agreeable to the most perfect Being. The Curate may show it was well and wisely done to omit other names of God in the Creed, XVII. Why in the Creed God is offered to be believed Almighty. and only to offer this one to us to believ. For when we acknowledge God to be Almighty, we must needs confess that he knows all things, and that all things are subject to his Rule and Government. And when we doubt not in the least of his Ability to do all things, it must needs follow that we must allow all those other things, which if he should not have, we cannot understand how he is Almighty. Besides there is nothing so powerful to strengthen our Faith and Hope, as to have this always settled in our mind, that there is nothing which God cannot do: For whatsoever we ought to believ, though it be great, though it be wonderful, though it exceeds the Order and Measure of things; yet humane Reason easily and without any doubting, yields and assents to it, when once it owns that God is Almighty. Yea rather by how much the greater those things are which the Oracles of God teach, by so much the more readily does it account them to be believed. And if any great good thing be promised and expected, the mind is not discouraged although the thing it desires were too great. But it cheers and comforts itself, often calling to remembrance that there is nothing which Almighty God cannot do. With this Faith therefore we should especially fortify ourselves, XVIII. The profitableness of Faith in God Almighty. either when we are required to do some wonderful works for the use and profit of our Neighbours, or when we would beg any thing of God. The one, our Lord himself has taught us, when reproving the Apostles for unbelief, Matt. 17.20 he said, If ye had Faith as a grain of Mustardseed, ye might say to this Mountain remove from hence to another place, and it shall remove, and nothing shall be impossible to you. But of the other S. James testifies: Jam. 1.6, 7. Let him, says he, ask in Faith nothing doubting: For he that doubts is like a Wave of the Sea, which is moved and carried about with the Wind; let not that Man therefore think that he shall receiv any thing of the Lord. This Faith does moreover afford us many profits and advantages. It first teaches us all humility and lowliness of mind: 1 Pet 5.6. for so says the Prince of Apostles. Be ye humbled under the Mighty hand of God. It also teaches us not to fear where no fear is, but to fear that One God in whose power both we and all that belongs to us is, Luc. 12.5. for so says our Saviour, I will show you whom ye shall fear: Fear ye him, who after he has killed has power to cast into Hell. This Faith serves us also both to know and celebrate the infinite benefits of God towards us; for he that does but think that God is Almighty, cannot be so ungrateful, as not often to cry out, Luc. ●. 49 He that is Mighty has done great things for me. But now when in this Article we call the Father Almighty, XIX In the Trinity there are not three Almight s. let no one be so far deceived as to think, that we so ascribe that name to him, as though it belonged not to the Son and Holy Ghost also: For as we say. The Father is God, the Son is God, and the Holy Ghost is God; and yet they are not Three Gods, but One God. So we confess that the Father, Son, and Holy Ghost are equally Almighty, and yet that there are not Three Almighty's, but One Almighty. But as for a kind of special reason we call the Father, because he is the Fountain of all beginning, by this name; and as we attribute to the Son, who is the eternal Word of the Father, Wisdom; so we ascribe Goodness to the Holy Ghost, because he is the Love of them Both: Although according to the Rule of the Catholic Faith, these and such like names may well be given in common to all the three Persons. Maker of Heaven and Earth.] How necessary it is to instruct the Faithful about God's Almighty Power will plainly appear from what is now to be spoken of the Creation of all things. For the miracle of so great a work is more easy to be believed, XX. Out of what, how, and when God made the World. because there is no room left to doubt of the Infinite Power of the Creator. For God made not the world out of any matter, but created it out of Nothing; and that not throw any powerful constraint or necessity, but purely of his own free will and accord. Nor was there any other cause which moved him to this work of Creation, but only that he might impart his own goodness to those things which should be made by him. For the Nature or Being of God being most perfectly happy in itself, stood not in need of any thing. As David confesses, Ps. ●● I said to the Lord: Thou art my God, for thou hast no need of my Goods. Now, as being led by his own goodness, he did whatsoever he pleased: So when he made all things, he had no Form or Pattern which was without himself, to go by: but because in his divine Wisdom was contained the Pattern of all things; this Pattern, I say, the great Creator beholding in himself, and imitating, as it were, by his supreme Wisdom and Infinite Power which are proper to him alone, he produced the whole universe of things in the beginning: For he spoke the Word and they were made; Ps. 148.5. he commanded and they were created. But then under the Name of Heaven and Earth must be understood whatsoever the whole Heaven and Earth contains. For besides the heavens, which the Prophet calls the work of his Fingers, Ps. 8.3. He added moreover over the brightness of the Sun and of the Moon, and the furniture of the other Stars, and appointed them to be for signs, and for seasons, and for days, and for years, and has so disposed the heavenly Orbs in a certain and constant course, that there is nothing can seem more swift in their perpetual running round, and yet nothing can be more certain and regular than their motion. Furthermore, The Angels created, and in what state. he created out of nothing the Spiritual Nature, and innumerable Angels, to serve and wait upon him, and these he adorned and beautified with the admirable gift of his Grace and Power: For seeing it is written in Holy Scripture, Joh. 8. That the Devil kept not his first estate, it is plain, that he, and the rest of the fallen Angels, in the beginning and at their creation were endued with his Grace, of whom S. Augustin writes thus; He created the Angels, Aug lib. 12. de Civit. Dei c. 9 with a good will, that is, with a pure Love, whereby they cleaved close to him, at once giving them Being, and bestowing Grace on them. Whence it is that we can never believ the Angels themselves to have been holy without a good will, i. e. without the Love of God. But then as concerning their Knowledge, we have this Testimony in the holy Scripture: 2 Reg. 14 20 Thou, O my Lord the King, art wise, having Wisdom, as an Angel of God, to know all things on the Earth. Lastly, Holy David ascribes Power to them in these Words; Ps. ●●2. 29. Mighty in Power, fulfilling his Word; and for this Reason they are often called in Holy Scripture the Powers, and the Hosts of the Lord. But although they were thus adorned with all celestial Gifts; yet many of them, who fell from God their Creator and Father, were thrown down from those most glorious Mansions, and shut up in the dismal Dudgeonss and Prisons of the Earth, there to suffer ever lasting Punishment for their Pride: Of whom the Prince of the Apostles writes in this manner, 2 Pet. 2.4. He spared not the Angels that sinned, but casting them down headlong to Hell, he delivered them to be there tormented, and to be reserved for the Judgement. God also by his Word commanded that the Foundation of the Earth should be made fast, XXI. The Earth established and adorned. Ps. 103.5.9. and to stand in the middle of the World, causing the Mountains to rise up, and the Fields and Valleys to sink down to the places which he had appointed for them; and that the Waters should not overflow the Earth, he appointed them their bounds, which they may not pass, nor turn again to cover the Earth. And then he not only adorned and clothed it with Trees, and all the various kinds of Herbs and Flowers, but he replenished it with all kinds of living Creatures, even as before he had filled the Air and Waters. Lastly, XXII. How Man was qualified in the Creation. He formed Man, who was so made and constituted of the Slime of the Earth, that he was immortal and impassable; yet not by the strength of Nature, but by the divine Bounty. But then as to his Soul, he formed him after his own Image and likeness, and gave him a Freedom of Will, and so tempered all the Motions and Appetites of his Mind in him, that they should never disobey the government of his Reason. He added also the admirable Gift of Original Righteousness, and gave him Rule over all the other Creatures. Which things it will be very easy for the Curates to learn, out of the sacred History of Genesis for the instruction of the Faithful. These things therefore we are to know concerning the Creation of all things, XXIII. God the Creator of all. Psal. 88 ●●. of Heaven and Earth; all which the Prophet has briefly comprehended in these Words, The heavens are thine, the Earth also is thine, thou hast laid the foundations of the World, and all that is therein. But the Fathers of the Council of Nice have much more briefly signified the same by those two Words added in their Creed, Of all things Visible and Invisible. For whatsoever things have Being in the World, or were created by God, either fall under Sense, and are called Visible, or else we may conceiv them with the Mind or Understanding, and these are signified by the Word Invisible. Nor may we believ that God so created and made all things, XXIV. God the Preserver and Governor of all. as to imagine, the Work being perfected and finished, the things made by him could be able to remain, without his infinite Power to support them. For as the Creator made all things by his supreme Power, Wisdom, and Goodness: So also if his perpetual Providence were not always at hand with the things he created, and preserved them by the very same Power he made them by, they would presently fall back into their first nothing. And this the Scripture declares when it says, Wisd. 11.25. How can any thing continue, unless thou pleasest, or that which thou callest, not be preserved? Now God not only defends and governs all things that have Being, by his Providence; but also by a secret kind of Virtue, he moves those things which are moved, and which act, to move and act, in such a manner, that though he hinders not the efficacy of second causes; yet he does prevent, and his secret power reaches to all things, Wisd. 8.1. and as the Wiseman witnesses, It reaches powerfully from End to End, and sweetly order all things. And therefore when the Apostle would declare that God to the Athenians whom they ignorantly worshipped, Act. 17, 27, 28. he said, He is not far from every one of us: For in him we live, move, and have our Being. And this is sufficient for the explication of the First Article, XXV. The Creation to be ascribed to all the three Persons. when we shall have given this Admonition, that the Work of Creation is common to all the Persons of the Holy and Undivided Trinity. For in this place, according to the Doctrine of the Apostles, we confess the Father to be the Creator of Heaven and Earth: Job. 1.3. Of the Son, we read in the Holy Scripture, All things were made by him: Gen. 1.2. And of the Holy Ghost, the Spirit of the Lord moved upon the Waters: and in another place, By the Word of the Lord, the heavens were made, Ps. 32.6. and all the Power thereof by the Breath of his Mouth. ARTICLE II. ANd in jesus Christ his only S●on our Lord.] That the Benefit is wonderful and satisfactory, I. The utility of this Article. which throw the Belief and Confession of this Article redounds to Mankind, this Testimony of S. John declares. He that confesses that Jesus is the Son of God: 1 Joh 4.15. God dwells in him, and he in God: And that commendation of Happiness which Christ gave to the Prince of the Apostles, Blessed art thou Simon Bar-jona; Mat. 16.17. for Flesh and Blood has not revealed this to thee, but my Father which is in Heaven. For this is the surest foundation of our Salvation and Redemption. But because the Fruit of this admirable Benefit is best understood, II. Whence the explication of this Article is to be begun. Come. Trent. Sess. 3. Can. 1, & 2. Gen. 2.6. from the ruin of that most happy State, wherein God at first placed Man; the Curate is to take diligent heed, that the Faithful may come to the right understanding of the cause of these common Miseries and Calamities. For when Adam had fallen from his Obedience to God, and violated that Prohibition, Of every Tree of the Garden thou mayst eat, but of the Tree of the Knowledge of Good and Evil, thou mayst not eat, for in the day thou eatest thereof thou shalt surely die: He fell into that most extreme Misery, that he lost the Holiness and Righteousness in which he was created, and fell into the rest of those Mischiefs which the Holy Council of Trent more largely has explained. But besides this, Ibid. Sess. 6. Can. 1. & 2. we are taught, That Sin and the Punishment of Sin remained not in that one Adam only, but from him, as from the Seed and Cause, it justly flowed and passed over to all his Posterity. Seeing therefore, that our whole Kind fell from the highest pitch of dignity, not possibly to be restored to its former station by any power of Men or Angels; there was this only Remedy left to repair our miseries and ruins, that the infinite Power of the Son of God, having first assumed the weakness of our Flesh, should himself bear the infinite weight of our Sin, and in his own Blood reconcile us to God. Now the Belief and Confession of this Redemption is, III. The confession of this Article necessary. and always was necessary to Men to Salvation, as God from the beginning has shown: For in that first condemnation of Mankind, which presently followed upon the Sin; there was also showed a Hope of Redemption in these Words, in which he denounces the Devil his doom, which he was about to accomplish in the deliverance of Men from his thraldom. I will put enmity between thee and the Woman; Gen. 13.15. between thy Seed and her Seed, she shall break thy Head, and thou shalt bruise her Heel. He moreover often confirmed the same Promise, iv The promise of a Saviour made and confirmed. and more plainly signified his purpose to those Men especially, whom he had a singular love for; and among the rest, where both he had frequently signified this Mystery to Abraham the Patriarch, and also more plainly declared it at that time, when in obedience to God's command, he was ready to offer up in Sacrifice his only Son Isaac: For he says, Because thou hast done this thing, Gen. 22.17, 18. and hast not spared thy only begotten Son, I will bless thee, and will multiply thy Seed as the Stars of Heaven, and as the Sand which is on the Seashore: and thy Seed shall possess the Gates of thy Enemies, and in thy Seed all the Nations of the Earth shall be blessed, because thou hast obeyed my Voice. From which Words it may easily be gathered, that it should be one of the Seed of Abraham, who should bring Salvation to all them who are delivered from the most cruel Tyranny of Satan: It was necessary therefore, that the very Son of God, according to the Flesh, should be born of the Seed of Abraham. Not very long after, V The same Promise renewed. Gen. 28.12. the Lord, to consecrate the memory of this Promise, made the same Covenant with Jacob, Abraham's Grandson; for when in a Vision he saw a Ladder reaching from Earth to Heaven, and the Angels of God ascending and descending upon it, as the Scripture witnesses, he heard the Lord, Gen. 28.13. standing upon the Ladder, saying, I am the Lord, the God of thy Father Abraham, and the God of Isaac, the Land whereon thou sleepest, I will give to thee, and to thy Seed, and thy Seed shall be as the dust of the Earth. And thou shalt stretch forth thyself to the East, and to the West, and to the North, and to the South, and in thee, and in thy Seed shall all the Nations of the Earth be blessed. Nor was God after this, VI The memory of this Promise is renewed. wanting in ●●hewing the memory of the same Promise of his, to stir up, both in Abraham's Seed, and in many other Men, the expectation of a Saviour. For when once the Jewish Commonwealth and Religion became Settled▪ This began to grow more common, and known to his people. For there were many things which signified, and many Men which foretold, What and how great good things that Saviour, and our Redeemer Jesus Christ was to bring us. And indeed the Prophets, whose Minds were illuminated with Light from Heaven foretold the people of the Birth of the Son of God, Isa. 7.15 8.3.9.6.11.1.53. throughout. Jer. 23.5.30.9. Dan. 7 13.9.24. and the wonderful works which he should perform when he should be made Man, his Doctrine, Manners, Kindred, Practice, Death, Resurrection, and other Mysteries of him, and all this they taught so plainly, as though they had been done before their Faces. So that excepting the difference of time only, we could not discover any diversity between the Predictions of the Prophets, and the preaching of the Apostles; between the Faith of the old Patriarches, and our own. But now we will speak of the several parts of the Article. jesus is his proper name, VII. What the name Jesus signifies, and by whom it was given. Luc. 1.31. who is God and Man, and it signifies a Saviour; and this name was given him, not by chance, nor by the judgement or will of Men, but by the counsel and command of God: For so the Angel told Mary his Mother: Behold, thou shalt cenceiv in thy Womb, and bring forth a Son, and shalt call his name Jesus; and afterwards he not only commanded Joseph the Husband of the Virgin, to call the Child by that name; but also tells the reason why he was to be so called: For he says, Joseph thou Son of David, Mat. 1.21. fear not to take to thee Marry thy Wife, for that which is born in her, is of the Holy Ghost: And likewise her Son, and thou shalt call his name Jesus, for he shall save his people from their Sins. We read in Holy Scripture of many who were of this name: As the son of Nun, VIII The name Jesus suitable to Christ especially. who succeeded Moses, and led the people, whom Moses, delivered out of Egypt, into the Land of Promise, which was denied to Moses. Josedech the son of a Priest was called by the same name. But how much more truly ought we to believ, That our Saviour ought to be called by this name, who has brought light, liberty, and salvation, not to one People or Nation only, but to all Men, of all ages; oppressed, not with Famine, or with Egyptian or Babylonian Bondage, but sittng in the shadow of Death, and miserably fettered in Sin, and the chains of the Devil, and has purchased for them a Right and Inheritance in the Kingdom of Heaven, and reconciled them to God the Father. In them we see Christ our Lord shadowed, who heaps upon mankind those Blessings here mentioned. Now all those names before spoken of, which by divine appointment were to be given to the Son of God, are all to be referred to this one name Jesus. For whereas all the other, in some measure, had only touched the Salvation, he was to give us; this one contains the whole weight and virtue of the complete Salvation of Mankind. And to the name of jesus, IX. Why the name Christ added to the name Jesus. this name of Christ is also added, which signifies Anointed, and is a name both of Honour and Office, nor is it proper to one thing, but common to more. For our old Fathers were used to call Priests and Kings, whom God had commanded to be anointed for the dignity of their Office, Christ's. The Priests were they, Reg 12 3.24.6. who in their daily Prayers recommended the people to God, and offered Sacrifice to God for them. Kings had the government of the people committed to them, and to them chief belongs the power of the Laws, to protect the Innocent, and to correct the boldness of the Wicked. Because therefore both of these Offices seem to relate to the Majesty of God in the Earth, therefore those that were chosen to the Office of King or Priest, were anointed with Oil. It was customary also to anoint the Prophets, who as the Interpreters and Ambassadors of the immortal God, opened to us the Secrets of Heaven, and by wholesome Precepts, and foretelling things to come, warned Men to mend their manners. But when Jesus Christ our Saviour came into the World, X. Christ a Prophet, King, and Priest. he undertook the Part and Office of all these three Persons, Prophet, Priest, and King, and for these causes he is called Christ, and anointed for the discharge of those Offices, not by the act of any mortal, but by the influence and virtue of his Heavenly Father; not with earthly Ointment, but with spiritual Oil, when the fullness of the Holy Spirit, and Grace, and a more plentiful measure of all gifts was poured into his most Holy Soul, than the Being or Nature of any other Creature was able to receiv, and this the Prophet plainly shows, when speaking to the Redeemer himself, he said, Ps. 44.7. Thou hast loved Righteousness, and hated Iniquity, therefore God, even thy God has anointed thee with the Oil of Gladness above thy Fellows. The same thing, but much more plainly has the Prophet Isaiah showed in these Words: Isay. 61.1. The Spirit of the Lord is upon me, because the Lord has sent me to preach to the meek. Jesus Christ therefore was that great Prophet and Teacher, XI. How Christ a Prophet, Priest and King. who taught us the Will of God, and by whose teaching the whole World has received the knowledge of our Heavenly Father: and this name does much more truly and excellently belong to him, because all whatsoever, that were honoured with this name of Prophet, were but his Disciples; and for this cause chief were they sent, That they should prophesy of this Prophets coming to save all Men. The same Christ was a Priest, not of the same Order as the Priests of the tribe of Levi under the old Law were; but of that of which the Prophet David sings; Ps 189. 4●. Heb. 5.7. Thou art a Priest for ever, after the Order of Melchisedech: Which Argument, the Apostle writing to the Hebrews handles excellently. But we acknowledge Christ to be a King also, not only as he is God, but as he is Man, and partakes of our Nature: Luc. 1.33. Of whom the Angel testifies: He shall reign for ever in Jacob, and of his Kingdom there shall be no end. Now this Kingdom of Christ is Spiritual and Eternal, XII. How and by whom Christ's Kingdom is governed. begun indeed on Earth, but perfected in Heaven. And by his wonderful Providence performs the Office of King of his Church: He governs it, he defends it from the snares and violence of its enemies, he gives it not only Holiness and Righteousness, but also Power and Strength to persevere: And although both good and bad Men are within the limits of this Kingdom, and consequently all Men do belong to it; yet those chief, and above the rest experience the most excellent Goodness and Bounty of our King, who lead their life innocently and uprightly, according to his Laws: Not that this Kingdom came to him by any humane Birthright or Inheritance, though he came of the stock of the noblest Kings: But he was a King in this respect, Because God bestowed upon that Man whatsoever Power, Excellency, and Dignity the nature of Man was capable of. To him therefore God delivered the government of the World, and to him he subjected all things. He has already begun his reign, but in the day of Judgement he shall enjoy it fully and perfectly. His only Son.] In these Words are yet higher Mysteries proposed to the Belief and Contemplation of the Faithful concerning Jesus, XIII. Christ the Son of God, and true God. to wit, that he is the Son of God, and true God, as the Father himself is, who begat him from all Eternity: We moreover do confess him to be the Second person of the Trinity, and in all respects equal to the other two: For there ought nothing to be, no nor so much as phanci'd in the mind to be any thing unequal or unlike in the divine Persons, since we acknowledge that they have only one Being, one Will, one Power. This is plain from many Oracles of Holy Scripture, but especially that Testimony of S. John does exceeding plainly show it: 1 Joh. 1.1. In the beginning was the Word, and the Word was with God, and the Word was God. But when we hear that Jesus is the Son of God, we ought not to imagine any earthly or mortal thing of his Birth: XIV. The eternal Generation of Christ ineffable. But we ought constantly to believ, and with the greatest devotion and affection of mind to honour that Birth, whereby the Father from all Eternity begat the Son, which to comprehend by Reason, or perfectly to understand, we can by no means do it: But as amazed at the wonderfulness of the Mystery, we ought with the Prophet, to say, Who can declare his Generation? This therefore we ought to believ, Isay. 53.8. That the Son is of the same Nature, of the same Power, and Wisdom with the Father, as we confess more largely in the Nicene Creed: For it says, And in Jesus Christ his only begott'n Son, begott'n of the Father before all Worlds, God of God, Light of Light, very God of very God, begott'n not made, being of one substance with the Father, by whom all things were made. But of all those things, which are made use of as Similitudes to show the manner and way of his Eternal Generation, XV. A similitude that seems to come nearest the matter which is taken from the Thought of our mind, wherefore S. John calls the Son his Word: 1 Joh. 1. For as our mind, after a sort understanding itself, fancies its own Image; which Divines call Word; so God, (so far as humane things may be compared with divine) understanding himself, begets his eternal Word: although it is better to contemplate what Faith proposes, and with a sincere Heart to believ and confess that Jesus Christ is true God, and true Man, begotten indeed, as God, of the Father, before all Ages and Generations; but as Man, born in time of his Mother the Virgin Mary. And though we acknowledge his Twofold Nativity, XVI. Christ one person the only Son of his Father. yet we believ him to be but One Son. For it is One Person only in whom the Divine and Humane Nature meet together. And as to his Divine Generation he has no Brethren or fellow Heirs, he being the only Son of his Father, but we Men the Potters-Clay, and the work of his Hands. But if we consider his Humane Generations, he not only calls many by the name of Brethren, Rom. 8.17. he uses them as Brethren, That they together with him may obtain the glory of his Father's Inheritance, who by Faith have accepted Christ as their Lord, and do in truth show forth their Faith which they profess in his name, by works of Charity. Wherefore he is called by the Apostle, The first begott'n among many Brethren. Our Lord.] Many are the things which in Holy Scripture are spoken concerning our Saviour, XVII. Why divers Epithets given to Christ. whereof some, as appears plainly, agree to him, as he is God; Others, as he is Man: For he has different Properties, according to his different Natures. We therefore truly say, That Christ is Almighty, Eternal, Infinite, and this he has from his Divine Nature: Again we say of him, That he suffered, was dead, and rose again, and these things, no one doubts, but that they are agreeable to the Nature of Men. But besides these, there are some things agreeable to both Natures, as in this place, where we say, our Lord. If therefore this name be suitable to both Natures, we may well surely call him our Lord. For as he is eternal God, XVIII. Why Christ is called our Lord. as the Father, so also is he equally Lord, and Father of all things. And as he is not One, and the Father Another God, but One and the self same God; so also is not he One Lord, and the Father Another Lord, but both One Lord. But rightly also for many reasons, as he is Man, is he called our Lord. And first because he is our Redeemer, and has delivered us from our sins, has he rightly got this power both to be, and to be called our Lord. For so the Apostle teaches: He humbled himself, and became obedient to death, Phil. 2.7. even the death of the Cross, for which reason God has highly exalted him, and given him a name which is above every name, that at the name of Jesus every Knee should bow, V 10. of things in Heaven, and things in Earth, and things under the Earth; and that every Tongue should confess that Jesus Christ, is in the glory of God the Father. And after his Resurrection, he says of himself, Matt. 28.18. All Power is given to me in Heaven and in Earth. For this other Reason also he is called Lord, because in this one Person the two Natures, Divine and Humane are joined together: For by this wonderful conjunction he merited to be made our Lord, and Lord of all things that were created, although he had not died for us; but especially of the Faithful, who obey and serve him with the utmost intention of Mind. What remains therefore, but that the Curate for this Reason persuade his faithful people to consider, That it is most just, that above all men in the World, we who have our very name of him, and are called Christians, and cannot be ignorant what great Benefits he has bestowed on us, and this especially, that by his Grace, We know all these things by Faith: It is most just, I say, that we devote and consecrate our self forever to our Lord and Redeemer, no otherwise than as his meanest Servants. And indeed, when we were received into Baptism, XX. In Baptism we are devoted to Christ. we did before the Church Doors solemnly promise that we would do so. For we declared that we renounced the Devil and the World, and gave up our self wholly to Christ Jesus. But if to be enroled in the Christian Camp, we devoted ourselves with so Holy and Religious a Procession; what punishment shall we deserv, if after our entrance into the Church, and have known the Will and Law of God, if after we have received the Grace of his Sacraments, we shall lead our Lives after the Rules and Commandments of the World and the Devil, as if when we were washed in Baptism, we had given up our Names to the World and the Devil, and not to Christ our Lord and Redeemer? But what Heart is there which so great a Propensity, so great kindness, and good Will of so great a Lord toward us, cannot inflame with ardent Love to him, who though he has us in his power and dominion, as Servants bought with his own Blood, yet embraces us with such Love, that he calls us not his Servants, Joh. 15.14, 14. but his Friends, yea his Brethren? This verily is a most just cause, and I know not whether it be not the greatest, why we ought always to own and reverence, and worship him as our Lord. ARTICLE. III. WHo was Conceived by the Holy Ghost, born of the Virgin Mary.] That God bestowed a fingular Blefling upon Mankind, I. How great God's Bounty towards us. when he restored us to liberty from the slavery of the most cruel Tyrant, the Faithful may perceiv by those things which have been already spoken in the former Article; but then if we lay before our Eyes the counsel and way, by which chief he would accomplish this. Verily there is nothing can possibly shine more glorious and magnificent than the Bounty and goodness of God towards us. The greatness of this Mystery therefore, II. The sense of this Article. which the Holy Scripture proposes to us to consider, as the chief point of our Salvation, the Curate may begin to show in the explaining this Third Article, the meaning whereof he may teach to be this. That we believ and confess, that this very Jesus Christ our ohly Lord, Matt. 1.23. Joh. 1.36. the Son of God, when for our sakes he took upon himself Humane Flesh in the Womb of the Virgin, was not, as other Men, conceived of the Seed of Man, but beyond all order of Nature, was conceived by the power of the Holy Ghost, so that the same person remaining God, which he was from all Eternity, became Man, which before he was not. That these Words are so to be understood, does plainly appear by confession of the Holy Council of Constantinople, for thus it says; Who for us Men, and for our Salvation, came down from Heaven, and was Incarnate by the Holy Ghost of the Virgin Mary, and was made man. And this S. John the Evangelist has also explained, as being he who drew the Knowledge of this most profound Mystery out of the Bosom of our very Lord and Saviour himself. For when he had declared the Nature of the Divine Word in these Words. In the beginning was the Word, Joh. 1.1. and the Word was with God, and the Word was God: At last he concludes, and the Word was made Flesh, and dwelled among us: For the Word, which was a Person of the Divine Nature, did so take upon him the Humane Nature, that the Hypostasis or Person, both of the Divine and Human Nature was but one and the same, whereby it came to pass that so admirable a Conjunction preserved the Actions and Properties of both Natures, and as that great and holy Pope Leo has it, Serm. 1. de Nat That neither did the Glory of the Superior or Divine, destroy the Inferior or Humane; nor the assuming the Inferior diminish or lessen the Superior. But because the Explication of Words ought not to be omitted. It is requisite that the Curate teach, IU. What works of God are attributed to the whole Trinity. That when we say, That the Son of God was conceived by the Power of the Holy Ghost, this one Person of the Divine Trinity did not make the Mystery of the Incarnation. For though the Son only took the Humane Nature upon him: yet all the Persons of the Holy Trinity, the Father, Son, and Holy Ghost, were Authors of this Mystery; for we must hold this Rule in our Christian Faith: That all those things which God does (extrà se) without himself in the Creatures, are common to all the Three Persons, nor does one act more than another, or one without another. But that one One person proceeds from another; V And what to the several Persons. this cannot be common to all; for the Son is begotten of the Father alone; the Holy Ghost proceeds from the Father and the Son: But whatsoever (extra illas) without them, comes from, or is done by them, the whole three Persons without any difference do it, and of this kind we are to believ the Incarnation of the Son of God to be. Now though these things are thus, VI Why Christ is said to be conceived by the Holy Ghost. yet the Holy Scripture is used to attribute to any one of the Three Persons, those things which are common to all the Three Persons; for example. It ascribes, the Power of all things to the Father, Wisdom to the Son, Love to the Holy Ghost. And because the Mystery of the Incarnation of God, does manifest the special and infinite Good Will of God toward us, for this Reason therefore is this work attributed to the Holy Ghost, In this Mystery we are to observe, VII. The Mystery of Christ's Conception declared That there are many things done beyond the Order of Nature, and some again by the Power of Nature. For in that we believ the Body of Christ to be made of the most pure Blood of his Virgin-Mother, we therein acknowledge his Human Nature, it being common to the Bodies of all Men, to be formed of the Blood of the Mother. But that which surpasses both the Order of Nature, and the reach of Human Understanding, is this; That as soon as the Blessed Virgin, consenting to the Words of the Angel, Luc. 1.38. had said, Behold the Handmaid of the Lord, be it unto me according to thy Word; immediately the most holy Body of Chrift was formed, and a Reasonable or Human Soul joined with it, and so in that very moment of time, he became perfect God, and perfect Man. Now that this was the strange and wonderful work of the Holy Ghost, there is no one can doubt, since by the Order of Nature, no Body can be informed by, or receiv a Humane Soul, but at the limited term of time. But this also is very wonderful, VIII. Christ not Man, before God. That so soon as ever the Soul of Christ was joined with his Body, his very Godhead or Divinity was also knit together with his Soul and Body: Wherefore his Body was at once both formed and quickened, and his Divinity joined to his Soul and Body. Whence it came to pass, IX. The Virgin truly Mother of God and Man. That in the same moment of time, he became perfect God, and perfect Man, and the most Holy Virgin truly and properly called Mother of God, and of Man, in the same moment wherein she conceived God and Man. This was signified by the Angel, when he said, Luc. 1.31. Behold thou shalt conceiv in thy Womb, and shalt bring forth a Son, and shalt call his name Jesus; he shall be great, and shall be called the Son of the most High. By the event it was well proved what Isaiah foretold, Isa. 7.14. Behold a Virgin shall conceiv and bring forth a Son. That Elizabeth also perceived this to be the Conception of the Son of God, she being filled with the Holy Ghost, declares in these Words. Whence comes this thing to me, Luc. 1.43. That the Mother of my Lord comes to me? Now as the Body of Christ was formed of the purest Blood of the purest Virgin, X. Christ as soon as conceived had all Grace. without the help of Man, as was said before, but by the only Power of the Holy Ghost; so also, as soon as he was conceived, his Soul received an overflowing plenty, and all abundance of the Chrism, or anointing of the Holy Spirit. For God gave not his Spirit to him by measure, Job. 3.34. as to other Men adorned with Grace and Holiness, as S. John testifies, but be pouered plentifully into his Soul all Grace, Joh. 1.16 That of his fullness we might all receiv. Nor may we call him The Adopted Son of God, Note. though he had the Spirit whereby holy Men obtain the Adoption of the Sons of God; for he being the Son of God by Nature, we may not think that the Grace or name of Adoption can by any means be proper or suitable to him. These are the things which seem proper to be explained, XI. How the fruits of the belief of this Article to be got. concerning the wonderful Mystery of Christ's Conception; from whence that some wholesome Fruit and Advantage might redound to us, the Faithful aught to fix these things in their Memories, and frequently to consider in their Hearts, That it is God who took Human flesh upon himself: Yet such a way did he become Man, that we cannot comprehend in our Minds, nor express with Words. Lastly, that for this end he would become Man, That we might be born again, and become the Children of God. This when they have well considered, and all the Mysteries contained in this Article, let them with humble and faithful Minds believ and adore them, not seeking to search or pry narrowly into them, because they can scarce ever do it without great danger. Born of the Virgin Mary.] This is the other Part of this Article; XII. Christ born of a Virgin. in explaining whereof, the Curate should be very diligent, because the Faithful are bound to believ, not only, That Christ our Lord was conceived by the power of the Holy Ghost, but that he was born and brought forth into the World, by the Virgin Mary. With how much sweetness, joy and satisfaction of Mind the Belief of this mystery is to be entertained and meditated upon, the Angel declares, who first brought this joyful news to the world, Luc. 2.10. Behold I bring you glad tidings of great joy, which shall be to all People! And from that Song of the Heavenly Host, Luc. 2.14. Glory to God in the highest, and in Earth peace to men of good will. What the Angels sung is easy to understand. Herein that most ample Promise of God to Abraham began to be fulfilled, to whom it was said, Gen. 22.18. that in his seed all the Nations of the Earth should be blessed. For That Mary, whom we declare and worship as the true Mother of God, because she brought forth that person which was both God and Man together, Mat. 1.39. had her Offspring from David the King: but as that conception does quite surpass the order and course of nature, so in that birth we may not contemplate any thing but what is Divine. And besides, XIII. How the Virgin brought forth Christ. Joh. 20.19. than which nothing more wonderful can be either said or thought, he was born of his Mother without any damage to, or lessening of his Mother's Virginity. And, as afterwards he went out of his Toom, though it were shut and sealed, and went in to his Disciples, the doors being shut; or, (to take a similitude from things we daily see come to pass by nature) as the rays of the Sun penetrate the concrete, hard substance of Glass, and yet neither break nor hurt it in the least; after a like, but a higher sort, I say, Jesus Christ was brought forth out of his Mother's womb, without any hurt to his Mother's Virginity, for we celebrate her unstained and perpetual Virginity with the truest praises and commendations. And this was wrought by the power of Holy Ghost, who was present with the Mother in such a manner, at the conception of the Son, and birth of her Son; that he gave her both Fruitfulness and perfect Virginity. The Apostle uses sometimes to call Christ Jesus the new Adam, XIV. Christ compared to Adam, Mary to Eve. 1 Cor. 15.21, 22. and to compare him with the first Adam: for as in the first Adam all dye; so in the second Adam all are called again to life. And as Adam, as to the natural state is the Father of all mankind; so Christ is the Author of Grace and Glory. After the same manner we may so compare the Virgin Mother with Eve, that the second Eve, which is Mary, may answer to the first Eve: as we have already showed, that the second Adam which is Christ, answers to the first Adam: For Eve, because she believed the Serpent, brought death and a curse upon mankind; and when Mary believed the Angel, it came to pass by God's goodness that, life and a blessing came down upon men. Throw Eve we were born the children of wrath, Eph. 2.3, 5. but of Mary we have received Jesus Christ, by whom we are born again the children of Grace. It was said to Eve, Gen. 3.16. in sorrow shalt thou bring forth Children. Mary is freed from this Law, as being she who, having kept her Virgin Modesty safe and entire, brought forth Jesus the Son of God without any feeling or sense of pain, as before was said. When therefore the mysteries of this wonderful Conception and Nativity are so many and so great, XV. Figures of Christ's conception and nativity. it pleased the divine Providence, to signify them before hand by many Signs, Oracles and Prophecies. The Holy Fathers therefore understood many of the things we read in the Holy Scriptures to belong to this matter; but especially where we read of that Gate of the Sanctuary which Ezekiel saw shut, also the Stone cut out of the mountain without hands, (as we read in Daniel) which became a great Mountain, and filled the whole Earth: And Aaron's Rod, which only of all the Rods of the Princes of Israel budded: Num. 17.8. Exod 3.4. and the Bush which Moses saw burn, Luc. 2. and was not consumed. The Holy Evangelist has largely described the history of Christ's Birth. Of which therefore there is no need that we speak more, since 'tis easy for the Curate to read more there. Great pains ought to be taken, XVI. In explaining this mystery, what the people ought to be persuaded to. Rom. 15.4. Job 26.11. that those mysteries which were written for our learning, might be fixed and rooted in the minds of the Faithful: And first of all in commemoration of so great a benefit, that they be thankful to God the Author thereof; and next that they always lay before their eyes, for their example to imitate, this so great and singular pattern of Humility. For what can be more useful or profitable to check the pride and haughtiness of our hearts, than often to think, that God does so humble himself, that he communicates his glory with men, and takes on himself their weakness and frailty; that God becomes Man, and gives that supreme and infinite Majesty to Man, at whose Nod the very Pillars of Heaven (as the Scripture says) tremble and quake for fear; and that he should be born in earth, whom the very Angels adore in Heaven. What therefore, since God does these things for our sake, what, I say, ought we to do in obedience to him? How willingly and cheerfully ought we to love, embrace and perform all Offices of Humility? The Faithful see how wholesome a Doctrine the Birth of Christ teaches us, even before he began to utter his voice. He is born needy; he is born a Stranger in an Inn: He is born in a vile Manger: He is born in the depth of Winter; Luc. 2.6, 9 for thus writes St. Luke, It came to pass, that while they were there, the days were accomplished that she should bring forth, and she brought forth her first born Son, and wrapped him in swaddling and laid him in a manger, because there was no room for him in the Inn. Could the Evangelist include all the whole Glory, and Majesty of Heaven and Earth in more bumble expressions? Nor does he write, that there was no room in the Inn, Ps 49.12. but none for him, who said. The whole earth is mine, and the fullness thereof. Which also another Evangelist testifies, saying, He came to his own, and his own received him not. These things when the Faithful remember, XVII. How great grace and glory redounds to us by the Incarnation. let them also remember that God was contented to undergo the lowliness and frailty of our flesh, that he might raise mankind up to the highest degree of Dignity; for this one thing sufficiently discovers that excellent dignity and worth, which he has by the divine bounty obtained, that He vouchsafed to become Man, who also was true and perfect God: so that now we may boast, that the Son of God is our bone, and our flesh; which those Blessed Spirits cannot do; for as the Apostle says, He in no case took upon him the nature of Angels, but he took upon him the seed of Abraham. But then we ought to take heed, XVIII. A singular admonition. that all this happen not to our extreme hurt; that as at Bethlehem, where he was born they would allow him no room; so also since he is now born in our flesh, he find no room in our hearts, where he may be spiritually born. For this it is, he being most earnestly desirous of our salvation, that he earnestly calls for. For as by the power of the Holy Ghost, he was, beyond the Order of Nature, made Man, Joh. 1.13. Rom. 64, 5. and 7.6. and given to us, was Holy, yea Holiness itself, so it behov's us to be born, not of blood, nor of the will of the flesh, but of God, and then as new creatures, to walk in newness of Spirit, and to keep that holiness and integrity of mind, which much becomes men regenerated by the Spirit of God. For by this means we shall express in our selus a certain kind of image or resemblance of the holy conception and Nativity of this Son of God, 2 Cor. 2.7. which we believ with a faithful heart, and believing wisdom of God which was hidden in a Mystery, we embrace and adore it. ARTICLE IU. SUffered under Pontius Pilate, was crucified dead and buried.] How necessary the knowledge of this Article is, and what diligent care the Curate ought to take, that the faithful be often put in remembrance of our Lord's Passion, the Apostle teaches who professes that he determined to know nothing else but Jesus Christ, and him crucified. Upon this account therefore all care and diligence ought to be used, that the faithful being stirred up with the commemoration of so great a benefit, may turn themselves wholly to the Love of God, and the embracing of his goodness. Faith therefore in the former part of this Article (for of the other shall be spoken afterwards) offers this to our Belief, that when Pontius Pilate, II. What is proposed to be believed in this Article. by command of Tiberius Caesar, governed the Province of Judea, Christ our Lord was fastened to a Cross, for he was Taken, Mocked, Suffered many kinds of Injuries and Torments, and at last Crucifi'd. Nor are we to think, that, as to his Inward Part, his Soul was free from those torments; for since he truly took the Humane Nature upon him, we must needs confess that in his Soul he felt the most tormenting Grief, Mat. 26.38. Mar. 14.34 wherefore, he said, my soul is exceeding sorrowful, even to death. For though his Humane Nature was joined to his Divine Person; yet by reason of that very conjunction, he no less felt the bitterness of his passion, than if that conjunction had not been made; since in that one person of Christ Jesus the proprieties of both natures, the Divine and Humane, were still preserved; and therefore that which was passable and mortal, still remained passable and mortal; and again, that which was impassable and immortal, such as we understand the Divine Nature to be, still restained its own propriety. And where in this place seems fit to be diligently observed, III. Why the Time of his Passion was thus noted. the Curate shall teach, that Jesus Christ suffered at that time when Pontius Pilate governed the Province of Judea, and that this was done for this reason, that the knowledge of so great and so necessary a thing might be more remarkable to all, when the very certain Time was set down when the thing was done, as we find it done by the Apostle; 1. Tim. 6.13. and also because in those words it is declared, that the prophecies concerning our Saviour might be verified by the event; Mat. 20 19 for they, says he, will deliver him to the Gentiles to be mocked, to be scourged, and to be crucified. But especially that he suffered death on the Tree of the Cross, IU. Why Christ died on the Cross. this also is to be ascribed to the council of God, to wit, that whence death had its beginning, thence life should have its resurrection. For the Serpent by the Tree seduced and overcame our first Parents, himself was vanquished by Christ throw the Tree of his Cross. Many other reasons may be produced for this matter, which the Holy Fathers have largely treated of, to show that i● was convenient, that our Redeemer should undergo that death of the Cross, rather than any other. But the Curate may admonish that it is enough, if the faithful believ, that that kind of death was chosen by our Saviour, which seemed indeed more proper and suitable to the redemption of mankind; for certainly there could be none more odious and unbecoming: For the punishment of the Cross was always, not only among the Gentiles, held accursed and full of shame and disgrace, Deut. 21, 23. Gal. 3.13. but also in the Law of Moses, he is called accursed that hangs on a tree. Nor may the Curate omit the history of This Article, V Why the explication of this Article ought to be often repeated. which the Evangelist took such diligent care to expound, but that the faithful may learn and know the chief heads at least of this Mystery, which seem to be most necessary for the confirmation of the truth of our Faith. For on this Article, as upon a certain foundation, our Christian Religion and Faith is established, and this being well grounded, all the rest will hold well together. For if any thing prove difficult to the mind and understanding of man, certainly the mystery of the Cross may deservedly be accounted the hardest of all, and we can very hardly imagine that our Salvation can depend upon the Cross, and on him who was crucified thereon; but in this, as the Apostle teaches, we may admire the profound Providence of God; 1 Cor. 8. for because in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believ. Wherefore we are not to wonder, if the Prophets before the coming of Christ, and the Apostles after his death and resurrection so strenuously laboured to persuade men that this is the Redeemer of men, and to bring them into the Dominion and Obedience of him who was crucified for them. Wherefore seeing there is nothing so strange to humane reason as the Mystery of the Cross, VI Figures and Prophecies of the mystery of the Cross. immediately after the commission of sin, the Lord was not wanting both by Figures and the Oracles of the Prophets to signify the death his Son was to undergo. To touch a little upon the Figures Abel first who was killed by the malice of his Brother; Gen. 4.8 Gen. 22.6, 7, 8. then the sacrificing of Isaac; next, the Lamb which the Jews killed at their going forth out of Egypt; Exod. 12.5, 6, 7. then the Braz'n Serpent which Moses lifted up in the Wilderness, Num. 21.8, 9 all these as Figures foreshowed the Death and Passion of Christ our Lord. But then as to the Prophets, Job. 3.4. how many were there that prophesied of it, is better known, than to need to be told in this place. But above all others (to omit David, who in his Psalms, Ps. 2. 12, 66, 109. has handled all the chief mysteries of our Redemption) the Oracls of Isaiah are so plain and clear, Is. 53. that it may well be said, Hier. Epist. ad Paulin. ante f●nem. that he rather told the story of a thing already done, than foretold the Prophecy of a thing yet to be done. Dead and Buried] In explaining these words the Curate shall teach that we are to believ, VII. Christ truly died. that Jesus Christ, after he was crucified, was truly dead and buried. And indeed it is not without cause that this is severally proposed to the faithful to be believed, seeing there have been some who have denied that he died on the Cross; The ●nostics. the Apostls therefore deservedly thought it fit that this point of Faith should be opposed to that error; of the truth of which Article there is no room left to doubt: Mat. 27.50. Mar. 15.37. Luc. 23.46. Joh. 19.30. For all the Evangelists agree together in this, that Jesus gave up the Ghost. Besides, whenas Christ was true and perfect Man, he also could truly die. Now man dies when his Soul is separated from his Body. Wherefore when we say that Jesus was dead, VIII. God was united to the Soul and Body of Christ (though separated) when he was dead. we mean, that his Soul was divided from his Body, and yet we do not grant that his Divinity was disjoined from his body; but rather we constantly believ and confess, that when his Soul was divided from his Body, his Divinity was always joined both to his Body when it was in the Sepulchre, and to his Soul when it was in Hell. But it became the Son of God to die, Heb. 2.10, 14, 15. that by death he might destroy him who had the power of death, i. e: the Devil, and rescue them who by the fear of death, all their whole life were subject to bondage. But this was singular in Christ our Lord, IX. Christ's death was voluntary not forced. that he then did die, when himself had purposed to die, and he died a death rather voluntary than by constraint; nor did he only appoint and determine his own death, but likewise the Place and the Time when and where he would die; for so says Isaiah, He is offered a sacrifice because it was his will. And the same our Lord, Isai. 53.9. before his Passion, said of himself, I lay down my life, to take it up again; Joh. 10 17. no man takes it from me, but I lay it down of myself: and I have power to lay it down, and I have power to take it up again. But then as to the Time and Place, when Herod sought his life, and to ensnare him, he said, Luk. 13.32, 33. Tell that Fox, behold I cast out Devils, and do cures to day and to morrow; and the third day I am perfected; nevertheless I must walk to day and to morrow, and the day following, for it cannot be that a Prophet should perish out of Jerusalem. He therefore did nothing unwillingly or by force, but willingly he offered himself: and going to meet his enemies, he said, I am he: Joh. 18.5. and of his own accord freely he underwent all those punishments, which unjustly and unmercifully they threw upon him. Than which, X. A strong motive to the love of Christ. sure there is nothing in the World more powerful to move our compassion, when we well consider in our minds all his sufferings and torments. For if for our sakes any one should suffer all those sorrows, not which he voluntarily underwent, but which he could not avoid, this indeed we should hardly account as a benefit of any great regard: but if on our score only he freely endure death, which he could have refused; verily this is such a kind of benefit, that it bereaves even the most grateful person in the World, not only of the power of paying due thankfulness, but even of having it; and hence the transcendent and superlative love of Christ Jesus, and his divine and infinite deseits towards us may be perceived. But then when we confess that he was Buried, XI Why we are to believ that Christ was buried. this is not set down as a part of the Article, which thing seems to have some new difficulty in it, besides what has been already spoken of his death. For if we believ that Christ was dead, it is easy enough to persuade us, That he was buried. But this was added; first that we may doubt the less of the Truth of his death, it being the strongest proof that a person is dead, if we can prove that his Body was buried: And then, that the Miracle of his Resurrection might be the more apparent and illustrious. Nor do we believ this only, Mat. 27.60. That Christ's Body was buried, but this especially is proposed to our Belief in these Words, That God was buried, Mar. 15 46. as by the Rule of Catholic Faith, we most truly say, Luc. 23.53. That God was dead, was born of a Virgin; for since his Divinity was never divided from his Body, no not even when it was laid in the Sepulchre, rightly we confess, That God was buried, Joh. 19.38.42. And that will be sufficient for the Curate concerning the manner and place of Christ's burial, which is spoken by the Holy Evangelists. But first of all, XII. Two things to be noted. Ps. 15 10. Act. 2.31. two things are to be observed, the one is, That Christ's Body was in no part corrupted in the Sepulchre, concerning which the Prophet thus prophecies, Thou shalt not suffer thy Holy One to see corruption. The other, which belongs to all the parts of this Article, is, That the Burial, Passion, and Death of Jesus Christ, have reference to him as Man, not as God; for to suffer and to die are incident to the human Nature only: Tho all these things are also attributed to God, because, as it is manifest, they may rightly he said of that person, who at once was perfect God, and perfect Man. These things being known, the Curate may explain those things concerning Christ's Passion and Death, whereby the Faithful may at least contemplate, if not comprehend the immensity of so great a Mystery. And First, XIII. What we are to meditate of the Passion of Christ. First. Joh. 1.1. Heb. 1.2, 3. It should be considered, Who it is that suffers all these things. And here we are not able by Words to relate, or even in our Hearts to conceiv his Dignity. S. John says, he is the Word, which was with God. The Apostle with stately Expressions describes him in this manner: That this is He, whom God has appointed to be the Heir of all things, by whom also he made the Worlds, who is the brightness of his Glory, and the Figure of his Substance, and the Image of his Person, who supports all things by the Word of his Power. He therefore having washed away our sins, sits at the Right-hand of the Majesty on High. And to say all in a Word, He who suffers is Jesus Christ, God and Man: Rom. 11.36. The Creator suffers for those whom he created: The Lord for his Servants: be by whom the Angels, Men, heavens, and Elements were made: He, I say, in whom, by whom, and of whom, are all things. It is no wonder therefore, if when he was wounded with so many Torments and Sufferings, the whole Fabric of the World trembled; for as the Scripture says, Ma●t 27.51. The Earth quaked, and the Rocks were rend, Luc. 23 44. and there was Darkness over all the Earth, 1 Pet. 2.5. and the Sun was darkened. Now if even the dumb and insensible Creatures bewailed the Sufferings of their Maker, let the Faithful consider, with how great and bitter Lamentation, they as living Stones of this Building, aught to evidence their Grief. And now we come to show the Causes of his Passion, XIV. What Secondly. that thereby the Strength and Greatness of the Divine Love towards us, may the better appear: If therefore any one ask, What should be the Cause why the Son of God would undergo such an extreme bitter passion, he will find it to be this chief, besides the hereditary Contagion of our first Parents, namely, The Vices and Sins which Men have committed from the beginning of the World to this day, and which they will hereafter commit to the end of the World: For this was it, That the Son of God our Saviour intended in his Death and Passion, to redeem, and to blot out the sins of all Ages, and richly, and abundantly to make satisfaction to his Father for them. Let this also be added to enhance the dignity of the thing, XV. What Thirdly. that Christ did not only suffer for sinners, but also that those very sinners for whom he suffered, were both the Authors and Inflicters of those Punishments he endured. Of which the Apostle thus admonishes us, writing to the Hebrews thus: Heb. 12.13. Consider him who endured such contradiction of Sinners against himself, lest ye be weary and faint in your Souls. Of this Fault rightly may those be judged guilty, Note. who easily, and often fall into sin: For since our sins drove Christ our Lord to undergo the punishment of the Cross; verily they who run into Sin and Wickedness, do as much as in them lies, crucify to themselves the Son of God afresh, Heb. 6.6. and put him to an open shame. And this wickedness is by so much more insolent and heinous in us, Note. than it was in the Jews, because they, as the same Apostle bears them Witness, 1 Cor. 2.8. if they had known, they would never have crucified the Lord of Glory. But we profess we have known him, and yet in our Deeds denying him, we seem in a manner to lay violent Hands upon him. Now the Holy Scripture teftifies, XVI. What Fourthly. Isay. 53.8. That Christ Our Lord was delivered to Death, both by the Father and by himself: For in Isaiahs' Prophecy, he says, For the ' wickedness of my people have I smitten him: And the same Prophet a little before, when being, full of the Spirit of God, Isay. 53.6. Isay. 53.10. He saw the Lord full of Sores and Wounds, All we like Sheep have gone astray, every one after his own way, and the Lord has laid upon him the Iniquity of us all. But of the Son it is written; When he shall have made his Soul an offering for Sin, he shall see his seed long-lived. But the Apostle, has expressed this same thing in Words much more remarkable, when yet from the other part he would show how we may advance our hope from the consideration of the infinite Mercy and Goodness of God: For he says, Rom. 8.32. He who spared not his own Son, but delivered him up to Death for us all. how shall he not also with him, give us all good things? It follows now, XVII. What Fifthly. Luc. 22.44. That the Curate teach, How great the bitterness of Christ's passion was, which if we keep fresh in our Memory, That the Sweat of our Lord became like drops of Blood trickling down to the Ground, when he but began to feel those Torments and Agonies of Mind, which soon after he was to be loaded with, Ibid. any one may easily understand, that nothing could be added to the weight of his Sorrows: For if the very thought only of the Miseries approaching, were so bitter, as the Sweat of Blood manifested it to be, what shall we think of the Suffering itself? And yet it is plain that Christ our Lord endured the most extreme Sorrows, XVIII. What Sixtly. both of Mind and Body. And first, There was verily no one part of his Body, which felt not the most grievous Punishments, for both his Feet and Hands were fastened to the Cross with Nails, his Head scratched with Thorns, and buffeted with a Kane, or Reed, his Face filthed with Spittle, beaten with Fists, and his whole Body all over wounded with Scourging. And besides all this, XIX. What Seventhly. Ps 2.2. Matt. 26. Men of all ranks and conditions were gathered together against the Lord, and against his Christ. For both Gentiles and Jews; were the Persuaders, the Authors, and Ministers of his Passion: Judas betrayed him, Peter denied him, and all the rest forsook and left him. And now, XX. What Eightly. while he was on the Cross, shall we consider the bitterness of the Pains, or the Shame, or both together? Verily there was no kind of Death, either more shameful, or more tormenting, or spiteful, could be contrived; which none were used to suffer, but the most pestilent and wicked Malefactors only, and in which the continuance and tediousness of that kind of death, made them endure the most exquisite Pains and Torments. And yet the Habit and Constitution, XXI. What Ninthly. or Frame of the Body of Jesus Christ much increased the greatness of his Pains: Which by the Power of the Holy Ghost was formed much more perfect, and was better tempered than the Bodies of other Men can be, and therefore had a more quick faculty of Sense or Feeling, and endured all those Torments the more heavily. But then, XXII. What Tenthly. As to the inward grief of his Mind, there is no one can doubt, but that in Christ it was most extreme; for those Saints that have suffered Punishments and Torments, wanted not Comfort in their Souls given them from Heaven, which so cheered and refreshed them, that they were enabled patiently to undergo the force of their Torments, yea even in the very midst of their Torments, many of them were transported with inward Joy: Coloss. 1.24. For the Apostle says, I rejoice in my Sufferings for your sakes: and I fulfil those things which are yet behind of the Sufferings of Christ in my Flesh, for his Body's sake, which is the Church: And in another place: 2 Cor. 7.4. I am filled with comfort, and over abound with joy in all our Tribulation. But Christ our Lord tempered the Cup of his most bitter Sufferings which he drank, with no mixture of Sweetness: For he permitted the Human Nature which he had taken, to feel all kinds of Torments, no otherwise than as if he had been Man only, and not God also. It remains now, That the Curate explain also what the Profits and Benefits are, which we partake of by our Lord's Passion. First therefore, XXIII. How great the Benefits of Christ's Passion are. The First. Rev. 1.5. Col. 2.13, 14 The Passion of our Lord was our deliverance from Sin: For as it is in S. John, he loved us, and washed us from our sins in his Blood; and said the Apostle, He has quickened us together with him, forgiving us all our Trespasses, blotting out the Handwriting of the Decree that was against us, which was contrary to us; and took it out of the way, nailing it to his Cross. Besides, The Second. Joh. 12.31, 32. He has snatched us out of the tyrannical Power of the Devil: For, said the Lord himself: Now is the Judgement of this World: Now is the Prince of this World cast out: and I, if I be lifted up from the Earth, will draw all things to myself. Besides, The Third. He has discharged the punishment due to our sins. And then, The Fourth. because there could no Sacrifice be offered more grateful and acceptable to God; he has reconciled us to his Father, and rendered him propitious and favourable to us. Lastly, The Fifth. In that he bore our Sins, He has opened us a Way to Heaven, which before was barred up by the common Sin of Mankind. And this the Apostle signifies in these Words: Heb. 10.19. We have boldness to enter into the Holiest by the Blood of Jesus. Nor was there wanting a Figure and Image of this Mystery, XXIV. The Figure of our Redemption. Num. 35.15, 28. even in the Old Law; for those who were forbid to return into their own Country before the death of the High Priest, did signify thereby, That there was no entrance into the heavenly Country open for any, though he led his life never so justly and piously, before that most High and Eternal Priest Christ Jesus had suffered death, which having done, immediately the Gates of Heaven were thrown open to all them, who being cleansed by the Sacraments, and endued with Faith, Hope and Charity, were made partakers of his Sufferings. All these passing-excellent, XXV. All good things redound to us by virtue of Christ's Passion. and Divine Benefits, the Curate shall teach, Come to us by the Passion of our Lord. And first, Because the Satisfaction which after this wonderful manner Jesus Christ has paid to God the Father for our Sins; is complete and perfect in all respects: For the price he paid for us, was not even or equal only to our Debt, but far outweighed it. And besides, This Sacrifice was most acceptable to God: Which when the Son offered to him upon the Altar of the Cross, he quite mitigated his Father's Anger and Indignation; and this Argument the Apostle used, Eph. 5.2. when he said, Christ loved us, and gave himself a Sacrifice and oblation for us to God, for a sweet-smelling Savour. Furthermore, this is the Oblation, whereof we read in the Prince of Apostles: 1 Pet. 1.18.19. Ye were not redeemed 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 Christ's Passion are examples of all Virtues. we have this very great one over and above, that in this only Passion we have the most Glorious Patterns of all Virtues: For he showed 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 itself; and that in such a manner, as we can truly say, That our Saviour 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 been spoken briefly of the most saving Death and Passion of Christ our Lord. And would God these Mysteries were seriously impressed upon our Souls and Hearts, and that we would learn to suffer, to die, and to be buried together with our Lord; that then every spot of Sin, being wiped 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 Heaven and Glory. ARTICLE V. HE descended into Hell, the third Day He risen 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 unde●●t●●● 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 Resurrection, we are now to speak. Which Point, although it may well be handled distinctly and by itself; yet we following the Authority of the Holy Fathers, have thought fit to join it with that of his descent into Hell. In the first part therefore this is proposed to our Belief, II. What is propesed in the first Part. That Christ being now dead, his Soul went down to Hell, and there continued 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 Curate 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 buried: neither was there any Reason, why in the Creed the same thing should 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 damned. Phil. 2.10. which have not attained to the Blessedness of Heaven. 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 Heaven, 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 loosed 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 damned, together with the unclean Spirits, shall be tormented for ever, and that with unquenchable Fire, which is called 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 determined time, are cleansed by Sufferings, that so the entrance to the Heavenly Country may be laid open, into which no polluted thing can be admitted. And of the truth of this Doctrine, Apoc. 21 27. Con. Trent. Sess. 25. which the Holy Councils declare to be confirmed both by Testimonies of Scripture, and by Apostolic Tradition, the Curate shall discourse and argue by so much the more industriously, and frequently, because we are fallen upon those times, wherein Men will not endure Sound Doctrine. Lastly, VI Limbus where the Souls of the Father were. The third kind of Receptacle is, that wherein the Souls of the Saints were received before the coming of Christ our Lord, and there being refreshed with the blessed hope of Redemption, and free from all sense of Pain, enjoyed a peaceable Habitation. The Souls therefore of these Pious Persons, who in the bosom of Abraham expected the Saviour, Christ our Lord, descending to Hell, delivered. 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 Virtue, 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 though Christ went down to Hell, yet this was no damage to his Supreme Power, nor was the Splendour of his Holiness stained in the least, seeing that by thus doing, it rather was most evidently proved, 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 Conqueror to Master the Devils, by whom they were there kept shut up and imprisoned by reason of sin. Furthermore, All others who descended thither, partly were tormented with most bitter pains; and partly, though they wanted all other sense of sorrow, yet being deprived of the sight of God, and withheld in the Hope only of Bliss and Glory, which they waited for, they were in a kind of Torment. But Christ our Lord descended not to suffer any more, but to free the Saints and Righteous Men from the Misery and Trouble of that Imprisonment, and to bestow upon them the Fruits of his Passion. That therefore he went down to Hell, was no lessening of his supreme Dignity and Power. These things being explained, IX. Why Christ went down to Hell. it must be taught, that Christ our Lord went down to Hell, that after he had spoiled the Devils, he might lead those Holy Fathers and other pious persons, being now freed from Prison, with him to Heaven, which wonderfully and gloriously he has accomplished. For immediately the sight of him, gave transcendent Light to the Captiv's, and filled their souls with immense joy and gladness: on whom he also bestowed that most desired Bliss, which consists in the Vision of God: which done, it is manifest what it was he promised the Thief in these words: Luc. 23.43. This day thou shalt be with me in Paradise. But of this deliverance of the Godly, the Prophet Osee so long before prophesied in this manner, O death! I will be thy death; O Hell! I will be thy destruction. The Prophet Zachary signified the same thing, when he said, Thou also by the blood of thy Testament hast sent them that are bound out of the lake wherein there is no water. Lastly, the same thing the Apostle expresses in these words, Col. 2.15. in taking the spoils of principalities and powers, he made a show of them, openly triumphing over them in himself. But that we may understand the force of this mystery the better, X. Who are saved by the benefit of Christ's Passion. we ought often to call to remembrance, that devout men, not only who were born after the coming of our Lord, but those who after Adam were before him, or who hereafter shall be to the end of the World, have, and shall attain Salvation by the benefit of his Passion. Wherefore before he died and risen again, the Gates of Heaven were never open to any: but the Souls of the Godly when they departed this life were either carried into Abraham's Bosom, or as now it fares with them, who have somewhat to be purged or satisfied, were cleansed by the fire of Purgatory, There is besides, XI. Another Reason of Christ's going down to Hell. Phil. 2.10. another Reason, why Christ our Lord went down to Hell, namely that he might there show his Might and Power, as he had done in Heaven and Earth, and that as every knee, both of things in Heaven and things in Earth, bowed at the name of him, so also of things below, and under the Earth. At consideration whereof, who is there, who admires not, and even stands not amazed at the immense bounty of God towards mankind, who was willing not only to undergo the most bitter Death for us, but also to go down to the very lowest parts of the Earth, that he might carry with him the Souls so very dear to him, which he thence victoriously bore away to bliss and happiness. Now follows the other part of the Article, XII. The other Part of the Article concerning the Resurrection. 2 Tim. 2.8. in explaining whereof how painful the Curate ought to be, appears by those words of the Apostle, Remember that the Lord Jesus Christ arose again from the dead: For what he commanded Timothy, it is not to be doubted, but that it is also commanded to all others that have the Cure of Souls. And this is the meaning of the Article. After that Christ our Lord had given up the Ghost on the Cross upon Friday, at the ninth hour of the day, and the same day at Even he was buried by his Disciples, who by leave of Pilate the Precedent, laid the body of our Lord, when they had taken it down from the Cross, into a new Tomb, in a Garden near at hand: the third day after his death, which was the Lord's day, early in the morning his soul was again joined to his body, and so he who was dead those three days, arose again and returned to life, out of which he departed by death; but by the word Resurrection we are not to understand only that Christ was raised from the dead, which was a thing common to many others, but that he risen again by his own power and virtue, which was a singular thing, and proper to Him alone. For it is contrary to Nature, XIV. No man can naturally rise again from the dead. 2 Cor. 13.4. nor was it even granted to any man to be able by his own power to rais'e himself from death to life; but this belongs to the supreme power of God only, as we learn from those words of the Apostle, Although he was crucified throw weakness, yet he lives by the power of God: which seeing it was never separated from Christ's Body in the Sepulchre, nor from his Soul when it went down into Hell, his Divine Power, was both in his Body, so that it could be joined again to his Soul; and in his Soul, so that it could again be brought back to his Body; so that by his own power he might revive and rise again from the dead. And this thing, XV. The Resurrection soretold. Psa. 97.2. David, being full of the Spirit of God, foretold in these words, His right hand, and his Holy arm hath gott'n himself the victory. And the Lord himself by the divine testimony of his own mouth has confirmed it, I lay down my life, and I will take it up again: Joh. 10.17. and I have power to lay it down, and I have power to take it up again. And also to the Jews, for confirmation of his doctrine, he said, Joh. 2.19. Dissolve this temple, and in three days I will raise it up again. Which though they indeed understood of that Temple magnificently built of Stones; yet he, as is declared in the same place by the words of Scripture, Act. 1.24. spoke of the Temple of his Body. Now although we sometimes read in Scripture, that Christ our Lord was raised by the Father, this is to be understood of Christ as Man; even as those things again relate to himself as God, whereby is signified, that he risen again by his own Power. And this also belongs specially to Christ, XVI. Christ first risen from the dead. Apoc. 1.5. 1 Cor. 15.20. that He was the First who enjoyed this divine benefit of the Resurrection: For in Scripture he is called the First begotten among the dead, and the First begotten of the dead. And as the Apostle has it, Christ arose again from the dead, being the First-fruits of them that sleep: for verily by Man came death, and by Man came the Resurrection of the dead, and as in Adam all dye; so in Christ shall all be made alive, but every one in his own order, Christ the First fruits, and afterwards those that are Christ's. Which words are to be understood of the complete Resurrection, because than we are raised to everlasting life, all necessity of dying being wholly taken away. And in this kind Christ our Lord obtains the First place: For if we speak of such a Resurrection, or of such a Return to life, as after which there remains a necessity of dying again; 3 Reg. 17.22. there were many others so raised from the dead, 4 Reg. 4.34. Christ: all which notwithstanding revived on this condition, that they were to die again: But Christ our Lord so arose again from Death, which he had subdued and conquered, that he could die no more: And this is confirmed by that most plain Testimony: Rom. 6 9 Christ being now risen from the Dead, dies no more: Death shall no more domineer over him. And now follows what is added to the Article. The third Day.] The Curate must instruct the Faithful not to believ that our Lord was all those three days in the Sepulchre: XVII. Christ risen again the third day. For because he lay in the Sepulchre a Whole Natural Day; and Part of the Day before it, and Part of the Day after it; for this Reason it is truly said, That he lay in the Sepulchre Three days, and that the Third Day he arose again from the Dead. Now that he might manifest his Divinity, XVIII. Why the third day. he would not put off his Resurrection till the end of the World; and again, that we might believ him to be truly Man, and to be truly dead, he did not immediately after his death revive, but on the Third Day after his Death: Which space of time seemed to be sufficient to prove he was truly dead. The Fathers of the first Council of Constantinople have added to this place, XIX. Why according to the Scriptures is added in the Creed. 1 Cor. 15.14. ACCORDING TO THE SCRIPTURES. Which being received from the Apostle, they therefore placed in the Creed: And that the Mystery of the Resurrection is very necessary, the same Apostle has taught us in these words: If Christ have not risen again, then is our preaching vain, and your Faith is vain: And, if Christ have not risen again, your Faith is vain, and you are yet in your sins. Wherefore S. Austin admiring the Faith of this Article wrote thus: De August. in Ps. 120. v. 4. It is no great matter to believ that Christ died, for this do the Heathens, Jews, and all the wicked believ, This all believ that he died: But the Resurrection of Christ is the Faith of Christians only: This we account a great matter to believ that he risen again. Hence it was that our Lord most commonly spoke of his Resurrection, Note. and scarce ever did he talk with his Disciples about his Passion, but he spoke of his Resurrection. When therefore he said, Mat. 16.21. The Son of Man shall be delivered to the Gentiles, and be mocked, and beaten, and spit upon, and after that they have beaten, they will kill him: Luc. 18.32. At last he added, And the third day he shall rise again; and when the Jews required him to prove his Doctrine by some Sign or Miracle, Luc. 11.29. he answered, There shall no other sign be given them than the sign of the Prophet Ionas, for as Ionas was three Days and three Nights in the Whale's Belly, so he affirmed, Mat. 12.39. That the Son of Man should be three Days and three Nights in the Heart of the Earth. Now the better to perceiv the Force and meaning of this Article, XX. Three things to be explained here. we must know and observe three things, First, Why it was needful that Christ should rise again: Then, What the Scope and End of his Resurrection was, And also what Profits and Advantages redound to us thereby. As to the first, XXI. First. The necessity of Christ's Resurrection. Phil. 2.8, 9 It was necessary for him to rise again that the Justice of God might be manifest, by whom it was very meet that he should be raised up, who in obedience to him, was cast down and loaded with all kinds of Disgrace. This Reason the Apostle brings, when he says to the Philippians; He humbled himself, and became obedient to Death, even the death of the Cross, wherefore God has also exalted him. Besides, for confirmation of our Faith, without which Man can attain to no Righteousness: For this aught to be a main Argument, That Christ was the true Son of God, because by his own Power he raised himself from the dead; and then to cherish and support our Hope. For since Christ risen again, we have a sure Hope, that we also shall rise again, for it is necessary, that the Members enjoy the same state and condition with the Head: For so the Apostle seems to argue, when he writes both to the Corinthians and Thessalonians, and Peter the Prince of the Apostles says: 1 Cor. 15.12. 1 Thes. 4.14. 1 Pet. 2.8. Blessed be God and the Father of our Lord Jesus Christ, who of his great mercy has begott'n us again to a lively Hope throw the Resurrection of Jesus Christ from the Dead to an Inheritance incorruptible. Lastly, XXII. The Second. The End of the Resurrection. For this reason also it must be taught, That the Resurrection of our Lord was necessary, That the Mystery of our Salvation and Redemption might be completed. For Christ, by his Death, has freed us from Sin; but by Rising again he has restored us to all those good things which we lost by our sins. Wherefore the Apostle says, Rom. 4.15. Christ was delivered to Death for our Sins, and Rose again for our Justification. That nothing therefore might be wanting to the Salvation and Happiness of Mankind, as it behoved him to Die; so also it did to Rise again. Now from what has been said, XXIII. The Third. The Advantages. The first we may perceiv, How great advantage the Resurrection of Christ our Lord brings to the Faithful. For by his very Resurrection, We acknowledge him to be God, Immortal, and full of Glory, and conqueror of the Devil, which without all doubt we are to believ and confess concerning Christ Jesus Besides, The Second. The Resurrection of Christ has produced the Resurrection of our Bodies also: Because it was the efficient cause of this Mystery: And also because, after the example of our Lord, we all aught to rise again: For as to the Resurrection of the Body, the Apostle thus testifies, 1 Cor. 15. By Man came Death, by Man came also the Resurrection of the Dead. For there is use of Christ's Humanity, as of the efficient instrument, to all those things, whatsoever they are, which God did in the Mystery of our Redemption. Wherefore, his Resurrection was a kind of Instrument to bring to pass our Resurrection. And it may be called a Pattern, because the Resurrection of Christ was of all, the most perfect: And as the Body of Christ, rising to immortal Glory, was changed; so our Bodies also, which before were weak and mortal, shall be restored and adorned with Glory and Immortality. For as the Apostle teaches, Phil. 3.20, 21. We wait for the Saviour, our Lord Jesus Christ, who shall change our vile Body, that it shall be like to his glorious Body. And this may be said concerning the Soul, The Third. dead in Sins; to which, on what score, the Resurrection of Christ is offered as an Example or Pattern to us, the same Apostle shows in these Words; Rom. 6.4. As Christ risen again from the Dead, by the Glory of the Father; so should we also walk in Newness of Life: For if we have been planted together with him in the likeness of his Death, we shall be also in the likeness of his Resurrection: And, a little after, he says; knowing that Christ being risen from the Dead, now dies no more, Death shall no more domineer over him. For in that he died to Sin, be died once; but in that he lives, he lives to God: So reckon ye yourselves to be dead indeed to sin, but alive to God in Jesus Christ. Two Examples therefore we ought to seek from Christ's Resurrection. The one is, XXIV. Two Examples from Christ's Resurrection. That after we have wiped away the stains of sin, we lead a new kind of Life, in which way clearly shine forth Uprightness, Innocence, Holiness, Modesty, Justice, Beneficence and Humility. The other is, That we so persevere in that kind of life, that by God's help, we fall not off from the way of Righteousness, whereinto we have once entered. Nor do the Apostles Words show only, XXV. The Fourth Advantage of Christ's Resurrection. Rom. 6.6, That the Resurrection of Christ is proposed to us as an Example of our Resurrection; but they declare, That it gives us Power to rise again, and bestows Strength and Courage, whereby we may continue in Holiness and Righteousness. For as by his Death, we not only take Example of dying to sin, but draw Virtue also, whereby we may die to sin; So his Resurrection brings us Strength to obtain Righteousness, that thenceforth worshipping God piously and holily, we may walk in Newness of 〈◊〉, to which we are risen. For this especially did our Lord bring to pas's by his Resurrection; that we, who before were dead with him to sin, and to the world, might also with him rise again to a new way and course of life. The Signs of this Resurrection, XXVI. The signs of Resurrection from sin. Coloss. 3.1. which are chief to be observed, the Apostle teaches us: For when he says: If ye be risen with Christ seek those things which are above, where Christ sits at the right hand of God, he plainly shows, That those who desire to have Life, Honours, Rest, and Riches there, Phil. 4.8. where Christ specially is, are truly risen with Christ. But when he adds: Relish those things which are above, not those which are on the Earth; he has given this as a kind of Note, whereby we may perceive whether we be risen with Christ. For as the Taste or Relish is wont to discover the Temperature and Health of the Body; so if Whatsoever things are true, whatsoever things are comely, whatsoever things are just, whatsoever things are holy, do relish with a person, and if he can perceive with the inward sense of his Soul, the sweetness of heavenly things, this is a good Argument, That he that is thus affected is risen with Jesus Christ to a new and spiritual Life. ARTICLE VI. HE ascended into Heaven, sitteth at the right-Hand of God the Father Almighty.] When the Prophet David full of God's Spirit contemplated the blessed and glorious Ascension of our Lord, I. What kind of Solemnity and Faith of Christ's Ascension there ought to be. Ps. 46.1.6. he exhorts all to celebrate that Triumph with the greatest joy and gladness, in these Words; saying, Clap Hands for joy, O all ye Nations, sing to God with the Voice of Rejoicing: God is gone up with a merry noise. Whence the Curate may understand, That this Mystery is to be explained with the greatest study, and that he ought to take diligent care, That the Faithful embrace it not only with Faith, and with the Mind; but as far as may be, and with God's help, they endeavour in their Life and Actions also to express the same. As to the Explication of this Sixth Article therefore, II. The former part of this Article. wherein chief is treated concerning this Divine Mystery, we must begin at the former part thereof, and show what is the effect and meaning thereof. For concerning Christ Jesus, III. What we are here to believe. the Faithful must believe this also without any wavering, That the Mystery of our Redemption being now perfected, he, as Man with his Soul and Body, went up into Heaven: For, as he was God, he never was absent thence; because he fills all things with his Divinity. And let the Curate teach, that he went up by his own Power, First. Secondly. 4 Reg. 2.11.35 n 14. Thirdly. Act. 8.39. and not by the Power of another, as Elias did, who was carried into Heaven in a fiery Chariot: or Abaccuc the Prophet, or Philip the Deacon, who, by the Divine Power, being carried through the Air, passed through the remote parts of the Earth. Nor did he ascend to Heaven, only by the mighty Power of his Divinity, but also as he is Man. For though this could not be by any Natural Power, Fourthly. yet that Power wherewith the blessed Soul of Christ was endued, could move his Body as he li●●ed. And his Body which was now glorified, Fifthly. did readily obey the Government of his Soul moving it. And in this manner, Sixthly. We believe that Christ, as he was God, and as he was Man, went up into Heaven, by his own Power. Now follows the other part of the Article. He sitteth at the right-Hand of the Father.] In which place we may observe a Trope, iv The use and necessi y of Trope that is, the change of a Word, frequent in Holy Scripture, when we attribute to God Human Affections, and Members suitable to our Understanding; sor he, being a Spirit, we cannot think any thing corporeal in him. But because in Human Affairs we esteem a great honour done to him, who is placed at the Right-hand: transferring the same thing to heavenly matters, to the explaining of the Glory of Christ, which as he is Man he has merited above all others; we confess him to be at the Right-hand of the Father. But to sit, V What is here meant by S●●ing. in this place, does not signify the Gesture, and Figure of Body, but it shows the firm and sure Possession of supreme Power and Glory, which he has received of the Father: Of which the Apostle says: Arian. Ser. 1 count. Arian Basil. lib de Spirit. s●n●t. c. 6. Heb. 1.13. Raising him up from the Dead, and placing him at his Right-hand in the Heavens, far above all Principality and Power, and Virtue, and Domination, and every Name that is Named, not only in this World, but in the World to come: And has subjected all things under his Feet. From which Words it appears, That this Glory is so proper and peculiar to our Lord, that it is not agreeable to any other created Being. And therefore in another place it is said: To which of the Angels has he at any time said: Sat thou at my Right-hand? But the Curate prosecuting the History of the Ascension, VI All Mysteries ●o ●e ●e●e●●●● to the A●c●nsion. Act. 1. shall more fully explain the sense of this Article, which History S. Luke the Evangelist describes after a wonderful manner, in the Acts of the Apostles. In explaining whereof, it is necessary chief to observe this, That all other Mysteries have relation to the Ascension, as to their end, and that the perfection and completion of all the rest is contained in This: For as all the Mysteries of our Religion have their beginning from the Incarnation or our Lord; so in his Ascension their progress is concluded. Furthermore: VII. The ●●●t of Christ. Life compared with his Ascension. The other Heads of the Creed, which belong to Christ our Lord, show his exceeding Humility and Lowliness: Nor can there any thing be conceived more abject and mean, than that the Son of God, for our sakes, should take upon him the nature and weakness of Man, and be willing to suffer and die for us. But then, as in the former Article, we confess, that he risen again from the dead, but is now ascended up into Heaven, and sits at the Right-hand of God the Father; there can nothing be spoken more magnificently and wonderfully towards the declaring of his supreme Glory and Divine Majesty. These things being already explained, VIII. The causes of his Ascension. First. we must diligently teach, for what Reason Christ our Lord ascended up into Heaven. For, First, he ascended, for this Reason, because in this earthly and obscure habitation, there could be no place suitable to his Body; which in his Resurrection was adorned with the glory of Immortality: None but the most high and glorious dwelling of Heaven, could be suitable to him. Nor did he ascend only to pssess the Throne of his Glory and Kingdom which he merited with his Blood; Second. but also to take care of those things which concerned our Salvation. Besides, Third. Joh. 18.36. He ascended to evidence in truth that his Kingdom is not of this World: For the Kingdoms of the World are Earthly and Flitting, and are established by much Wealth, and by Carnal Power: But the Kingdom of Christ is not Earthly, as the Jews expected, but Spiritual and Eternal; his Riches also are Spiritual Riches, as he shows when he placed his Seat in Heaven: in which Kingdom they verily are to be accounted more rich, and flowing with plenty of all good things, who diligently seek those things which are of God: For St. James testifies, Jam. 2.5. that God has chosen the poor of this world rich in faith, and heirs of the kingdom which God has promised to them that love him. And this our Lord, Fourth. ascending up into Heaven, was desirous to effect, that we with our mind and desires might follow him ascending thither: For as by his Death and Resurrection, he left us an example of Dying and Rising again in Spirit: So by his Ascension he instructs and teaches us, that though we are confined on Earth, yet that in Thought and Desire we raise ourselves up to Heaven, Heb. 11.63. Confessng that we are but strangers and pilgrims on the earth, Eph. 2.19. and that we are citizens of the saints and domestics of God, seeking our own country. For, Phil. 3.20. as the same Apostle says, our conversation is in heaven. Divine David, IX. The advantages of Christ's Ascension. Ps. 67.19. Eph. 2.8. First. (as the Apostle interprets him) long before sang of the force and greatness of those unutterable good things which the Love of God has shed upon us, in these words; He ascended up on high, he led captivity captive, he gave gifts to men: for in the tenth day after he gave his Holy Spirit, by whose power and plenty he filled the whole multitude of the faithful then present. And he truly fulfilled those so large promises of his: Second. Joh. 16.8. It is expedient for you, that I go away; for if I go not away, the Paraclet or Comforter will not come to you; but if go, I will send him to you, And according to the sentence of the Apostle, Third. he ascended into Heaven that he might now appear before God on our behalf to discharge the Office of Advocate with the Father: Heb. 9.24. My little children, 1 Joh. 2. says St. John, these things writ I to you, that ye sin not; but if any man sin, we have an Anvocate with the Father, Jesus Christ the righteous, and he is the Propitiation for our sins. Nor is there any thing, whence the faithful should take more comfort and refreshing of mind, than that Jesus Christ takes our part, and prays the Father for our salvation, who has the greatest favour and regard with the Eternal Father. Lastly, Fourth. He has prepared a place for us, Joh. 14.2. which also he promised he would do, and as our Head, in the name of us all, Jesus Christ has taken possession of the glory of Heaven. For at his going to Heaven, Fifth. he opened those Gates which by Adam's sin were barred up, and has cleared us a Way, by which we may come to Celestial happiness, as in his Supper he foretold his Disciples he would do; which that the event of the matter might plainly prove it, he carried with him into the regions of eternal happiness, the souls of the pious which he had fetched out of Hell. This blessed rank of Advantages followed upon that wonderful plenty of heavenly gifts. For first here is happened deservedly a great advantage to our Faith: X Other Benefits of the Ascension. First. for Faith is conversant about those things which we cannot see, and which are far beyond the reason and understanding of men. If therefore the Lord had not gone away, the Merit of our Faith had been much lessened: Joh. 10.24. For they are said of Christ our Lord to be blessed, who have not seen, and yet have believed. Moreover Christ's Ascension into Heaven has a mighty influence to confirm Hope in our Hearts, Second. for since we believe that Christ as Man went up into Heaven, and has placed the Human Nature at the Right Hand of God the Father, we conceive a strong Hope, that there will be a time, when We also, that are his Members, shall ascend thither, and be there joined with our Head; which thing our Lord himself testifies in these words, Joh. 17.29. Father, I will that those also whom thou hast given me, should be where I am. And then This also, Third. as a very great benefit, we have obtained, that he has drawn up our love to Heaven, and inflamed us with his Divine Spirit: For most true is that saying, Mat. 6.21. There our Heart is, where our Treasure is. And indeed if Christ our Lord were dwelling on the Earth, all our thoughts would be fixed upon the face and acquaintance of the Man; and we should behold him only as Man, who bestowed so great benefits upon us; and we should affect him only with a kind of earthly Good Will: But now being gone up into Heaven; he has rendered our Love Spiritual, and makes us to love and reverence him as God, whom we now consider as absent. And this we understand partly by the Example of the Apostles; Joh. 19.7. with whom, while our Lord was present, they seemed to judge of him, in a manner, according to Human Sense: And partly it is confirmed by the testimony of our Lord himself, when he says, It is expedient for you that I go away. For that imperfect Love wherewith they loved Jesus Christ when present with them, was to be perfected by Divine Love, and that by the coming of the Holy Ghost: Wherefore he presently adds, For if I go not away, the Paraclet or Comforter will not come to you. To this may be added, Fourth. that he has enlarged his House, Eph. 4.22. i.e. his Church in the earth, which was to be governed by the power and guidance of the Holy Spirit: and he left Peter the Prince of Apostles, the chief Pastor and Prelate of the whole Church among Men: and then he gave some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, and so sitting at the Right Hand of his Father; he always bestows divers gifts upon divers persons, for the Apostle testifies, Eph. 5.7. That to every one of us is given grace, according to the measure of the gift of Christ. But lastly, Fifth. The Faithful are to believe the same thing also concerning Christ's Ascension, which we taught before concerning the mystery of his Death and Resurrection; for though we own our Salvation and Redemption to the Passion of Christ, who by his own Merit opened to the Just an entrance to Heaven; yet his Ascension is not only proposed to us as an example, whereby we learn to look up on high, and ascend up into Heaven in Spirit, but it has given us Divine Power whereby we are enabled to do it. ARTICLE VII. FRom thence he shall come to judge the quick and the Dead.] There are three of excellent Offices and Functions which our Lord Jesus Christ has for the adorning and illustrating of his Church, I. The Three Offices of Christ. Of Redemption, Patronage, or Defence, and Judgement. But whereas from the former Articles it is manifest, that he has redeemed mankind by his Passion and Death, and that he has undertake sorever to defend and patronise our cause by his Ascension into Heaven, it remains that in this Article we declare his Judgement. The reason and force of which Article is this, II. What we must believe conc●●●nig the last judgement. That in the last day Christ our Lord will judge all mankind. For the Holy Scriptures testify, that there are Two come of Christ: The One, when for our salvation he took flesh, and was made Man, in the Womb of the Virgin: The Other when he shall come to judge all men, at the end of the World. This Coming of his, in Holy Scripture is called, The Day of the Lord, whereof the Apostle speaks, 1 Thes. 5.2. The day of the Lord so comes as a Thief in the night: Ma●. 24.20. and our Saviour himself, Ma●. 23.32. But of that Day and Hour no man knows. 1 Cor. 5.10. Concerning which last judgement, the authority of the Apostle is sufficient: We must all appear before the judgment-seat of Christ, that every one may give an account of what he has done in the body, whether good or evil. For the Holy Scripture is full of testimonies, which the Curate may find scattered up and down, not only for proof of this matter, but to lay before the eyes of the Faithful; that as from the beginning of the World, that Day of the Lord, wherein he put on Human Flesh, was always much longed for of all; because in that Mystery they had the hope of their deliverance placed: So from thence forth after the Death of the Son of God, and his Ascension into Heaven, we might most earnestly desire that Other Day of the Lord, waiting for that blessed Hope, and the coming of the Glory of the great God. But for the explication of this matter, the Curate shall observe and teach that there are Two times wherein every one must needs come in presnce before the Lord, and give an account of all his particular Thoughts, Actions and Words, and must abide the present Sentence of the Judge. The First is, when every one of us goes out of this life, for immediately he is placed before the Judgment-seat of God, and there is a most just examination made of all things whatsoever he ever did, spoke, or thought, and this is called The Private Judgement. But The Other is, when in one day, and in one place, All men shall stand together before the Seat of Judgement; that in the sight and hearing of all men of all ages, every one may know what is judged and decreed concerning himse; lf. The very Pronouncing of which Sentence to Ungodly and Wicked men, will not be the least part of their punishments and torments: And on the other side, the Godly and the Just will from thence receive no small Reward and Profit, when it shall truly appear what kind of persons every one of them was in this life: And this is called the General Judgement. Concerning which it must needs be showed what the Cause is, V Why a General Judgement to come. why besides the Private Judgement concerning every one in particular, there will also be held another Judgement concerning all men in general. For since, First Cause. even when men are dead, they sometimes leave behind them some surviving persons to imitate them, as Children to imitate Parents, Dependants and Scholars, who are lovers and favourers of their Examples, Discourses, Actions, whereby it must needs come to pass, that the rewards and punishments of the dead shall be increased; and whereas this, either Advantage or Calamity, which belongs to so very many, cannot have an end before the coming of the last day of the World: It was but meet, that there should be a perfect examination of this General Account of good and evil Words and Actions: And this could not be done, except at one General Judgement of all men. And besides, The Second forasmuch as the Fame of the Godly is often times unjustly wounded, and the wicked commended as innocent, the justice of God required that the godly should, even in the Public assembly and judgement of all mankind, recover that esteem, which, by injustice, they were deprived of among men. And then whereas both the Good and the Bad did, The Third. not without their bodies, whatsoever they did, on all accounts it is just, that whatsoever was well or ill done, belongs also to their Bodies, which were the Instruments of those Actions: It was therefore very convenient, that the due rewards of eternal glory or punishment should be difpensed to the Bodies and Souls together; which verily could not be done, without a Ressurrection of all men, and without a General Judgement. Lastly, The Fourth. Because in men's adversity and prosperity, which sometimes happen alike, both to the Good and Bad; it was to appear that nothing was done or overruled. without the Infinite Wisdom and Justice of God; it was meet, not only that Rewards should be appointed to the Good, and Punishments to the Wicked in the world to come, but also that this should be determined in a Public and General Judgement, whereby they might be more known and conspicuous to all, and that praise might by all be given to the Justice and Providence of God, instead of that unjust complaint, which even sometimes the Saints themselves as men have been used to make, when they observed wicked Men prospering in Wealth and flourishing in Honours. For, Ps. 72.2,3. says the Prophet, My feet were amost moved, my tread had well nigh slipped, because I was grieved at the unjust, seeing the peace of sinners: And a little after, Behold the very sinners, and the wealthy of the world, they get riches; and I said. Then have I cleansed my heart in vain; and have washed my hands in innocency: I was punished every day, and chastened every morning. And this was the frequent complaint of many. It was needful therefore that there should be a General Judgement, Joh. 22.14. lest haply men should say; That God indeed takes care of the motions of the Heavens, but regards not what is done on the Earth. This word of Truth therefore is rightly made One of the Twelve Articles of our Christian Faith; that, if the minds of any should doubt concerning the Providence and Jultice of God, by means of this Doctrine they may be confirmed. Besides, The Fifth. at the apprehension of the Judgement, it is fit that the Godly be comforted, and the Wicked terrified, that, considering the Justice of God, the Good should not be dejected, and the Evil may be recalled from their wickedness, by the fear and expectation of Eternal Punishment. Wherefore our Lord and Saviour, speaking of the Last Day, has declared that there will sometime be a General Judgement, Mat. 24 29. and has described the Signs of the approach of the Time thereof, that when we shall see those Signs come to pass, we may know that the End of the World is at hand; and then, at his Ascension into Heaven he sent Angels, who comforted the Apostles, grieving for his absence, in these words, Act. 2.11. This Jesus which is taken from you up into Heaven, shall so come as ye have seen him go into Heaven. But that this Judgement is given to Christ, VI Christ as Man also is Judge of all. not only as God, but as Man, the Holy Scriptures declare. For though the power of Judging be common to all the persons of the Holy Trinity, yet we specially attribute it to the Son: Because we say that Wisdom suits to him. But that as Man he will judge the World, our Lord's testimony assures us, who says: Joh. 5.26. As the Father has life in himself, so has he given to the Son to have life in himself; and has given him power to Judge as he is the Son of Man. And it was very meet, VII. Why Christ a● Man will be Judge. that this Judgement should be exercised by Christ our Lord, that when the Judgement was concerning Men, they might see the Judge with their Eyes, and with their Ears hear the Sentence which should be pronounced, and truly perceive the Judgement with their Senses. And it was moreover mosl just, that That man who was condemned by the most unjust sentences of Men, should be seen to sit afterwards as Judge of all; wherefore the Prince of Apostles, when in the House of Cornelius, Act. 10.24. he was expounding the chief heads of Christian Religion, and had taught, that Christ was by the Jews hanged on a Tree, and killed, and the third day risen again to life, he subjoined: And he has commanded us to preach, and to testify to the people, that This is he who was appointed of God to be the Judge of quick and dead. And the Holy Scriptures declare, VIII. Signs foregoing the Judgement. Damase. de fide Or●hod. lib. 4.7.27. that these Three principal Signs will go before the Judgement, The Preaching of the Gospel throughout the world; a Departure from the Faith, and Antichrist: For our Lord says, This Gospel of the kingdom shall be preached through the whole world for a testimony to all the Gentiles, and then shall the End come: And the Apostle warns us, that we be not seduced by any, as though the Day of the Lord were at hand; Mat. 22.14. 2 Thess. 2.3. Dan. 7.9. For unless there first come a departure, and that Man of sin be revealed, the judgement will not come. But what will be the Manner and Way of the Judgement, the Curate may easily know from the Oracles of Daniel, and from the Doctrine of the Evangelists, and of the Apostles. Moreover, IX. The Pronouncing and Exposition of the Sentence of the last Judgement. Mat. 24.34. the Sentence to be pronounced by the Judge, should be in this place more diligently considered: For Christ our Saviour, beholding with a cheerful countenance the Godly at his Right hand, shall with the greatest love and goodwill thus pronounce Sentence concerning them: Come ye the blessed of my Father, possess the Kingdom which is prepared for you from the foundation of the world. Than which words, they will know that there can be nothing heard more sweet, who but compare them with the Sentence of Condemnation of the Wicked, and when in their mind they shall have considered, that by those words, Pious and Just men are called from their Labours to Rest, from a Valley of Tears, to the highest Joy, and from all their Miseries to everlasting Happiness, which they by their Duties of Charity have deserved: And then turning to those who stand at his Left hand, he will pour forth his Justice upon them in these words, Depart from me ye cursed, into everlasting fire, which is prepared for the Devil and his Angels. In those former words, X. The Sentence of the Reprobate considered. Chrysost. in Mat. Hom. 23. August. Ser. 181 de Temp. Greg. lib. 9 Moral. c. 46. Mat. 25. 4●. Depart from me: is signified that most extreme punishment wherewith the wicked shall be tormented, when they shall be cast out far from the sight of God; nor can they receive any comfort from any Hope, that they shall ever enjoy so great a Good. And This by Divines is called the Pain of Loss, viz. That the Wicked in Hell shall for ever want the Light of the Vision of God. But that which is added, ye Cursed, does wonderfully increase their misery and calamity. For if when they are to be driven out from the presence of God, they might be thought worthy of some small Blessing, this might truly be some considerable comfort to them. But for as much as they must expect nothing that can alleviate their misery; when they are cast out, the Divine Justice will rightly follow them with every Malediction and Curse. And then follows, Into everlasting-fire, which other kind of Pain, Divines call the Pain of Sense, because it can be felt by the bodily Senses, as in Stripes, Buffet, and other more grievous kinds of punishments, among which, there can be no doubt, that the torments of Fire do cause the most exquisite sense of Pain; to which evil, when it is added, that all this wilt be For ever; it is thereby showed that the pains of the Damned will be loaded with all kinds of punishments. And This, those words which are placed in the latter part of the Sentence, more fully declare, Which is prepared for the Devil and his Angels: For whereas so it is, that we can more easily endure all troubles if we have some Companion and Consort of our Calamity, by whose prudence and humanity, we may in some measure be relieved: what at last will be the Misery of the Damned, who though loaded with so great Torments, shall notwithstanding never be delivered from the company of the most accursed Devils? And this indeed is the Sentence that shall most justly be denounced by our Lord and Saviour upon the Wicked, as being they, who neglected all works of true Piety, and gave neither Meat nor Drink to the Hungry and Thirsty, took not in the Stranger, clothed not the Naked, and visited not the Sick and Imprisoned. These are the things which the Curates ought often to inculcate into the ears of the Faithful: XI. Discourse of the last Judgement should be frequent, and why? Eccles. 40. Aug. Ser. 120. de Temp. Greg. Hom. 3 9 in E●●●ng. Berna●● Serm. 1. in sesto omnium sanctorum. For the Truth of this Article being rightly believed, will have great force to bridle the wicked desires of the mind, and hold men back from sinning. Wherefore in Ecclesiasticus it is said, In all thy works remember thy latter end, and thou wilt not sin forever. And indeed hardly will any one be carried headlong into wickedness, whom this Consideration cannot recall to the study of Piety: That sometime or other he must give an Account before the most just Judge, not only of all his Actions and Words, but also of his most hidden Thoughts, and must suffer Punishment according to his desert. But it must needs be that the Just will be more stirred up to do Justice, and to rejoice exceedingly, though he here lead his life in Want, in Disgrace and Afflictions, when he thinks in his mind of that Day, when after the combat of this troublesome life, he shall in the hearing of all Men be proclaimed a Conqueror, and shall be received into his heavenly Country, and adorned with Divine Honour. What remains therefore, but that the Faithful be exhorted to take the best manner of life, and exercise themselves in the study of all Piety, that so they may, with the greater Joy, and Security of Mind, wait for and expect the coming of that great Day of the Lord, and so, as becomes Children, with the greatest Earnestness to desire it. ARTICLE. VIII. I Believ in the Holy Ghost.] Hitherto those things have been expounded, I. Fith in the Holy Ghost necessary. so far as the Reason of the Argument seemed to require, which belonged to the First and Second Person of the Holy Trinity; Now it follows, That those things also which in the Creed are delivered concerning the Third Person, that is the Holy Ghost, should be explained. In treating of which matter, the Pastors should use their utmost Endeavor and Diligence, Act. 19.2. seeing it is to be supposed, That a Christian Man may no more be ignorant of This part, or not believe rightly concerning it, than of the other former Articles. Wherefore the Apostle would not suffer certain of the Ephesians to be ignorant of the Person of the Holy Ghost: Of whom, when he asked, Whether they had received the Holy Ghost, and when they answered. That they knew not whether there was an Holy Ghost, he presently asked them; In whom therefore were ye baptised? In which words he signified, That the distinct knowledge of this Article is necessary to the Faithful, from which they have this Fruit; especially, that when they consider attentively, That whatsoever they have, they have it of the Gift and Bounty of the Holy Ghost; then do they begin to think more modestly and humbly of themselves, and to place all their Hope in God's Protection, which ought to be the First Step of a Christian to the highest Wisdom and Happiness. We must therefore begin the explanation of this Article from the Force and Notion which here is included in that Name of the Holy Ghost (or Holy Spirit) for the very same may indifferently and rightly be said both of the Father and of the Son, TWO What the Holy Ghost properly signifies. (for either of them is a Spirit, and Holy;) for we confess that God is a Spirit: and besides that the Angels, and the Souls of the Pious are signified by this word, there must care be taken, lest the people by the ambiguity of the Word, be led into Eror. In this Article therefore it must be taught, That the Third Person of the Trinity is understood, by the name of the Holy Ghost, after which manner in the Holy Scriptures, both of the Old Testament sometimes, and of the New Testament very frequently, he is taken; for David prays: Ps. 50.12. Wisd. 9 17. 〈◊〉. 1.9. Matt. 1.20. Luc. 1.35. And take not thy Holy Spirit from me. In the Book of Wisdom we read, Who has known thy counsel, except thou give Wisdom, and send thy Holy Spirit from above? And elsewhere: He created it by his Holy Spirit. And in the New Testament, we are commanded to be baptiz d, In the name of the Father, and of the Son, and of the Holy Ghost. And we read, That the most Holy Virgin did conceive by the Holy Ghost, and we are also sent by S. John to Christ, Joh. 1.15. who baptises us with the Holy Ghost; and in many other places besides, in reading we may meet with this Word, And no one ought to wonder, III. Why the H lie Ghost h●s no proper name. That a proper name is not given to the Third Person as there is to the First and Second; for the Second Person has therefore a proper name, and is called Son, because his eternal Birth of the Father is properly called Generation, as has been explained in the former Article. As therefore that Birth is signified by the name os Generation: So that Person which flows, we properly call Son, and him from whom he flows, we properly call Father. Now whereas there is no proper name given to the production of the Third Person, but is called Spiration and Procession, it follows, That the Person also which is produced, want his own proper name. Now his Emanation has no proper name, because we are forced to borrow from created things, those Names which are given to God. Wherein, because we know no other way of communicating of Nature and Being but by virtue of Generation; for this cause it is, that we cannot express by any proper word, the way whereby God communicates his whole self by virtue of his Love. Wherefore the Third Person is called by the common name of Holy Spirit, which verily we understand very well to suit with him from hence, because he pours spiritual Life into us, and without the inspiration of his most Holy Deity, we can do nothing worthy of eternal Life. And now the signification of the Name being explained, iv The Holy Ghost proved God equal with the Father and Son. the people are first of all to be taught, That the Holy Ghost is equally God with the Father and the Son, that he is equal with him, equally Almighty, Eternal, and of infinite Perfection, the supreme Good, and most Wise, and of the and same Nature with the Father and the Son. Which also the propriety of the word [In] sufficiently shows, First. when we say, I believe in the Holy Ghost, which is fitted to express the force of our Faith in the several persons of the Trinity. And this also is confirmed by plain Testimonies of Holy Scripture; Secondly. for when S. Peter, in the Acts of the Apostles had said: Act. 5. Ananias, why has Satan tempted thy Heart to lie to the Holy Ghost? he presently says, Thou hast not lied to Men, but to God. Whom before he called Holy Ghost, the same he presently after calls God. And the Apostle to the Corinthians interprets him to be the Holy Ghost, Thirdly. 1 Cor. 12.6. whom he had called God. There are, says he, divisions of operations, but the same God, which works all in all; and then he subjoins: But all these things works that One and the selfsame Spirit, dividing to every one severally as he will. Besides, in the Acts of the Apostles, Four●hly. that which the Prophet's attribute to God only, he ascribes to the Holy Ghost. For Esayah had said: Isay. 6.8. I heard the voice of the Lord, saying, Whom shall I send? and he said to me: Go thou, and say to this people. Harden the heart of this people, and make heavy their ears, and close up their eyes, lest haply they see with their eyes, and bear with their ears. Which words when the Apostle had cited: Act. 28.25. Well, says he, did the Holy Ghost speak by Esayas the Prophet. And then, Fifthly. when the Scripture joins the Person of the Holy Ghost with the Father and the Son, that when he commands, That the name of the Father, Son, and Holy Ghost should be mentioned in Baptism, there is no room left us to doubt of the Truth of this Mystery. For if the Father be God, and the Son God, we must be forced to confess that the Holy Ghost, who is joined with them in the same Degree of Honour, is God also. And this may be added, Sixthly. That he who is baptised in the name of any created thing, can reap no fruit thereby. Were ye, 1 Cor. 13. says he, baptised in the name of Paul? to show that this could profit them nothing to the attaining Salvation. When therefore we are baptised in the name of the Holy Ghost, we must needs confess that he is God. And we may observe this order of the Three Persons in S. John's Epistle also, Seventhly. whereby is proved the Divinity of the Holy Ghost: 1 Joh. 5.7. There are Three which bear record in Heaven, the Father, the Word, and the Holy Ghost, and these Three are One. And also in that famous Elegy or Hymn or Praise of the Holy Trinity, wherewith the Divine Lands and Psalms are concluded, Glory be to the Father, and to the Son, and to the Holy Ghost. Lastly, Eighthly. And which most of all belongs to the confirmation of this Truth, whatsoever we believe to be proper to God, the same the Holy Scriptures testify to agree to the Holy Ghost. And therefore they attribute to him the honour of Temples: 1 Cor. 6.19. 2 Thess. 2.13. Joh. 6.63. 2 Cor. 3.6. 2 Cor. 2.10. As when the Apostle says: Know ye not that your Members are the Temple of the Holy Ghost? so also, Sanctification and Vivification or quick'ning, and to search into the Depths of God: And to speak by the Prophets, and to be every where: All which things are to be attributed only to the Divine Deity. And this moreover is carefully to be explained, V The Holy Ghost a distinct person from the Father and the Son. That the Holy Ghost is God so, as that we must confess him to be the Third Person in the Divine Nature, distinct from the Father and the Son, and produced by their Will: For to omit other Testimonies of Scripture, the Form of Baptism which our Saviour has taught, most plainly shows, Matt. 28.19. That the Holy Ghost is the Third Person, which in the Divine Nature, stands of itself, and is distinct from the rest. Which also the words of the Apostle declare, when he says, 1 Cor. 13.15. The Grace of our Lord Jesus Christ, and the Love of God, and the Communication of the Holy Ghost be with you all, Amen. The same thing, but much more plainly do those things evidence, which the Fathers in the first council of Constantinople have added in this place to confute the impious madness of Macedonius: And in the Holy Ghost, the Lord and giver of Life, who proceeds from the Father and the Son, who with the Father and the Son, together is worshipped and glorified: Who spoke by the Prophets. That therefore they confess the Holy Ghost to be Lord, they declare in this, how much he excels the Angels, which yet are most noble Spirits, created of God: For S. Paul witnesses, That they all are ministering Spirits, Heb. 1.14. sent forth to minister for them who receive the Inheritance of Salvation. And they call him the Giver of Life, VI Why the Holy Ghost called the Giver of life. because the Soul being joined with God does more truly live, than the Body, when it is nourished and sustained by conjunction with the Soul. And because the Holy Scriptures attribute to the Holy Ghost this Conjunction of the Soul with God; it appears plainly, that he is most truly called Spirit, that gives Life, or quick'ning Spirit. And now what follows, VII. How the Holy Ghost proceeds from the Father and the Son. Who proceeds from the Father and the Son, the Faithful are to be taught, That the Holy Ghost, by eternal procession, proceeds from the Father and the Son, as from One Principle: For this the Rule of the Church, from which a Christian may not wander, proposes to us to believe; and it is confirmed by the authority of Holy Scripture, and Councils: For Christ our Lord, speaking of the Holy Ghost, said: Joh. 16.14 He shall glorify me, because he shall receive of mine. This same thing is gathered hence, that in Holy Scripture the Holy Spirit is sometimes called the Spirit of Christ, sometimes the Spirit of the Father: One while he is said to be sent by the Father, another while by the Son, that it may be plainly signified, that he does equally proceed from the Father, Rom. 8.9. and the Son. He that has not the Spirit of Christ, Gal. 4.6. says S. Paul, he is none of his. And the same he calls the Spirit of Christ, when he says to the Galatians: God has sent the Spirit of his Son into your Hearts, crying, Abba, Father. In S. Matthew he is called the Spirit of the Father: Mat. 10.20. It is not ye that speak, but the Spirit of your Father: Joh. 15.25. And our Lord at his Supper said, the Paraclet or Comforter whom I will send to you, even the Spirit of Truth, which proceeds from the Father, he shall bear witness of me: And elsewhere, That the same Holy Ghost should be sent from the Father, Joh. 14.21. he affirms in these words: Whom the Father will send in my name. From whence, when we understand the Procession of the Holy Ghost, it is plain. That the same Holy Ghost proceeds from Both. And these are the things which must be taught concerning the Person of the Holy Ghost. It is needful moreover to teach, VIII. Of the Attributes of the Holy Ghost. that there are certain wonderful Effects, and some bountiful Gifts of the Holy Ghost, which are said to spring and flow front him, as from the everlasting Fountain of Good. For though the works of the most Holy Trinity, which are done extrinsically, are common to the Three Persons; yet many of them are ascribed as proper to the Holy Ghost, that we may know that they come to us of the immense Love of God: For seeing that the Holy Ghost proceeds from the Divine Will, as being inflamed with Love, it may be perceived, That those Effects which are properly referred to the Holy Ghost, do spring from the exceeding Love of God towards us. Wherefore, IX. Why the Holy Ghost is called a Gift. hence it follows, That the Holy Ghost is called a Gift: For by the word Gift is signified that which is kindly and freely given, without any hope of Reward. And than whatsoever good things or benefits are bestowed on us from God (for what have we, as the Apostle says, 1 Cor. 4.7. which we have not received of God? those things we ought with a pious and thankful Heart to acknowledge were given us by the grant and gift of the Holy Ghost. But there are other effects of his: For to omit the Creation of the World, and the Propagation and Government of created things, of which we have made mention in the First Article; it was a little before showed, That the giving of Life is properly attributed to the Holy Ghost, and it is so confirmed by the Testimony of Ezekiel: Ezek. 31.6. I will give you Spirit, says he, and ye shall live And yet the Prophet reckons up the principal Effects of the Holy Ghost, X. The Gifts of the Holy Ghost. Isa. 11.3. Aug. lib. 15. de Trin. c. 18, & 19 and those which are most especially proper to him: The Spirit of Wisdom and Understanding, the Spirit of Counsel and Fortitude, the Spirit of Knowledge and Piety: and the Spirit of the Fear of the Lord. Sometimes also the name of the Holy Ghost is given to those things which are called the Gifts of the Holy Ghost. Wherefore wisely does S. Austin admonish us to observe, when in Holy Scripture there is mention made of this word Holy Spirit, that we may discern whether it signifies the Third Person of the Trinity, or his Effects and Operations: For these two are to he distinguished with the same difference, wherewith we believe also that the Creator differs from the things he created. And these things are by so much the more diligently to be explained, because from these Gifts of the Holy Ghost we draw Rules of Christian Life, and may know whether the Holy Ghost be in us. But above all other his bountiful Gifts, XI. Justifying Grace the Gift of the Holy Ghost. that Grace is to be valued, which justifies us, and signs us with the Holy Spirit of Promise, which is the Earnest of our Inheritance; for this joins our Mind to God in the most strict bond of Love; whence it comes to pass, That being inflamed with the most ardent study of Piety, we begin a new Life, and being made partakers of the Divine Nature, we are called, and truly are, the Children of God. ARTICLE IX. I Believe the Holy Catholic Church.] With how great diligence the Pastors ought to take care to explain the truth of this Ninth Article to the Faithful I. Why this Article is diligently to be explained. S Aug. in Ps 30. v. 15. , it may easily be understood, if two things chief be considered. For first, as S. Austin witnesses, The Prophets have spoken more plainly, and openly of the Church, than of Christ, forasmuch as they foresaw, That many more might err, and be deceived in this point, than in the Mystery of the Incarnation. Nor will there be wanting wicked Men, who after the imitation of the Ape, which fancies itself a Man, would profess that they are Catholics, and no less wickedly than proudly would affirm the Catholic Church to be only with them. And then, he who has this Truth settled in a sound Mind, shall easily avoid the horrible danger of Heresy. For not every one, II. Who is truly to be called a Heretic. so soon as he has erred in Faith, is to be called a Heretic: But he who neglecting the Authority of the Church, stiffly defends his impious Opinions. Since therefore it cannot be, that any one can defile himself with the Plague of Heresy, if he believe those things which in this Article are proposed to be believed; let the Pastors be very careful, That the Faithful knowing this Mystery, and being fortified against the Wiles of the Adversary, persevere in the Truth of the Faith. Now This Article depends upon the Truth of the Former: Note. Because seeing it has been already showed, That the Holy Ghost is the Fountain and Giver of all Holiness, we now confess, That it is He who bestows Holiness on the church. And because the Latins have borrowed 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 transferred it to Sacred Matters: But what the Meaning of this word is, is to be showed. The word Ecclesia Church signifies a Calling forth: Act. 19.39. But: Writers afterwards used it for a Council and Assembly. Nor is it much to the matter, whether that people worshipped the true God, or a false Religion: For, in the Acts it is written of the Ephesians, That when that Scribe had appeased the Rabble, he said, If ye inquire of any other matter, it may be resolved 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 called a Church: I have hated, says the Prophet, Ps. 25.5. the Church of the Wicked, and I will not sit with the . But then by the common custom of the Scriptures, This word is taken to signify the Christian Commonwealth, and the Congregations of the Faithful: To wit, those who are called to the light of Truth, and the knowledge 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 dispersed throw the whole World. Nor are they trivial Mysteries which are contained in this Word: IU. What Mysteries are contained in the word Church. For in Calling forth, which Ecclesia or Church signifies, at first sight shines forth the Benignity and Splendour of God's Grace: and we understand, That the Church differs very much from Other Commonwealths: For They are established by Human Reason and Prudence: But This by the Wisdom and Counsel of God: For he has Inwardly called us, by Inspiration of the Holy Ghost, but Outwardly by the Ministry and Labour 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 knowledge and passession of things Eternal, he will best perceive who shall have considered, why in old times the Faithful People under the Law were called 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 , to which it is more suitable to flock together, they looked only at earthly and transitory things. And therefore rightly is the Christian People called, 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. delivered to signify the Christian Commonwealth: For it is called 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 thyself in the House of God, which is the Church of God, the Pillar and Ground of Truth. And the Church is therefore called 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 called Christ's Flock of Sheep, Second. whereof he is the Door and Shepherd. It is called the Spouse of Christ, Third. 2 Cor. 11.2. I have betrothed you as a chaste 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 called 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 explained, 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 beloved 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 called 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 triumphed over the World, the Flesh and the Devil; and being delivered 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 called 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 obtained the Heavenly Country: The Other daily follows, till at last being joined 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 called Good, who are conjoined 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 spoke 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 assured, to whose Judgement 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 Testify: according to which Sentence is written that of the Apostle, Ephes. 4.4. There is One Body and One Spirit. Now this Church is known, XI. By what Figures and Similitudes the Church was signified Mat. 13.17. Mat. 13.24. Luc. 3.17. Mat. 15.12. being compared to a City built upon a Mountain, which may be seen every where; for seeing that all must obey her, it is necessary that she be known. Nor does she contain the Good only, but the Bad also, as the Gospel in many Parables teaches, as when it commemorates that the Kingdom of Heaven, that is, the Church Militant, is like to a Draw-net let down into the Sea, or to a Field, in which Tares were over-sown: or to a Treshing-flore, in which is contained the Corn with the Chaff: or to the Ten Virgins, whereof some were Wise, some Foolish: Gen. 7. And long before also, in Noah's Ark, in which not only those living Creatures which were Clean, but the Unclean also were shut up together, we may behold the figure and similitude of this Church. But though Catholic Faith, truly and constantly affirms that both the Good and Bad do belong to the Church, yet from the same rules of Faith, the Faithful aught to be taught, that there is a far different reason and account of either part: For as the Chaff upon the Threshing-flore is mingled with the Corn, or as sometimes dead members remain joined to the Body, Eph. 4.4. so also are Wicked Men contained in the Church. Whence it comes, XII. Who are shut out of the Church. that there are but three sorts of men only sut out of her. First, Infidels, and then Heretics and Schismatics, and lastly Excommunicate persons. The Ethnics, because they never were in the Church, nor ever knew her, nor were made partakers of any Sacrament in the Christian Society: and the Heretics and Schismatics, because they have fallen off from the Church, nor do they belong to the Church any more, than Vagabonds or Renegadoes belong to an Army, from which they ran away. Yet it is not to be denied, but that they are in the power of the Church, as those who may be judged by her, and condemned with an Anathema. Lastly, The Excommunicate persons also, in that by the judgement of the Church, they are turned out of her, they belong not to her Communion till they repent. But as concerning the rest, even the Wicked and Ungodly persons, it is not to be doubted but that they yet continue in the Church. And this is diligently to be taught the Faithful, that if it chance the life of the Prelates to be wicked, yet the Faithful are to assure themselves that they are in the Church, that therefore they lose nothing of the power. And then the Parts of the Universal Church are used to be signified by the name of the Church, XIII. Private Families, Pastors and Sacred Places also called the Church. 2 Cor. 1.1 1 Cor. 16.19. Col 4.16. 1 Thes. 1.1. Rom. 6.4. Mat. 18.17. as when the Apostle names the Church which is at Corinth, Galatia, Laodicea, Thessalonica, and he also calls the Private Families of the Faithful, Churches: For he commands the Church in the House of Priscilla and Aquila to be saluted: And in another place, Aquila and Priscilla, says he, salute you much in the Lord, with his domestic Church. Also writing to Philemon, he uses the same word. Sometimes also by the name Church are signified the Prelates and Pastors thereof: If he bear not thee, says Christ, tell it to the Church; in which place are designed the Rulers of the Church: And the Place also where the people meet together, either to the Sermon, or for the sake of any other sacred matter, is called the Church. But especially in this Article, the Church signifies the Multitude of Good and Bad together, and not those only who govern, but those also who ought to obey. And then the Properties of this Church are to be opened to the Faithful, XIV. The Properties of the Church. whereby they may know, how great a Benefit God bestows on them who happen to be born and brought up in her. Her First Property therefore is described in the Creed of the Fathers, First, That she be One. Cant. 6.8. that she is One; My Dove is One, says he, my Beautiful One is One. But now so great a multitude of Men as is scattered far and wide, is called One, for those reasons which are written by the Apostle to the Ephesians, for he preaches that there is only One Faith, One Lord, One Baptism: Eph. 4.4. and there is also One Ruler and Governor Invisible, which is Christ, Ephes. 1.21. whom the Eternal Father has made Head over all his Church, which is his Body. But the Visible Governor is He, XV. A Visible Head necessary for the Church's Unity. who by Lawful Succession, possesses the Chair of Peter the Prince of Apostles; of whom this was the approved Sentence and Judgement of all the Fathers, that this Visible Head was necessary, both to settle and preserve the Unity of the Catholic Church. Which thing St. Hierom well saw, and wrote against Jovinian in these words: There is One elected, that a Head being constituted, the occasion of Schism might be taken away: And to Damasus, Let Envy slack, let the ambition of the Roman Pride be gone, I speak to the Successor of the Fisher, and the Disciple of the Cross, following no Chief but Christ, I am consociated to your Holiness, i. e. in Communion of Peter's Chair. I know that the Church is built upon that Rock. Whosoever shall have eaten the Lamb without This House, is profane; If any one be not in Noah's Ark, he shall perish by the prevalence of the Flood. Which also was long before proved by Irenaeus and Cyprian, Iraeu. lib. 3. contra Haeres. c. 3. B. Cypr. de Simple Prelate. in principio fere. who speaking of the Unity of the Church, says, The Lord says to Peter, I, O Peter, say to thee, that thou art Peter, and upon this Rock I will build my Church. He builds his Church upon One: And though after his Resurrection he gave part of this Power to all the Apostles, and said, As the Father sent me, I also send you; receive ye the Holy Ghost, yet that he might manifest Unity, He by his own Authority disposed the Original of that same Unity, which was to begin in One, etc. And then Optatus of Milevis says, Optatus initio lib. 2. ad Farmen. It cannot be charged upon you as of ignorance, seeing you know that in the City of Rome was first placed by Peter, the Episcopal Chair, in which Peter, the Head of all the Apostles, sat: In which One the Unity of the Church has been kept of all, lest the other Apostles should challenge every one his own severally, so that now he is a Schismatic, and a Prevaricator, who puts up another Chair in competition with this single one. And afterwards St. Basil has left in writing thus, Basil. hom. 29. quae est de poenit. Peter is put in the Foundation, for he said, Thou art Christ the Son of the Living God, and he received this Answer, that he was a Rock; for though he might be a Rock, yet he was not a Rock, as Christ was; for Christ was a Rock truly , but Peter only by virtue of that Rock. for God bestows his own dignities upon others: Mark this He is a Priest, and he makes Priests; He is a Rock, and he makes a Rock; and what things are his, he bestows on his Servants. Lastly, St. Ambrose. St. Ambrose says, If any one object that the Church is content with One Head and Husband Jesus Christ, and needs no other, the answer is ready; For as we account Christ our Lord, not only the Author, but the Bestower also of all the Sacraments (for He it is that Baptises and absolves, and yet he makes Men the outward Ministers of the Sacraments): So he has placed over his Church, which he governs inwardly with his Spirit, a Man to be the Vicar and Minister of his Power: For seeing the Visible Church wanted a Visible Head, our Saviour accordingly appointed Peter the Head and Pastor of all the Faithful, when in most ample expressions he commended to him the feeding of his Sheep, that he would have him, who succeeded, to have plainly the same power of ruling and governing the whole Church. Besides, XVI. The way to preserve Unity for time to come. 1 Cor. 12.11, 12. Eph. 4.34. there is One and the same Spirit, says the Apostle to the Corinthians, who bestows Grace on the Faithful, even as the Soul does Life on the Members of the Body. To preserve which Unity, when he exhorts the Ephesians, he says, Be earnest to preserve the Unity of the Spirit in the bond of Peace. For as the Body of Man is made up of many Members, and all are nourished by one Soul, which gives Seeing to the Eyes, Hearing to the Ears, and divers Faculties to the other Senses: So the Mystical Body of Christ, which is the Church, is made up of many Faithful People. There is also One Hope, Eph. 4.4. as the Apostle testifies in the same place, to which we are called for we all hope for the same thing, to wit, Eternal Life and Happiness. Lastly, There is One Faith, which all must hold and profess; 1 Cor. 1.10. Let there be no Schisms among you, says the Apostle. And there is One Baptism, which is a Sacrament of the Christian Faith. Another property of the Church is, XVII. The Second. That she be Holy. 1 Pet. 2.9. First. that she is Holy; which thing we have learned from that place of the Prince of Apostles, But ye are a chosen generation, a Holy Nation. But she is called Holy, because she is consecrated and dedicated to God; for so other things of this kind, though they are corporeal, are used to be called Holy, when they are given and dedicated to divine worship. Of which kind, in the Old Law, were the Vessels, Vestments, and Altars: In which sense, the Firstborn also, who were dedicated to the Most High God, were called Holy. Nor should any one wonder, Note. that the Church is called Holy, although within her are contained many Sinners. For the Faithful are called Holy, because they are made the People of God, and by receiving Baptism and Faith, have consecrated themselves to Christ, although in many things they offend, and perform not the things they have promised: even as they who profess any Trade or Art, though they observe not the rules thereof, are yet called Tradesmen. Wherefore S. Paul calls the Corinthians Sanctified and Holy: 1 Cor. 1.2. amongst whom it is manifest there were some, whom he sharply reproves as Carnal, and charges with many other Crimes. She is also to be called Holy, Secondly. because, as the Body, she is joined with her Holy Head Christ the Lord, who is the Fountain of all Holiness, from whom are poured forth the anointings and riches of Divine Goodness. Excellently does St. Austin interpret those words of the Prophet, S. Aug. in Ps. 85.8. Keep thou my soul because I am Holy: He dares, says he, and the Body of Christ dares, and that one Man crying out from the ends of the Earth, with his Head, and under his Head, dares say, I am Holy: For she received the Grace of Holiness, the Grace of Baptism, and of Remission of sins. And a little after, If all Christians, and all the Faithful being baptised in Christ, have put him on; as the Apostle says, Gal. 3.27. As many of you as have been baptised, have put on Christ, if they are made Members of his Body, and yet say that they are not Holy, they do wrong to the very Head, whose Members they are made. Add to this, Thirdly. That the Church alone has the legitimate worship of Sacrifice, and the saving use of the Sacraments, by which as by the efficacious instruments of Divine Grace, God works true Holiness in us: So that whosoever are truly Holy, cannot be out of this Church. It is plain therefore that the Church is Holy, and Holy indeed, because she is the Body of Christ, by whom she is sanctified, and washed in his Blood. Concerning the Holiness of the Church, see Justin Martyr in both his Apologies. Tertul. in his Apology. August. against Fulgen. c. 17. Greg. Moral. b. 37. c. 7. The Third Property of the Church is, The Third. That she be Catholic. S. Aug. Ser. 131. & 181. de Tempore. that she be styled Catholic, to wit, Universal, which appellation is truly given her; because, as S. Austin testifies, From the East to the West the Brightness of one Faith is spread abroad: For the Church is not as in the Public Affairs of Men, or in the Conventicles of Heretics, bound to the limits of One Kingdom only, or to One sort of Men: But she embraces in the Bosom of her Charity all Men, whether they be Barbarians or Scythians, Servants or Freemen, Male or Female. Wherefore it is written, Apoc. 5.6, 10. Thou by thy blood hast redeemed us, O God, out of every tribe, and language, and people, and nation, and hast made us a kingdom to our God. And of the Church, says David, Ps. 2. Ask of me, and I will give thee the nations for thine inheritance, and the utmost parts of the earth for thy possession. And, I will remember, Ps. 86. Rahab and Babylon, who shall know me; and, A man was born in her. Besides, all the Faithful which have ever been from Adam to this day, or who shall be while the World endures, and profess the true Faith, belong to this very Church, Eph. 2.20. which was built upon the foundation of the Apostles and Prophets, all which were constituted and founded upon that One Cornerstone Christ, who made Both to be One; who has proclaimed Peace to them that are near, and to them that are afar off. And she is called Universal for this reason, Because all that desire everlasting Salvation, are bound to lay fast hold of, and to embrace her, no otherwise than they who went into the Ark, to escape drowning in the Flood. This is to be taught, as a most certain rule, whereby the true Church may be discerned from the false. And we may also know the true Church from its Original, XVIII. Another Rule you know the True Church from the False. which it has from the Grace revealed by the Apostles: For her Doctrine is True, not New, not lately sprung up, but long ago delivered by the Apostles, and dispersed through all the World; and hence it is, that none can doubt, That the impious Doctrines of Heretics are far different from the Faith of the Church, seeing they are against that Doctrine of the Church, which has been preached from the Apostles to this day. And therefore, that all may understand which is the true Catholic Church, the Fathers, by Divine Inspiration, have added this word APOSTOLIC. Of the marks of the True Church, see August. contra Epist. Fundamenti, c. Tertul. lib. toto de Prescript. For the Holy Ghost who presides in the Church. governs it by no other than Apostolical Men. Which Spirit was first given to the Apostles. and afterwards by the infinite goodness of God has always continued in the Church. But as this One Church cannot err in the delivery of Faith and Discipline of manners, XIX. Why the Church is called Apostolic. Aug. contra Crescen. lib. 1. c. 33. seeing she is governed by the Holy Ghost; so it must needs be, that all others, which falsely claim to themselves that Name, and being also led by the Spirit of the Devil, are most dangerously out of the way, both in Doctrine and Practice. But because the Figures of the Old Testament have a great influence to stir up the minds of the Faithful to call to remembrance those excellent things, XX. Two figures of the Church. for which cause chief the Apostles used them The Curate may not pass over that part of Docrine also which is so profitable. And amongst these, The First. Gen. 6. Noah's Ark has an excellent signification, which for this reason only, was made by God's command, that there might be left no room to doubt, but that it signifies the Church. Which God has so constituted, That whosoever by Baptism enters therein, may be safe from all danger of eternal Death: But they who were out of it, as it happened to them who were not received into the Ark, were overwhelmed with their own wickedness. Another Figure, is that great City Jerusalem, The other. under the Name whereof many times the Holy Scriptures understand the Holy Church: to wit, That in her alone it is lawful to offer Sacrifice: Because also in the Church of God only, and no where else the true Worship, and the true Sacrifice, which can any ways be pleasing to God, may be found. And now in the last place, XXI. The Church to be believed by Faith, and bow. concerning the Church it must be taught, After what manner that we are to believe the Church, belongs to the Articles of Faith. For though any one perceives by reason and sense, That the Church, i. e. that Company of Men, is in the World, which are dedicated and consecrated to Christ our Lord: Nor does there seem any need of Faith to conceive this, when neither Jews nor Turks do at all doubt of it: Yet those Mysteries which, as has already been declared in part, and partly will be said further in he Sacrament of Orders, are contained in the Holy Church of God, that mind which is illuminated by Faith only, and not convinced by any reasons, can understand. Seeing therefore that this Article, no less than the rest, quite surpasses the strength and reach of our understanding: We very rightly confess, That we come not to know the Church's Original, Gifts and Dignity, by Huaman Reason, but behold them with the Eyes of Faith. For neither were Men the Authors thereof, XXII. Who the Author of hte Church Ps. 89.5. but the very Immortal God, who has built it upon a most firm Rock, as the Prohet witnesses; The most High has sounded it. For which reason it is, called God's Inheritance, and the people of God: And the Power it has, is not of Man, but given her by the gift of God. Wherefore as by the mere Power of Nature, we cannot attain to her; so also by Faith only we understand, That in the Church are the Keys of the Kingdom of Heaven, and that to her is given Power to Forgive Sins, to Excommunicate, and to consecrate the true Body of Christ; and than that the Citizens which belong to her, Heb. 13.14. have not here a lasting City, but seek one to come. It is necessary therefore to believe, XXIII. We must believe the Church, but not in the Church. Aug Sir 1.31. de Temp. That there is One Holy and Catholic Church: For so we believe the Three Persons of the Trinity, the Father, the Son, and the Holy Ghost, as to place our Faith In them. But now changing the manner of speaking, we profess to believe the Holy, not [In] the Holy Church: That by this different way of speaking. God, who is the Author of all things, may be distinguished from the things which were created, and to acknowledge that all those excellent benefits which are bestowed on the Church, were received of the Divine Goodness. The Communion of Saints.] When S. John the Evangelist wrote to the Faithful, XXIV. This part of the Article to be diligently explained. 1 Joh. 1.13. of the Divine Mysteries, why he taught them therein, he gives this Reason: That you also, says he, might have Fellowship with us, and our Fellowship is with the Father, and with his Son Jesus Christ. This Fellowship is placed in the Communion of Saints, of which we are to speak in This Article. And would to God in explaining hereof, Aug. in Joan Triact. 32. the Teachers of the Church would imitate the diligence of Paul, and the other Apostles. For it is not only a kind of Interpretation of the former Article, and a Doctrine full of profit and advantage; but it also shows what the Use of those Mysteries is, which are contained in the Creed: For we are to search into, and learn all those things for this end, that we may be admitted into this so blessed and glorious a Fellowship of the Saints, and being once admitted, consequently to persevere, Coloss. 1.12. giving Thanks with Joy to God the Father, who has made us worthy to partake of the Lot of the Saints in Light. Firft therefore, XXV. Wherein is placed the Communion of Saints. the Faithful are to be taught, That This Article is as it were a kind of Explication of that which goes before concerning One Holy Catholic Church: For the Unity of that Spirit by which she is governed, causes that whatsoever the Church has, is Common: For the Fruit and Benefit of all the Sacraments belongs to all the Faithful; by which Sacraments, as by Sacred Bands, they are coupled and joined with Christ, and above all, by Baptism, by which, as by the Door, Aug. lib. 9 contr. Faust. c. 11. we enter into the Church. Now that by this Communion of Saints, we ought to understand the Communion of Sacraments, the Fathers signify in this Creed by these words, Damasc. lib. 4. de Fide Orthodox. c. 12. I confess one Baptism. But after Baptism, first follows the Eucharist, and then the other Saraments: For though this name be suitable to all the other Sacraments, since they join us to God, and make us partakers of him whose Grace we receive; yet it is more proper to the Eucharist, which makes this, Communion. But there is another Communion in the Church, to be considered. For whatsoever things are piously and holily perfom'd by One, these things belong to All, and by Charity, which seeks not her own, they are made profitable to them. This is well proved by the Testimony of S. Ambrose, S. Ambros. in Ps. 118. Serm. 1 v. 69 who explaining that place of the Psalm: I am a Partner of all them that seek thee, says thus: As we say, that the Member is a Partaker of the whole Body, so is he that is a Partner with them that fear God. Wherefore Christ has taught us this Form of Prayer, Matt. 6. to say, Our Bread, not mine; and the rest after the same manner, not taking care for ourselves only, but for the salvation and profit of all. But now this Communication of good things is, XXVI. A singular Similitude. in Holy Scripture, often represented by a fit Similitude taken from the Members of the Body of Man; for in the Body there are many Members: But though they are Many, yet they make but One Body, in which all the Members discharge each their own proper Office, and not all the same Office: 〈◊〉 12.15. Nor have they all the same Dignity to execute alike the useful and comely functions, nor do they seek each its own profit, but the commodity and conveniency of the whole Body. And then they are all so fitly knit together among themselves, that if one be grieved, the rest also by Consent and Nearness of Nature, do grieve; and on the contrary, if one be well disposed, all the rest rejoice with it. The same thing we may contemplate in the Church, in which, though there be divers Members, to wit, various Nations, of Jews, and Gentiles, Bond and Free, Poor and Rich, yet when by Baptism they are initiated, they are made one Body with Christ, whereof he is the Head. Moreover in this Church is assigned to every one his own Office, Note. for as there were placed in it some Apostles, some Teachers, but all for the public benefit, so it is the Office of some to Rule and to Teach, and of others to Obey and to be Subject. But then they only reap the Benefit of those so many and so great Functions, Note. and good things thus appointed by God, who lead a Christian Life in Charity, and are just and dear to God. But the dead Members, XXVII. What benefit of the Communion of Saints they are deprived of, who are in mortal sin. Aug. in Ps. 70. Serm. 2. to wit, those who are as it were bound in wickedness; and estranged from the Grace of God, are not deprived of this Good, so as to cease to be Members of this Body; but being dead they perceive not that spiritual Fruit and Advantage, which just and pious Men have; and yet seeing that they are in the Church, they are assisted towards the recovery of that Grace and Life which they had lost, by those who live spiritually, and receive those benefits, which there can be no doubt, that they are void of, who are altogether cut off from the Church. Nor are those Gifts common only which render men just and dear to God, XXVIII. Grace from Grace are common Gifts. but there is also given Grace for Grace, among which is reckoned Knowledge, Prophecy, and the Gift of Tongues and Miracles, and the rest of that sort; which Gifts are also granted to the Wicked, not for Private, but Public Advantage to the Edification of the Church: For the Gift of Healing is given, not for his sake who has the Gift, but for the Sick Man's sake, who is to be healed. And indeed a Christian has nothing in possession, which he ought not to reckon as common to himself and all others: And therefore they ought to be ready, and prepared to relieve the Miseries of the Needy; for he that has such kind of Goods, and sees his Brother in want, 1 Joh. 3.17. and will not help him, he is plainly convined to have none of the Love of God in him. Which things, seeing they are so, it is manifest enough, that those who are in this Holy Communion, enjoy a kind of Happiness, and can truly say: Ps. 83. Ps. 33. O how lovely are thy Tabernacles, O Lord of Hosts, my Soul longs and even faints for the Courts of the Lord! and, Blessed are they which dwell in thy House, O Lord! ARTICLE X. The Forgiveness of Sins.] There is no One, I. The Belief of this Article necessary to Salvation. who when he sees this Article Of the Forgiveness of Sins, numbered among the other Articles of Faith, can doubt, not only that there is some Divine Mystery, but also that there is something very necessary to the attaining Salvation contained in it: For as was said before, Without a certain belief of those things which in the Creed are proposed to be believed, there can be no entrance to any Body to Christian Piety. But if that which of itself ought to be known of all Men, seems fit to be confirmed by some Testimony; that surely will be sufficient, which our Saviour, a little before his Ascension into Heaven, witnessed concerning this matter, when he opened the Understanding of his Disciples, that they might understand the Scriptures: Luc. 24.46. It behoved, says he, Christ to suffer, and to rise again the third, day from the dead, and that in his name Penance and Remission of sins should be preached to all Nations, beginning at Jerusalem. Which words if the Curates consider, II. The Curate's Duty in explaining this Article. they will easily perceive, That there lies upon them a great Necessity and Charge from the Lord, of diligently explaining this Article, especially, when the other things which belong to Religion are to be taught. It is the Curate's Duty therefore, as to this Point, to teach, not only that Forgiveness of Sins may be had in the Catholic Church, of which Esayah prophesied: Isa. 33.24. Aug. Hom. 49. c. 3. Iniquity shall be taken away from the people which dwell in her; but also that in her there is a power of Forgiving Sins. Which if the Priests use aright, Let the confessors observe this. and according to the Laws prescribed by Christ our Lord, it must be believed, That Sins are truly forgiven and pardoned. But this Pardon, III. In Baptism there is remission both of Sin and Punishment Trid. Sess. 5. Can. 5. Aug. 12. de ●eccat. Me●●. c. 28. when, at our first profession of Faith, we are cleansed by Holy Baptism, is so fully given us, that nothing either of Sin, whether contracted by Birth, or Wilfully committed remains to be wiped away, or of Punishment to be endured. But yet by the Grace of Baptism, no one is wholly freed from the Infirmity of Nature: But rather, whereas every one ought to strive against the motions of Concupiscence, which forbear not to provoke us to sin, hardly can there be found any one who resists either so stoutly, or guards his own safety so watchfully, as to be able to shun all miscarriages. Since therefore it was needful that in the Church there should be a power of Forgiving Sins, iv The Keys of the Kingdom of Heaven delivered to the Church. Matt. 16.19. and also by some other way than by the Sacrament of Baptism, the Keys of the Kingdom of Heaven were committed to her Trust, whereby sins might be forgiven to every penitent person, although he had sinned to the last day of his Life. Of this matter we have most clear Testimonies in Holy Scripture: Matt. 18.18. For in S. Matthew the Lord says thus to Peter: I will give thee the Keys of Heaven, and whatsoever Thou shalt bind on Earth, shall be bound also in Heaven; and whatsoever thou shalt lose on Earth, shall be loosed also in Heaven. So also, Whatsoever ye shall bind on Earth, shall be bound also in Heaven; and whatsoever ye shall lose on Earth, shall be loosed also in Heaven. And then S. John testifies, That the Lord, when he breathed upon the Apostles, said; Joh. 20.23. Receive ye the Holy Ghost, whose Sins soever ye remit, they are remitted to them; and whose soever Sins ye retain, they are retained. Nor are we to think that this Power is restrained to some certain kinds of Sins: For there is no Sin so heinous can be either committed or imagined, for pardoning whereof the Holy Church has not a Power; even as there is no one so vile and wicked, to whom, if he truly repent him of his Errors, a certain hope of Pardon ought not to be offered. But neither is this very Power so limited, as that it may be used at some appointed Time only: For at what hour soever a sinner will return to Health, he is not to be rejected, as our Saviour has taught, when, to the Prince of Apostles, ask him how oft we must pardon those that offend, whether seven times, he answered; Matt. 18.11. Not to seven times only, but even to seventy times seven. But if we consider the Ministers of this Divine Power, VI This Power committed to the Bishops and Priests. Trid. Sess. 14. c. 6. Hieron. Ep. 1 p●st med. Amb de Can & Abet. c. 4. it will seem not so large. For the Lord gave not the Power of this so Holy a Gift to All, but only to the Bishops and Priests. The same thing is to be believed, as to the Way or Manner of exercising this Power: For by the Sacraments only, so that the Form of them be kept, sins may be forgiven; but otherwise there is no Power of absolving from sin, given to the Church: Whence it follows, that as well the Priests, as the Sacraments are as it were Instruments to the forgiveness of Sins, by which Christ our Lord, who is the very Author and giver of Salvation, works in us Forgiveness of Sins and Righteousness. But that the Faithful may with the deepest thankfulness lay hold of and embrace this heavenly Gift, VII. How great a Grace the Remission of Sins is. which by the special Mercy of God is given to his Church, Trid. Sess. 6. c. 7. & Sess. 14. c. 1. and that they may come to the use and practice thereof, with the more ardent study of Piety; the Curate shall endeavour to evidence the dignity and largeness of this Grace; and this may be seen chief from hence, if he shall have well expounded, of what efficacy it is that sins are forgiven, and that unjust men are made just. For it is manifest that this is done by the infinite and immense Power of God, which we must needs believe to be the very same with that of raising up the Dead, and creating of the World. But if, Aug Tract. 72. in Joan. Aug. lib. 1. de p●ccat. merit. c. 23. lib. 50. Hom. 23. Amb. de Abel. c. 4. as is confirmed by that saying of S. Austin, it be to be thought a harder work to make a wicked Man Good, than to create Heaven and Earth out of nothing, since that creation cannot be but by an Infinite Power; it consequently follows, That the Forgiveness of Sinners is much more to be attributed to an Infinite Power. Wherefore we own that those say of the ancient Fathers are most true, wherein they confess that Sins are pardoned to Men by God only: Nor is so wonderful a work to be referred to any other Author, Isay. 43. than to his supreme Goodness and Power. I am He, says the Lord himself by the Prophet, I am he that blot out your Iniquities. For there seems to be the same Reason in the forgiving of Sins, as aught to be observed in a Debt of Mony. As therefore Money which is owing cannot be forgiven by any but the Creditor, so when we are bound to God only by reason of Sin (for we daily pray, Forgive us our Debts) it is manifest, our Debts can be forgiven us by no body but by himself. But this admirable and divine Gift, VIII. Christ first of all had the Power of forgiving Sins. Matt. 9.6. Mar. 2.9. before God was made Man, was never imparted to any created Nature. Christ our Saviour first of all, as Man, though he was true God also, received this Gift of his Heavenly Father. That ye may know that the Son of Man has power on Earth to forgive Sins, says he to the lame Man, Rise, take up thy Couch, and go to thy own Home. When therefore he was made Man, that he might bestow this Forgiveness of Sins upon Men, before he ascended up into Heaven, there to sit forever at the right-hand of God, he granted this Power to the Bishops and Priests in the Church: Although, as before we said, Christ forgives sins by his own Authority, but all the rest only as his Ministers. Wherefore if we ought to admire and receive those things chief which are done by an Infinite Power; IX. The Power of forgiving Sins the greatest of Christ's Gifts. 1 Pet. 3.18. we may well enough perceive that this Gift which by the bounty of Christ our Lord is given to his Church, is the most precious. Yea, very Reason also will powerfully stir up the minds of the Faithful to contemplate the greatness of this benefit, whereby God, our most merciful Father has determined to blot out the Sins of the World: For he was willing to expiate our Wickedness by the Blood of his only begotten Son, so that he freely endured the Punishment, which for our sins we had deserved, and the Just was condemned for the Unjust, the Innocent was put to a most bitter death for the Guilty. Wherefore when we seriously consider with ourselves, 1 Pet. 1.18, 19 That we were not redeemed with corruptible things as Silver and Gold, but with the precious Blood of Christ, as of a Lamb without spot or blemish, we shall easily conclude that nothing could possibly come to us more advantageous than this power of forgiving sins, which shows the unutterable of Providence of God, and his exceeding Love towards us. And from this consideration it must needs be, X. Mortal Sin how great an Evil. that a mighty advantage redound to us. For he that offends God by any mortal Sin, whatsoever Merits he before had by the Death of Christ and his Cross, he straightway loses all, and the Gate of Paradise, which before being shut, our Saviour by his Passion has opened to all, he has shut again against himself. Which when we remember, we cannot choose, but that the consideration of Man's Misery will extremely grieve us, But if we bend our mind to this admirable Power which God has given to his Church; and being confirmed in the Faith of this Article, believe that this Power is offered to every one, so that being assisted by God's help, he may be restored to his former state of dignity; then are we forced with the highest joy and gladness to exult and give immortal Thanks to God. And truly, if those Medicines are used to seem welcome and pleasant which the skilful and careful Physician prepares for us when we are sick; how much more pleasant aught those remedies to be, which the Wisdom of God has appointed for the cure of our Souls, and consequently for the recovery of Life; and especially when they carry with them not a weak doubtful Hope of Health, as those Medicines do, which are applied to the Body; but when they bring most certain Health to those who desire to be healed. The Faithful therefore are to be admonished, XI. The Benefit of Remission of Sin diligently to be used. after they have known the dignity of so ample and so excellent a Gift, that they study religiously to convert it to their own advantage. For it can hardly be, that he who makes no use of a thing that is profitable and necessary, can be supposed, not to despise it; and specially seeing the Lord has delivered to his Church this Power of forgiving sins, to this end, that all might use this wholesome remedy. For, as no one without Baptism can be expiated or cleansed; so whosoever is minded to recover the Grace of Baptism which he lost by mortal sin, must necessarily betake himself to that other kind of expiation, to wit, the Sacrament of Penance. But here the Faithful are to be warned, XII. The Easiness of obtaining Pardon not to be abused. Aug. in Joan. Tract. 33. & lib. 50. Hom. 41. Amb. lib. 2. de poenit c. 1.2. & 11. that hearing of so large a Power of Pardon, and that it is not to be limited to any term of Time, not to take encouragement either to sin the more readily, or to repent the more slowly: For since by the one they are manifestly discovered to be injurious to, and to affront this Divine Power, they are unworthy that God should bestow any Mercy upon them; and by the other it is much to be feared, lest being overtaken by Death, in vain they confess the Forgiveness of Sins, which by their sloth and putting off, they have deservedly lost ARTICLE. XI. THe Resurrection of the Body.] That this Article has a great influence to establish the truth of our Faith; I. How necessary the Belief of this Article. This does abundantly evidence, that it is proposed to the Belief of the Faithful, not only by the Holy Scriptures, but is confirmed by many reasons also. Which since we see it not done in the other Articles of the Creed, we may perceive that the Hope of our Salvation is grounded herein, as on a most foundation, as the Apostle argues, 1 Cor. 15.14. If there be no Resurrection of the dead, then is not Christ risen again; but if Chrst be not risen again, then is Our Preaching vain, and your Faith is vain. In explaining hereof therefore the Curate shall take no less pains and care, than the wickedness of many has laboured to overthrow it. For that great and excellent advantages redound to the use of the Faithful by the knowledge hereof, will by and by be showed. But first of all this is to be noted, II. Why the Resurrection of Men called the Resurrection of the Flesh. That in this Article the Resurrection of Men is called the Resurrection of the Flesh. And this is not done without good reason: For the Apostles would teach what is necessarily to be supposed, That the Soul is, immortal. Wherefore lest any one might think that the Soul dies together with the Body, and that Both were to be restored to life again, seeing that by many places of Holy Scripture, it is plainly manifest that the Soul is immortal, for this reason, in this Article, there is mention made of the Resurrection of the Flesh only: And though frequently in Holy Scripture the word Flesh signifies the whole man, as in Esaias, Isay. 40.8. All Flesh is grass; and in S. John, The word was made Flesh: Yet in this place the word Flesh signifies the Body; that we may understand that of the Two Parts, Soul and Body, of which Man is made, the One only, to wit, the Body is corrupted and returns into the Dust of the Earth, out of which it was made; that the Sout remains uncorrupt. But then whereas none can be restored to Life, III. The Soul not said to rise again. 2 Tim. 2.14. unless he had been first dead; the Soul is not properly said to rise again. And there is mention made of the Flesh, to confute that Heresy, which, during the Apostles life, was Hymenaeus and Philetus', who taught, that when in Holy Scripture mention was made of the Resurrection, it was not to be understood of a Resurrection of the Body, but of the soul, whereby we rise from the death of sin, to an innocent life. From these words, therefore it is plain, that this error is taken away, and the true Resurrection of the Body is confirmed. But it is the Curates Part to illustrate and clear this Truth by Examples taken out of the Old and New Testaments, IU. How the Resurrection of the Flesh is to be proved. and out of all other Church Histories: For some were restored to life by Elilijah and Elisha, in the Old Testament; others, besides those which Christ our Lord raised from death, by the Holy Apostles and many others: 3 Reg. 17.19 4 Reg. 4.34 which Resurrection of many, confirms the Doctrine of this Article. For as we believe that many were raised from death, so must we believe that all shall be called again to life. But that singular fruit which we ought to gather from Miracles of this kind, Mat. 9.24. is this, that we give the most certain belief to this Article. There are many testimonies which even those Curates which are but indifferently skilled in the Holy Scriptures, may easily meet with; but those places which are more clear, in the Old Testament, Job 19.25. are those we read in Job, when he says, that in his Flesh he shall see God: and in Daniel, concerning those who sleep in the dust of the earth, Dan. 12.2. That some of them should awake to life everlasting, and others to everlasting disgrace: And in the New Testament, Mar. 22.31. what S. Matthew relates of the dispute our Saviour had with the Sadducees, besides what the Evangelists tell us of the last Judgement: And hither is to be referred what the Apostle has exactly discoursed in his Epistle to the Corinthians and Thessalonians. But though to Faith this thing be most certain, V Similitudes where by the Resurrection is cleared. yet it will be very profitable, both by Examples and Reasons to show, that That which Faith offers to be believed, is not strange, to Nature or Humane Understanding, and therefore the Apostle to him that asks, how the dead should rise again? answers, 1 Cor. 13.36 Thou Fool! that which thou sowest is not quickened, except it die first; and that which thou sowest, thou sowest not that body which shall be, but bare grain, perhaps of wheat or some other grain; but God gives it a body as it has pleased him: And a little after, he says, it is sown in corruption, it shall rise in incorruption. There may be many other similitudes of the like kind, added, S. Greg. lib. 14. moral c. 21, 29, 30. as S. Gregory shows; For the Light, says he, is daily, as it were by Dying, withdrawn from our Eyes, and as by Rising again, it is recalled again; and that Trees lose their greenness, and again as by a kind of Resurrection they are repaired; and the Seed by putrifying dies, and again by springing it rises again. Besides, VI The Resurrection proved by Reason. The First. Those reasons which are brought by Ecclesiastical Writers, seem to be sufficiently accommodated, or suited to this matter. And first, since the Souls are immortal, and as a part of Man have a natural propensity or inclination to the humane Bodies, it may be thought preternatural that they should for ever remain separate from their Bodies. But because that which is against Nature, The Second as being Violent, cannot last long, it seems agreeable that at last they should be joined with their Bodies. Whence it also follows, that there will be a Resurrection of the Bodies. Which kind of argument our Saviour seems to have used, Mat. 22.32. when disputing against the Sadducees, he concluded that there would be a Resurrection of the Body, from the Immortality of the Soul. And seeing that there are Punishments proposed by the most just God to the Wicked, The Third. Damasc. l 4. de fide Orthod. c. 28. Amb. lib. de fide Resur. S. Chrisost. hom 49. & 50. and Rewards to the Good; and that of the one sort very many depart out of this world before they have suffered, their due punishments; and of the other sort, in a great measure without the rewards of their virtues; it must needs be, that the Soul be again joined with the Body, that so either for the wickedness committed, or for the good they have done, the Body, which man uses as a Companion in sin, may together with the Soul be either punished or rewarded. Which Point has been excellently handled by S. Chrysostom, in his Homily to the People of Antioch. Wherefore the Apostle discoursing of the Resurrection, 1 Cor. 15.19 If, says he, in this life only we had hope in Christ, we were of all men most miserable. Which words none has thought applicable to the Soul, which being immortal, though the Body should not rise again, might nevertheless enjoy Happiness in the life to come; but they are meant of the whole Man. For unless the Body were to be rewarded for her labour, it must needs follow that those who, as the Apostles did, have endured so many afflictions and calamities in this life, would be of all men most miserable: The same thing he much more plainly teaches in these words to the Thessalonians: 2 Thess. 1.4. We glory in the Churches of God, for your patience and faith in all your persecutions and tribulations, which ye endure for an example of the just judgement of God, that ye may be counted worthy of the kingdom of God for which ye suffer: if yet it be just with God to recompense tribulation to them which trouble you, and to us who are troubled, rest with you, at the revelation of the Lord Jesus from Heaven, with the Angels of his power in a flame of fire, taking vingeance on them who have not known God, and who obey not the Gospel of our Lord Jesus Christ. Add also, The Fourth. that men cannot, so long as the Soul is separated from the Body, enjoy complete Happiness, and full fraught with all good things. For as every part, being separated from the whole, is imperfect, so also is the Soul which is disjoined from the Body. Whence it follows, that the Resurrection of the Body is necessary to make the Souls Happiness complete. It will be further necessary diligently to teach from the Apostles Doctrine, VII. The different condition of those that rise again. 1 Cor. 15 22. Joh. 5.20. who they are that shall be raised to life: For writing to the Corinthians, he says, As in Adam, all dye, so in Christ shall all be made alive. All difference and distinction therefore of Good and Bad being laid aside, All shall shall rise again from the dead, though the Condition of All will not be alike: those that have done Good shall rise to the Resurrection of Life; and they that have done Evil to the Resurrection of Judgement. But when we say All, VIII. We shall all rise again. S. Hier. Ep. 152. Aug. de Civit. Dei lib. 20. c. 20. 1 Thes. 4.16. in 1 Epist add Thes. c. 4. we mean as well those, who shall be dead before the coming of the judgement, as those who shall then die. For that the Church does acquiesce in this Sentence or Opinion, which affirms that All shall die, none excepted; and that this sense is most agreeable to Truth, S. Hierom has written, and S. Austin conceives the same. Nor are the Apostles words, which he wrote to the Thessalonians, against this sense, The dead which are in Christ shall rise first, and then we that are left alive, shall be caught up with them in the Clouds to meet Christ in the air: For. S. Ambrose, explaining this place, says thus: In that very rapture Death shall seize us, and as it were by a deep Sleep, so soon as the Soul goes out, it shall return in a moment; for when they shall be carried up, they shall die, that coming to the Lord, at the Lords presence they may receive their Souls, because with the Lord they cannot be dead. And the same Opinion is approved by the Authority of S. Austin, lib. 20. c. 20. in his Books concerning the City of God. Seeing therefore it much concerns us to be throughly persuaded that this very, and therefore the same Body which is each of our own, though it be corrupted and reduced to Ashes, yet that it shall be raised to Life, the Curate shall diligently undertake to teach this point. This is the Apostles meaning, when he says, This corruptible must put on incorruption; 1 Cor. 13.25. plainly showing by the word [This] every ones own proper Body. Job also has most clearly prophesied hereof; Job ●9. 26. And in my flesh, says he, shall I see God, whom I myself shall see, and my Eyes shall behold, and not another. This very thing is gathered from the Definition of the Resurrection: Damas●n. l. 4. de Fide O●●h. ●. 28. For the Resurrection, as Damascen defines it, is a Recalling back to the state from which you fell. Lastly if we consider, for what reason there will be a Resurrection, as a little before has been showed, 1 Cor. 5.10. we shall have no ground to doubt of this matter. For therefore as we have taught, will the Body be raised again, that every one might give an account of his own works done in the Body, whether Good or Evil. Man therefore must rise again with that very Body, with the help whereof he has served God or the Devil, that with the same Body he might either receive his reward and Crown of Victory, or else endure the most miserable pains and punishments. Nor will the Body only rise again, IX. In what state the Body shall rise again. S. Aug. l 22. de Civit. Dei. c. 19, 20, 21. & ●●ch c. 86, 87, 88, 89. Hier. Epist. 59 & 6●. but whatsoever does belong to the Truth of its Nature, and to the comeliness and ornament of Man, shall be restored. Very excellent is the Testimony of S. Austin in this matter. There shall then be no deformity or fault in our Bodies; if any have been loaded or grown unwieldy with Fat, he shall not assume that Load of his Body; but whatsoever exceeds the true measure thereof, will be accounted supertivous: And on the contrary, whatsoever either Sickness or Old Age has done in the Body, shall by Christ's Divine Power be repaired, as, if any have been overpined, and made thin by Leanness; baecause Christ not only has repaired our Body, but whatsoever elses has been taken from us through the Miseries of this life. And in another place, S. Aug. En●h. c. 89. " Man shall not have again that Hair which he had, but that which would best become him, according to that, The hairs of your head are all numbered, which according to the Divine Wisdom shall be repaired. And first, X None m●●'d after the Resurrection. All the Members, because they belong to the Truth of Humane Nature, shall be restored together: for those who were Blind even from their very Birth, or by any Disease had lost their Sight, the Lame and the Cripples, and those who were impotent in any of their Members, shall rise again with entire and perfect Bodies; for otherwise the Desire of the Soul, which is prone to conjunction with the Body; would be dissatisfied, whose desire notwithstanding in the Resurrection, we believe without doubt shall be fulfilled. Besides, it is sufficiently apparent, that the Resurrection, no less than the Creation, is to be reckoned among the Special works of God. As therefore in the beginning of the Creation all things were made perfect by God; so also we must affirm that it will be in the Resurrection. Nor ought this to be allowed concerning the Martyrs only, XI. Scars of the Martyr's wounds will remain after the Resurrection to their Glory, but of the Wicked to their Msery. S. Aug. lib. 22 de Civit. Dei. c. 20. of whom S. Austin thus testifies, They will not be without their Members, for Martyrs that Dismembering which they suffered, can be no blemish to the Body; otherwise, they who are Beheaded, should rise again without a Head; but yet in the parts of those Members shall remain the Scars of the Sword; shining far above the Gold and Precious Stones, even as do the Scars of Christ's Wounds. And this also is truly said of the Wicked, though their Members were cut off by their own fault: for by how much the more Members they shall have, with so much the more bitter Torment of Grief shall they be loaded: Wherefore this restitution of Members will redound not to their Happiness, but to their Calamity and Misery; when their Merits will not be ascribed to the particular Members, but to the Person to whose Body they were joined: For to those who have done Penance, they shall be restored to be Rewarded; but to those who neglected it, to be punished. Now if these things be seriously considered by the Curates, they will never want Sentences and matter enough to stir up and inflame the minds of the Faithful to the study of Piety; that considering the Troubles and Afflictions of this Life, they may earnestly long for that blessed Glory of the Resurrection which is proposed to the Just and Pious. Now it remains that the Faithful understand, XII. The Body will rise again immortal. in the consideration of those things which constitute or make up the substance of the Body, although that very same Body shall be raised from the dead, which before died; yet the Condition thereof shall be far different: For to omit other things; all the Bodies at the Resurrection shall differ from themselves very much in this thing: that whereas before they were subject to Death, after their Resurrection to Life, they shall all be Immortal without any difference of Good and Bad. And this admirable Restitution of Nature Christ's famous Victory has merited, XIII. Whence our bodies made immortal. Esa. 25.8. O●c. 13.14. 1 Cor. 15.26. Apoc. 21.4. Apoc. 9.4. which he got over Death, as the Holy Scripture testifies; for it is written: He shall throw down Death headlong for ever: And elsewhere: O Death, I will be thy death. Which the Apostle explaining, says, In the last place, The enemy Death shall be destroyed: And we read in S. John: Death shall be no more. For it was very fit, that by Christ's merit whereby the power of Death was overthrown, the Sin of Adam at the long run should be overpowered: And it was agreeable to the same Divine Justice, That the Good should for ever enjoy a blessed Life: And the Bad suffering eternal Torments, should seek for Death, but should not find it: Should wish to die, but Death should fly from them. This Immortality than is common to the Good and to the Bad. Furthermore, XIV. Four Gifts of the Glory of our bodies. the revived Bodies of the Saints will have some signal and excellent Oraments, whereby they shall be rendered much more Noble than ever they were before, and specially these Four which are called Dowers or Gifts, and have been observed by the Fathers from the very Doctrine of the Apostles. Of these see S. Austin, Serm 99 de Temp. Ambr. in Com. in 1. ad Cor. c. 15. The First of these is Impassibility, Impassibility. to wit, a Dower or Gift, which makes them that they cannot suffer any trouble nor be affected with any grief or inconvenience: For the force of Cold, the heat of Fire, or the violence of Water cannot hurt them. It is sown, says the Apostle, in Corruption, but it shall rise in Incorruption. But the Schoolmen call this Impassbility rather than Incorruption, for this reason, to show that it belongs properly to the Glorious Body: For Impassibility is not common to them with the Damned whose Bodies, though they be incorruptible, yet they can burn, and freeze, and be afflicted with divers Torments. After this follows Brightness: Brightness. Matt. 13.33. Matt. 17.2. Phil. 3.21. 1 Co. 13.4. wherewith the Bodies of the Saints shall shine as the Sun, for so testifies our Saviour in S. Matthew: The Just, says he, shall shine as the Sun in the Kingdom of their Father. And lest any one may doubt thereof, he has declared the same by the example of his own Transfiguration. This the Apostle sometimes calls Glory, Exod. 34.9. and sometimes Brightness: Exod. 34.9. He will reform, says he, the Body of our Humility, that it be made like to the Body of his Brightness. It is sown in Dishonour, it rises in Glory. Of this Glory the people of Israel in the Wilderness saw a kind of resemblance, when Moses' Face, 2 Cor. 3.7. by talking with God, and being in his presence did so shine, that the Children of Israel could not steadfastly look upon it. Now this Brightness is a kind of shining Glory redounding to the Body, from the most transcendent Happiness of the Soul, so that it is a kind of Communication of that Bliss which the Soul enjoys, after which manner also the Soul herself is made happy, because on her, part of the divine Happiness is derived. But with This Gift, we are not to believe, That all are alike adorned as they are with the former. For all the Bodies of the Saints shall be indeed equally impassable, but the same Splendour they shall not have: For as the Apostle Testifies: 1 Cor. 15.41 There is one Brightness of the Sun, and another Brightness of the Moon, and another Brightness of the Stars; for Star differs from Star in Brightness, so also is the Resurrection of the Dead. With this Gift is joined that which they call Agility or Swiftness, Agility. whereby the Body shall be freed from that weight wherewith it is now pressed: And may with the greatest ease be so moved into what part soever the Soul would have it, that there can nothing be swifter than that motion, Aug. de Civit Dei l. 13. c. 18. & 20. l. 22. c. 11. Hier. in Enc. c. 40. Subtilty. even as S. Austin in his book De Civitate Dei, and Hierom in Esaiam, have taught. Wherefore the Apostle says; It is sown in Weakness, it is raised in Power. And to these is added that which is called Subtlety: by virtue whereof the Body is wholly made subject to the government of the Soul, serves her, and is ready at her commands. And this is showed by the Words of the Apostle, 1 Cor. 15.44 It is sown an Animal Body, it is raised a Spiritual Body. These are in a manner the chief heads, which are to be taught in the explaining of this Article. But that the Faithful may know what Fruit they may gather from the knowledge of so many, XV. How many and what Fruits may be had from this Article. The First. and so great Mysteries. First, we must declare, That we must give the greatest Thanks to God, who has hid these things from the Wife, and revealed them to little ones. For how many Men have there been exceedingly commendable for Prudence, or furnished with singular Learning, who yet as to this most certain Truth have been stark blind? That therefore he has made known these things to us, who could not aspire to that understanding, there is reason enough that with perpetual praises we celebrate his goodwill and Mercy. And then this great Fruit will follow from the Meditation of this Article, The Second. to wit, That in the Death of them who are joined to us, either by kindred or friendship, we can easily comfort both ourselves and others, which kind of comfort it's manifest the Apostle used when he wrote to the Thessalonians concerning those that slept. And also in all other afflictions and calamities, 1 Thess. 4 13. The Third. the thought of the Resurrection to come, brings us the greatest ease of our grief, Job 19.24. as we have learned by Jobs example, who by this only Hope bore up his afflicted and troubled mind, that there would be a Time when at the Resurrection he should behold the Lord his God. Besides this will very much prevail with the Faithful, The Fourth to take great care to lead an upright and a just life, and wholly clean from all pollution of sin: For if they but consider those exceeding great riches, which at the Resurrection shall be given, and now are offered them, they will easily be drawn to the study of virtue and piety. And on the contrary, The Fifth. Joh. 5 29. There is nothing will have a greater force, to bridle the Lusts of the mind, and restrain Men from wickedness, than to be often put in mind with what mischiefs and torments the wicked shall be punished, who at that last day shall come to the Resurrection of Judgement. ARTICLE XII. THe Life everlasting.] The Holy Apostles our Leaders would conclude and shut up the Creed, I. Why this is the last Article of the Creed. wherein the sum of our Faith is contained, with the Article of Life Everlasting; both because after the Resurrection of the Flesh, the Faithful are to expect nothing else but the reward of Everlasting Life; and also that that perfect Happiness, and which is full of all good things, should be always before our Eyes, and to teach us to fix our whole mind, and all our thoughts thereupon. Wherefore in teaching the Faithful, the Curates shall never intermit to inflame their minds with the proposed rewards of Eternal Life, and shall teach them that all things, yea even the most difficult are to be endured for the Christian names sake; are to be esteemed as easy and pleasant, and that they should be rendered more ready and cheerful to obey God. But because under these words, II. What the Discipline of this Article is. which in this place are used to declare our Happiness very many Mysteries lie closely hid, they are so to be opened, that according to every man's capacity, they may be cleared. The Faithful therefore are to be admonished, That in these words Life Everlasting, is signified as well, that Blessedness which satisfies the desire of the Blessed, as the Perpetuity of Life, which the Devils and Wicked Men shall 1 also have; Luc. 18.27. Matt 19.29. & 25.46. Aug. de Civ. Dei l. 19 c 11 and so that Lawyer conceived, who in the Gospel asked of our Lord and Saviour, What he should do to possess everlasting Life; as if he had said, What must I do, that I may come to that place where I may enjoy perfect felicity? In this sense the Holy Scripture understands these words, as may be gathered from many places. But by This name especially, that most excellent Blessedness is called, lest any one should think that it consists in corporeal and transitory things, which cannot be Everlasting. For neither could this word Blessedness sufficiently express what was designed, especially seeing there have not been wanting Men, puffed up with an opinion of a vain kind of Wisdom, who have placed the Chiefest Good in those things which are perceived by the Senses: For these things perish and grow old. But Blessedness is to be limited by no term of Time, yea rather these earthly things are farthest from true Happiness, from which he is gone far away, who is held with the Love and Desire of the World; for it is written: 1 Joh. 2.15. ibid. 17. 1 Pet. 2.11. Love not the World, nor the Things of the World; if any one love the World, the Love of the Father is not in him. And a little after; The World passes away, and the Concupiscence thereof: These things therefore the Curates shall take diligent care to impress upon the minds of the Faithful, that they may resolve to despise mortal things, and know that in This life where we are not Citizens but Strangers, they can have no Happiness. Tho here also we may rightly be said to be Happy in Hope, Tit. 2.13. If denying Ungodliness and worldly Desires, we live soberly, justly, and godly in this World, waiting for that blessed Hope, and the coming of the Glory of the great God, and our Saviour Jesus Christ. These things when many who seemed very wise, understood not, and thought that in This Life Happiness was to be sought, they became Fools, Rom. 1.2. and fell into the greatest Calamities. But besides, iv Bliss must needs be Everlasting. by Virtue of these words [The Life Everlasting] we perceive, that Happiness once gotten, can never be lost, as some falsely have supposed; for Happiness is made up of all kinds of Good, without any mixture of evil: Which seeing it satisfies the desire of Man, it must necessarily consist in Eternal Life. For neither can a Blessed Man choose but greatly desire forever to enjoy those good things which he has gotten. Wherefore, unless that Possession be sure and settled, it must needs be troubled with an exceeding torment of Fear. See S. Austin de Civit. Dei lib. 12. c. 20. lib. 22. c. 29. & 30. de libero arbit. c. 15. de verb. Domini serm. 64. & serm. 37 de Sanctis. But how great the Happiness of the Blessed who live in their Heavenly Country, V Everlasting Bliss cannot be expressed by Words. is, and that it can be comprehended, (unless merely in name,) by themselves only, these very words which we name when we say, The Blessed Life, sufficiently show: For if when to express any thing, we use that name which is common to many other things, we easily perceive that we want a proper name, whereby plainly to express the thing. When therefore Happiness is there signified in words, which suit no better with the Blessed, than with all the rest that live for ever; this is an argument to us, That there is some higher and more excellent thing which passes our Reason, to signify it perfectly by any proper name. For though in Holy Scripture there are very many other names given to this Heavenly Happiness, such as are, The Kingdom of God, of Christ, of Heaven, Paradise, the Holy City, the New Jerusalem, the House of our Father: Yet it is plain that there is none of them all sufficient to explain the Greatness of it. Wherefore the Curates may not pretermit the occasion offered them in this place, VI The force of this Article to persuade to Piety. of inviting the Faithful, by so ample rewards as are signified in these words, Life Everlasting, to Piety, Justice and all Offices of Christian Religion. For it is manifest that Life is used to be reckoned. among the greatest Goods of Nature, and in this Good chief, when we say, The Life Everlasting, is Blessedness said to be. Now if we love nothing more, if there be nothing more dear or more sweet to us, than this slender and miserable Life, which is subject to so many and so manifold Miseries, that it may more truly be called a Death; with what intention of mind, with what earnestness ought we to seek after that Everlasting Life, which being freed from all evils, has a perfect and absolute supply of all good things? For as the Holy Fathers have taught, Chrysost. in 30 c p. ad Theo. l. lapsum. Aug. de Civit. Dei. lib 22. c. 30. A●se'm. Ep. 2. & de simil. c. 47. & seq. Apoc 7.16. Ibid. 21.4. Serm. 64. de verb. Domini & de S●mb. ad Catech. The Happiness of Eternal Life is to be defined, A Freedom from all Evil, and an enjoyment of all Good. Of the Evil these Testimonies of Holy Scripture are very clear. It is written in the Apocalypse or Revelation, They shall hunger and thirst no more, nor shall the Sun or the Heat fall upon them. And again, God shall wipe away every Tear from their Eyes; and there shall be no more Death, nor Sorrow, nor Crying, nor Grief, because the first things are passed away. But then the Glory of the Blessed will be boundless, and the kinds of solid joy and pleasure will be innumerable. The greatness of which Glory, since our Understandings cannot conceive, and since they can by no means enter into our Minds; it is needsul that we enter into it, to wit, into the joy of our Lord, that being every way compassed about with it, we may abundantly satiate the desire of our Heart. But tho, lib. 3. ult. as S. Austin writes, it seems more easy to number up the Evils we shall want, than the Goods and Pleasures we shall enjoy; yet it must be endeavoured briefly and clearly to explain those things which may inflame the Faithful with the desire of getting this most excellent Happiness. But first it is necessary to use this distinction; VII. Bliss twofold Essential & Accidental. which we have learned from the gravest Divines: For say they, There are Two sorts of Good things, whereof the one belongs to the very Being of Bliss, The other follows upon that Bliss. Wherefore for the better understanding thereof, the First may be called Essential Goods, and the other Accessary. And indeed that solid Bliss, which we may call by the common name Essential, is placed in the Vision of God, and enjoyment of his Beauty, who is the Fountain and Principle of all Goodness and Perfection. This is Life Eternal Joh. 17.3. says Christ our Lord, to know thee the only true God, and Jesus Christ whom thou hast sent. Which Sentence S. John seems to interpret when he says: 1 Joh. 3.2. Behold! now we are the Sons of God: But it does not yet appear what we shall be, because we know, when he shall appear we shall be like him, because we shall see him as he is. For he shows, that Bliss consists in these two things, both that we shall behold God near at hand, as he is in his own Nature and Substance, and also, because we ourselves shall be made as Gods. For they who enjoy him, VIII. What kind of Persons the Blessed shall be, in Glory. though they retain their own proper substance, yet do they put on a kind of admirable and almost divine Form, so that they may seem rather Gods than Men. But why this is so, appears plainly from hence, That every thing is known either by its own Being, or else by a similitude and resemblance thereof. But because there is nothing like God, by help of which resemblance we can come to a perfect knowledge of him, it follows that no one can see his Nature and Being, unless his very Divine Being be pleased to join itself with us: And this the Apostles words show. We now see as through a Glass, darkly, but Then, face to face: 1 Cor. 23.12. Aug. lib. 15. de Civ. c. 9 D●on. Areop. de dinvin. nom. c. 1. For that he says darkly, S. Austin interprets of a Resemblance fitted to know God by, which also S. Dennys plainly shows, when he affirms, That the things above cannot be perceived by any resemblance of things below; for neither can the Being and Substance of that which is incorporeal, be known by the resemblance of any corporeal things; Especially when it is necessary that the Resemblance of things be less gross, and more spiritual than those things, whose resemblance they bear, as experience teaches us in the knowledge of all things. Now because it cannot be, that the resemblance of any created thing can be found equally pure and spiritual, with God himself, hence it comes, that we cannot perfectly understand the Divine Essence by any resemblance. We may add also, that all created things are restrained within certain limits of Perfection: But God is Infinite, nor can the resemblance of any created thing, reach his Immensity. Wherefore there is left this one way only of knowing the Divine Substance, that he join himself with us, and by some way beyond our Belief, raise our Understanding higher, and so we may be fitted, to contemplate the Beauty of his Nature. But this in the Light of Glory we shall have, when being illustrated with that splendour, we shall see God, who is the true Light, by his own Light. For the Blessed shall behold God always present, X. The Fountain of Bliss. 2 Pet. 1.4. by which superlative and most excellent Gift, being made partakers of the Divine Essence, they shall enjoy true and solid Bliss: Which we ought so to believe, as that with a sure Hope, we may expect it of the goodness of God for ourselves, as is said in the Creed of the Fathers: For it says, I expect the Resurrection of the Dead, and the Life of the World to come. These things are plainly Divine, nor can we by words express, or so much as in thought conceive them. But some small resemblance of that Bliss we may perceive by sensible things, A Similitude out of Anselm. l. de Simil. c. 1●. for as Iron put into the Fire, receives fire into it; and though the substance thereof be not changed, yet something may be seen in it of a different substance, to wit, the Fire: After the same manner they who are admitted into the glory of Heaven, being inflamed with the Love of God, are so wrought upon, that though they cease not to be that which they are; yet they may deservedly be said to be much more different from those which are in this life, than Iron which is red hot, from that which has no force of heat in it. To speak the whole matter therefore in few words, XI. Wherein Essential Bliss consists. That superlative and absolute Bliss, which we call Essential, consists in the possession of God: For what can he want, to make his Happiness; perfect, who enjoys the most perfect and gracious God? Now to this Bliss there are some Ornaments to be added, XII. The Accessories of Bliss. Aug de Civ. Dei. l. 22. c. 30. Rom. 2.18. which are common to all the Blessed. Which because they are less strange to human Reason, will be the more likely to influence and stir up our minds the more earnestly. Of this kind are those of which the Apostle seems to mean in his Epistle to the Romans. Glory, Honour and Peace to every one that does good: The First. For the Blessed shall indeed throughly enjoy Glory, but not that glory only which we have showed to be Essential Bliss, or very nearly related to the nature thereof; but that also which consists in the clear and plain knowledge which every one shall have concerning the great and excellent dignity of another. But then how great must that Honour be accounted, which is given them by the Lord himself, when they shall no longer be called Servants, but the Friends, the Brethren and Children of God? Wherefore our Saviour will thus salute them with the most kind and courteous expressions: Luc. 12.4. Come ye blessed of my Father, possess the Kingdom prepared for you: That we may deservedly cry out; Matt. 25.34. Thy Friends, O God, are too much honoured. But they shall also be highly praised and commended by Christ our Lord, Ps. 138.17. before his Heavenly Father and the Angels. Besides, The Second. if Nature have planted the desire of Honour in the Hearts of all Men, and especially of the Honour of those Men, who are most excellent for Wisdom, because they look upon them as the most commendable Witnesses of their virtue; how much may we think will this add to the glory of the Blessed, when they shall every one exceedingly honour and reverence one another? It would be endless to reckon up all the Delights which the Glory of the Blessed shall be crowded with: The Third. And indeed neither can we in Thought conceive them. But yet the Faithful aught to be assured, That whatsoever delights happen to us in this life, or can but be wished for, whether they belong to the knowledge of the Mind, or to the perfect disposition of the Body, the Blessed Life of the Saints in Heaven, shall flow with plenty of all such things; 1 Cor. 2.9. although 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 satisfied 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 or Royal Ornaments for the Body, The Sixth. where there will be no use of such things, but all shall be clothed with Immortality and splendour, and adorned 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 imagined either more large or stately, than Heaven itself, 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 rejoiced 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 Curates ought earnestly to wish, so ought they with diligent study to endeavour it: Joh. 14.2. For in my Father's House, says our Lord, there are many Mansions, in which shall be given greater or lesser rewards, according to every one's 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 furnished 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 God's mercy who has prepared that blessed glory for them that seek him, it shall come to pass, that at length that shall be fulfilled 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 Doctrine stands in need of the knowledge and diligence of the Pastor: I. The Knowledge of the Sacraments necessary for the Curates. See the Council of Trent. Sess. 17. Then surely the Discipline of the Sacraments, which even by God's command is necessary, and very full of profit, requires the skill and industry of the Curate; 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 diversely. 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 Profane, By Profane Authors. otherwise than by Sacred Writers; for some Authors by the word Sacrament would signify that Obligation, when we are bound by Oath to some Service of which kind is that Oath wherewith Soldiers promise to do faithful service to the Common Wealth; and this is called 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 signify some Holy Thing which lies close hid; as the Greeks, to signify the same thing, used 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 observed, 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 called certain Sensible Signs, III. What the Name Sacrament here properly signifies. which work or effect that grace which at the same time they signify, and, as it were, put before our Eyes. Tho S. Gregory thought, that they may therefore be called 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 used the name of Sacrament, and sometimes also the name of Symbol, or Mystical Sign, or Sacred Sign, to signify 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 & Trens. 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 been declared, the Nature and Virtue of the thing is diligently to be enquired 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 obtained. But though there are many ways or reasons which may seem fit and accommodated to explain this matter; yet there is none shows it more fully and clearly than S. Augustine's Definition, which all the School Doctors after him have followed, D. Aug. lib. 10. de Civit. Dei. c. 5. & Ep. 2. A Sacrament, says he, is a sign of a Holy Thing: Yet in the same sense it is said, A Sacrament is a Visible Sing of an Invisible Grace, instituted or appointed for our Justification. Which Definition that it may be the better understood, VI The Definition of a Sacrament explained. the Pastors shall explain the several Parts of it. And first they must teach, that all sensible things are of two kinds, some are therefore invented that they may be Signs; others are made choice of, not to signify any other thing, but merely for their own sakes. Of this number may be reckoned almost all things which are in nature. But of the first sort are to be accounted the Names of things, Writings, Ensigns, Images, Trumpets, and many other things of the like kind; for if you take away from Words the virtue of Signifying, than the Cause also why those words were made use of, seems to be taken away. These therefore are Signs properly so called. For as S. Austin testifies, That is a Sign, Aug l. 2 de Doct. Christi. c. 1. which, besides the thing it offers to the Senses, it causes also, that by it we come to the knowledge of something else, as by a Footstep which we see made upon the ground, whereby we easily know, that somebody, whose Foot-step appears, has passed there. Which being so, VII. A Sacrament proved to be a Sign. Aug de doct. Christi l. 7. c. 9 Et Epist. 23. & de Catec. rud. c. 26. Tertul. de Res●●rect. carnis. c 8. & Greg. in ● Reg. l. 6. c. 8. post i. it. it is plain, that a Sacrament is of that kind of things which are used for signication's sake: For by a kind of Resemblance and Likeness, it declares to us that thing which God by his Power works in our Souls, which Power cannot be perceived by Sense. For Baptism (that what is taught, may be better known by an example) when we are outwardly washed with water, with the Use of Certain and Solemn words, signifies this to us. That by the Power of the Holy Ghost, all Pollution and Filthiness of Sin is washed away, and our Souls enriched and adorned with that excellent Heavenly Gift of Righteousness And at the same time, that very Washing of the Body, as shall be said in its proper place, works or causes that thing in the mind, which it signifies. But it is also clearly gathered from Scripture, that a Sacrament is to be reckoned among Signs. For the Apostle concerning Circumcision, a Sacrament of the Old Law, Gen. 17.10. which was given to Abraham, Gen. 17.10. the Father of the Faithful, in his Epistle to the Romans, writes thus, Rom. 4.11. And he took the Sign of Circumcision, a Seal of the Righteousness of Faith. And in another place, when he affirms, that we all, who are baptised in Jesus Christ, Rom. 6.3. are baptised in his Death. We may know, that Baptism has this signification, to wit, as the same Apostle says, Rom. 6.4. That we are buried with him by Baptism into Death. And this will be no small profit to the Faithful, to understand that the Sacraments are Signs; for by this means it will come to pass, that they will more easily believe those things to be Sacred and Holy, which are signified and contained in, and wrought by them: And knowing the Holiness of them, they will be the more moved to worship and reverence the Divine Bounty towards us. It now follows, VIII. How many kinds of Signs there are. l. 1. de doct. Christ. c. 1. Natural. Aug. de doct. Christ. l. 2. c. 1. & seq. to explain these words Of a Holy Thing, which is the other part of the Definition, which to do well, must be a little further repeated, what S. Austin accurately and subtly has disputed concerning the truth of Signs. For some Signs are called Natural, which beget in our minds the knowledge of some other thing besides itself; (and this, as was before showed, is common to all Signs): as Smoak, whereby presently is understood that there is Fire. And this Sign, for this Cause is called Natural; because Smoke does not in the Will signify Fire; but the Use of things causes, that when any one sees Smoke only, he presently in his mind and thought perceives that there is also the nature and virtue of Fire underneath, which as yet lies hid. Now there are some Signs, Appointed by Men. Aug. ibid. c. 3. which are not by Nature made Signs, but invented and appointed by men for that purpose; as to talk with one another, and to tell freely to each other the sense of their minds, and to be able to undestand each others Opinions and Counsels. But how various and manifold these are, may be understood by this, that some of them belong to the Sight, others to the Hearing, and the rest to the other Senses. For when we Nod to any one, and, for example, signify any thing by removing a Flag, it is plain that that signification belongs only to the Sight: As the Sound of Trumpets, Pipes and Viols, which is made not only for Delight, but sometimes also for a Sign, belongs to the judgement of the Hearing, by which Sense especially are words conceived, which have the greatest virtue to express the inward thoughts of our mind. But besides these things which we have hitherto spoken of, ●●ven of 〈◊〉. 〈◊〉. de doct. 〈…〉. 3. c. 9 and which are appointed by the Will and Consent of Men to be Signs, there are others given of God, of which yet that there is more than one kind, all do agree. For there are some Signs which are of God commended to men for this reason only, Signifying only Ex●d. 12.15. to signify or to admonish: Of which kind were the Purificatoons of the Law, the Show-bread, and many other things which belong to the Ceremonies of the Mosaical Worship. But God appointed others, Both signifying and effecting. Concil. Trid. Sess. de Sacr. which had not only the virtue of signifying, but of working also; and amongst this later kind of Signs, it manifestly appears that the Sacraments of the New Law are to be reckoned, for they are Signs given of God, not invented by Men, which we verily believe to contain in them the efficacy of that Holy Thing which they signify. But as we have showed that there is a very great variety of Signs; so also the Holy Thing is not to be thought to be of one manner only. But as to the aforesaid Definition of a Sacrament, IX. What the Holy Thing is, which a Sacrament signifies. Divines show, that by the Name Holy Thing is signified the Grace of God, which makes us Holy, and adorns us with the Habit of all Divine Virtues; for, to this Grace they have deservedly thought, that the proper Name Holy Thing is to be given, because with the benefit thereof our Soul is consecrated and joined to God. Wherefore to show more fully what a Sacrament is, X. A more full explication of a Sacrament. it should be taught, that it is a thing subject to Sense, which by God's appointment has virtue both to signify, and to work holiness and righteousness: Whence it follows, that any one may easily understand, that the Images of the Saints, Crosses and such like things, though they are Signs of Holy Things, yet they are not to be called Sacraments. Now the truth of this Doctrine it will be easy to prove, by the example of all the Sacraments, as before we observed of Baptism, when we said, that That solemn washing of the Body is a Sign, and has the efficacy of a Holy Thing, which is inwardly wrought by the power of the Holy Ghost, any one may do the same thing in the other Sacraments. But then this also specially belongs to these mystical Signs, XI. Every Sacrament signifies at least three things, Present Grace, the Passion of Christ, and Life Everlasting. which are instituted of God, that by God's appointment they signify not any one thing only, but more things together. Which thing may be seen in all the Sacraments, which show not only our Holiness and Righteousness, but declare two other things besides, very nearly joined with that Holiness, to wit, Christ our Redeemer's Passion, which is the cause of our Holiness: and Life Everlasting, and the Bliss of Heaven, to which our Holiness ought to be referred as to the End. And this may be observed in all the Sacraments. Rightly have the Holy Doctors taught, that every Sacrament has in it a threefold virtue of signifying; both because it brings to remembrance something already past; and because it points at and shows another thing present; and also because it foreshews something yet to come. Nor is it to be supposed, that these things have been thus taught of them, as that it cannot be proved by testimony of Holy Scripture: For when the Apostle says, Rom 6.3. As many of us as have been baptised in Christ Jesus, have been baptised in his death; he plainly shows, that Baptism is therefore to be called a Sign, because it puts us in mind of the Death and Passion of our Lord. And then when he says, We are buried together with him by Baptism into Death; that as Christ risen again from the dead, by the glory of the Father, so also should we walk in newness of life: From these words it is plain, that Baptism is a Sign, whereby the Divine Grace is showed to be poured into us, by virtue whereof, is given to us, that leading a new life, we can easily and cheerfully perform all Offices of true Piety. Lastly, Rom. 6.5. when he adds, For if we are planted together in the likeness of his Death, we shall be also of his Resurrection, it appears that Baptism, has no dark signification of the Life Everlasting also, which through it we shall obtain. But besides these, XII. A Sacrament sometimes signifies not one thing only present. divers kinds and ways of signifying, which we have mentioned, it oft happens, that a Sacrament shows and notes not One thing only as present, but more. This is easy to be observed by any that consider the most Holy Sacrament of the Eucharist. Wherein is signified the presence of the true Body and Blood of the Lord, which those who receive those Holy Mysteries not impurely, do perceive. From what has been said therefore, the Pastors cannot want Arguments, whereby to show, How great a Divine Power, how many hidden Miracles are in the Sacraments of the New Law, to prevail with all to reverence them, and receive them with the greatest Devotion But to teach the true use of the Sacraments, XIII. for what reason the Sacraments were instituted. there can nothing seem more proper than diligently to explain the Reasons, Why it was needful the Sacraments should be instituted. Of these there are many. Whereof the First is, The First. The weakness of Human Understanding, which by nature we see to be so framed, that no One can aspire to the knowledge of those things, which are comprehended by the mind and understanding, unless by those things which are perceived by some sense. That therefore we might the more easily understand those things which are wrought by the hidden power of God, the same supreme Maker of all things has most wisely ordered; that of his towards us, he declares that very Power by some Signs which fall under some Sense: For as S. Chrysostom excellently says, Chrysost. hom. 83. in Matt. & hom 60. ad pop. Antioch. If Man were but free from the conjunction of the Body, those goon things would be offered him naked, and not wrapped up in cover: But because the Soul is joined with the Body, it was altogether needful to use the help of sensible things, to understand them. Another Reason is, The Second Aug l. 4. de Baptis. con: troth c. 24. Because our Minds are not easily wrought upon to believe those things which are promised us. And therefore from the very beginning of the World, God has been used very frequently to show by Words what he intended to do: and sometimes also when he intended any work, the Greatness whereof might shake the Belief of the Promise, he added to the words some Signs alsso, which had a kind of miracle in them sometimes. For when God sent Moses to deliver the people of Israel; Exod. 3.10. Exod. 3.42. but he not being assured of God's assistance who sent him, feared lest too heavy a burden should be laid upon him, which he could not be able to hear, or lest the people would not give credit to the Divine Oracles and Say; The Lord confirmed his promise by a great variety of Signs. As therefore in the Old Testament God so ordered it, that the Constancy or Truth of some great Promise might be testified by Signs: so also ●n the New Law, our Saviour Christ, when he promised us Forgiveness of Sins, Heavenly Grace, the Communion of the Holy Ghost, instituted some certain Signs subject to our Eyes and Senses, by which, as by pledges, we might esteem him, as it were, obliged, and so for the future might never doubt of the Faithfulness of the Promise. A Third Reason was, The Third. ● m● .. ● de Sa●●. ●. 4. as S. Ambrose writes, That the Soul might have ready at hand the remedies, and medicines, as it were of the Evangelical Samaritan, for the recovery and preservation of her Health. For the virtue which flows from Christ's Passion, i. e. the Grace which he merited for us upon the Altar of the Cross, must be derived upon ourselves by the Sacraments, as it were by certain Pipes; otherwise no one can have any hope of Salvation. Wherefore our most merciful Lord would leave in his Church, Sacraments firmly established by his Word and Promise, by which, without all doubt we believe that the Fruit of his Passion is truly communicated to us, only if on our part each of us will piously and religiously apply that Cure to himself. And now follows a Fourth reason why the Institution of the Sacraments may seem necessary, The Fou● h. to wit, That they may be Notes and Characters whereby the Faithful might be kmown to each other. Especially since, D. Aug. l. ● 9. ●●tra Faust. c. 11. & de ●era Re●●g. c. 17 Basil in Exhort ad Bapt. as S. Austin observes, There can be no Society, or Company of Men, whether of the true or of a false Religion, which can be, as it were, consolidated into one Body, unless they be mutually joined together by some hand of visible signs. Both these do the Sacraments of the New Law perform, which both distinguish Christians from Infidels, and by that very Holy Bond knit the Faithful to one another. It may further be showed, The Fifth. That there was an other very just cause of Instituting the Sacraments, from these Words of the Apostle, Rom. 10.10. With the Heart we believe to Righteousness, but with the Mouth confession is made to Salvation. For in the Sacraments we seem openly to profess, and make declaration of our Faith before Men. Wherefore in coming to Baptism we openly testify that we believe, That by virtue of that Water wherewith we are washed in that Sacrament, our Souls are Spiritually cleansed. And then the Sacraments have a great power, not only to kindle and exercise Faith in our Souls, but also to inflame us to that degree of Charity, wherewith we ought to love one another, when we remember, that by communion of those Holy Mysteries we are tied together with the strictest Bond, and made Members of one Body. Lastly, The Sixth. and which in the exercise of Christian Piety ought to be esteemed very much, the Sacraments do tame and restrain the Pride of Man's Heart, and make us become Humble, while we are forced to submit ourselves to sensible Elements, that we may become obedient to God, from whom we fell wickedly before, now to serve the Elements of this World. There are the things which seem chief necessary to be taught the Faithful, concerning the Name, Nature, and Institution of a Sacrament. Which after that the Pastors shall diligently have explained, it will then be necessary to teach of what things the several Sacraments consist, and what are the Parts thereof; and lastly, what Rites and Ceremonies are to be used in them. First therefore it must be taught, XIV. Every Sacrament consists of Matter and Form. That the sensible Thing, which, as was said before in the Definition, belongs to a Sacrament, is not only One, though we must believe the Sign to be One. For there are Two things of which every Sacrament is made; of which the One has the reason of Matter, and is calied the Element, and the other has the virtue of Form, and is commonly called The Word: For thus we are taught by the Fathers. Concerning which matter, that testimony of S. Austin is sufficiently known and received of all, S. Aug. in Joan. Tract. 80. The Word is joined to the Element, and so the Sacrament is made. By the name Sensible Thing, therefore they understand both the Matter or Element, as the Water in the Sacrament of Baptism, the Chrism in that of Confirmation, and the Oil in that of Extreme Unction, all which things fall under the Sense of Seeing, and also the Words, which are as the Form, and belong to the Sense of Hearing. Both these the Apostle plainly shows, Eph. 5.26. Aug. de dust. Chrst. l. 2. ●3. when he says: Christ loved the Church, and gave himself for her, that he might sanctify her, washing her with the laver of Water in the Word of Life. In which place are expressed both the Matter and Form of that Sacrament. But the Words were to be added to the Matter, that the signification of the thing done, might be made more plain and clear. For it is plain that of all Signs, Words have the greatest virtue, and if They are wanting, it must needs be very hard to know, What is signified and showed by the Matter of the Sacraments. For, as may be seen in Baptism, since Water, has no less the virtue of Refreshing, than of Cleansing, and may well be a Sign of both; unless the words be added, any one may easily conjecture either of these to be signified in Baptism; but no body will dare certainly to affirm any thing of it: But then when the Words are added, we straightway understand, that it has the virtue and signification of Cleansing. But herein it appears, XV. The Sacraments of the New Law excel those of the Old. That our Sacraments far excel the Sacraments of the Old Law, that in administering those of the Law, there was no Form observed that we know of, whence it came to pass that they were uncertain and obscure: But ours have such a certain prescribed Form of Words, that if by chance it be not closely observed, the virtue of the Sacrament is lost; and for this reason they are most clear, and leave no room to doubt. These than are the Parts which belong to the Nature and Substance of a Sacrament, and of which every Sacrament necessarily consists. To the Sacraments are added certain Ceremonies, XVI. Every Sacrament is to be administered with certain Ceremonies, and why. which though they may not be omitted without sin, unless extreme necessity force it: yet if at any time they should be omitted, since they reach not to the Nature of the thing, we must believe that the true reason of the Sacrament is not at all lessened thereby. And it has always very well been observed, even from the very infancy of the Church, that the Sacraments were administered with certain solemn Ceremonies. For First, First. it was very fit to give that Reverence and Worship to the Holy Mysteries of Religion, that we might seem to handle Holy Things in a Holy manner. Besides, Secondly. those Ceremonies do more clearly show forth, and put before our Eyes, Thirdly. as it were, and make a deeper impression in our Hearts of the Holiness of those things which are done in the Sacrament: And then they raise up the Minds of them who look upon, and diligently observe them, to the thought of the more sublime and lofty things, and excite their Faith and Love towards them. For which reason there should the more care and pains be taken that the Faithful may be made rightly to know and understand the Meaning of the Ceremonies which are used in each of the Sacraments. Now it follows, XVII. Why the Number of Sacraments is to be explained. That we teach the Number of the Sacraments, the knowledge whereof brings this profit, that the people may with so much the greater devotion, bend all the powers of their Soul to praise and magnify the singular goodness of God towards us, by how much the more assistances or helps they shall understand God has furnished us with, for our Salvation and Happiness. The Sacraments of the Church then, XVIII. There are only Seven Sacraments. Trid. S ss. 7. c●n. ●. de S cr in gen. Con. Fl rent. in Doc. ad Arm. as may be proved by Scripture, and by the constant Tradition of the Fathers down to our times, and by the Authority of Councils, are Seven in number. But why they are neither more nor fewer, may be probably showed from those things which by a Similitude are transferred from the Natural to the Spiritual life. For these Seven things seem necessary to a Man to live, and to preserve his life, and to be made profitable to the Commonwealth: To wit, A notable Similitude. D. Thom. 3. p q 63. art. 1. that he be Born, Grow, and be Nourished: If he fall into Sickness, that he be recovered; that the weakness of strength be restored: And then as to the Commonwealth, that the Magistrates be not wanting on their part to rule him by their Authority and Government: And lastly, that by a lawful propagation of his Family, he preserve both himself and mankind. All which things, seeing they answer well to that life which the Soul lives to God, from hence it may easily be gathered what the number of Sacraments is. For the First is Baptism, Baptism. the Gate as it were of all the rest, Confirmation. whereby we are born again in Christ: Then Confirmation, by virtue whereof we grow bigger and stronger in the grace of God. For as S. Austin testifies, D. Aug. Ep. 105. Luc. 24.49. It was to the Apostles already baptised, that the Lord said, Stay ye in the City, till ye shall be endued with power from above. Then the Eucharist, The Eucharist. wherewith, as with the Food of Heaven, our Spirit is nourished and sustained. For of this our Saviour speaks, Joh. 6.55. when he says: My Flesh is Meat indeed, and my Blood is Drink indeed. In the Fourth place follows Penance, Penance. by help whereof our lost Health is restored after we have been wounded by Sin. Then Extreme Unction, Extreme Unction. Isa. 5.14. by which the remains of sin are taken away, and the powers of the Soul refreshed: for S. James writing of this Sacrament, testifies thus: Orders. And if he be in sins, they shall be forgiven him. Then follows Orders, by which the public ministration of the Sacraments is exercised in the Church, and a power given to discharge or perform the Sacred Functions. Lastly, Matrimony. is added Matrimony, that by the lawful and holy Conjunction of the Man and the Woman, Children may be begotten and religiously brought up to the Service of God, and the Conservation of Mankind. But This is specially to be observed, XIX. The necessity of all the S craments not alike. That though all the Sacraments contain in them a Divine and Admirable Virtue; yet all have not a like and equal necessity, or dignity, or One and the same signification. But there are Three of them which are more necessary than the rest, Trid. 1. Sess. 7 can. 3.4. de Sacr. in en. D. Tho. 3. p q. 65. ●r. 4.7.3.5. though not for the same reason. For Baptism is necessary for every one without any exception at all, as our Saviour shows in these words: Except a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of God. And Penance is necessary to them only who after Baptism have entangled themselves with some mortal sin; nor can they escape eternal Destruction, unless they truly do Penance for the sin admitted. And Orders is altogether necessary, though not to all the Faithful in particular, yet to the whole Church in general. But then if we consider the Dignity of the Sacraments, XX. The Eucharist excels the other Sacraments in Dignity. the Eucharist far excels all the rest, in Sanctity, in the number of Mysteries, and in Magnitude: All which things will be better understood when we shall come to handle, in their proper place, those things which belong to the particular Sacraments. Dionys. lib. de Eccles. Hier. c. 3. We must next see Whence it is we receive these Holy and Divine Mysteries: XXI. Christ the Author of the Sacraments. Amb. l. 4. de Sacr. c. 6. D. Tho. 3. p. 4.62. Trid. Sesse 7. can. 1. de Sacr. in gen. l. de Eccles. dog. & Cassian. Col. 7.18. For there is no doubt but that the value of any excellent Gift is much increased by the worth and excellency of him from whom it came. But that Question is not difficult. For seeing it is God which justifies Men; but the Sacraments are the wonderful Instruments of obtaining Righteousness, it is plain, that one and the same God in Christ must be acknowledged to be the Author both of Justification, and of the Sacraments. Besides, the Sacraments have such a and Efficacy, as to penetrate into the inmost Soul; since therefore it is the Property of God's Power alone to search into the Hearts and Souls of Men; from This also it is easy to see, That the Sacraments are instituted of God himself throw Christ; even as we must firmly and constantly believe, that they are inwardly dispensed by him: For S. John affirms that he received this Testimony from him, when he says, He that sent me to baptise in Water, the same said to me: Upon whom thou shalt see the Spirit descending and remaining upon him, that same is he that baptises in the Holy Ghost. But though God be the Author and Dispenser of the Sacraments; XXII. Men only are Ministers of the Sacraments. yet he would have them administered in the Church, not by Angels, but by Men: For to the making the Sacraments, there is no less need of the Office of Ministers than of Matter and Form, as is confirmed by the constant Tradition of the Holy Fathers. And because these Ministers in that Holy Function carry or represent not their own, XXIII. The unworthiness of Ministers hinder not the efficacy of the Sacraments. Tried Sess 7. de Sac. in gen. ca 11 & 12. Greg. Naz. in Orat. in S. Bap. Amb. de bis qui mist. init. c. 5. Chrysost. hom 8. in 1 Cor. Aug. contra Donat. l. 1. c. 4. & l. 2. cont. lit. Patil. c. 47. 1 Cor. 3.6. A similitude S. Aug. Tract. in Joan. Act. 19.5. but the person of Christ, for this reason it is, that whether they be Good or Bad, so they use the Form and Matter, which by Christ's Institution the Catholic Church has always held, and intent to do the same thing which the Church in the ministration does, they truly make and confer the Sacraments: So that nothing can hinder the Fruit of Grace, unless those who receive them, wilfully defraud themselves of so great a good, and resist the Holy Spirit. That this was always the constant and undeniable sense of the Church, S. Austin in his Disputations he wrote against the Donatists, most clearly shows. 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 watered, 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 another's fault, who were planted in Christ by the Ministry of Bad Men. Wherefore, as from S. John's Gospel, our Holy Fathers have taught us, Judas Iscariot baptised many, of whom nevertheless we read not that any were baptised again; so as S. Austin has excellently written: Judas baptised; and yet after Judas, none baptised whom he baptised: John baptised; and yet after John's Baptism, they were baptised again; because the Baptism given by Judas, was Christ's Baptism, but the Baptism which John gave. was his own: And yet we rightly prefer not Judas before John, but Christ's Baptism, though given by the hands of Judas; before John's Baptism, though 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 though they ought to be very careful therein, yet all those things which belong to that Function are not placed in this one thing. But they ought always to remember, That the Sacraments indeed never lose that Divine Virtue which is in them; but yet that they bring eternal Death and ruin 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 God's help, they may attain a greater plenty of Grace thereby. And now these things being explained, 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 mentioned. The principal of those Effects are reduced to Two. And that Grace which of the Holy Doctors we have learned 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 loved his Church, and gave himself for her, that he might sanctify 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 cannot be comprehended by human reason and understanding. For it is certain, that no sensible thing of its own nature is endued 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 proved by Miracles. arise in the minds of the Faithful; When the Sacraments began to be administered, it pleased the most merciful God by the evidence of Miracles to show what the Sacraments inwardly effected, that we might most constantly believe, the same things to be always inwardly wrought, though they were far enough distant from our Senses. Therefore to omit, Aug l. quart. Vet. & Nou. Test. q. 93. Mat. 3.16. Mar. 1.10. Luc. 3.22. that when our Saviour was baptised in Jordan, the Heavens were opened, and the Holy Ghost appeared in the shape of a Dove, to admonish us, that when at the Saving Font we are washed, 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 received the Holy Ghost, whereby they were thenceforth made more cheerful and courageous to Preach the Truth of Faith, and to undergo many hazards for the glory of Christ, Act. 2.3. than a noise from Heaven being made all of the sudden, as it were of a mighty rushing wind, there appeared 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 bestowed on us, whereby we stoutly resist and encounter. those irreconcilable Enemies to us, to wit, the Flesh, the World and the Devil; and these Miracles, as oft as the Apostles ministered those Sacraments in the infancy of the Church, were for some time to be seen, till the Faith, being confirmed and strengthened, they began to cease. From those things therefore which have been showed 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 count 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 virtue, than the Sacraments of the Old Law had: which seeing they were weak and beggarly Elements, did sanctify the Polluted, to the cleansing of the Flesh, but not of the Soul: Wherefore they were instituted only to be Signs of those things which are effectually wrought in our Services. But the Sacraments of the New Law flowing from Christ's side, who through the Holy Ghost offered himself to God, cleanse our Consciences from dead. works. to serve the Living God, and so by virtue of the Blood of Christ, they work that Grace which they signify. Wherefore if we compare them with the Old Sacraments, besides that they have a greater Efficacy, they will be found to be much more full of profit, and more reverend and holy. August. lib. 2. de Symb. c. 6. & in Joan. Tract. 15. & lib. 15. de Civit. Dei. c. 26. Another Effect of the Sacraments, XXIX. Another Effect which is of Three Sacraments only, is a Character. 2 Cor. 1.21. not common to all, but proper to Three only, is the Character of Baptism, Confirmation and Holy Order, which they imprint upon the Soul: For when the Apostle says, God has anointed us, who has also sealed us, and given us the pledge of his Spirit in our hearts; by that word [has sealed,] he clearly has described the Character, whose property it is to Sign and Mark a thing. Now this Character, XXX. What this Character is. Tried i●id. Can. 8. is as it were some remarkable thing impressed upon the Soul, which can never be blotted out, but remains forever in it: Of which S. Austin has thus written: Can the Christian Sacraments haply do less, than this corporal Mark, wherewith, to wit, the Soldier is Signed? For that Mark is not impressed anew upon the Soldier at his return from the War where he had served; but the old one is known and observable. Of this Character see Aug. lib. 2. contra Episc. Parm. c. 33. & Epist. 50. circa medium, & Tract. 5. in Joan. & lib. 1. contra Crescen. c. 30. item D. Thom. 3. p. q. 63. Now this Character has this virtue, XXXI. To what purpose a Character is impressed. In Baptism. that it can both make us fit to receive or perform some Sacred thing, and also that by some Mark one man may be distinguished from another. Both these we have in the Character of Baptism: Both that we are made fit to receive the other Sacraments, and besides this, that thereby the Faithful may be distinguished from Infidels. The same thing may be observed in the Character of Confirmation and Holy Order; by the One of which we are armed and prepared as Christ's Soldiers to make public confession and defence of his Name, and against the Enemy set against us, and the Spiritual Wickednesses in High Places. And also we are discerned from them who are but newly baptised, In Order. and as it were Infants newborn. But the Other has both a conjunct power of making and ministering the Sacraments, and also distinguishes those persons, who have this power from the rest of the Faithful. We must therefore hold the Rule of the Catholic Church, which teaches us, that these Three Sacraments impress a Character, and are never to be iterated. These are the things generally to be taught concerning the Sacraments, XXXII. By what Motives the Faithful are to be excited to the use and reverence of the Sacraments. in explaining of which Point, the Pastors shall diligently labour to do Two things especially. First to make the Faithful understand, how much honour, worship and veneration these Divine and Heavenly Gifts deserve: And the other, because the most merciful God has offered them for the common Salvation of all, that they use them piously and religiously, and be so inflamed with the desire of Christian Perfection, that they reckon it as a mighty Loss to them if at any time they want the most wholesome use of Penance, and especially of the Eucharist. These things the Pastors may do with ease, if they often inculcate into the ears of the Faithful, what has before been said of the Divinity and Benefit of the Sacraments. First, First. That they were instituted by the Lord our Saviour, from whom nothing can come, but what is most perfect: Secondly. Besides, when they are ministered, the influence of the Holy Ghost is ready at hand to make them effectual in our hearts: Thirdly. And then they have in them an admirable and sure virtue to cure our Souls: and also to draw down upon us the immense riches of the Passion of our Lord. And Lastly, Fourthly. They show that the whole Christian Edifice is founded upon a Cornerstone: But were it not propped up on every side by the Preaching of the Word, and by the Use of the Sacraments, it might greatly be feared, that a great part of it would tumble down: For as by the Sacraments we are admitted to Life so thereby, as with Food we are nourished, preserved and increased. Of the SACRAMENT of BAPTISM. FRom what has been spoken before of the Sacraments in general, I. How frequently Men should be taught concerning the Sacrament of Baptism. we may easily perceive how necessary it is, both for the understanding of the Doctrine of Chrstian Religion, and for the exercise of Piety, to know those things which the Catholic Church requires us to believe concerning the Sacraments in particular; for he that carefully reads what the Apostle has written, will without all peradventure find, that it is greatly required of the Faithful perfectly to know and understand their Baptism; and therefore he not only very frequently, Rom. 6.1. but with cogent arguments, and full of the Spirit of God, renews the remembrance of this Mystery, commends the Divinity of it, and therein puts before our eyes the Death, Burial, and Resurrection of our Redeemer, for our Contemplation and Imitation. Wherefore the Pastors can never think they have taken pains and care enough in the handling of this Mystery: But besides those days, wherein, after the manner of our Forefathers, the Divine Mysteries of Baptism are used to be explained, to wit, in the Great Sabbath of Easter and Whitsuntide, at which time the Church has been used to celebrate this Sacrament with the greatest devotion and solemnity; they may at other times also take occasion to discourse of this Point. And for this end That Time seems most proper, II. How profitable it is to explain the several things done in administering Baptism. when at the ministration of Baptism to any one, they shall observe a fit number of the Faithful to be met together; for than it will be much more easy and convenient, though they cannot handle all the points that belong to this Sacrament, to teach at least one or other of them, when the Faithful with a pious and attentive mind think upon the Doctrine of those things, which at the same time they both hear with their Ears and see with their Eyes expressed in the Holy Ceremonies of Baptism. From whence it will come to pass, that every one being admonished by those things he sees done in another person, will call to mind how he has by solemn promise obliged himself to God, when he was initiated in Baptism, and will also consider with himself, whether in his Life and Conversation he has behaved himself in such a manner, as the very Profession of Christianity obliges and undertakes. That therefore what is to be taught, III. What the Name Batism signifies. Eight kinds of Baptism. See Damass. lib. 4. de fide Orthod. 10 might be made the more intelligible, it must be declared what the Nature and Substance of Baptism is, after that the signification of the word [Baptism] shall have been explained. There is none who know not that [Baptism] is a Greek word; which though in Holy Scripture it signifies not only that Washing or Cleansing, which is joined with this Sacrament, but even all other kinds of Washing; yea, and sometimes is extended to signify Suffering also: Yet, among Church-Writers, it signifies not every, kind of Washing of the Body, but that which is annexed to the Sacrament, and is not ministered without the prescribed Form of Words, which signification the Apostles, by the Institution of Christ, frequently made use of. Now the Holy Fathers made use of other names also to signify the same thing. For S. Austin testifies that it was called the Sacrament of Faith, iv By what other names the Sacrament of Baptism is called. D. Aug. Epist. 25. in sin. Heb. 10.15. because they who received it, made profession of the Faith or Belief of the whole Christian Religion. Others called this Sacrament Illumination, because the heart is illuminated by the Faith we profess in Baptism. For thus says the Apostle, Remember the former days, wherein being illuminated, ye underwent a great fight of sufferings, to wit, signifying when they were Baptised. Besides, S. Chry. 10.5. Chrysostom in his Oration to those who were baptised, calls it both a Purgation, whereby through Baptism we purge away the Old Leven, that we may be a New Lump, and a Burying, and a Planting, and Christ's Cross. The reason of all which Names may be gathered from the Epistle to the Romans: And why S. Denys called it the Beginning of the most Holy Commandments, S. Dionys. de Eccl. Hier. c. 2. is evident, seeing that this Sacrament is the Gate as it were, through which we enter into the fellowship of Christian Life, and from thenceforth begin to obey God's commands; and this will suffice briefly to be taught concerning the Name of Baptism. Of the various Names of Baptism, See Greg. Naz. Orat. in Sancta Lumina, & Clem. Alex. lib. 1. Paedag. c. 6. But as to the Definition of the Thing. Tho there may many others be gathered out of Sacred Writers, V The Definition of Baptism. yet That seems more fit and suitable which we may learn from our Lords own words in S. John's Gospel, and from the Apostle in his Epistle to the Ephesians, Joh. 3.5. Except a man be born again of Water and the Spirit, he cannot enter into the Kingdom of God. And the Apostle when he spoke of the Church, Ephes. 5.26. Cleansing her in the Laver of Water in the Word. For through Adam by nature, we are born the Children of Wrath, but by Baptism we are born again in Christ, the Children of Grace. For he gave power to men to become the Sons of God, Joh. 1.13. even to them that believe in his Name, who are not born of blood, nor of the will of the flesh, nor of the will of man, but of God. But in what words soever the nature of Baptism chances to be explained, VI How the Sacrament of Baptism is made. the people are to be taught, That this Sacrament is made by Washing, with which, according to the institution of our Lord and Saviour, must needs be used certain and solemn words, as the Holy Fathers have always taught, as is showed by the plain testimony of S. Austin, The Word is added to the Element, and so the Sacrament is made. But the Faithful must be carefully taught, An Error to be marked not to fall into that Error, not to think, as it is vulgarly used to be said, that That Water which is kept in the Holy Font to make the Sacrament, is the Sacrament. For then only is it to be called the Sacrament of Baptism, when in truth we use Water to wash any one, adding those words which were instituted by our Lord. Of this, see Chrysost. hom. 24. in Joan. Aug. l. 6. contra Donatist. c. 25. Conc. Florent. & Trid. item August. Tract. 80. in Joan. Now because in the Beginning when we spoke of Sacraments in general, VII. The Matter of Bap ●●m is natural Water. we said that every Sacrament consists of Matter and Form, therefore what each of these is in the Sacrament of Baptism, must be declared by the Pastors. The Matter therefore, or the Element of this Sacrament, is any kind of natural Water, whether of the Sea, or the River, or a Pond, or a Well, or a Fountain, that is used to be called Water, without any adjunct: Joh 3.5. For our Saviour has taught, Except a man be born again of Water and the Spirit, he cannot enter into the kingdom of God: ● h. 2.26 and the Apostle says, That the Church was cleansed by the Laver of Water. And we read in the Epistle of S. John, 1 Joh. 5.8. There are Three which bear record in Earth, The Spirit, the Water, and the Blood●; this may be proved also from other testimonies of Holy Scripture. But that which S. John the Baptist said, Ma●. 3. that the Lord was coming that would baptise with the Holy Ghost and with Fire; this can by no means be understood of the Matter of Baptism but aught to be applied either to the inward working of the Holy Ghost, or at least to the Miracle which appeared on the day of Pentecost, Act. 2.3. when the Holy Ghost came down from Heaven upon the Apostles, in the likeness of Fire; whereof in another place Christ our Lord foretold, Act. 1.5. John indeed baptised with Water, but ye shall be baptised with the Holy Ghost, not many days hence. But this we may observe from the Holy Scriptures to have been signified beforehand by the Lord, VIII. The Matter of Baptism figured in the Old Testament. Gen. 6.5. 2 Pet. 3.10. both in Figures, and in the Oracles of the Prophets. For the Flood whereby the World was cleansed, because the wickedness of man was great in the Earth, and all the thoughts of his heart wholly set upon evil, carried the Figure and Resemblance of This Water, as the Prince of Apostles in his former Epistle shows. And the Passage through the Red-Sea signified this Water, 1 Cor. 10.1. as S. Paul writing to the Corinthians expounds it, 4 Reg 5.24. to omit the cleansing of Naaman the Syrian, and the admirable virtue of the Pool of Bethsaiday, Job. 5.2. and many others of the like kind: Wherein it plainly appears, that there is a Symbol of this Mystery. And of Prophecies none can doubt but those Waters to which the Prophet Esay so freely invites all that thirst, IX. The Matter of Baptism foretold by the Prophets. Isa. 55.1. Ez●k. 47.20. Zac. 13.1. and which Ezekiel in Spirit saw come forth out of the Temple, and that Fountain which was opened for the house of David, and inhabitants of Jerusalem, for the washing away of sin, and of uncleanness, which Zachary prophesied of, have relation to this saving Water of Baptism. Now S. Hierom writing to Oceanus, X. Why Water the Matter of Baptism. D. Hieron. Ep. 85. shows by many reasons, how suitable it was to the nature of Baptism, that Water should be made choice of to be the proper Matter thereof. But as to this Point, the Pastors may teach first of all, that this Sacrament is very necessary to all without exception, to the attaining Life Everlasting; and therefore that the Matter of Water, The Reasons The First. The Second. which can easily be bad any where, and is no where wanting, was most proper: And then Water very excellently signifies the Effect of Baptism; for as Water washes away spots and dirt, so also it very well demonstrates the power and efficacy of Baptism, The third. by which the spots of sin are done away. To which may be added, That as Water is very fit to refresh the Body, so by Baptism the Heat of our Lusts in a great measure is abated. Of the Matter of Baptism, see Conc. Florent. & Trid. Sess. 7. can. 2. & de consecrat. didst. 4. Item D: Thom. 3. p. q. 56. art. 5. But this is to be noted, XI. Why Chrism to be used in Baptism. Amb. l. 1. de Sacr. c. 2 & Innocent. l. 1. decretal. tit. 1 c. 3. That though Simple Water that has no mixture in it, be the proper Matter for this Sacrament, to wit, whensoever there happens a necessity of administering Baptism; yet by Tradition from the Apostles, it has always been observed in the Catholic Church, That Baptism is conferred with solemn Ceremonies, and Holy Chrism added, whereby it is manifest, that the Effect of Baptism is the better declared. And the people are to be taught, that though it may sometimes be doubted, whether This or That be true Water, such as the Perfection of the Sacrament requires, yet this must be held as a certainty, That the Sacrament of Baptism, can never be made of any other Matter than of the liquor of Natural Water, upon any account whatsoever. Now after that One of the two Parts of which Baptism consists, XII. The Form of Baptism why diligently and frequently to be explained. that is, the Matter of it has been expounded: The Pastors shall take the same diligence and care to explain the Form of it, which is the other part of this Sacrament, and is very necessary. But in the explanation of this Sacrament, they must labour with so much the more care and diligence, because the understanding of so Holy a Mystery does of itself not only exceedingly delight the Faithful, which delight commonly arises from the understanding of all other Divine Matters, but it is much to be sought after, because of the daily use and necessity of it. For seeing that it often happens (as in its proper place will be said more fully) that Baptism must be ministered by other people, and very often times by Women: For this Reason, those things that belong to the Substance of this Sacrament, aught to be known and well understood promiscuously of all the Faithful. And therefore in plain and familiar words which all may easily understand the Pastors shall teach that this is the perfect and absolute Form of Baptism. [I baptise thee in the name of the Father, and of the Son, and of the Holy Ghost.] For so our Lord and Savior appointed, XIII. The Form of Baptism instituted and explained. when according to S. Matthew, he commanded the Apostles: Mat. 28.19. Go ye and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost. By that word [Baptising,] the Catholic Church, which is taught of God, rightly understood, that in the Form of this Sacrament, the Action of the Minister is to be expressed, which is done indeed, when it is said, [I baptise thee]. And because, besides the Ministers, it is necessary to signify both the person of him who is baptised, and the principal Cause which makes Baptism; therefore the Pronoun [Thee] and the Distinct Names of the Divine Persons are added, that so the absolute Form of the Sacrament might be concluded in the words even now mentioned, Joh. 1.33. I baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost. For it is not the person of the Son only, of whom S. John writes. This is he that baptises. But all the Persons of the Holy Trinity work together at the Sacrament of Baptism. But that it is said in the Name, and not in the Names: This plainly shows, That there is but One Nature and Divinity in the Trinity. For in this place the Name is not referred to the Persons; but signifies that Divine Substance, Virtue, and Power, which is One and the same in all the Three Persons. See Aug. cont. Donatist. lib. 6. c. 25. D. Thom. 3. p. q. 66. Art. 5. Now in this Form, XIV. The more Essential parts of the Form of Baptism. which we have showed to be full and perfect; it is to be observed, that there are some things exceeding necessary, which if they should be omitted, there can be no Sacrament: and there are other things not so necessary, but that if they should be omitted, the Sacrament is made notwithstanding, of which kind is the word [Ego, l.] the virtue whereof is contained in the word. [Baptizo, I Baptise:] Yea, and in the Greek Churches, changing the order of words, they used to omit it, because they thought it not fit to make any mention at all of the Minister. Hence it is that they, used this Form in Baptism: [Let this Servant of Christ be baptised in the name of the Father, and of the Son, and of the Holy Ghost;] And yet it appears by the Sentence and Decree of the Council of Florence, That this Sacrament was perfectly administered by them: Since by those words is declared what belongs to the truth of Baptism: to wit, Washing or Cleansing, which at that time is verily performed. But if we may say that once there was a time, XV. Why anciently the Apostles baptised in Christ's name. Act. 2.38. Act. 8.20. when the Apostles baptised only in the name of the Lord Jesus Christ: We ought to be assured that they did this also by the inspiration of the Holy Ghost, that in the Infancy of the Church, their preaching in the Name of Jesus Christ might be the more remarkable; and that his Divine and immense Power might be the more celebrated. And then, if we look more closely into the matter, we may easily perceive, that there was wanting in that Form, none of those things which our Saviour commanded to be observed. For he that but names [Jesus Christ] signifies at the same time the Person of the Father also, by whose appointment he was anointed; and the Holy Ghost, who anointed him. And yet it may seem doubtful. Whether or no the Apostles did at all baptise any in this kind of Form, XVI. Not certain that the Apostles baptised Christ's name. Ambr. l. 1. ●● S●●●●●. S●●●ct. c. ●. Pasi●. l. 1. de ●p●●. S●●ct. c. 12. G●l. 3.27. if we will follow the Opinion of those Holy and Grave Fathers Ambrose and Basil, who interpret Baptism in the name of Jesus Christ, so, as they say by those words is signified Baptism, not that which was given of John, but of our Lord Christ; although the Apostles departed not from that common and usual Form wherein are express, ' d the distinct names of the Three Persons. Now this kind of speech, S. Paul seems to use in his Epistle to the Galatians, when he says; As many of you as have been Baptised in Christ, have put on Christ: To signify that they were baptised in the Faith of Christ, but yet that they used no other Form, than that which the same our Lord and Saviour cammanded to be observed. Thus much therefore, XVII. Three manners of Washing. it will be sufficient to teach the Faithful concerning the Matter and Form which chief belong to the Substance of Baptism. Now because in celebrating this Sacrament, we ought to observe the right way of Washing, therefore the Pastors must teach how that Part also aught to be done, and briefly let them understand, that the Church has been used to celebrate Baptism, after any one of these three manners: For those that are baptised, Plunging, Pouring, Sprinkling. Eph 5.26. are either plunged into the Water, or Water is poured upon them, or they are sprinkled with Water. Now whichsoever of these three ways is observed, we ought to believe Baptism to be valid. For Water is used in Baptism, to signify the Washing of the Soul, which it performs: And therefore the Apostle calls Baptism a Laver. But he cannot be more properly said to be washed, who is plunged into Water, which fashion was long observed in the Primitive times of the Church, Act. 2.41. Greg. l. 1. Regist. Ep. 41. than He who has water poured on him, which is the manner now adays; or than He who is sprinkled with Water, as it may be supposed S. Peter did, when in one day he converted and baptised Three Thousand Men. But whether Baptism be performed with One single Washing, or with a threefold pouring of Water on the Baptised, is not to be thought of any moment. For that by any of these three ways Baptism was formerly rightly performed in the Church, and may be so again, does plainly enough appear from the Epistle of S. Gregory the Great, written to Leander. Yet the Faithful are to retain that Custom or Rite, which they observe to be used in their own Church. But it is fit to give them this warning especially, XVIII. Three things chief to be noted. that in Baptism not any part of the Body, but the Head, where all both internal and external Senses have their strength, is to be washed; and that he that baptises, aught at the very same time of the Washing with Water, and not either before or after it, to pronounce the words which are the Form of the Sacrament. These things being explained, XIX. When Baptism was instituted and commanded. it will be convenient to teach the Faithful, and to put them in mind that Baptism, as all the other Sacraments were, was instituted by Christ our Lord. This therefore the Pastors shall frequently teach and explain. That there are Two different Times of Baptism to be noted, The One, when our Saviour instituted it: The other when the receiving of it became a settled Law and Obligation. As for the First, It is plain that this Sacrament was then Instituted of our Lord, when himself being baptised of John, gave Power of Sanctifying to the Water. For S. Gregory Nazianzen and S. Austin testify. That at that time, Greg. Orat. in Nat. Salu. ci ca sinem Aug. Serm. 29, 36, & 37. de Temp. Matt. 3.26. Marc. 1.10. Luc 3.21. the virtue of begetting in us the Spiritual Life, was bestowed on Water. And in another place he writes; From the time that Christ was plunged in Water, Water washes away all sins. And in another place:" The Lord is baptised, not as wanting to be cleansed, but by the Touch of his pure Body, cleansing the Waters, that they may have power of cleansing. And to this purpose, This may well serve for an argument that the most Holy Trinity, in whose name Baptism is performed, have manifested their divine presence at it: For than was heard the Voice of the Father, than was present the person of the Son, and then descended the Holy Ghost in likeness of a Dove; besides all This, the Heavens were opened, whither by Baptism we also may now ascend. But if any one desire to know, XX. The Waters sanctified by the touch of Christ's Body by what means so great and so divine a virtue was bestowed on the Waters by our Lord. This indeed exceeds Man's understanding; yet this we understand well enough, that when our Lord received Baptism, the Water was consecrated to the saving use of Baptism, by the Touch of his most Holy and Pure Body; yet so, as that though this Sacrament were instituted before the Passion, yet it must be believed, that of the Passion, which was as the End of all Christ's Actions, it took its virtue and Efficacy. See Hieron. in come. in 3. cap. Mat. Aug. Serm 36. de Temp. And now of the Other, XXI. When Baptism began to be of Obligation. Mar. 16 10. Matt. 28.19. to wit, at what time, the Law of Baptism began to be obligatory, there can be no doubt. For the Holy Fathers agree, That after the Resurrection of our Lord, when he commanded his Apostles, saying, Go ye and teach all Nations, baptising them it the name of the Father, and of the Son, and of the Holy Ghost; from that time forward all Men that were to attain everlasting Salvation, began to be obliged by the Law of Baptism. And this is gathered from the authority of the Prince of Apostles, when he says, 1 Pet. 1. 3● He has begotten us again to a lively Hope, through the Resurrection of Jesus Christ from the Dead. As also we may learn from that place of S. Paul, Eph. 5. 2●. He gave himself for her, that he might sanctify her, (he speaks of the Church) cleansing her with the laver of Water in the Word. Both which places seem to refer the Obligation of Baptism to the time immediately following our Lord's Death. So that it can by no means be doubted, that those words of our Saviour, Joh. 3.5. Except a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of God, have relation to the time after his Passion. If therefore the Pastors diligently handle these matters, there can be no doubt, but that the Faithful will come to understand, and with truly devout Souls, will reverence the excellent dignity of this Sacrament; and especially when they consider that those excellent and rich Gifts, which, when Christ was baptiz d, were manifested by the signification of Miracles, to be given and bestowed by the secret influence of the Holy Ghost upon all those that are baptised. For as if our eyes were opened, as Elisha's servants were, that we could but be able to behold those heavenly things, 4 Reg. 6.17. there can no body be thought to be so void of common sense, as not to be carried into the greatest Admiration of the mysteries of Baptism: Why then should we not think it will be so, when the Pastors shall have laid open the Riches of this Sacrament in such sort, that though the Faithful cannot behold them with their bodily Eyes, yet with the Eye and sharpness of their Soul, illuminated with the splendour of Faith they may be able to contemplate them? And now it will seem to be not only profitable, but necessary also to show by whom this Sacrament is to be ministered, XXII. The Ministers of this Sacrament of three Ranks. both that they to whom chief this Office is committed, may labour to discharge it holily and devoutly, and also that none stretching beyond their own limits, might rashly seize upon another's possession, or proudly enter upon another's Office, 1 Cor. 15. seeing the Apostle admonishes to keep a due Order in all things. The Faithful therefore may be taught, That there are three degrees of those who may minister Baptism: And in the first place are to be reckoned the Bishops and Priests, to whom it is given, by Right of their Office, and not by any extraordinary dispensation or power, to exercise this Function. For to Them in the Apostles the Lord gave commandment, Matt. 28.19. Isi● l. 2. de Offic. Eccles: c. 4. saying, Go ye and Baptise: Tho the Bishops, that they might not be forced to leave the more weighty charge of instructing the people, are used to leave the Ministry of Baptism to the Priests. And that the Priests have in themselves a Right to exercise this Function, so that even in presence of the Bishop, they may minister Baptism, is manifest both by the practice of the Church, and the Doctrine of the Fathers: For since they are instituted to consecrate the Eucharist, which is the Sacrament of Peace and Unity; it is but requisite that they should have power of administering all those things by which necessarily any one may be made partaker of that Peace and Unity. And if at any time the Fathers have said, That the Power of Baptising hath not been permitted to the Priests, but by leave of the Bishop, it seems that it should be meant of that Baptism only, which was accustomed to be ministered, with great and solemn Ceremony on some certain days of the year. In the next rank of Ministers are the Deacons. to whom, The Deacons by concession Distinct 93. c. 13. Any other person in necessity. without the consent of the Bishop or Priest, it was not allowed to minister this Sacrament, as is witnessed by many Decrees of the Holy Fathers. The lowest rank, is of those who in a forcible necessity, may baptise, but without the use of the solemn Ceremonies; of this sort are all persons, yea even of the Lay-people, whether Men or Women, what Sect soever they profess; for this power is permitted even to Jews, Infidels and Heretics, when necessity compels; provided that in so doing they intent to do what the Catholic Church does in that kind of administration. These things both many Decrees of the ancient Fathers and Councils have confirmed, and there is also an Anathema decreed by the Holy Council of Trent against those who presume to say, That Baptism, though given by Heretics, in the name of the Father, and of the Son, and of the Holy Ghost, with an intention of doing what the Church does, is not true Baptism. Trid. Sess. 7. Can de consec. didst 4. c. 24. Aug. l. 7. cont. Donatist c. 53. & Ibid. l. 3. c. 10. &. l. 2. cont. Parmen. & Conc. Later. c. 1. & Conc. Florent. in Decret. Eugenii. Wherein verily we may admire the exceeding Goodness and Wisdom of our Lord; XXIII. Why lawful for all to Baptise. for seeing this Sacrament must necessarily be received of all, as he appointed Water to be the Matter thereof, than which nothing can be more common: so also would he have no one excluded from the Administration thereof, although, as was said before, it be not lawful for all to use the solemn Ceremonies; not as though the Rites or Ceremonies are of more Dignity, but that they are of less necessity than the Sacrament. Nor may the Faithful suppose that this Office is permitted promiscuously to all, in such a manner, as that it is not very fit to appoint some Order and Degree of Ministers: For if Men be present, a Woman ought not; if a Clerk be present, a a Layman ought not; if a Priest be present, a Clerk ought not to take upon himself the administration of Baptism. Although Midwives which have been used to baptise, are not to be disallowed, though sometimes in the presence of a Man, who is unskilful in performing this Sacrament, which otherwise seems more properly to be the office of a Man, they should perform it. To these Ministers, who, as has been already said, The Ancient use, various Names, and necessity of Godfathers'. Tertul. lib de Baptis. c. 18. & de Coron. milit. c. 3. do administer Baptism, may be added another sort of Ministers, who by the most ancient practice of the Church have been wont to be made use of at the sacred and saving celebration of Baptism. These we now call Godfathers' and Godmothers', though formerly they were commonly called by Sacred Writers Undertakers, Answerers, Sureties. Concerning the reason of whom, because the Office belongs to all Lay-people in common, the Pastors shall exactly teach, that the Faithful may understand what things are most necessary for the right discharging thereof. And first he must show what the cause is, why at Baptism, besides those that Minister the Sacrament, there are also required Godfathers' and Vndertaters, which indeed will appear to all to be exceedingly well done, if they consider that Baptism is a Spiritual Regeneration or New-Birth, 1 Pet. 2.2. by which we are born the Children of God; for of this New-Birth speaks S. Peter, Even as Newborn Infants, desire you the reasonable milk without hypocrisy. As therefore when any one is born into the world, he presently wants a Nurse and a Schoolmaster, by whose assitance and labour he is educated and instructed in good learning and liberal Arts; so also is it necessary, that those who at the Font of Baptism begin to live a Spiritual Life, should be committed to the trust and prudence of some one, of whom they may learn the precepts of Christian Religlon, and be taught the whole Practice of Piety, and so by little and little to grow to Manhood in Christ, till at last, by God's help they come to be perfect Men: Especially seeing the Pastors, who have the public Cure and Charge of their Parishes, can scarcely have so much spare time, as to undertake that private care of instructing Children in the Faith. Of this most anocient practice, S. Dionis. de Eccl s. Hier. c 7. part. 3. we have the clear testimony of S. Dennys. It was, says he, the Invention and determination of our Divine Captains and Leaders (for so he calls the Apostles) to receive Infants according to that Holy Manner, and as the natural Parents of a Child, deliver him to one learned in Divine Matters, as to a Schoolmaster, under whom, as under a Divine Father, and undertaker of his Holy Salvation, the Child might lead the rest of his life. The same Sentence does the Testimony of Higinius confirm. As may be seen de Consec. dist. 5. c. 100 & Leapp. ibid. cap. 181. & Conc. Mogunt. ibid. c. 101 & 30. q. 1. Wherefore it has been very wisely decreed by Holy Church, XXVI. What kind, and between whom Affinity is contracted in Baptism. that not only be that Baptises is affianced with him that is baptised by him, but the Godfather and Godmother are also affianced with the God-child, and with his true Parents: So that amongst all these there can be no lawful Marriage, and if they should be married, such marriage becomes void. Moreover the Faithful must be taught what the Duty of Godfathers is. For this Office is so carelessly undertaken, that there is only the Name of this Office remaining; but that there is any thing Holy contained in it, Men seem not to have the least apprehension. This thing therefore in general let all Godfathers always consider, That they are strictly obliged always to account those who are committed to them as their Spiritual Children, and to take very great care of them, concerning those things which belong to the institution of a Christian Life; that through all the course of their life they behave themselves in such a manner, and be such kind of persons as they in most solemn manner promised, that they should be. Let us hear what S. Dennys, writes concerning this matter, expressing the words of a Godfather, I promise to train up this Child, when he shall come to understanding of sacred things, with my careful exhortations, that he may renounce all things contrary to his profession, and that he may profess and perform those divine things which he promised. And S. Austin, D. Aug. ser. 163. de t●m●. & ser. 215. You who undertake for others in Baptism, as well Men, as Women, I admonish before all things to consider, that you stand as Sureties before God, for those whom you were pleased to undertake for, at the Holy Font. And indeed it very much becomes him who undertakes any Office, never to grow slack or weary in the diligent discharge of it, and he who has professed himself to be another's Guide and Teacher ought not to suffer him to be destitute, whom he has once received into his charge and protection, while he sees him stand in need of his help and defence. Now those things which Spiritual Children are to be taught, Ser. 165. de t●mp. de conec. dist. 4. c. 120. S. Austin has comprehended in few words, speaking of this very Office of Godfathers'; for, says he, They ought to admonish them to keep Chastity, to love Justice, to preserve Charity; and above all things they ought to teach them the Creed, and the Lords Prayer, as also the Decalogue or ten Commandments, and those things which are the first Rudiments of Christian Religion. Which things being so; XXVIII. Who not to be taken as Godfathers we may easily perceive, to what sort of Men the administration of this Holy Tuition is not to be committed, to wit, to them who either will not discharge it faithfully, or cannot perform it wisely and diligently. Wherefore besides the Natural Parents, who may not undertake this charge, that thereby it might appear, how far this Spiritual Education is different from the Carnal: First of all, Heretics, Jews and Insidels are altogether to be prohibited from this Office, because they are always contriving and studying to blacken the truth of our Faith with their Lies, and to overthrow all Christian Piety. It has been decreed by the Council of Trent, XXIX. how many Godfathers to be taken. That there shall not be many Godfathers to one person baptised, but one only, either Godfather or Godmother, or at most, one Godfather, and one Godmother. Both because the order of teaching and instructing might be disturbed, or hindered by a multitude of Masters; and also because it was necessary to provide that such kind of Affinities might not be made amongst so very many which might straighten the society of people, that they cannot lawfully enter into Wedlock on● with another. Now if the knowledge of those things which have been already explained, XXX. The Law of receiving Baptism laid upon all by the Lord. is to be esteemed so very profitable to the Faithful: Then surely there can nothing seem more necessary, than to be taught that the Law and necessity of Baptism was prescribed by our Lord himself to all Men; so that unless by the Grace of Baptism they are born again to Godward, they are begotten of their parents, whether Faithful or Infidel it is no matter, to eternal misery and Destruction. The Pastors therefore ought often to explain what is read in the Gospel: Except a Man be born again of Water, and the Spirit, he cannot enter into the Kingdom of God. Hereof see Clem. Epist. 4. in med. Aug. in Joan. tract. 13. & the Eccles. dogm. c. 24. Amb. de iis qui Mist. initiantur, c. 4. Conc. Lateran. c. 1. Trid. Sess. 7. can. 51. Which Law or Necessity that it is not meant of those only who are of ripe age, but of Children and Infants also, and that the Church has received this by Apostolical Tradition, the common consent and Authority of the Fathers confirms. Besides, it must needs be believed, That Christ our Lord would not deny the Sacrament of Baptism and Grace to Infants, of whom he said; Matt. 19.14. Mar. 10.10. Suffer ye, and forbidden not the little Children to come to me: For of such is the Kingdom of Heaven, whom he embraced laid his Hands upon them, and blessed them. And then when we read, Thirdly. that a whole Family was baptised of Paul; It sufficiently appears that Children also, who were in the number of them, were baptised. And then, Circumcision which was a Figure of Baptism, much commends this custom. For there is no body ignorant that Children were used to be circumcised on the eighth Day. Now if the Circumcision made with Hands in taking away the Body of Flesh could profit them, it is evident than that Baptism, which is the circumcision of Christ, not made with Hands, must needs profit them. Lastly, Fifthly. Rom. 5.17. as the Apostle teaches: If by the sin of One, Death reigned through One, much more they that receive an abundance of Grace, and of the gift of Righteousness, shall reign in life, through One, even Jesus Christ. Since therefore by the sin of Adam, Children by their very birth, contract hurt, much more by Christ our Lord may they obtain Grace and Righteousness to reign in life, which verily without Baptism can by no means come to pass. Conc. Trid. Sess. 5. decret. de peccat. origin. & Sess. 7. de Baptis. c. 12, 13, & 14. Dionys. de Eccles. Hier. c. 7. Cypria. Ep. 59 Aug. Ep. 28. & lib. 1. de peccat. merit. c. 23. Chrysost. Hom. de Adam & Eva. Concil. Mil. vit. c. 2. & de consec. didst 4. passim. Wherefore the Pastors shall teach, XXXII. How Children baptised are to be educated. That by all means Infants are to be baptised, and then that by little and little their tender age is to be instructed to true Devotion by the Precepts of Christian Religion: For as it is excellently said of the Wiseman; Train up a Youth in the way he should go, and when he grows old, he will not departed from it. Nor is it to be doubted, XXXIII. After what manner Infants baptised receive Faith. Epist. 23. ad Bon. but, when they are baptised, they receive the Sacraments of Faith: Not that they believe with the assent of their mind; but because they are established in the Faith of their Parents, if their Parents were Faithful, but if not, (to use S. Austin's words) they are armed with the Faith of the whole company or the Saints. For we rightly confess that they are offered in Baptism by all those Saints, who were pleased to offer them, and by whose charity they are joined to the communion of the Holy Ghost. And the Faithful are earnestly to be admonished to take care that their Children be brought to the Church so soon as may be without danger, XXXIV. Infants to be baptised as soon as may be. to be baptised with the Solemn Ceremonies. For since there is no other way left for Infants to attain Salvation, unless they are baptised: We may easily perceive how great a guilt they bring upon themselves, who suller them to want the Grace of that Sacrament, longer than necessity requires; especially since by reason of the weakness and tenderness of their age, they are in continual danger of their life. Aug. lib. 3. de Orig. animae. c. 9 & lib. 1. de peccat. merit. c. 2. & Epist. 28. But then the custom of the primitive Church declares that there is a different reason for those who are of ripe Years, XXXV. Adult persons to be invited and prepared for Baptism. and have the perfect use of Reason to wit, who are born of Infidel Parents; for the Christian Faith is offered them, and with all earnestness they are to be advised persuaded and invited to embrace it: And if they are converted to our Lord God, than they must be admonished that they defer not the Sacrament of Baptism beyond the time prescribed by the Church: For seeing it is written: First. Delay not to be converted to the Lord, and put not off froam day to day; they are to be taught that perfect conversion is placed in the new Birth by Baptism: Secondly. And besides, by how much the later they come to Baptism, by so much the longer must they want the grace and use of the other Sacraments of Christian Religion because none can be admitted to them without Baptism. And then, Thirdly. that they are also deprived of that excellent benefit we receive by Baptism; for the Water of Baptism not only washes off and takes away every spot or blemish of all those sins, which before were commiteed: But it adorns us with Divine Grace; by the aid and assistance whereof. we can also avoid sin for the future, and secure righteousnefss and innocence, in which thing consists the sum of the Christian Life, as all may easily perceive. Tertul lib. de Poenit. c. 6. & the prescript. c. 41. Cypr. Epist. 13. the consecrat. didst 4 c. 64. & 65. Aug. lib de fide & operib. c. 9 But though these things are so, yet the Church has not been used presently or hastily to bestow this Sacrament of Baptism upon this sort of Men, XXXVI. Why the Church is wont to defer the Baptism of those of ripe Age. The First Reason. but has decreed that it should be deferred for a certan time. For this delay has not joined with it the same danger, as was noted before to impend over Infants; because the purpose and resolution, that they, who are endued with the use of Reason, have of receiving Baptism, and their Penance for their sore-past evil life, will be available for Grace and Righteousness to them, if any sudden accident should happen to hinder them from being Baptised. But on the contrary, The Second. The First Advantage. this delay seems to be somewhat advantageous. For first, because the Church ought to be very provident that none come to this Sacrament through Hypocrisy and Dissimulation, the Dispositions of those who desire Baptism, will be more throughly tried and discovered. For which cause we find it decreed by ancient Councils, that those Jews who come to the Catholic Faith, before Baptism was administered to them, were to be for some Months amongst the Catechumen; The Second. and then, thereby they are more perfectly instructed in the Doctrine of that Faith, which they ought to profess, The Third. and in the Rules of Christian Life. Besides, there is a greater and more religious veneration given to the Sacrament, if with solemn Ceremony they receive Baptism only on the appointed days of Easter and Whitsuntide. But notwithstanding the Time of Baptism, XXXVII. When Baptism of the Adult is to be deferred. Act. 8.38.10.48. sometimes it is not to be deferred for some just and necessary cause; as when there seems to be a present danger of Life, and especially if the persons to be baptised do fully understand the Mysteries of Faith, which it is manifest that Philip and the Prince of Apostles did, when the One baptised Queen Candace's Eunuch; and the other, Cornelius, and that without delay, and as soon as ever they profefsed that they embraced the Faith. Furthermore, XXXVIII. They who are baptised aught to desire Baptism. it must be taught and, explained to the people, how they that are to be baptised, aught to be affected. First of all therefore, they must of necessity be willing and resolved to receive Baptism. For since every one in Baptism dies to sin, and undertakes to lead a new way and manner of Life; it is but just, not to grant Baptism to any one that is unwilling to receive it, or that refuses it, but to them only who cheerfully and freely receive it. Wherefore by Holy Tradition it has been received, Aug. de poen. Medi●. c. 2. D. Thom. 2. p. q. 68 sect. 7. and always observed, Not to administer Baptism to any, before he be asked whether he wills it. Nay even in Children and Infants it must be supposed that that Will is not wanting: Since the Will of the Church, which answers for them, is not obscure. Besides Madmen and Furious, XXXIX. Wheter Mad persons ought to be baptised, and when, D. Thom. 3.3 p. q. 86. art. 12. who being sometimes in their Wits, and then falling again into Madness, have at that time no Will to receive Baptism, are not to be baptised, unless there be danger of Life. But when they are in such danger of Life, if before they began to fall mad, they gave any Tokens of their Will to be baptised, they are to be baptised: Note .. But if not, we must abstain from administering it to such. The same thing ought to be judged of them that sleep. But if they never were in a sound mind, so that they had no use of Reason, they are to be baptised in the Faith of the Church, no otherwise than Children are, who want reason, as both the Authority and Practice of the Church sufficiently declare. But besides the Will of Baptism, XL. Three things required in Adult persons to be baptised. Faith, Penance, and a Purpose to forsake sin. Marc. 16.19 Faith also is very necessary to attain the Grace of that Sacrament, for the same reason as was said concerning the Will. For our Lord and Saviour has taught, He that believes and is baptised shall be saved. And then there is need that every one repent of his Sins, and of his ill-spent life, and resolve for the future to abstain from all sin: For otherwise he that desires Baptism so, as that he will not amend his custom of sinning, is by all means to be rejected, for there is nothing so contrary to the Grace and Virtue of Baptism, as the Mind and Purpose of those is, who never put to themselves an end of sinning. Seeing therefore that Baptism is to be desired for this end, that we might put on Christ, and be joined with him; it is plainly manifest, that he is deservedly to be rejected from Holy Baptism, who purposes to persevere in sin and Vice: Note But especially because none of all those things which belong to Christ and his Church are to be undertaken in vain. And we know well enough, if we consider the Grace of Righteousness and Salvation, that Baptism will be in vain to him, who purposes to live according to the Flesh, Rom. 8.1. and not according to the Spirit: Although, as to the Sacrament itself, without all doubt he does receive the perfect Reason thereof, only if so be, when he is rightly baptised, he purposes to receive what by Holy Church is administered. Wherefore the Prince of Apostles answered to that great multitude, which as the Scripture says, being pricked at the Heart, Act. 2.50. asked of him and the rest of the Apostles, what they should do: Do Penance, says he, and be baptised every one of you. And in another place, Do Penance and be converted, that your sins may be blotted out. And S. Paul writing to the Romans, plainly shows him, who is baptiz d, that by all means he ought to die to sin; and therefore he warns us not to yield our members as weapons of iniquity to sin, but to yield ourselves to God, as those that are risen from the Dead. Now if the Faithful often meditate on these things, XLI. How profitable this Doctrine of Baptism is they will be compelled earnestly to admire that infinite goodness of God, who being led by his own mercy only, has bestowed so singular and so divine a benefit upon them who deserved no such matter: And then, when they put before their Eyes, how free their life ought to be from every crime, who are adorned with so great a gift: They will easily understand that this is first of all required of Christians, to study to lead every day of their Life so holily and religiously, as if that very day they had received the Sacrament and grace of Baptism. Although to inflame their Souls with the study of true Piety, there can be nothing more profitable, than for the Pastors diligently to explain what the Effects of Baptism are. Of these things therefore because it must often be treated, XLII. The Effects of Baptism. The first, Remission of sins. that the Faithful may the better perceive that they are placed in the highest degree of dignity, and never suffer themselves at any time to be cast down thence by any wiles or violence of the adversary: it is necessary to teach them this thing first of all, that sin, whether contracted by birth from our first-parents, or committed of ourselves, (although it is so necessary, that it seems not able to be imagined) by the admirable virtue of this Sacrament is remitted and pardoned. This was long before prophesied by Ezekiel, Ezek. 36.25 by whom our Lord God says thus: I will pour clean Water upon you, and ye shall be cleansed from all your filthithiness. And the Apostle to the Corithians, after a long reckoning up of sins, 1 Cor. 6.11. subjoined: And these things ye were, but ye are Washed, but ye are sanctified. And it is manifest that this Docttine has been always delivered by the Catholic Church. For S. Austin in his Book which he wrote of the Baptism of Infants, testifies thus: Lib. 1 de peccat met. & remiss. c 15 Eph. 85 ante medium Sess. 5. can. 5. By carnal generation we contract only original sin, but by regeneration of the Spirit there is Forgiveness, not only of orginal, but also of wilful sins. And S. Hierom to Oceanus: All sins, says he, in Baptism are forgiven. And that no one may doubt any more of this matter, after the Definition of other Councils, the Council of Trent has declared the same thing, when she decreed an Anathema against those who presumed to think otherwise, or who doubted not to assert, That though in Baptism, sin were forgiven, yet it is not wholly taken away or pulled up by the Roots, but razed or scared in a manner, so that the roots of sin yet remain fastened in the Soul. For, to use the words of the same Holy Synod: God hates nothing in the Regenerate, because there is no condemnation to those who are truly buried with Christ by Baptism into death, who walk not according to the Flesh; But putting off the Old man, and putting on the New, which is created according to God, they are made innocent, spotless, pure, without hurt, and loved of God. Of this effect of Baptism, See Aug. lib. 1. contra duas Epist. Pelag, c. 13. & lib 3. c. 5, in Ench. c. 64. & lib. 1. de nupt. & concupisc. c. 25. Item. Greg. lib. 9 Epist. 39 Conc. Vien. & Florent. in Mater. de Sacram. It most be confessed indeed, XLIII. Concupiscence remaining in those th●t are baptised is not sin. Aug●st. as in the same place by authority of That Holy Synod has been decreed, that even in those that are baptised there does remain Concupiscence, or a kind of scum▪ But that has not truly the Reason or Nature of sin: For according to S. Austin, In little Children baptised, the guilt of Concupiscence is absolved, though the Concupiscence itself remain till Death: And elsewhere he testifies, The Gild of Concupiscence in Baptism is loosed, but the Infirmity remains. For Concupiscence which proceeds of sin, is nothing else, but an Appetite of the mind by its own nature repugnant to Reason: Which motion notwithstanding, if it have not the Consent of the Will, or Negligence joined with it, is far from the true nature of sin. But when S. Paul says, I had not known Concupiscence to be sin, Rom. 7.7. if the Law had not said, Thou shalt not covet: By these words he means, not the very Concupiscence itself, but the Corruption of the Will. The same Doctrine S. Gregory taught, writing thus: Lib 9 Regist Epist 39 If there be any, who say that in Baptism sin is forgiven only superficially, or as to the outward commission of it, what can be spoken more like an Infidel than this? since by the Sacrament of Faith, the Soul is absolved from sin, even to the very Roots thereof: And to prove this he uses the testimony of our Saviour, when in S. John he says, Joh. 13.10. He that is washed needs not, but to wash his Feet, but is clean throughout. Now if any one would see an express Figure and resemblance of this matter, XLIV. A Figure of Bapti m. 4 Reg. 9.14. let him contemplate the History of Naaman the Syrian's Leprosy, who when he had washed himself seven times in the Water of Jordan, he was so cleansed from his Leprosy, as the Scripture witnesses, That his Flesh became like the Flesh of a little Child. Wherefore the proper Effect of Baptism, is the Forgiveness of all sins, whether contracted by Original Corruption, or by our own Fault: For which cause it was instituted by our Lord and Saviour, as to omit other Testimonies, the Prince of Apostles showed in most clear words, Act. 2.38. when he said, Repent, and let every one of you be baptised in the name of Jesus Christ, for the remission of sins. Of concupiscence remaining in those that are baptised, See Aug. lib. 1. de peccat. merit. & remiss. c. 39 Item lib. 1. cont. duas Epist. Pelag. c. 13. l. 3. c. 3. in medio. & lib. 1. de nupt. & concupisc, c. 23. & 25. Item lib. 6. cont. Julian. q. 5. & the verb. Apost. Serm 6. But now in Baptism not only sins are remitted; XLV. The Second effect of Baptism, The remission of the Punishment due to sin. Rom. 9.3. but also all the Punishments of sins and wickedness are graciously pardoned of God. For though it be common to all the Sacraments, that by them is communicated the virtue of Christ our Lords. Passion; yet of Baptism only is it said by the Apostle, that through it we die, and are buried together with Christ. Whence Holy Church always understood, that without exceeding great wrong to this Sacrament it could not be, that those Offices of Piety or Devotion, which by a usu●● name the Fathers called works of Satisfaction, could be enjoined to him that was to be cleansed by this Sacrament. That the Punishments due to sin are remitted in Baptism, See Ambros. in cap. 11. ad Rom. Aug. lib. 1. de nupt. & concupisc. c. 33. & in Ench. cap. 4. D. Thom. 3. Art. p. q. 69. art. 2. unde nec nulla est imponenda penitentia, Greg. lib. 7 regist. Epist. 24. & habetur de consecrat. dist. 4. cap. Ne quod absit. D. Thom. p. q. 68 ar. 5. Nor are the things which we here teach contrary to the practice or custom of the Ancient Church, XLVI. Works of Penance before Baptism, to what purpose. which anciently required the Jews, when they were to be baptiz d, to fast forty days together. For that was not ordained for satisfaction: For those that received Baptism, were by that means admonished that for the more reverencing of the Dignity of that Sacrament, they should for some time, without intermission give themselves to Fasting and Prayer. But though we ought to be assured that in Baptism the Punishment of Sin is pardoned, XLVII. What Punishments are not remitted in Baptism. yet no one is freed from that kind of punishment which is deserved of the Civil Judgement for any grievous Crime: So as that he that deserves to die should be freed by baptism from the punishment appointed by the Laws. Note. Notwithstanding the Religion and Piety of those Princes is highly to be commended, who, that the Glory of God in his Sacraments might be made the more illustrious, do at the Fonts remit and pardon that punishment also. Besides, Baptism procures us after the stage of this life, a freedom and discharge from all those punishments which follow Original Sin, for by merit of our Lord's Death it is, that we obtain these things. But, as was said before, Rom. 5.6. by Baptism we die with him. For if, as the Apostle says, we are planted together with him in the likeness of his Death, we shall be also in the likeness of his Resurrection. But if any one ask, XLVIII. Why after Baptism we are not freed from all Misery of Life. why immediately after Baptism, and even in this mortal life we are not freed from these inconveniences, and are not carried by virtue of this Sacred Washing into that perfect state of life, in which Adam, the first Father of Mankind was placed before he sinned; we must answer, that this is thus done for Two reasons especially. The First of which is, The First Reason. That we who by Baptism are knit to the Body of Christ and are made his Members, might not receive greater dignity than our Head. Since therefore Christ our Lord, though from his first birth, he had the Fullness of Grace and Truth, yet he laid not down the Frailty of Humane Nature, which he took, before he had endured the torments of his Passion and Death itself, and then he risen to the Glory of Life Everlasting: who can wonder, when he sees the Faithful, who have already by Baptism got the grace of the righteousness of Heaven, to be notwithstanding, yet clothed with weak decaying Bodies, that afterwards having gone through many labours for Christ's sake, and last of all even through Death itself, they may be called again to life, and be found worthy to enjoy an everlasting Age with Christ? Another cause why after Baptism there remain in us the infirmity of the Body, The Second Reason. Diseases, sense of Grief and the motions of Concupiscence, is This, to wit, that we may account them as the Husbandry and Matter whereupon our virtues are to exercise themselves, whence we may get a more plentiful Harvest, and larger Rewards: For when with a patiented mind we endure all the inconveniences of this life, and by the Divine Assistance, bring all the evil affections of our Hearts under the government of Reason, we ought assuredly to hope, that the time will come, 1 Tim. 4.7. when if with the Apostle, We have fought the good fight, and finished the course, and kept the faith, the Lord, the righteous judge in that day will give us also the crown of righteousness which is laid up for us. And thus the Lord seemed to do also with the children of Israel, whom though be delivered from the bondage of the Egyptians, and drowned Pharaoh, A Figure. and his armies in the Sea, yet he did not immediately bring them into that blessed Land of Promise ● but first exercised them with many and various fortunes, and then when he put them into the possession of the Promised Land, he put the other Inhabitants out of the possessions of their Fathers; and some other Nations, which they could not destroy, were left remaining, that God's people might never want occasion of exercising their Warlike Virtue and Courage. To these may added, The Third Reason. that if through Baptism, besidse those heavenly gifts wherewith the Soul is adorned, there were given Bodily endowments also, it might well be suspected, that many would come to Baptism, seeking rather the advantages of This Life, than the Glory which is to be hoped for in the Future. Whenas yet what is seen, is not false and uncertain; 2 Cor. 4. but those good things, which a Christian ought always to propose to himself, and, which are not seen, are true and eternal. But yet in the mean time the condition of this Life which is full of Miseries, XLIX. Christians are not without comfort when they suffer. wants not its pleasures and joys. For what can be more pleasant or desirable to us, who now by Baptism are grafted into Christ as branches, than to follow him our Captain with the Cross on our Shoulders, and not to be tired by any labours, nor hindered by any dangers, so as not to press forward with all diligence to the reward of the high calling of God; Some to receive of the Lord the Laurel of Virginity, others the Crown of Teaching and Preaching, others the Palm of Martyrdom, and others the other Ornaments of their Virtues? Which excellent Badges of Renown and Tokens of Honour, would not be given to any, unless first we exercised ourselves in the Stage of this troublesome Life, and stoutly kept our ground in the Battle. But to return to the Effects of Baptism: I. The Third Effect of Baptism, Infusion of Grace. It must be explained, that by virtue of this Sacrament, we are not only delivered from those evils which are truly said to be the greatest of all, but also We are enriched with the best and most excellent endowments. For our Souls are filled with Divine Grace, whereby being made just and the children of God, Mar. 16.17. Eph. 5.26. Sess. 6. c. 7. the justify. we are trained up to be heirs of eternal Salvation also. For, as it is written, he that believes and is Baptised, shall be saved; and the Apostle testifies, The Church is cleansed by the Laver of Water in the Word. But Grace, as the Council of Trent has decreed to be believed of all under pain of an Anathema, is not only that by which we have Remission of Sins; but it is a Divine Quality inherent in tho Soul, and as it were a kind of Splendour and Light, which wipes away all the Stains and Spots of our Souls, and makes our Souls more beautiful and glorious; and this is plainly gathered from Holy Scripture, when it says, that Grace is poured out, and it is used to call that Grace the Pledge of the Holy Ghost. And to This is added a most noble Train of all Virtues, LI. The fourth Effect of Baptism, Infusion of Virtues. Tit. 3. D. Aug. 23. which, together with Grace is poured of God into the Soul: Wherefore when the Apostle to Timothy says, He has saved us by the Laver of Regeneration and Renewing of the Holy Ghost, which he has poured abundantly upon us, through Jesus Christ our Saviour. S. Austin expounds those words, Abundantly poured, to wit, says he, For the Remission of Sins and for an abundance of Virtues. Of this Effect of Baptism see Chrysost. hom. ad Neoph. & Baptiz. Damasc. lib. 2. de fide Orthod. cap. 36. Lactant. lib. 3. Divin. Instit. c. 25. Aug. Epist. 23. ad Bonifac. item. l. 1. de peccat. meritis & remiss. cap. 29. Prosp. l. 1. de vocation. gent. cap. 9 And then by Baptism we are joined and knit to Christ as Members to the Head. As therefore from the Head flows Virtue and Spirit, LII. The fifth Effect, Connexion to Christ our Head. whereby all the several parts of the Body are fitly moved to perform their proper functions; so also of the Fullness of Christ our Lord is shed, upon all those who are justified, Divine Grace and Virtue, which renders us fit and ready for all Offices of Christian Piety. That by Baptism we are knit to Christ as Members to the Head, See Aug. Ep. 23. item. l. 1. de peccat. meritis & remiss. c. 16. Prosp. de vocat. Gent. lib. 1. c. 9 Bernard. Serm. 1. in Coena Dom. D. Thom. 3. p. 7.69. art. 5. Nor ought it to seem strange to any, LIII. Whence the Difficulty of doing well, even in those that are Baptised. if, though thus we are furnished and adorned with plenty of virtues, yet we find a great deal of difficulty and pains in the very beginning, or at least before the completing of pious and honest actions. For it so happens, for this reason, not as though those virtues from which those pious actions spring, are not given us of the Divine Bounty; but because after Baptism there remains a sharp struggling of the carnal Desire against the Spirit: in which contest notwithstanding it would ill become a Christian either to faint or grow cowardly: Phil. 4.8. Since being encouraged with the goodness of God, we ought to strengthen ourselves with an assured Hope, that time will be, when by daily use and exercise of living well, 2 Cor. 3.11. Whatsoever things are comely, whatsoever things are just, whatsoever things are holy, all these will seem easy and pleasant. These things let us willingly consider, these things let us cheerfully, perform, that the God of Peace may be with us. Besides, LIV. The sixth Effect of Baptism, A Character. by Baptism we are signed with a Character which can never be blotted out of our Soul: of which there is no need to speak more in this place, seeing any one may transfer hither matter enough pertinent to this point, from what has been spoken before, when we treated of the Sacraments in general, See Aug. lib. 6. contra Donatist. c. 1. & in Ep. Joan. Tract. 5. Trident. Sess. 7. But because from the Nature and Virtue of this Charater, LV. Baptism not to be iterated and why. it has been defined by the Church, that the Sacrament of Baptism is for no reason in the world to be iterated; for this cause the Faithful should be admonished often and diligently by the Pastors, that they suffer not themselves at any time to be led into error. For this thing the Apostle has taught us, Rom. 6.10. saying, There is One Lord, One Faith, One Baptism. And then when he exhorts the Romans, that being dead with Christ by Baptism, they beware that they lose not the life they had received from him, when he says, for in that Christ died to sin, be died once, he seems plainly to signify This, that as he cannot die again, so may not we die again by Baptism. Wherefore also Holy Church openly professes, that she believes One Baptism. Which that it is extremely agreeable to the Nature and Reason of the thing, is understood from hence, that Baptism is a kind of Spiritual Regeneration or Birth. As therefore by the power of Nature we are born and brought forth into the world Once only: and as S. Austin says, In Joan. Tract. 11. " The Birth of the Womb cannot be repeated: So also is there only One Spiritual Birth; nor is Baptism at any time ever to be repeated. Of this matter see Trid. Sess. 7. de Baptismo Can. 11. & 12. item. Concil. Cartha. Can. 1. Vien. ut habetur in Clem. 1. lib. de Sum. Trinit. D. August. Tract. 11. in Joan. Beda in cap. 3. Joan. Leo Magn. Ep. 37. & 39 D. Thom. 3. p. q. 66. a 9 Nor let any one think that Baptism is iterated by the Church, LVI. Baptism not iterated when ministered with a Condition. when she washes any one of whom it is uncertain whether he were before Baptised using this Form of Words, If thou art already Baptised, I Baptise thee not again; but if thou art not yet Baptised, I Baptise thee in the Name of the Father, and of the Son, and of the Holy Ghost. For so Baptism is not to be said to be wickedly iterated, but to be administered holily with the Adjunct. In which case notwithstanding there are some things diligently to be heeded of the Pastors, LVII. How cautiously Baptism is to be administered with a Condition. wherein almost daily offence is committed, not without great wrong to this Sacrament. For there are not wanting some that think that no sin can be admitted, if although without differencing, they Baptise with this Adjunct. Wherefore if an Infant be brought to them, they think they ought to make no question whether it were Baptised before, and forthwith they proceed to give it Baptism: but though they are confident, that that Sacrament had been administered at home, yet they doubt not to repeat with the Adjunct this Holy Washing in the Church, Lib. 1. decretal. tit. de Baptism. de quidam. together with the Solemn Ceremony, which yet without Sacrilege they cannot do; and so bring upon themselves that blot, which Sacred Writers call Irregularity: For by authority of Pope Alexander, That form of Baptism is permitted to them only, of whom, after diligent enquiry, it remains doubtful, whether they rightly received Baptism; but otherwise it is never lawful to administer Baptism again, no not even with the Adjunct. Of the Irregularity here mentioned. See Apostate. & rett. Baptis. c. Ex Literarum, & Consecr. didst 4. cap. Eos qui, & l. 3. decretal. de. Baptismo & ejus effectu, c. de quibus. But besides the other things which we obtain by Baptism, LVIII. The seventh Effect of Baptism, The Opening of Heaven. Beda in 3. c. Luc. Mat. 1.16. Mar. 2.10. 3 ●a. 3.21. This is, as it were the Last, whither all the rest seem to be referred, to wit, that it opens to every one of us the Gate of Heaven, which before through sin was shut. Now these things which by virtue of Baptism are wrought in us, can in us perform plainly the same things which we read in the Gospel to have happened in the Baptism of our Saviour: For the Heavens were opened, and the Holy Ghost appeared descending upon Christ our Lord, in the likeness of a Dove: Whereby is signified to them that are baptised, that Divine Gifts are bestowed on them, and Heaven Gates, opened to them; not indeed that so soon as they are Baptised, but at a more fit opportunity, they may enter into that glory, when being freed from all their miseries, which in that blessed state can have no place, for their mortal life, they shall have Immortality. And these truly are the Fruits of Baptism, LIX. Whence the inequality of Grace in Baptism. which fruits, as to the virtue of that Sacrament, that they equally belong to all, there can be no doubt: But if we consider with what mind and affection every one comes to receive it, it must needs be confessed that one receives more, and another less of this heavenly Grace and the other fruits of Baptism. It remains now that we plainly and briefly explain, LXX. The Prayers, Rites and Ceremonies of Baptism to be explained what is fit to be handled concerning the Prayers, Rites and Ceremonies of this Sacrament: For what the Apostle admonished concerning the gift of Tongues, that it is unprofitable to speak what the Faithful understand not: The same thing may be said concerning Rites and Ceremonies; for they carry in them the Image and Signification of those things, which are done in the Sacrament. Now if the Faithful know not the meaning and virtue of those signs, it will seem that the profit of those Ceremonies cannot be very great. The Pastors therefore are to take pains to make the Faithful understand them, and to assure themselves, That though they are not so exceeding necessary, yet that they are to be much accounted of, and had in great Honor. And this, both the Authority of those that appointed them, who without all dispute were he Holy Apostles, and also the End for which they would have those Ceremonies used, sufficiently teaches; for so it is plain, That the Sacrament is administered with the greater Devotion and Holiness, and those excellent and transcendent Gifts which are contained therein, are put before our Eyes as it were, and Gods immense bounty the more impressed upon the Souls of the Faithfulh. Of these Rites see Dionys. c. 2. de Eccl. Hier. Clem. Epist. ● 3. Tertul lib. de Corona milit. & de Bapt. passim. Origin. hom. 12, in num. Cyp. Epist. 70. item vide de consecr. dist. 4. But all the Ceremonies and Prayers which the Church uses in the administration of Baptism, LXI. The explication of the several Rites of Baptism. are to be reduced to Three Heads. That in explaining of them, a certain order may be observed by the Pastors, and that those things they teach, may the more easily be kept in the memory of their Auditors. And the First sort is of those which are observed before they come to the Font of Baptism. The Second is of those which are used at the Font: And the Third of those that are used to be added when Baptism is perfected or finished. First therefore, Water. Water must be prepared which must be used at Baptism. For the Water of Baptism is consecrated, Consecration of the Water. Cypr. Epist. 70. Basil. de Spirit. San. c. 17 & de Consec. didst 4. c. in Sabb. the Oil of Mystic Unction being added: And this may not be done at any time, but after the custom of our Ancestors, there are certain Festival days, which are worthily to be reckoned most Solemn and holy, waited for, in the Vigils whereof, the Water of this Holy Sacrament is prepared, in which days only, unless necessity require to do otherwise, it was the custom of the ancient Church, to administer Baptism. But though the Church at this time, by reason of the peril of common life, thought not fit to retain that custom; yet has she hitherto observed these solemn days of Easter and Pentecost, at which time the Water of Baptism is to be consecrated with the greatest Religion and honour. After the consecration of the Water, Standing at the Church doors. the other things which then go before Baptism, must be explained: For they who are to be initiated by Baptism, are either carried or led to the Church doors, and are by all means forbidden to enter therein, as being altogether unworthy to enter into the house of God, before they have cast off the yoke of their most loathsome servitude from themselves, and dedicated themselves wholly to Christ and to his most just Government. Tertul. de Corona milit. c. 3. Cyril Hyerosol. Catech. 8. And then the Priest asks them, The Catechism. Clem. Rom. Epist. 3. Aug. de fide & oper. c. 9 Mar. 16.15. Matt. 28.19. What they desire of the Church, which being made known, He instructs them first in the Doctrine of Christian Faith, which they ought to profess in Baptism, and this is done in the Catechism. Which manner of teaching, that our Saviour appointed, there is none can doubt, seeing he commanded his Apostles, saying, Go ye into all the World, and teach all Nations, baptising them in the name of the Father, and of the Son, and of the Holy Ghost, teaching them to observe all things whatsoever I have commanded you. Whence we may know that Baptism is not to be administered, before the chief Heads at least of our Religion be expounded. But because the way of Catechism consists of many Interrogations, if he who is instituted be of ripe age, he answers by himself to those things that are asked: But if he be an Infant, his Godfather rightly answers, and makes solemn promise and vow for him. Then follows the Exorcism which is made of holy and religious Words and Prayers, The Exorcism. to drive out the Devil, and to weaken and destroy his Power. To the Exorcism are added other Ceremonies, whereof every one, as being mystic, have their proper and clear signification. Of Exorcisms see Tertul. de Prescript. c. 41. Cypr. Epist. 2. August. lib. 2. de Gratia Dei, & peccato Orig. cap. 40. & lib. 2. de Nupt. & concupis. cap. 26. Optat. lib. 4. contra Permenianum. For when Salt is put into the Mouth of him that is brought to be baptised, The Salt. hereby is plainly signified, that by the Doctrine of Faith and gift of Grace, he shall attain to a freedom from the corruption of sin, and relish the taste of good Works: and be delighted with the Food of Divine Wisdom. Beda ●● l. 1. Esdras. c. 9 Isid. l. 2. de Offic. Eccles. c. 20. & Aug. l. 1. Confess. c. 11. And then his Forehead, Eyes, Breast, Sboulders, Ears, are signed with the sign of the Cross: Sign of the Cross. All which things declare that by the mystery of Baptism, his senses are opened and strengthened, that he may be able to receive God, and to understand and keep his Commandments. Of the sign of the Cross see Tertul. lib. de Resur. carn. Basil. lib. de Spiritu Sancto Chrys. count. gent. & alios. Afterwards his Nostrils and Ears are smeered with Spittle, The Spittle, and coming to the Font. Joh. 9.7. that as that Blindman in the Gospel, whom the Lord commanded to wash his Eyes, smeered with Clay, in the Water of Siloam, recovered his sight: So also we may understand that such is the power of Holy Baptism, that it gives Light to the Mind, to perceive the Heavenly Truth. Of the Spittle Ambr. lib. 1. de Sacram. 1. & de iis, qui mist. init. c. 1. & the consecr. distinc. l. 4. c. postea. Those things done, The Abrenunciation. they come to the Font of Baptism, and there other Ceremonies and Rites are used, by which may be understood the sum of Chritian Religion. The Priest, thrice in conceived words interrogates him that is to be baptised. Dost thou renounce the Devil and all his Works, the World, and all his Pomps? Then He, or the Godfather in his name, answers to every demand: I renounce them. He therefore that is about to give his name to Christ, ought first of all tp promise holily and religiously, that he forsakes the Devil and the World, and that from thenceforth he will ever account and detest them both, as his most deadly enemies. Tertul. lib. de Coron. mil. c. 13. & the spectac. c. 4. & de Idol. c. 6. Cypr. Epist. 7.54. And then, The Procession of Faith. Cyril Himos. Capoch 2, & standing together at the Font of Baptism, he is interrogated by the Priest in this manner: Dost thou believ● in God the Father Almighty? To whom he answers; I believ●: And so being asked onwards concerning the other Articles of the Creed, he solemnly and religiously professes his Faith; in which Two Answers is contained all the Discipline and Power of the Law of Christ. But when Baptism must now be administered, The will of Baptism. the Priest asks of him who is to be baptised: Whether it is his Will to be baptised? Who consenting either by himself, or by his Godfather in his name, if he be an Infant, he presently washes him with that saving Water, In the Name of the Father, and of the Son, and of the Holy Ghost. For as Man of his own will obeying the Serpent, was justly condemned: So the Lord will have none to be enroled as a Soldier of his against their Wills. That by a willing obedience to his commands, they may at last attain to everlasting Salvation. And now after that Baptism is perfected, The Chrism. the Priest anoints with Chrism the crown oh his Head that is baptised, that he may understand, that from that Day forward he is joined to Christ the Head, as a Member, and grafsed into his Body, and that a Christian is so called from Christ, and Christ so called from Chrism. But what Chrism signifies, is well enough understood by what the Priest than prays, Lib. 2. de Sacram. c. 27. as S. Ambrose testifies. Dionys. Eccl. Hierar. cap. 3. Cyril. Hieros'. Catech. 3. Basil. l. de Spirit. Sanct. c. 27. Afterwards, the Priest puts upon the baptised person a White Garment, The White Garment. saying, Receive the white Garment, which do thou keep free from any Spot, before the Tribunal of our Lord jesus Christ, that thou mayst have Eternal Life. But to Infants who use not Apparel, is given a white Kerchief, with the same words. By which Symbol the Holy Fathers teach, is signified both the Glory of the Resrrection, which he is born to by Baptism: And that neatness and beauty wherewith the stains of sin being washed away in Baptism, the Soul is adorned: And also that innocence and integrity which throughout all his whole life the baptised person ought to keep. Dionys. loc. citato, Ambr. de iis qui mist. init. c. 8. And then a burning Wax-Light is given into his Hand: The burning Wax-light. Which shows that Faith being inflamed with Charity which he received in Baptism is to be nourished and increased with the study of good works, Of this Wax-light, see Greg. Naz. serm. de Baptis. Greg. Turon. lib. 5. c. 11. Niceph. inst. Eccl. l. 3. c. 11. At Last a Name is given to the person baptised, which name is to be taken from some one, The Imposing of the Name. that for his excellent Piety and Religion is reckoned in the number of the Saints: for so it will easily come to pass, that he will be stirred up by the Likeness of his Name to the Imitation of his Sanctity: And besides when he prays, he may hope that he whom he studies to imitate, will be his Advocate for the health and protection both of his Soul and Body. And therefore they are to be reproved, who so diligently search for, LXII. What names to be rejected by Christians. and then put upon their Children the names of Heathens, and especially of those who were eminently wicked: Since thereby it may be understood, how little account they make of the study of Christian Piety, who seem so much delighted with the memory of wicked Men, that they will fill the Ears of the Faithful with such kind of names. If these things be explained by the Pastors concerning the Sacrament of Baptism, LXIII. A repetition of the whole Doctrine of Baptism. there will seem nothing in a manner pretermitted that may be thought very pertinent to the knowledge thereof. For it has been showed, what the Name of Baptism signifies, what the Nature and Substance of it is, and also of what parts it consists. It has been said, by whom it was instituted, who are the Ministers necessary to make this Sacrament, and Who ought to be made use of as Schoolmasters, to help the weakness of the baptised persons. It has been show d also, to Whom and what kind of disposed persons Baptism ought to be administered; what the Virtue and Efficacy thereof is. Lastly, it has been largely enough explained, as to their design and purpose, what Rites and Ceremonies are observed. All which things the Pastors shall remember, are to be taught for this cause especially, That the Faithful may always be employed in this Care and Knowledge: That in those things which they have so holily and religiously promised, when they were initiated by Baptism, they might keep their Faith and Charge, and lead such a kind of Life, as may answer to the most holy Profession of a Christian. Of the SACRAMENT of CONFIRMATION. IF ever the diligence of the Pastors were required to explain the Sacrament of Confirmation, I. The time and necessity of explaining of the Sacrament of Confirmation. certainly there is Now the greatest need to make it as clear as may be, since This Sacrament is wholly omitted by some in God's Holy Church; and very few endeavour to receive that fruit of Grace thereby, which they ought. Wherefore the Faithful are to be so taught, concerning the Nature, Virtue and Dignity of this Sacrament, both on Whitsunday, and also on other days, when the Pastors judge it convenient to be done, that they may know, not only that it is not to be neglected, but that it is to be received with the greatest Religion and Devotion, lest by their fault, and to their extreme damage it happen, that this divine benefit may seem to be bestowed on them in vain. But to begin with the Name: II. Why this Sacrament is called Confirmation. Conc. Aur. c. 3. item Florent. It must be taught this Sacrament is therefore of the Church called Confirmation: Because he that is baptised; when by the Bishop he is anointed with Holy Chrism, with these Words added; I sign thee with the Sign of the Cross, and Confirm thee with the Chrism of Salvation, in the Name of the Father, and of the Son, and of the Holy Ghost: If nothing else hinder the efficacy of this Sacrament, he will begin to grow stronger by receiving new Virtue, and so to be a perfect Soldier of Christ. III. Confirmation is a Sacrament. Now in Confirmation the Catholic Church always acknowledged that there is the true and proper Nature or Reason of a Sacrament. Which thing both Pope Melchiades and many other very Holy and Ancient Popes plainly declare. And S. Clement could not prove the Doctrine of this Truth, Epist. ad Episc. Hisp. c. 2. ep. antefinem: habes decreta horum Ponticum de Consecr. dis●. 5. with a more grave or weighty Argument, than when he said: All must make haste without linger to be born again of God, and then to be consigned by the Bishop, i. e. to receive the sevenfold grace of the Holy Ghost: Seeing that otherwise He cannot be a perfect Christian, that injuriously and wilfully, and not forced by necessity, omits this Sacrament, as we have learned of S. Peter; and the other Apostles, by command of our Lord, have taught. And this very Faith the Roman Bishops urban, Fabian, Eusebius, who being full of the same Spirit, poured out their Blood for Christ have confirmed by their Doctrine, as may be seen by their Decrees. Hereto may be added the concurring Testimony of the Holy Fathers, amongst whom Dennys the Areopagite Bishop of Athens, S. Dionys. de Eccl. Hier. 6.2. telling how to make this holy Ointment, and how to use it, said thus: The Priests cloth the person baptised with a Garment suitable to their cleanness, to bring them to the Bishop. And he, i. e. the Bishop signing the baptised with the Holy and truly Divine Ointment, makes him partaker of the most holy Communion. And Eusebius Bishop of Caesarea, Lib. 6. histor. c. 43. lib. de iis qui mist. ini●ientur c. ●. l. 2. c. 104. ascribed so much to this Sacrament, that he doubted not to say, That Novatus the Heretic could not receive the Holy Ghost, because when he was baptised, he was not signed with the Seal of Chrism in his great Sickness. But of this matter we have most clear Testimonies, both from S. Ambrose, which he wrote concerning those who are initiated; and also from S. Austin, in his Books which he wrote against the Epistles of Petili●● the Donatist; both of which were so confident, that there could be no doubt of the truth of this Sacrament, that they taught and confirmed it by many places of Scripture. Wherefore the One testifies that those words of the Apostle, Eph. 4.30. Psal. 132. Rom. 5.5. Grieve not the Holy Spirit of God, whereby ye are sealed: And the Other, that which is read in the Psalms, As the ointment on the Head, which went down to the Beard, even Aaron's Beard; as also that of the same Apostle; The love of God is shed abroad in our Hearts through the Holy Spirit which is given us, are to be applied to the Sacrament of Confirmation. That Confirmation is a Sacrament, see it proved, Ambr. de Sacr. lib. 3. c. 2. l. de Spiritu Sancto, c. 6. & 7. Item Aug. de Trinit. lib. 15. c. 26. & in Epist. Joan. Tract. 3. & 6. & in Psal. 26. And above all these Tertul. lib. de Resurr. carn. Cypr. Epist. 7. Origen. hom. 9 in Levit. Hieron. contra Lucifer. Cyril. Hierot. Catech. 2. But although by Melchiades it be said that Baptism is very nearly joined to Confirmation; iv The difference of Confirmation and Baptism. yet it is not to be accounted the same Sacrament, but far disjoined from the other. For it is manifest that the Truth of Grace which all the Sacraments do severally give, and the Truth also of the sensible thing which signifies that Grace, do make them to be various and different Sacraments. Epist. ad. Episc. Hisp. in medio. Since therefore by the Grace of Baptism Men are begotten to a new life; The First difference but by the Sacrament of Confirmation, those who are already begotten, grow to be Men, and put away Childishness; 1 Cor. 12.11 it is well enough known how much difference there is in the natural life betwixt Generation and Growth in stature; the same difference there is between Baptism, which regenerates us, and Confirmation, by virtue whereof we increase and receive perfect strength of Mind. Besides, The Second. because there ought to be a new and distinct kind of Sacrament, when the Soul runs into any new difficulty, it may easily be perceived, that as we want the Grace of Baptism to reform the Soul by Faith; so also it is very expedient that the Souls of the Faithful be strengthened or confirmed, that they may not be terrified by the fear or danger of any pains, punishments, or death, from the Confession of their Faith. Which being done by the sacred Chrism of Confirmation, it is thence plainly gathered, that the Reason or Nature of this Sacrament, Loc. citato. is plainly divers from that of Baptism. Wherefore Pope Melchiades accurately prosecutes the difference betwixt them, writing thus, In Baptism Man is lifted into the Camp, but in Confirmation he is armed for the Battle. In the Font of Baptism the Holy Ghost gives Fullness of Innocence, but in Confirmation, he gives perfection of Grace: In Baptism we are regenerated to Life: Regeneration by itself saves those that receive Baptism in Peace; but Confirmation adorns, and prepares for the encounters. But these things have not only been delivered by other Councils, but especially decreed by the Sacred Council of Trent, so that we may not now, not only be of another opinion, but neither may we by any means doubt hereof. Laod. can 48. Meli. c. 6. Florent. & Constant. Trid. Sess. 7. But because it was showed before how necessary it was to teach of all the Sacraments in common, V Christ the Author of the Sacrament of Confirmation. of whom they had their beginning: We must therefore teach the same thing here of Confirmation; that the Faithful may be more affected with the Sanctity of this Sacrament. The Pastors therefore must teach, that Christ our Lord was not only the author thereof, as S. Fabian Bishop of Rome witnesses, Epist. 2. initio. but appointed the Rite of Chrism, and the words which Holy Church uses in the administration thereof: which thing is easily allowed by them who confess Confirmation to be a Sacrament; seeing that all Sacred Mysteries are above the reach of humane nature, nor can they be instituted by any but by God himself. And now we must speak of the Parts thereof, VI The Matter of the Sacrament of Confirmation is Chrism. and first of the Matter of it, which is called Chrism, which Name being borrowed from the Greeks, although thereby Profane Writers signified any sort of Ointment: yet Sacred Writers have made use thereof by a common custom of speech, to signify that Ointment only which is made of Oil and Balsam, with the Solemn Consecration of the Bishop. Wherefore the Two aforesaid corporeal things make the Matter of Confirmation: Which composition of divers things, as it declares the manifold Grace of the Holy Ghost, which is given to those that are confirmed; so does it also show the excellency of this Sacrament. Now that This is the Matter of this Sacrament, both Holy Church and Councils have always taught, and also it has been delivered by S. Dennys, and very many others of the gravest Fathers, but chief by Pope Fabian, Epist. 3. 〈◊〉 Episc. Orient. who witnesses that the Apostles received of the Lord the Confection of Chrism, and left it to us. See Aug. in Ps. 44. vers. 9 & lib. 13. de Trinit. cap. 27. Greg. in 1. cap. Cant. Conc. Laod. c. 48. & Carth. 2. c. 3. & 3. cap. 39 Dionys. de Eccl. Hierar. c. 2. & 4. Of the Oil, See Amb. in Ps. 118. & lib. de Spirit. Sanct. cap. 3. Cypr. Epist. 70. Nor could any other Matter than that of Chrism, VII. Why Chrism appointed the Matter of Confirmation. seem more proper to declare that thing which is wrought by this Sacrament. For Oil which is fat and is naturally durable, and spreads itself, does lively express that fullness of Grace which through the Holy Ghost runs down from Christ the Head, and is poured upon his Members, as the Ointment which ran down Aaron's beard, even to the skirts of his garments: Psal. 132 2. Psal. 4.48. Joh. 1.16. For God anointed him with the Oil of gladness above his fellows: And of his fullness have we all received. Now what else does Balsam (whose smell is most pleasant) signify, but that the Faithful, when by the Sacrament of Confirmation they are perfected, send abroad such a sweetness of all virtues, as that they can say with the Apostle, 2 Cor. 2. We are the sweet savour of Christ to God? Balsam has this other property or virtue, that whatsoever is covered therewith, it keeps it from corruption or rottenness: And this seems excellently well suited to signify the virtue of this Sacrament, since it is plainly manifest that the souls of the Faithful being well disposed or prepared by that heavenly Grace which is given in Confirmation, can easily be secured from the contagion of Sin. Now the Chrism is consecrated by the Bishop with solemn ceremonies. For that our Saviour so taught at his last Supper, VIII. Why Chrism consecrated only by Bishops. when he left with his Apostles the way or manner, of making Chrism, Pope Fabian, a man very famous for his Sanctity and glory of Martyrdom, S. Fab. Papa ubi supra. has delivered; although why it ought to be so, may be showed even from Reason itself. For in most of the other Sacraments, Christ so appointed the Matter of them, that he gave Holiness to it: For he willed not only that Water should be the Element of Baptism, when he said, Joh. 3.5. Except a Man be born again of Water, and the Spirit, he cannot enter into the Kingdom of God: But when himself was baptised, he caused that thenceforth the Water should be endued with a power of Sanctisying. And therefore S. Chrysostom said: Hom. 4. oper. imperf. & habetus de Consecr dist. 4. nunquid. The Water of Baptism could not purge away the sins of Believers, unless itself had been sanctified by the touch of the Lords Body. Because therefore the Lord himself did not hollow this Matter of Confirmation by the very use and handling thereof; it is therefore necessary that with Holy and Devout Prayers it be consecrated: Nor can this Confection belong to any other but a Bishop, who is appointed the ordinary Minister of this Sacrament. And now is to be explalned the other Part whereof this Sacrament consists, IX. The Form of the Sacrament of Confirmation. to wit, the Form and the Words which are to be used at the anointing: And the Faithful are to be admonished, That in the receiving of this Sacrament, they then especially, when they hear them pronounced, apply their minds to Piety, Faith and Devotion, that there may be nothing to hinder the Heavenly Grace. In these words therefore the Form of Confirmation is perfom'd [I sign thee with the sign of the Cross, and I confirm thee with the Chrism of Salvation, in the name of the Father, and of the Son, and of the Holy Ghost] But yet if to the Truth hereof we also add the Reason, it is easy to prove the same. For the Form of the Sacrament ought to contain all those things, which explain the Nature and Substance of the Sacrament. But especially these three things ought to be observed in Confirmation. The Divine Power which as the principal cause works in the Sacrament, and then the strength of Soul and Spirit which is given to the Faithful for Salvation: And lastly the Sign wherewith he is marked, that is entering into the Combat of the Christian Camp. And first these words, In the name of the Father, and of the Son, and of the Holy Ghost, which are put in the last place. Secondly these: I confirm thee with the Chrism of Salvation, which are placed in the middle. Lastly, those which are placed in the beginning of the Form; I sign thee with the sign of the Cross, sufficiently declare. Although if it could not by any reason be proved that this is the true and perfect Form of this Sacrament, the authority of the Catholic Church, by whose Rule we are always taught, suffers as not to doubt in the least concerning this matter. The Pastors ought to teach also to whom the administration of this Sacrament is committed; X. The Bishop the ordinary Minister of Confirmation. for seeing that there are many, as the Prophet complains, that run and yet are not sent; it is needful to teach who are the true and lawful Ministers thereof, that the Faithful may have the very Sacrament and Grace of Confirmation. The Holy Scriptures therefore show that the Bishop only has the ordinary power of making this Sacrament. For we read in the Acts of the Apostles; Trid. Sess. 23. c. 4. &. can. 7. Act. 8.14. When Samaria had received the word of God, That Peter and John were sent to them, who prayed for them, That they might receive the Holy Ghost, for as yet he had not come upon any one of them, but they were baptised only. In which place we may see, that he who baptised, for as much as he was a Deacon only, had no power of Confirming; but this Office was reserved for the more perfect Ministers, i. e. the Apostles. And besides, wheresoever the Holy Scriptures make mention of this Sacrament, the same thing may be observed, nor are there wanting the most clear testimonies of Holy Fathers and Popes, urban, Eusebius, Damasus, Innocent, Leo, as may be seen in their Decrees. And S. Austin grievously complains of the corrupt custom of those of Egypt and Alexandria, where the Priests presumed to administer the Sacrament of Confirmation. That a Bishop is the ordinary Minister of Confirmation, these do teach, Vrbanus Papae Epist. ad omnes Christianos in fine. Euseb. Papa Epist. 3. ad Episcop. Tusciae & Campaniae. Damasus Papa Epist. 4. ad Pros. & caeteros Epis. Orthod. circa med. Innocentius Pap. Epist. ad Episc. Hispaniae. Clemens item Pap. Epist. 4. Concil. Wormaciens. c. 8. & Florent. de Sacram. Horum summorum Pontificum Epistolae habentur in Tomis Conciliorum ferè omnes in primo juxta cujusque aetatem. Vide insuper Aug. in Quaest. Novi Testam. quaest. 42. And that this is well and rightly done, XI. Why a Bishop the Minister Confirmation. to defer this Office to the Bishops, the Pastors may show by this similitude. For as in the building a House, although the Workmen who are the inferior Servants, prepare the Mortar, Lime, Timber, and the other Materials, and make them fit; yet the perfecting of the work belongs to the Architect or chief builder; So also this Sacrament, whereby the Spiritual Building is perfected as it were, is fit to be administered by no other person, but by the Chief Priest or Bishop. There is also to be a Godfather, XII. Why Godfathers added. as has been showed to be done at Baptism. For if they who are to fence, have need of a Fencing-Master, by whose skill and counsel they may be taught what strokes to make to wound the Enemy, and yet to save themselves harmless: How much more will the Faithful want a Captain and Monitor, when covered and secured with the Sacrament of Confirmation, as with the strongest Armour, they enter into this Spiritual Fight, the reward whereof is eternal Salvation? Rightly therefore are Godfathers to be had at the Administration of this Sacrament, Trid. Sess. 24. c. 2 ●●es●r. matrim with whom there is such an Affinity contracted, as hinders the contracts of Matrimony among them to be lawful, as before was said, when we treated of the Godfathers that are to be used at Baptism. But because it comes often to pass, XIII. What the Curates are to teach those that are to be confirmed. that the Faithful in receiving this Sacrament, are either too hasty, or too dissolutely negligent and trifling, for we have nothing to say of those that contemn and despise it; the Pastors must show who, of what Age, and how religiously they ought to be disposed to whom Confirmation ought to be given. And first they must teach, XIV. How justly the Church desires that all be confirmed. That this Sacrament is not of so great necessity, as that without it a Man cannot be saved. But though it be not necessary, yet it is not to be pretermitted by any: But rather very great care ought to be taken, lest in a matter so full of Holiness, and through which the divine gifts are so liberally bestowed on us, any negligence should be committed. For that which God has offered to all in common for their Sanctification, De consec. dist. 3. c. 2. & 1. item Conc. Aurel. c. 3. Hugo de S. dict. de Sacram l. 2. p. 7. ca 39 Act. 2.2. is to be desired of all, with the sincerest affection. And indeed S. Luke describing this admirable effusion of the Holy Ghost, says thus: And suddenly there came down from Heaven, a sound as of a rushing mighty Wind, and it filled the whole House. And then, a little after: And they were all filled with the Holy Ghost. Whence we may understand, that because that House bore the Figure and representation of Holy Church, that the Sacrament of Confirmation which took its beginning from that day, belongs to all the Faithful. And this is easily gathered also from the very Reason of that Sacrament. For they ought to be confirmed with Holy Chrism, who have need of Spiritual Increase, and who are to be brought to a perfect Stature of Christian Religion: But there are none which this is not proper for. For as Nature designs that those who are born into the World, should thrive and come to perfect Age, although sometimes she misses of what she designed: So the Catholic Church, the common Mother of us all, earnestly wishes, that in those whom by Baptism she has regenerated, the Form of a Christian Man might be perfectly completed: But because this is done in the Sacrament of this mystic Unction, it is manifest that it equally belongs to all the Faithful. Wherein this is to be noted, XV. What Age is requireed in those that are to be confirmed. That after Baptism the Sacrament of Confirmation, may indeed be administered to all, but yet this is not expedient to be done before Children shall come to the Use of Reason. Wherefore if it seem not convenient to stay to the twelfth year of age; yet it is very convenient to defer this Sacrament at least to the seventh year: For Confirmation is not instituted as of necessity to Salvation; but that by virtue thereof, we may be found prepared and in a good readiness, when we are to fight for the Faith of Christ, to which kind of Fight, no one sure can judge Children to be fit, who as yet want the use of Reason. Hence therefore it comes, XVI. With how great reverence we must come to Confirmation. D. Tho. 3. p. q. 7● a. 8. ad 2. Concil. Aur. c. 2. that those of ripe Age that are to be confirmed, if they desire to have the Grace and gift of this Sacrament; must not only bring with them Faith and Devotion; but they must blot out of their minds all the more grievous sins they have committed. To which purpose, the Pastors must persuade them first to confess their sins, and then stir them up to Fasting, and other Exercises of Devotion, and admonish them to renew that laudable practice of the ancient Church, that none should receive this Sacrament but fasting. And it must needs be thought no hard matter to persuade the Faithful to these things, if they rightly understand the gifts and admirable effects of this Sacrament. Therefore the Pastors shall teach, XVII. The Effects of Confirmation. The First. that Confirmation has this thing common with the other Sacraments, that unless there be some hindrance on his part who receives it, it gives new Grace: For it has been showed that these Sacred and mystic Signs are of that sort, which both declare and work Grace. The Second. But besides those things which are to be thought common with this and the other Sacraments, these things are proper to Confirmation. First, that it perfects the Grace of Baptism. For those who by Baptism are made Christians; as Infant's newborn, have yet a kind of Tenderness and Softness; but then by the Sacrament of Ghrism they are made stronger against the utmost violence of the Flesh, the World, and the Devil, and their Souls are confirmed to confess and glorify the name of our Lord Jesus Christ, of whom also that that very Name is invented, there is none can doubt. For neither, XVIII. A certain error refuted. as some no less unlearnedly than impiously have phanci'd, is the Name of Confirmation derived hence, that in former times Infants that were baptised, Trid. Sess. 7. can 1. de Cons. when they were now grown Men, were brought to the Bishop, that they might confirm the Christian Faith, which in Baptism they undertook. So that Confirmation seems pot (in this Notion) to differ from Catechising. Of which practice there can be brought no proof: But from hence it was that it received this name: That by virtue of this Sacrament, God confirms that thing in us which by Baptism was begun to be wrought, and brings us to the Perfection of Christian Solidity. Nor does it Confirm only, The Third Effect. De Consce. dist. 5. c. Spiritus. Euseb. Emiss. hom. in die Pent. but it gives Increase also, of which Melchiades witnesss thus: The Holy Ghost, who by his saving descent came upon the Water of Baptism, in the Font, gave a Fullness Sufficiency, to Innocency; but in Confirmation he gives Increase to Grace: And then it not only increases, but increases after a wonderful sort. This the Scripture has very elegantly signified and expressed by the wearing of a Coat. For says our Lord and Saviour, when he spoke of this Sacrament, Luc. 14. 4●. Stay ye in the City, till ye shall be clothed with virtue from on high. Now if the Pastors will show the divine Efficacy of this Sacrament, XIX. The efficacacy of Confirmation declared by an Example● (and that this will have a great influence on the minds of the Faithful, there can be no doubt) it will be sufficient to explain what happened to the Apostles themselves. For they either before the Passion, or at the hour of the Passion, were so weak and remiss, that when our Lord was apprehended they all ran away: But Peter who was designed to be the Rock and Foundation of the Church, and bore the highest constancy and greatness of a generous Soul, was so terrified at the voice of one poor silly Woman, that he denied not once and again only, but even a third time also, that he was Jesus Christ's Disciple: Yea, and after the Resurrection, for fear of the Jews, they kept themselves close shut up in a House. But then on the day of Pentecost they were all filled with so great a power of the Holy Ghost, Act. 2. that while they freely and boldly planted the Gospel which was committed to them, not only in the Region of the Jews, but all over the World, they thought nothing could be a greater happiness to them, Act. 5. than to be counted worthy to suffer Disgrace, Bonds, Torments, and crucifyings for the name of Christ. Besides, The Fourth Effect. Confirmation has this virtue, that it imprints a Character: Whence it comes to pass, that for no reason whatsoever is it to be iterated, as was before observed in Baptism, and will be more fully explained in the Sacrament of Order, in its proper place. If therefore these things be diligently and often explained by the Pastors, it can hardly be, but that the Faithful knowing the dignity and profitableness of this Sacrament, will use their utmost endeavours to receive it holily and religiously. That Confirmation is not to be iterated, See Consec. dist. 5. c. dictum est, & cap. de hom. D. Thom. 3. p. q. 72. art. 5. It remains now that some of the Rites and Ceremonies, XX. The Rites and Ceremonies of Confirmation explained. which the Catholic Church uses in administrating this Sacrament be briefly considered. The explication whereof how profitable it will be, the Pastors will understand, if they look back to those things which were said before, when they are to treat of this Point. Those therefore that are confirmed, Chrism and Unction. are anointed in the Forehead with Sacred Chrism. For in this Sacrament the Holy Spirit pours himself into the Souls of the Faithful, and increases Strength and Courage in them, that in the Spiritual Combat they may fight manfully, and resist their most deadly enemies. Wherefore it is declared, Why in the Forehead. That they are not to be terrified from the free confession of the Name of Christ with any fear or bashfulness, the tokens of which affections are used to appear most in the Forehead. Rhahan. l. 1. de Instit. cleric. c. 30. & habetur de consecr. dist. 5. c. novissimè. Aug. in Psal. 141. D. Thom. 3. p. 9.71. ar. 9 Besides, The Sign of the Cross. that Note whereby a Christian is distinguished from others, and as it were a Soldier by certain honourable Badges, is distinguished from the rest, is given him in the most observable part of his Body. This also has been solemnly and religiously observed in the Church of God, Why at Whitsuntide That at Whitsuntide especially this Sacrament is administered, because specially on that day the Apostles were confirmed and strengthened by the Power of the Holy Ghost. By the remembrance of which divine work, the Faithful might be admonished what, and how great mysteries were to be considered in that Sacred Unction. And when he that is anointed and confirmed, The Stroke. that he may be put in mind that he ought as a valiant Champion to be ready prepared to endure all adversities with an unconquered and resolute Soul for the name of Christ, is lightly struck upon the Breast by the Bishop. And lastly the Peace is given him, The Peace. that he may understand, that he has the Fullness of heavenly Grace, and that Peace which passes all sense or understanding. And let this be the sum of those things which are to be taught of the Pastors concerning the Sacrament of Chrism; and that not so much by naked Words and Arguments, as with an ardent study and endeavour for true Piety, that they may be seen to plant these things in the inmost Souls and Thoughts of the Faithful. Of the SACRAMENT of the EUCHARIST. AS there is none of all those Holy Mysteries, I. The Dignity of the Eucharist often to be explained, that it may not be used irreverently. Dionys. de Eccl. Hier. c. 6. & de Conse●. dist. c. 2. Nihi i● 1 Cor. 11.30. which our Lord and Saviour has commended to us as the certain Instruments of Divine Grace, that can be compared with the most Holy Sacrament of the Eucharist: So also is there no greater Punishment to be feared from God for any sin whatsoever, than if This thing which is full of all sanctity, or rather which contains the Author and Fountain of Sanctity, be not holily and religiously used by the Faithful. And this the Apostle both plainly saw, and has plainly warned us about it: For when he had declared under how grievous a guilt they were bound, who discerned not the Lord's Body; he presently subjoins; Therefore are there many sick and weak among you, and many sleep. That therefore the Faithful may understand, both that divine Honour is to be given to this heavenly Sacrament, and may gather a plentiful increase of Grace, and may avoid the most just indignation of God; all these things are very diligently to be explained by the Pastors, which seem proper the more to illustrate the Majesty thereof. To which purpose there will be need, II. The Institution of the Eucharist, first to be explained. that following S. Paul's method, who professes that he delivered to the Corinthians what he had received of the Lord; they first of all explain to the Faithful, the Institution of this Sacrament. For that the thing was thus done, plainly appears from the Evangelist. For, III. Why, when, and how Christ instituted the Eucharist. Joh. 13. When the Lord loved his own, he loved them to the end; of which Love that he might give them some divine and admirable pledge, knowing that the hour was now come, that he must go from this World to the Father, and that he might at no time ever be wanting to those that are his, he in his unsearchable wisdom perfected the thing which quite surpasses all the Order and Course of Nature. For, celebrating the Supper of the Paschal Lamb with his Discipes, that the Figure might give place to the Truth, and the Shadow to the Body; Mat. 26.20 Mar. 14.22. Luc. 22.19. 1 Cor. 11.24 He took Bread, and giving Thanks to God, he Blessed it, and Broke, and Gave it to his Disciples, and said, Take and Eat; This is my Body, which shall be given for you, This do in Commemoration of me. In like manner he took also the Chalice, after he had supped, saying, This Chalice is the New Testament in my Blood: This do, as oft as ye shall drink it in Commemoration of me. Of the Institution of the Eucharist, see Trid. Sess. 13. c. 2. de Euch. Leo. Serm. 7. de Pas. c. 3. Euseb. Emiss. hom. 4. & habetur in consec. didst 2. 1. Quin Corpus. When therefore Sacred Writers found that they could by no means show in one Word, IU. Why this Sacrament called the Eucharist. the Dignity and Excellence of this admirable Sacrament, they endeavoured to express it in more Words or Names: For sometimes they called it the Eucharist, which word we may render in English [The Good Grace] or [the Thanksgiving]. And indeed rightly is it called the Good Grace; both because it foreshews the Life Everlasting, Rom. 6.23. whereof it is written, Eternal Life is the Grace of God: And also because it contains in it Christ our Lord, who is the true Grace and the Fountain of all Gifts. Nor do we less fitly interpret it a Thanksgiving: For when we offer this most pure Host or Sacrifice, we daily give God infinite Thanks for all his benefits towards us; and especially, for so excellent a benefit of his Grace which he gives us in this Sacrament. But that very Name also is very agreeable with those things which we read were done by Christ our Lord at the instituting this Mystery. For, Mat. 26.16. Mar. 14 22. 1 Cor. 11.24. Luc. 22.19. Ps. 110.5. taking Bread he broke it, and gave thanks. David also, when contemplated the greatness of this Mystery, before he would pronounce that Verse; The merciful and gracious Lord has made a remembrance of his Wonders, he has given Food to them that fear him; thought it good, first to give Thanks: Confession or Thanksgiving and Magnificence is his work. Chrysost. hom. 24. in 7. ad Cor. ad haec verba, Calix Benedictionis Cypr. l. de lapsis. Ambr. lib. 5. de Sacram. c. 3. D. Thom. 3. p. q. 73. a. 4. It is also oft called a Sacrifice, of which Mystery shall be spoken more largely afterwards. It is also called a Communion, V O●her names given to the Eucharist. Sacrifice. Communion. 1 Cor. 10.16. Damasc. l. 4. ● l. Orthod. c. 4. which name is taken from that place of the Apostle, where he says: The Chalice of Blessing which we Bless, is it not the Communion of the Blood of Christ? and the Bread which we break, is it not the participaton of the Body of Christ? For as Damascen has explained it; This Sacrament couples us to Christ, and makes us Partakers of his Flesh, and of his Deity, and reconciles us to one another in the same Christ, and consolidates us as it were into one Body. See Iren. lib. 5. cap. 7. Chrys. hom. 44. & 45. in Joan. Cyril. in lib. 7. in Joan. c. 13. Cyril Hier. Catech. 4. Aug. Tract. 26. in Joan. Trid. Sess. 13. de Euch. in Praefat. Conc. Nicaen. 21. Carth. 4. c. 77. & 26. q. 6. passim. Whence it comes to pass that it is also called the Sacrament of Peace and Charity, The Sacrament of Peace and Charity. that we may know how unworthy they are of the name of a Christian, who practice enmity; and that Hatred, Strife and Discord are by all means to be rooted out, as the most odious plague of the Faithful. Especially seeing that in the daily Sacrifice of our Religion, we profess not to be so studious and careful of any thing as of Peace and Charity. It is also by Sacred Writers commonly called a Viaticum, Vlaticum. or Travellers Bait on his Journey: Both because it is our Spiritual Meat wherewith we are sustained in the Pilgrimage of this life, and because it gives us strength to attain to eternal Glory and Happiness: And therefore according to the ancient appointment of the Catholic Church, none of the Faithful were to departed this life without this Sacrament. And the most ancient Fathers following the Authority of the Apostles, A Supper. 1 Cor. 11.24. Cypr. de Coena. Domini. sometimes called the Holy Eucharist by the name of a Supper, because in that saving Mystery of the Last Supper, it was institued by Christ our Lord. Not that we ought therefore after our Meat or drink to consecrate or receive the Eucharist, VI The Eucharist to be consecrated and taken fasting. since that wholesome practice introduced by the Apostles, as the ancient Writers have noted, has always been kept and observed; namely, that it should be received fasting. Aug. Ep. 188. c. 6. And now the Reason of the Names being explained, VII. The Eucharist truly a Sacrament. it must be taught that this is truly a Sacrament, and that it is one of those seven which Holy Church has always religiously observed and reverenced. For when the Consecration of the Chalice is made, it is called The Mystery of Faith. Besides, to omit almost infinite Testimonies of Sacred Writers, who have ever thought, That this aught to be reckoned among the true Sacraments, it is manifestly proved from the very Reason and Nature of a Sacrament; for therein are outward and sensible Signs. And then it has both the Signification and effectual working of Grace. And besides all this, neither the Evangelists, nor the Apostles leave any room to doubt that it was instituted by Christ. All which things coming together to confirm it to be a true Sacrament, it is evident that all arguments to prove it to be so, are needless. August. l. 3. de Trinit. c. 4. & l. 20. contra Faust. c. 13. Ambr. l. 1. de Sacram. c. 2. Trid. Sess. 13. de Euch. c. 5. D. Thom. 3. p. q. 73. art. 1. Now this is diligently to be observed of the Pastors, VIII. The name Sacrament given to many things in the Eucharist. that there are many things in this Mystery to which sometimes Sacred Writers have attributed the Name of a Sacrament. For sometimes the Consecration and Receiving, but frequently the very Body and Blood of our Lord, which is contained in the Eucharist, is used to be called the Sacrament. For S. Austin says, That this Sacrament consists of two things, De Cate. rud. l. 5. c. 16. viz. the Visible appearance of Elements, and the Invisible Flesh and Blood os our very Lord Jesus Christ. August. hic ad sensum potius quam ad verba citatus; sed lege hac de materia librum Lanfranci contra Berengarium, constat 23. tantum capitibus. Vide de Consecr. dist. 2. ferè tota. And after the same manner we affirm, Note. That this Sacrament is to he adored, Trid. Sess. 15 de Euch c 5. & can. 6. to wit, understanding the Body and Blood of the Lord. But it is plain that all these are not so properly called Sacraments: But the Species of Bread and Wine have the true Reason of this name Sacrament. But how much this Sacrament differs from all the rest, is easily perceived; for the other Sacraments are perfected in the use of the Matter, to wit, while they are administered to any one. For Baptism than takes the Nature of a Sacrament, IX. The Eucharist differs from the other Sacraments. First. Secondly. when a person is indeed washed with Water: But to the perfection of the Eucharist, the Consecration of the Matter is sufficient: For each of them ceases not to be a Sacrament, though it were laid up in the Pyx. And then in the making of the other Sacraments, there is no change of the Matter and Element into another nature. For the Water of Baptism, or the Oil of Chrism, when those Sacraments are administered, lose not their former nature of Water and Oil. But in the Eucharist, that which was Bread and Wine before Consecration, the Consecration being made, is truly the substance of the Body and Blood of the Lord. Now although there be Two Elements, X. The Eucharist ●ut one Sacrament, though double in Matter. to wit, Bread and Wine, of which the whole Sacrament of the Eucharist is made; yet, being taught by the Authority of the Church, we confess that there is not many Sacraments, but one Sacrament only. Otherwise the Number of Seven Sacraments, which number has always been held, and was determined in the Councils of Lateran, Florence and Trent, cannot stand. For seeing the Grace of this Sacrament makes us one mystic Body, that the Sacrament itself might agree to the thing it makes, it must needs be but One; and One too, not as though it were individual, but because it has the signification of One thing. For as Meat and Drink, which are two different things, but serve only to One purpose, to wit, to refresh and strengthen the Body; so it is fit that those two different Species of the Sacrament should answer to them, since they signify the spiritual Meat wherewith our Souls are sustained and refreshed. Wherefore it is said by our Lord and Saviour, Joh. 6. ● My Flesh is Meat indeed, and my Blood is Drink indeed. Ex Conciliis citatis Lateranense generale sub Innocent. II. non numerat quidem distinctè septem Sacramenta, sed ex variis Canonibus satis clarè colliguntur: Florent. in doct. de Sacram. Trid. Sess. 7. can. 1. But it is diligently to be explained what the Sacrament of the Eucharist signifies, The Eucharist signifies Three things. that the Faithful beholding with their Eyes the Sacred Mysteries, may also at the same time, feed their Souls with the Contemplation of the Divine things. Now there are Three things which are showed in this Sacrament. The First is the Passion of Christ, The Passion of Christ. Luc. 22.19. 1 Cor 11. which is now past; for he taught: Do this in Commemoration of me: And the Apostle testified: As oft as ye shall eat this Bread and drink this Chalice, ye will show the Death of the Lord, till he come. The second is the Divine and Heavenly Grace, Divine Grace. which being present in this Sacrament, is given to feed and preserve the Soul. For as in Baptism we are begotten to a New life, Tertul. de R●sur Carnis c. 8. and in Confirmation, we are strengthened to resist Satan, and openly to profess the name of Christ; so in the Sacrament of the Eucharist we are nourished and sustained. The Third, Eternal Glory. which foreshews somewhat to come, is that Fruit of eternal Glory and Delight, which we shall receive in Heaven by the promise of God. These three therefore which are plainly distinguished by the variety of time past, present and to come, are so signified in Holy Mysteries, that the whole Sacrament, although it consists of divers Species, may be applied to show any of all these, as it were to the signification of one thing. But first of all, XI. The Double Matter of the Eucharist Bread and Wine. the Pastors must know the Matter of this Sacrament, both that they themselves may know how to consecrate it; and also that the Faithful may be admonished, of what thing it is a Symbol; and also may be inflamed with the love and desire of that thing which it signifies: The Matter therefore of this Sacrament is double: The one part is Bread made of Wheat; of which we will speak first; of the other will be spoken afterwards. For as the Evangelists Matthew, Mark and Luke do teach, Mat. 26.20. Mar. 14.22. Luc. 22 19 Joh. 11. Christ our Lord took Bread into his Hands, Blessed and broke it, saying: This is my Body. And in S. John, the same our Saviour called himself Bread, when he said: I am the living Bread which came down from Heaven. Vide de Consecr. dist. 2. c. 1, & 2. & 55. ubi habes de hac materia decret. Alexand. Pap. in 1. Epist. ad omnes Orthodoxos & Cypr. lib. 2. Epist. 3. & Ambr. l. 4. de Sacram. l. 4. vide etiam Iren. l. 4. c. 34. & l. 5. c. 2. Now since there are divers kinds of Bread, XII. Wheaten Bread the true Matter of the Eucharist. D. Tho. 3. p. q. 74. a. 3. either because it is made of different matter; as when some is made of Wheat, some of Barley and some of Peas, and other Fruits of the Earth; or because it has different Qualities (for some is leven'd, and some is unlevened.) As to the first, our Saviors words show, that the Bread ought to be made of Wheat; for by a common custom of speaking, when Bread is absolutely named, it is plain enough that Wheaten-Bread is meant. And this is declared by a Figure of the Old Testament; Levit. 24.5. for the Lord commanded, that the Loaves of Shewbread, which signified this Sacrament should be made of the like Matter. Now as no Bread but Wheaten Bread can be thought fit to be Matter for this Sacrament, XIII. Unlevened Bread the Matter of the Eucharist Ma. 26.17 Mar 14.12 Luc. 22.7. (for so the Tradition of the Apostles teaches us, and the authority of the Catholic Church has confirmed:) so also it may easily be gathered from what our Lord Christ did, that it ought to be Vnlevened: For on the first day of Vnlevened bread, when it was unlawful for the Jews to have in their Houses any levened Bread, he made and instituted this Sacrament. Vide lib. 3. decretal. tit. de celebrat. Missarum c. ul●. ubi habes Auctoritatem Honorii Papae 3. But if any one hereto oppose the Authority of John the Evangelist, XIV. An Objection answered. who says that all these things were done before the day of the Passover, that reason may be easily solved. For that day which the other Evangelists call the first day of unlevened Bread, because on the fifth day of the week at Evening, the feast days of unlevened Bread began, at which time our Saviour celebrated the Passover; John 13.1. that same day S. John calls the day before the Passover, as judging the space of a natural day, which is begun at Sunrising, was chief to be observed. Wherefore S. Chrysostom also, In Mat. hom. 38. interprets the first day of Vnlevened Bread to be that day whereon at Evening Vnlevened Bread was to be eaten. But how suitable the Consecration of Vnlevened Bread is to that Integrity and Cleanness of the Soul, which the Faithful aught to bring to this Sacrament, we are taught by the Apostle, 1 Cor. 5.7. when he says, Purge out the old Leven, that ye may be a new lump, as ye are unlevened. For Christ our Passover is sacrificed, therefore let us banquet, not with the old Leven, nor with the Leven of malice and wickedness, but with the unlevened Bread of Sincerity and Truth. Not that this Quality is to be thought so necessary, XV. The Eucharist may be made of Levened Bread. that if the Bread have it not, the Sacrament cannot be made: For either kind of Bread has the true and proper nature and name of Bread. Although no one ought by his own private authority, or rashness rather, altar the laudable Rite of his Church. And by so much the less is it permitted to the Latin Priests to do it, Conc. Floren. Sess ult. & lib. 3 decret. de cel b Miss. c. final. whom the Popes have moreover commanded to perform the Sacred Mysteries with unlevened Bread only. And let this suffice for the explication of One part of the Matter of this Sacrament. Where notwithstanding it is to be noted, that it is not determined how much Matter ought to be used in making this Sacrament; since the certain number of them who either may or aught to receive the Sacred Mysteries cannot be defined. It remains now that we speak of the other Part of the Matter and Element of this Sacrament, XVI. Wine of the Grape the other Matter of the Eucharist. And that is Wine, pressed out of the fruit of the Vine, wherewith a little Water is mixed: For that our Lord and Saviour used Wine in the Institution of this Sacrament the Catholic Church has ever taught, seeing he himself said, Mat 26.29. Mar. 14.25. I will not drink henceforth of the fruit of the Vine, until that day. In which place S. Chrysostom, Hom. 83. in Mat. Of the fruit of the Vine, says he, which surely brought forth Wine, not Water, that so long beforehand he might be seen to pluck up by the roots the Heresy of them, who thought that Water only was to be used in these Mysteries. Yet the Church of God always mingled Water with the Wine; XVII. Water to be mingled with Wine. Cypr. lib. 2. Epist. 3. Trid. Sess. 22. de Sa●ris. Miss. c. 7. & Can. 9 Apoc. 17.15. First because our Lord Christ himself did so, as is proved by the authority of Councils, and by the testimony of S. Cyprian: And then, that the memory of the Blood and Water which came out of his Side, might be renewed. And then as we read in the Apocalypse. Water signifies the People. Wherefore Water mingled with Wine signifies the Conjunction of the Faithful with Christ their Head. And this, by Apostolical Tradition, Holy Church has always observed. But although the Reasons for mingling the Water with the Wine are so weighty, Note. that it may not be neglected under mortal sin, yet though it should be wanting, the Sacrament remains. But the Priests ought to take care, XVIII. A little Water to be mingled. that as in the Sacred Mysteries they ought to mingle Water with the Wine, so also that they pour but a little thereinto. For by the Opinion and Judgement of Ecclesiastical Writers, That Water is turned into Wine. Wherefore Pope Honorius writes thus concerning it, There has been for a long time in your parts a pernicious abuse, to wit, that there is used a greater quantity of Water in the Sacrifice, Habetur lib. 3. Decretal. d●. celeb. Miss. c. 13. than of Wine; when according to the reasonable practice of the general Church, there ought to be used a far greater quantity of Wine than of Water. Of this Sacrament therefore there are only these Two Elements, Note. and it has been rightly settled by many Decrees, Et vide de consec. dist. 2. c. 1, 2. & seq. That none may offer any thing but Bread and Wine, notwithstanding which there were some presumed to do so. But now we must see how sit these two Symbols of Bread and Wine are, XIX. How convenient this Matter of the Eucharist is. First. John 9 to declare those things whereof we believe and confess them to be Sacraments. And first they signify Christ to us, as he is the true life of Men. For the Lord himself says, My Flesh is Meat indeed, and my Blood is Drink indeed. Seeing therefore the Body of Christ our Lord yields nourishment of eternal Life to them who do purely and holily receive the Sacrament thereof; rightly is it made of those things, wherein this Life is contained; that the Faithful may easily understand that by the Communion of the Body and Blood of Christ, their mind and Soul is fed. These Elements also are somewhat available to this end, Secondly. Damasc. lib. 4. de fide Orthod. c. 14. that Men may learn and know that the Truth of Christ's Body and Blood are in the Sacrament; for when we observe that Bread and Wine is daily changed into human Flesh and Blood by the strength of Nature: We may the more easily be led by this similitude to believe that the Substance of Bread and Wine by the Heavenly Benediction, is converted into the true Flesh and true Blood of Christ. Thirdly. This admirable Change of the Elements helps also to shadow what is done in the Soul. For as though there appears outwardly not change of the Bread and Wine, yet their substance truly passes into the Flesh and Blood of Christ; so also, though nothing seems to be changed in us, yet inwardly we are renewed to life, while we receive the true life in the Sacrament of the Eucharist. Add hereto, Fourthly. that since the Body of the Church is composed of many Members, this conjunction is not by any thing more cleared than by the Elements of Bread and Wine. For Bread is made of many Grains, and Wine is pressed out of a Multitude of Grapes: And so we, though we are Many, yet they show us to be strictly held together by the bond of this Divine Mystery, and as it were made One Body. Now it follows that we treat of the Form which ought to be used at the consecrating the Bread: XX. The Form of the Eucharist as to the Bread defined and proved. Not that the faithful people need to be much taught these Mysteries, unless there be necessity: (for it is not necessary to instruct those persons in these matters who are not initiated in Sacred Things): But lest by ignorance of the Form, the Priests in making this Sacrament may make any foul mistakes. We are taught therefore by the Holy Evangelists Matthew and Luke, By Scripture. Mat. 26.26. Mar. 14.22. Luc. 26.19. 1 Cor. 14.22. and by the Apostle, that This is the Form, [This is my Body,] for it is written, when they had supped, Jesus took Bread and blessed it, and broke it, and gave it to his Disciples, and said, Take and eat, This is my Body. Which Form of consecration, seeing it was observed of Christ our Lord, the same has been always used in the Catholic Church. We might here forbear the Testimonies of the Holy Fathers, By Fathers and Councils. which to reckon up would be endless, and the Decree of the Council of Florence, which is open and ready for all to see; especially since by those words of our Saviour, Do this in commemoration of me, we plainly see the same thing. In Decret. de. Sacram. Item Trid. Sess. 13. cap. 1. For what the Lord commanded to be done, Note. aught to be referred not only to what he did, but also to what he said: And we must know that indeed it chief belongs to the Words, which were uttered no less for the sake of Effecting, than for the sake of Signifying. As to the Fathers, see Amb. lib. 4. de Sacram. c. 4. & 5. Chrys. hom. de Prodit. Judae. Aug: lib. 3. de Trinit. c. 4. Iren. lib. 4. cont. Haer. c. 34. Orig. lib. 8. cont. Celsum. Hesich. lib. 6. in Levit. c. 22. Cyril. Alex. Epist. ad Calosorum Episcop. Tertul. lib. 4. contr. Marc. in Hier. Epist. 1. But this may easily be persuaded by Reason: By Reason. For the Form is that whereby is signified that thing which is wrought in this Sacrament: Now when these words signify and declare that thing which is done, i. e. the conversion of the Bread into the true Body of our Lord, it follows, that the Form is to be put in those very Words; in which meaning we may take that which is written by the Evangelist, [He Blessed]: Mat. 26. For he seems to mean, as if he had said, Taking Bread, he. Blessed it, saying, This is my Body. For though the Evangelist placed these words [Take and Eat] before; Note. yet it is plain, that thereby is signified not the Consecration of the Matter, but the Use only. Wherefore they ought indeed by all means to be pronounced by the Priest, but to the making the Sacrament they are not necessary. As also that Conjunction [For] is pronounced in the Consecration of the Body and Blood; Note. for otherwise it would come to pass, that if this Sacrament were to be administered to no body, it ought not, or cannot be done: Whereas there can be no doubt but the Priest pronouncing the words of our Lord after the manner and appointment of Holy Church, doth truly consecrate the proper matter of Bread, although it may then chance that the Holy Eucharist be not administered to any body at all. And now as to the Consecration of the Wine, XXI. The Form of the Eucharist as to the Win● defined and proved Decretal. lib. 3. the celeb. Miss. c. 6. which is the other Matter of this Sacrament, for the same reason before mentioned, there is need that the Priest rightly know and understand the Form. That therefore we must certainly believe is comprehended in these words; This is the Chalice of my Blood of the New and Eternal Testament, the Mystery of Faith, which shall be shed for you, and for many, for the remission of sins. ● Of which words there are many gathered from Sacred Scripture: By Scripture. Luc. 22.20. 1 Cor. 11.25. Mat. 26.28. But some have been preserved in the Church by Apostolical Tradition. For that, which is said, [This is the Chalice] is written by S. Luke, and by the Apostle: But that which follows, [Of my Blood, or my Blood of the New Testament, which shall be shed for you, and for many for the Remission of sins.] was partly said by S. Luke, and partly by S. Matthew. But those words [Of the Eternal] and [Mystery of Faith] Holy Tradition, By Tradition. the interpreter and keeper of Catholic Unity has taught us. But of this Form no one can doubt, And Reason. if he mind in this place also, what was said before of the Form of Consecration, which is used over the Element of Bread: For it is manifest that by these words, which signify the substance of the Wine to be converted into the Blood of our Lord, the Form of this Element is changed. Wherefore since those words plainly declare this thing, it is plain, that there is no other Form to be made. But they express besides, XXII. Three Effects of Christ's Blood. certain admirable Fruits of Christ's blood shed in his Passion, which specially belong to this Sacrament. One is an Entrance to the Eternal Inheritance, which comes to us by right of the New and Eternal Testament. Another is an Entrance to Righteousness by the Mystery of Faith. For God has offered Jesus, through Faith in his Blood to be our Reconciler, that he might be just, and the justifier of him who is of the Faith of Jesus Christ. The Third is the Forgiveness of Sins. But because these very words of Consecration are full of Mysteries, XXIII. The words of the Consecration of the Wine explained. Decretal lib. 3. the celeb. Miss. c. 6. and are very suitable to the matter, we must consider them more carefully. Now that it is said, [This is the Chalice of my Blood] it must be thus understood [This is my Blood which is contained in the Chalice]. Rightly therefore and very fitly here whilst the Blood, as it is the Drink of the Faithful, is consecrated, there is mention to be made of the Chalice or Cup: For neither would Blood seem to signify sufficiently this kind of drink, unless it were in some Vessels: It than follows, [Of the New Testament] which for this reason is added, that we may understand that the Blood of Christ our Lord is not now given to Men in a Figure, as it was done in the Old Testament, (for we read in the Epistle to the Hebrews, Without Blood a Testament is not dedicated;) Heb. 9.16. but really and truly, which properly belongs to the New Testament. Wherefore the Apostle says, Therefore Christ is the Mediator of the New Testament, that by means of Death, those who are called, might receive the promise of eternal inheritance. But the Word [Eternal] is to be referred to the eternal inheritance, which of right comes to us by the death of Christ our Lord, the eternal Testator. That whit follows [The Mystery of Faith] excludes not the Truth of the thing; but that which lies close hid and farthest off from the sight, signifies that it is to be believed with a steady Faith. But these words in this place have another meaning, than they have, when they are attributed to Baptism, sor it is called the mystery of Faith, because by Faith we perceive Christ's Blood hid under the Species of Wine. But we properly call Baptism the Sacrament of Faith, as the Greeks call it the Mystery of Faith, because it contains the whole profession of Christian Faith. Although for another reason also we call the Blood of our Lord the Mystery of Faith, to wit, because therein especially, human reason finds much difficulty and labour, when Faith offers to us to believe, that the Son of God, both God and Man, suffered Death for us: which Death is indeed signified in the Sacrament of the Blood. Wherefore fitly in this place, rather than in the Consecration of the Body, is the Passion of the Lord commemorated in these words [Which shall be shed for the remission of Sins]. For the Blood being separately consecrated by itself, with relation to the Passion of the Lord, has greater force and power to lay before the eyes of all, Mat. 26.28. Luc. 22.20. both the Death and kind of suffering. But those words which are added [For you and for many] are taken severally from S. Matthew and S. Luke, which notwithstanding Holy Church, taught by the Spirit of God, has joined together: but they belong to the fruit of the Passion, and show the profitableness thereof: For if we look at the virtue of it, it must be confessed, that our Saviour shed his Blood for the salvation of all men. But if we look at the fruit which men gather from thence, we may easily understand that it comes not to all to advantage, but only to some. When therefore he said, [For you] he signified either them that were then present, or those whom he had chosen out of the Jewish people, such as were his Disciples, except Judas, with whom he spoke. But when he added, [For many] he would have the rest that were elected either Jews or Gentiles, to be understood. Rightly therefore was it done, that it was not said for all, seeing that in this place the design of the discourse extends only to the fruits of the Passion, which brought the Fruit of Salvation only to the Elect. And hither do belong those words of the Apostle, Christ was once offered to take away the sins of many: Heb. 9 and that which our Lord himself said in S. John, I pray for them, I pray not for the World; Joh. 17.8. but for those whom thou hast given me, because they are thine. There are many other Mysteries wrapped up in these words of the Consecration, which the Pastors by the daily meditation and study of Divine Matters, and God assisting them, may easily discover. But now to return to the explication of those things which the Faithful must by no means be ignorant of. And because the Apostle admonishes, XXIV. We must judge of the Eucharist by Faith, not by Sense. 1 Cor. 11.29. that they are guilty of a most heinous sin, who difference not the Lords Body; let the Pastors chief teach, that the Mind and Reason is here to be called off from sense. For if the Faithful persuade themselves, that those things only are contained in this Sacrament, which are perceived by the senses; they must needs be led into the greatest impiety, when with their Eyes, their Feeling, their Smell, their Taste, perceiving nothing at all, but the Species of Bread and Wine, they will judge that there is only Bread and Wine in the Sacrament. There must be care taken therefore, that as much as may be, the minds of the Faithful may be abstracted or withdrawn from the judgement of sense, and stirred up to contemplate the immense Power and Virtue of God. Now there are three wonderful and stupendious things, XXV. Three things done in the Eucharist by Consecration. which in this Sacrament, Holy Church without all doubt believes and confesses to be wrought by the words of Consecration. The First is, The First That the true Body of Christ, that very same which was born of the Virgin, and now sits in Heaven at the Right-hand of the Father, is contained in this Sacrament. See Dionys. de Eccl. Hierarch. c. 3. Ignat. Epist. ad Smyr. Just. Apol. 2. Iren. lib. 4. c. 34. & l. 5. c. 2. Trid. Sess. 13. c. 1. de Euch. The Second is that no substance of the Elements remains in it: The Second. Although nothing seems more strange and distant to the senses. Cyp. de coena Domini. Euseb. Emiss. hom. 5. the Pasch. Cyr. Hier. Catech. 1, 3, & 4. Ambr. l. 4. de Sacra. c. 4. Chrysost. hom. 83. in Matt. & 60. ad Pop. Antioch. The Third, The Third. which is easily gathered from both the former, though the words of Consecration fully express it, is that what is beheld by the Eyes, or perceived by the other Senses is in a wonderful and unspeakable manner, without any subject matter. And one may see indeed all the Accidents of Bread and Wine, which yet are inherent in no substance, but they consist of themselves; because the Substance of the Bread and Wine is so changed into the Body and Blood of the Lord, that the substance of the Bread and Wine altogether ceases. But that the first may be first handled; XXVI. The true Body of Christ proved to be in the Eucharist. Mat. 26.26. Mar. 14.20. Luc. 22.19. Let the Pastor's endeavour to show how plain and clear the Words of our Saviour are, which show the Truth of Christ's Body in the Sacrament; for when he says, This is my Body: This is my Blood: There is no one in his right mind, can be ignorant, what we are to understand: Especially seeing the design of the discourse is concerning the human Nature which the Catholic Faith suffers none to doubt that Christ truly had: As that very holy and learned Man Hilarius has written concerning the Truth of Christ's Flesh and Blood, S. Hilar. l. 8. de Trinit. super illa verba velut unum. 1 Cor. 11.28. when according to the very profession of our Lord, and our Faith, his Flesh is truly our Food, that there is no room left us to doubt thereof. But there is another point to be opened by the Pastors, whence it may plainly be known, that the true Body and Blood of the Lord is contained in the Eucharist. For after that the Apostle had remembered, That the Bread and Wine was consecrated by our Lord, and the Sacred Mysteries administered to his Apostles, he subjoins; But let a Man prove himself, and so let him eat of that Bread and Drink of that Chalice, for he that eats and drinks unworthily, eats and drinks judgement to himself, not differencing the Lords Body. But if, as Heretics say, that nothing else were to be venerated in the Sacrament, besides the memory and sign of Christ's Passion, what need was there that the Faithful should be exhorted with such weighty words, to prove themselves? For by that weighty word, Judgement, the Apostle has declared, that some horrid wickedness is committed by him, who impurely taking the Lords Body, which lies hid in the Eucharist, does not difference it from other kinds of Meat. Which also before, in the same Epistle he more fully explained in these words: 1 Cor. 11.26. The Chalice of Blessing which we bless, is it not the Communication of the Blood of Christ? and the Bread which we break, is it not the participation of the Lords Body? Which words verily show the true substance of the Body and Blood of Christ our Lord. These places of Scripture therefore shall be explained by the Pastors, XXVII. The same confirmed by consent of Fathers. and first it must be taught, that there is nothing doubtful or uncertain in them: Especially since the authority of God's Church has thus interpreted them. To the knowledge of which sense, we may come by a twofold way and means. The first is, by consulting the Fathers, who flourished both in the beginning, and so down through every Age of the Church, and were the best Witnesses of the Doctrine of the Church. But all these by an exact consent and agreement have most plainly taught the truth of this Opinion. Of which to bring the several Testimonies, because it would be a most tedious labour, it shall be sufficient to mark, or rather to show a few things, whereby a judgement may easily be made of the rest. S. Ambrose therefore first produces his Faith, who in his Book of those that are initiated in the Mysteries testifies, Lib. 4. de Sacra. & de tis qui Myster. init c. 9 vide & de consec. dist. 2. plutib. in locis. Chrys. ad. Popul. Antioch. homil. 60, & 61. " That the true Body of Christ is taken in this Sacrament, as his true Body was taken of the Virgin: and this is to be held with most certain Faith: And in another place he teaches, That there is Bread, before the Consecration; but after the consecration, the Body of Christ. Another witness hereof is S. Chrysostom, one of no less Fidelity and Gravity, who professes and teaches this Truth, both in many other places, and especially in his 60th. Homily, of those who unworthily receive the Sacred Mysteries, as also in his 41, and 45. Homilies upon S. John. For he says: Let us obey and not contradict God, though that which is spoken, seem to be contrary to our Reason and our very Eyes: for his Word is infallible, our Senses are easily deceived. To these, exactly agrees what S. Austin, the vigorous defender of Catholic Faith, always taught. And first, expounding the Title of the 33. Psalms, he writes: To carry himself in his own hands, is to Man an impossible thing, and is proper to Christ alone: For He was carried in his own hands, when giving that Body of his, he said, [This is my Body]. And besides, Cyril, Justin, and Irenaeus in his fourth Book upon S. John so plainly affirm the true Flesh of Christ to be in this Sacrament, that his words cannot be rendered obscure by any sallacies or captious interpretations. But if the Pastors want any other Testimonies of the Fathers, it is easy to add more, as S. Dennys, Hilary, Hierom, Damascen, and innumerable others, The grave Sentences of whom concerning this matter, we may read collected and gathered, together by the Labour and Industry of learned and pious Men. Divus Augustinus in Ps. 33. Conc. 1. a medio ad finera usque. Cyril. l. 4. in Joan. c. 33. & 14. & l. c. 13. Just. Apolog. 2. sub finem ad Antonium. l'ium. lrens. l. 5. cont. haeret. c. & l. 5. in Joan. c. 34. Dionys. Eccles. Hier. c. 3. Hilar. l. 8. de Trinit. Hierom Epist. ad Damasum. Damasc. l. 4. the Orthod. fid. c. 14. There remains another way, whereby we may find out the judgement of Holy Church in those things which belong to Faith, to wit, the contrary Doctrine and Opinion being condemned. And it is manifest that the Truth of the Body of Christ in the Holy Sacrament of the Eucharist was so scattered and spread abroad through the whole Church, XXVIII. The same further confirmed by Decrees of Councils. and willingly embraced by all the Faithful, that when Berengarius five hundred years ago presumed to deny it, and asserted, That there was only a Sign, he was forthwith condemned by the Sentence of all in the Council of Verceils, which by Authority of Leo IX. was convened, and himself retracted his Opinion, and condemned it with an Anathema. Who afterwards returning to the same impiety, was condemned in three other Councils, one at Tours, and two at Rome, whereof the one was called together by Pope Nicholas II. and the other by Pope Gregory VII. And afterwards the Faith of the same Truth was more fully declared and settled in the Councils of Florence and Trent. If therefore the Pastors shall diligently have explained these things (not to say any thing of those, XXIX. And by Reason. who being blinded and hardened in their Errors, hate nothing more than the Light of Truth) they will be able to confirm the weak, and to affect the Souls of the devout with the greatest joy and delight: Especially since the Faithful may not doubt, but that the Belief of this Persuasion is to be reckoned among the other Articles of Faith. For when they believe and confess God's Power to be supreme over all things, The First. they must needs believe, that he wants not Power to effect this great Work which we admire and worship in the Sacrament of the Eucharist. And then, The Second. when they believe the Catholic Church, it must needs follow that they believe also that this is the truth of this Sacrament, as we have explained it. And indeed there can be no greater sweetness and profit to the Faithful, XXX How great the Church's Dignity by reason of the Sacrament of the Eucharist. than to contemplate the dignity of this most profound Sacrament. For first, they perceive, how great the Perfection of the Law of the Gospel is, which has the privilege, to have that thing in Truth and Reality, which in the time of the Mosaical Law was only shadowed by Signs and Figures. Wherefore it was divinely said of S. Dennys, De Eccl. Hier. c. 3 p. 1. That our Church is in the middle, between the Synagogue and the upper Jerusalem, and participates of both. And indeed the Faithful can never sufficiently admire the perfection of Holy Church, and the height of her Glory, seeing there seems to be but one step or degree only betwixt her and the Bliss of Heaven. For This we have common with those in Heaven, that both of us have Christ God and Man present with us: But we are below them this one step, They being present there, enjoy the blessed Vision: But We with a firm and constant Faith worship him, being present with us, but hiding himself far from the sense of our Eyes, under the admirable clothing of the Sacred Mysteries. Besides, in this Sacrament the Faithful experience the most perfect Love of our Saviour Christ: For it highly became his goodness, never to withdraw from us that Nature which he took of us, but, as much as may be, to be, and to be conversant among us: That at all times that might seem to be truly and properly said; Prov. 8. My delight is to be with the Children of Men. And now in this place the Pastors must explain, XXXI. Whole Christ, as God and Man contained in the Eucharist. not only that the true Body of Christ, and whatsoever belongs to the true Nature of a Body, as Bones and Sinews, but also that whole Christ is contained in this Sacrament. For they ought to teach, That Christ is the name of God-Man, to wit, of one Person, wherein the Divine and Human Nature are joined together; how it contains both Substances, and whatsoever are the consequences of each Substance, the Divinity, and the whole Human Nature, which consists of all the parts of a Body and of Blood also; all which we must believe to be in the Sacrament. For since in Heaven the whole Humanity is joined to the Divinity in one person and Hypostasis; it would be wicked but to imagine that the Body, which is in the Sacrament, is disjoined from the same Divinity. Vide de Consecr. dist. 2. multis in locis, Item Ambr. de iis qui mist. init. c. 9 D. Thom. 3. p. q. 76. a. 1. Where it will be necessary notwithstanding, XXXII. Whatsoever things are Christ's, are not all contained in the Eucharist after the same manner. that the Pastors observe that all things are not contained in this Sacrament after the same way, or with the same virtue. For there are some things which we say are in the Sacrament, by the virtue and Efficacy of Consecration. For seeing those Words effect what they signify, Sacred Writers have been used to say, That that Thing is in the Sacrament, by virtue of the Sacrament, which is expressed in the Form of Words: So if it should happen, that any thing should be wholly disjoined from the other things, That only is in the Sacrament, which the Form signifies, but the rest they have taught not to be so. But there are some things contained in the Sacrament, because they are joined with the things, which are expressed in the Form. For seeing that the Form, which is used at consecrating the Bread, signifies the Lord's Body, when it is said, This is my Body, the very Body of Christ our Lord is in the Eucharist by virtue of the Sacrament. But because his Body, Blood, Soul and Divinity are joined together, XXXIII. What things are in the Eucharist by concomitancy. all these will be also in the Sacrament, not indeed by virtue of the Consecration, but as those things which are joined with his Body. And these things are said to be in the Sacrament by concomitancy: For which reason it is plain, that whole Christ is in the Sacrament. For if any two things are indeed knit together, where the One is, the other must needs be there also. It follows therefore, that whole Christ is so far contained as well in the species of the Bread as of the Wine; that as not only the Body, but also the Blood, and whole Christ is truly in the species of the Bread: So on the contrary, not only the Blood but the Body also, and whole Christ is truly in the species of Wine. Now though all the Faithful aught to be fully and assuredly persuaded of these things; XXXIV. Why the Bread and Wine separately consecrated. Yet it was very fitly ordered, That two Consecrations should be severally made. First, That the Passion of our Lord, in which the Blood was divided from his Body, might more lively be represented; for which cause in the Consecration we make a memorial that Christ's Blood was poured out. And then it was most fit, that because we are to use the Sacrament for the Nourishment of our Souls, it should be appointed as Meat and Drink; of which two it is evident that the perfect nourishment of the Body does consist. Nor ought this to be passed over, XXXV. Whole Christ in every particle. that whole Christ is contained, not only in either species, but in every particle of each species. For thus S. Austin writes, All severally receive Christ our Lord, and he is whole in the several parts, nor is he made the less by being distributed severally to many: But he gives himself whole to all: But this may easily be gathered from the Evangelists also. Citatur Aug. de Consecr. dist. 2. c. singulis. For we are not to believe, XXXVI. Many particles of Bread not consecrated separately. that the several Loaves of Bread were consecrated by our Lord with the proper Form of words, but that all the Bread then used at the Sacred Mysteries, and enough to be distributed among the Apostles, was consecrated together with the same Form: ' The same thing which appears to have been done by the Chalice: For he said: Luc. 22.17 [Take and divide it among you.] What has hitherto been explained, is intended, that the Pastors may show, that the true Body and Blood of Christ is contained in the Sacrament of the Eucharist. Now as to the Second thing proposed, XXXVII. After the Consecration that the substance of the Bread and Wine remain not, proved. First by Reason. they shall teach also, that the Substance of Bread and Wine remains not in the Sacrament after Consecration. Now though this deservedly requires a very great admiration, yet it is necessarily joined with that which before was showed. For if after Consecration there be the true Body of Christ under the species of Bread and Wine, it is altogether necessary, that seeing it was not there before, this be done either by change of place, by Creation, or by Conversion of another thing into it. But it is manifest that it cannot be, that the Body of Christ in the Sacrament be that which came out of one place into another: For so it would come to pass that he must be absent from Heaven; because nothing is moved, unless it leave the place from which it moved. But it is less credible that the Body of Christ is created, and this we cannot so much as conceive: It remains therefore, that in the Sacrament there is the Body of our Lord, and that the Bread is changed into it. Wherefore it must needs be, that no substance of Bread remains. Being led by this Reason, Secondly by the decrees of Councils. our Ancestors and Forefathers in the great Council of Lateran, and that of Florence, by evident Decrees confirmed the truth of this Article. But in the Council of Trent it was more fully defined thus: If any one shall say, that in the Holy Sacrament of the Eucharist, there remains the Substance of Bread and Wine, together with the Body and Blood of our Lord Jesus Christ, let him be Anathema. Lat. Con. c. 1. Flor. in Ep. Eugenii IV. data ad Arm. & à Concilio approbata. Trid. Sess. 13. Can. 4. And it was easy to gather these things from testimonies of Scripture: Thirdly by the Authority of Scripture. First that in the Institution of this Sacrament the Lord himself said: This is my Body: For this is the force of the word, [This] to show all the Substance of the thing present; but if the Substance of the Bread remained, it would seem by no means to be truly said, Matt. 26.26. Mar. 14.2. Luc. 22.28. 1 Cor. 11.24. Joh. 6.61. This is my Body. And then Christ our Lord in S. John says, Which I will give, is my Flesh, for the Life of the World, to wit, calling the Bread, his Flesh. And a little after he subjoins: Unless you shall eat the Flesh of the Son of Man, and drink his Blood, ye will not have Life in you. And again, My Flesh is Meat indeed, and my Blood is Drink indeed. When therefore in so plain and clear words he called his Flesh, Bread, and true Meat, and his Blood, true Drink: It might well seem sufficient do have declared, That there remains no Substance of Bread and Wine in the Sacrament. And that all the Holy Fathers, Fourthly, by the Authority and consent of Fathers. Lib. 4. de Sacr. c. 4. etc. 5. always agreed in this Doctrine, He that is so minded, may easily understand. For thus writes S. Ambrose, Thou sayest perhaps my Bread is used: But that Bread is Bread before the words of the Sacraments: But when the Consecration is added, of Bread it is made the Flesh of Christ. Which that he might the better make appear, he thereupon brings divers examples and Similitudes. And elsewhere, De Cons. dist. 2. c. omnia. interpreting those words: [All things whatsoever the Lord pleased he has done in Heaven and in Earth]. For though, says he, the Figure of Bread and Wine be seen; yet after consecration, nothing is to be believed to be there, but the Flesh and Blood of Christ. The same sense St. Hilary has taught, and almost in the same words: Although outwardly Bread and Wine appear; yet there is truly the Body and Blood of the Lord. Hil. de Trin. l. 8. & the Consec. didst 2. c. 28. But let the Pastors admonish, XXXVIII. Why after the Consecration of of the Eucharist it is called Bread. That in this place it is not to be wondered at, if even after Consecration it be called Bread. For the Eucharist is used to be called by this name, both because it has the species or Resemblance of Bread, and also because it still retains the natural virtue of feeding and nourishing the Body, which is proper to Bread. Now that it is the usual manner of the Holy Scripture to call things, as they appear to be; that plainly shows, which is written in Genesis, Gen. 18.2. Act. 1.10. That three Men appeared to Abraham, which yet were truly three Angels. And those Two that appeared to the Apostles at the Ascension of Christ our Lord into Heaven, though they were Angels, yet are they called Men. See D. Thom. 3. p. q. 75. art. 3, & 4. The explication of this Article is altogether extreme difficult; XXXIX. How cautiously the Conversion which is in the Eucharist is to be explained to the people. but yet the Pastors shall endeavour to instruct those who are more skilled in the the Contemplation of Divine Matters (for it may be feared that those who are yet more weak, may be oppressed with the Greatness of the thing) they shall endeavour, I say, to teach the Manner of this admirable Conversion; which is so done, that the whole Substance of the Bread and Wine, by the divine power, is changed into the whole Substance of Christ's Body, and the whole Substance of the Wine into the whole Substance of Christ's Blood, and this without any change of our Lord. For Christ is neither begotten anew, nor changed, nor increases, but remains whole in his own Substance. Which Mystery when St. Ambrose had declared, D. Amb. lib. 4. de Sacr. c. 4. Thou seest, says he, how operative Christ's Word is. If therefore there be so great a power in the Word of the Lord Jesus, that those things began to be, which were not, to wit, the World; how much more operative is it to make those things to be, which were before, and to change them into another thing? According to which sense, other very grave and ancient Father have written: Citatur de Consec. dist. 2 c. Nos Autem. Lib. 4. de Orthod. fid. c. 14. St. Austin thus: We faithfully confess that before Consecration it is Bread and Wine, which Nature has formed; but after Consecration it is the Body and Blood of Christ, which the Blessing has consecrated. Damascen: The Body according to Truth is joined to the Divinity, that Body which came of the Holy Virgin: Not that that Body which he took, comes down from Heaven; but that this Bread and Wine are changed into the Body and Blood of Christ. This admirable Change therefore is conveniently and properly called by the Catholic Church Transubstantiation, XL. This Conversion called Transubstantiation. as the sacred Council of Trent has taught. For as the Natural Generation, when the Form is changed in it, may rightly and properly be called a Transformation; so also, because in the Sacrament of the Eucharist, the whole Substance of One thing, passes into the whole substance of another thing, the word Transubstantiation was rightly and wisely invented by our Forefathers. See Trid. sess. 13. c. 4. & the can. & de Consec. didst 2. cap. Panis. But the Faithful are to be admonished, LXI. We are not too narrowly to inquire into Transubstantiation. that tho' this be very often repeated by the Holy Fathers, yet that they inquire not too curiously by what means this Change is wrought; for neither can it be perceived by us, neither have we any example of this matter in natural Changes, or in the very Creation of things. But whatsoever is here done, it is to be known by Faith: but how it is done, must not too curiously be searched into. The Pastors ought also to give them no less a Caution in explaining that Mystery how the Body of Chritt our Lord is contained whole in the least particle of Bread: XLII. The whole Body of Christ contained in the smallest particle. for scarce ever are there any disputations of this kind to be allowed; but yet when Christian Charity requires it, let them first of all remember, to fore-arm the minds of Faithful with this word: Luke 1.37. There is no word impossible with God. Vide D. Thom. 3. p. q. 76. Trid. sess. 13. c. 5. & can. 3. & Florentin. Decret. Eugenii. And then let them teach, XLIII. After what manner Christ is in the Eucharist. it is not in the Sacrament as in a Place; for Place belongs to those things that have Magnitude. But we say not that Christ is in the Sacrament after that manner, as he is Great or Little, because that belongs to Quantity, but as he is a Substance. For the Substance of Bread is changed into the Substance of Christ, not into Magnitude or Quantity. But no one doubts that a Substance is equally contained in a Little as in a Great space. For it must needs be that the Substance of the Air, and its whole Nature, is the same in a little, as in a great part of the Air: so also the whole Nature of Water, is no less in a little Pitcher, than in a River. When the Lords Body succeeds the Substance of the Bread; we must confess that it is in the Sacrament just after the same manner, as the Substance of Bread, before Consecration. But to confess whether it be under a Great, or under a Little Quantity, is nothing at all to the purpose. Now follows the Third thing which in this Sacrament seems very great and wonderful, XLIV. The Accidents remain in the Eucharist without the Subject. which after the other two being explained, must be supposed may be handled by the Pastors with more Ease, to wit, that the species of Bread and Wine in this Sacrament remain without any subject Matter. For seeing it was showed before, that the Lords Body and Blood are truly in the Sacrament, so that there subsists no more any Substance at all of Bread and Wine: because those Accidents cannot be inherent to the Body and Blood of Christ; it remains, that beyond all the order and course of Nature, they uphold themselves without any other thing to support them. This has been the perpetual and constant Doctrine of the Church: which will be easy to confirm by the Authority of those testimonies, by which it was before made evident, that there remains no Substance of Bread or Wine in the Eucharist, Vide de Consecr. dist. 2. c. Nos autem. & Decretal. lib. 1. tit. de celeb. Miss: c. Cum Matt. & D. Thom. 3. p. q. 75 a. 3. & q. 77. a. 1. But nothing is more suitable to the Devotion of the Faithful, XLV. The Duty of the Faithful towards the Eucharist. than passing by all more nice and subtle questions, that they adore and reverence the Majesty of this admirable Sacrament. And then, that therein they embrace the supreme Providence of God, that he has instituted these Holy Mysteries to be administered under the species of Bread and Wine. For since it is the most horrid thing in the world to the Nature of Man to be fed with Man's Flesh, XLVI. Why under the species of Bread and Wine the Eucharist was instituted. or to drink his Blood; he most wisely ordered it, that his most Holy Body and Blood should be administered to us under the species of those things, of Bread and Wine, I say, by whose common and daily use and nourishment we are mostly delighted. And there are adjoined these two Conveniencies; whereof the first is, that we are freed from the reproach of Infidels, which we could not easily have avoided, if we should be seen to eat our Lord under his own species. The other is, that while we thus take the Body and Blood of the Lord in such a manner as notwithstanding, what is truly done cannot be perceived by the senses, this avails very much to increase Faith in our Souls, which verily, as Gregory's known sentence is, Faith has no Merit, where Human Reason gives the Experiment. Hom. 26. super Evangelia. Vide Cyril. lib. 4. in Joan. c. 22. Cypr. de Coena Domini. Ambr. de Sacram. lib. 4. c. 4. Aug. Tract. 27. in Joan. D. Thom. 3. p. q. 74. a. 1. & q. 75. a. 1. But these things which have hitherto been expounded, are not to be explained without great caution used, according to the Capacity of the Hearers, and the Necessity of Times. But those things which may be said concerning the Influence and Fruits of this admirable Sacrament, XLVII. The Virtue and innumerable advantages of the Eucharist. we must know that there is no sort of the Faithful, to whom the Knowledge of these things belongs not, and to whom it ought not to seem very necessary. Now that the Faithful may understand the Utility of the Eucharist, for this cause chief, those things which are with so many words discoursed concerning this Sacrament, are to be known. But because the immense Advantages and Fruits thereof can never by Words be expressed, there may One or Two Points be handled by the Pastors, to show what a plenty and abundance of all good things are included in these Mysteries. Vide Trid. Sess. 13. c. 3. & can. 5. Iren. lib. 4. c. 14. Cyril. lib. 4. in Joan. c. 11. & 14. Chrys. hom. 45. in Joan. D. Thom. 3. p. q. 79. And this in part they will thus perform, XLVIII. The Eucharist the Fountain of all the Sacraments. if the virtue and nature of all the Sacraments being laid open, they compare the Eucharist to the Fountain, and the other Sacraments to the smaller streams; for we must needs call it, and that truly, the Fountain of all Graces: because after an admirable manner it contains in it the very Fountain of Heavenly Gifts and Endowments, and the Author of all the Sacraments Christ our Lord: from which, as from the Fountain, is derived or drawn to the other Sacraments, whatsoever Goodness or Perfection they have. From hence therefore, the most ample endowments of Divine Grace, which are bestowed on us in this Sacrament, may easily be collected. It may seem profitable also to consider well the Nature of Bread and Wine, XLIX. What Food is to the Body, that the Eucharist is to the Spirit. which are the Symbols of this Sacrament. For see of what Use Bread and Wine is to the Body, of the same, but in a far better and more perfect manner is the Sacrament of the Eucharist, to the Health and Delight of the Soul. For neither is This Sacrament changed into our substance, as the Bread and Wine is; but after a certain sort it changes us into its own Nature: So that rightly may that of St. Austin be transferred hither: Lib. 7. Confess. c. 10. I am the Meat of Great ones, grow great, and thou shalt eat me: nor shalt thou change me into thee, as thou dost thy Bodily meat, but thou shalt be changed into me. Vide Ambr. lib. 5. de Sacram. c. 4. & Chrys. hom. 45. in Joan. Now if Grace and Truth came by Jesus Christ, L. Grace flows into the Soul thro' the Eucharist. Joh. 6.56, 57 it must need flow into thy Soul, when thou tak'st him purely and holily, who said of himself: He that eats my Flesh and drinks my Blood, dwells in me, and I in him, for those who being affected with the study of Piety and Religion, take this Sacrament, no one ought to doubt, but that they so take into themselves the Son of God, as that they are grafted into his Body as living Members: for it is written: He that eats me, even he shall live by reason of me. And: Lib. 4. in Joan. c. 12.14. & Epist. ad Nester. 10. The Bread which I will give, is my Flesh, for the life of the World. Which place Cyril interpreting, says," The Word of God uniting himself to his own Flesh, made it quickening. It therefore became him after a wonderful manner to be united to our Bodies thro' his sacred Flesh and precious Blood, which we have received in the Bread and Wine by his quickening or enlivening Benediction. But forasmuch as it is said, I.I. When the Eucharist does not profit. that Grace is given in the Eucharist, the Pastors ought to admonish, that it is not so to be understood, as tho' it were not necessary that he who will indeed profitably received this Sacrament, should not before obtain Grace. For it is manifest, that as natural Food does nothing at all profit a dead Body; so also the sacred Mysteries profit not that Soul which lives not in Spirit. And therefore they have the species or show of Bread and Wine to signify, Note. that they were instituted indeed, not to call a dead Soul to Life again, but to preserve Life. But this is therefore spoken, LII. By the Eucharist is given the first Grace, and why. because even the First Grace (which All aught to have, before they presume to receive the sacred Eucharist in their mouth, lest they eat and drink judgement to themselves) is not given to any, except in Wish and Desire they receive this very Sacrament. For This is the End of all the Sacraments, and the Symbol of Ecclesiastical Unity and Conjunction: neither can any one out of the Church obtain Grace. And then, Note. because the Body is not only served by Natural Food, but also increased, and the Taste daily receives new pleasure and sweetness from it; so also the Meat of the sacred Eucharist does not only keep the Soul alive; but it also adds strength to it, and causes that the Spirit be more and more moved with the Delight of divine things: Sap. 16.20. for this cause it is, that Grace is rightly and most truly said to be given in this Sacrament, for it may well be compared to Manna, wherein every sweetness of Taste was perceived. Now that in the Eucharist are remitted and pardoned the lesser sins, LIII. Lesser sins remitted thro' the Eucharist. which are commonly called Venial, there's no one ought to doubt; for whatsoever the Soul has lost by the heat of desire, while she committed some small offence in some light matter, all That the Eucharist restores, wiping away all those lesser faults: even as (for there seems no reason why we may not make use of the common similitude) that which is daily lost and decays by the force of the innate Heat, we feel to be refreshed and renewed, by little and little, by natural Sustenance. Wherefore rightly was it said by St. Ambrose concerning this heavenly Sacrament. Lib. 4. de sac. c. 6. & lib. 5. c. 4. This daily Bread is taken for a Remedy of our daily Infirmity. Innocent. 111. lib. 4. the Mist. Miss. c. 44. Cyril. lib. 4. in Joan. c. 17. & lib. 3. c. 36. Inter opera D. Bernardi habetur cujusdam Sermo Domini qui incipit, Panem Angelorum, & singularis est de Euch. videatur & D. Thom. 3. p. q. 79. Mark well. But this is to be understood of those sins with the Sense and Pleasure whereof the Soul is not much moved. There is moreover such Virtue in the sacred Mysteries, LIV. The Eucharist strengthens against harms. that it keeps us pure and clean from sin and safe from the violence of Temptations, and prepares our Soul as it were with a heavenly Medicine or Antidote, that it be not easily infected, Aug. Tract. 26. in Joan. l. 1. op. 2. ad Cornel. or hurt with the Poison of any deadly Contagion or Disease. And for this Cause also, as S. Cyprian testifies, when in old times the Faithful were haled away by the Rabble to slaughter and Torments for the Confession of the name of Christ, lest haply they being overcome with the bitterness of their Pains, should faint in the Sacred Combat, it was an old custom in the Catholic Church for the Bishops to give them the Sacrament of the Body and Blood of the Lord. And it also restrains and suppresses the Lust of the Flesh. LV. The Eucharist restrains Lust. For while it more and more inflames our Souls with the Fire of Charity, it must needs quench the Heat of Concupiscence. Lastly, LVI. The Eucharist clears the way to eternal Glory. Joh. 6.53. That we may comprehend all the Advantages and Benefits of this Sacrament in one word. The Sacred Eucharist has a mighty force to gain eternal Glory; for it is written: He that eats my Flesh and drinks my Blood, has eternal Life, and I will raise him up at the last day. Vide Chrys. de Sacerdotio dialogo. 6. D. Thom. 3. p. q. 79. art. 2. By the Grace of this Sacrament also, the Faithful, while they live here in this World, enjoy the highest Peace and Tranquillity of Conscience: And then by the virtue hereof, being strengthened, even as Elias was, 3 Reg. 19.8. who in the strength of his Cakes baked on the Ashes, walked as far as to Horeb, the Mount of God; when the time shall come for them to pass out of this Life, they shall ascend to eternal Glory and Bliss. All these things will be very largely explained by the Pastors, if they will but handle the sixth Chapter of S. John, wherein are laid open the manifold Effects of this Sacrament, or running through the admirable works of Christ our Lord, shall show, since we rightly and deservedly account them blessed who received him into their Houses while he lived in this mortal life, or who by the very Touch only of his Garment, or of his Sleve, recovered Health, that we are much more happy and blessed, into whose Souls he disdains not to enter, clothed now with immortal Glory, to heal all their Wounds, to adorn them with the most excellent endowments, and to unite them to himself. But it must be taught by Whom these mighty Fruits of the Eucharist, LVII. A threefold way of receiving the Eucharist. De Consecr. didst 2. c. 46. Sess. 13. c. 8. now mentioned, may be perceived: Nor is there One only way of Communicating, that the Faithful may learn to emulate the better Gifts: Rightly therefore, and wisely have our Ancestors, as we read in the Council of Trent, distinguished three ways of taking this Sacrament. For some receive the Sacrament only, Sacramentally. as those sinners who are not afraid to take the sacred Mysteries with an impure Mouth and Heart; 1 Cor. 11.19. who, as the Apostle says, Do eat and drink the Lords Body unworthily. Aug. in Joan. tract. 16. & contra Dom. l. 5. c. 8. Of these S. Austin writes thus. He that abides not in Christ, and in whom Christ abides not, without all doubt he eats not Christ's Flesh, although carnally and visibly he press with his Teeth the Sacrament of his Flesh and Blood. Those therefore that being thus affected, receive the Sacred Mysteries, not only hereby receive no fruit, 1 Cor. 11.19. but, as the Apostle himself testifies, they eat and drink judgement to themselves. But others are said to receive the Eucharist Spiritually only, Spiritually. Gal. 5.6. and they are those who being kindled with a lively Faith, which works by Love, eat that heavenly Bread in desire and wish, which is offered them; from whence, though 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 proved themselves, and being adorned 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 prepared 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 aught to be prepared, before they come to the Sacramental receiving of the Eucharist. And first, LVIII. Who come to the Eucharist ought to be prepared, and why. First. John 13.5. that it may appear that that preparation is very necessary, the Example of our Saviour ought to be proposed. For before he gave his Apostles the Sacraments of his Body and Blood, although they were already clean, he washed their Feet, that he might declare that all diligence is to be used, 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 disposed and prepared, he is adorned with the most ample endowments of celestial Grace: So on the contrary, if he receive it unprepared, 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 wondered at, that those mighty and transcendent Gifts of God, when they are received by a Soul, well disposed, 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 proved 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 carried with it calamity joined with eternal reproach: So also to those who having by the Mouth received, 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 humours, 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 examine himself, whether he have peace with others, Matt. 5.24. whether he love his Neighbour 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 reconciled 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 been defined 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 purged himself by Sacramental Confession; no, not though 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 ourselves, 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 Saviour 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 ourselves, The Fifth. Joh. 21.15. whether we can truly take up that of S. Peter to ourselves: 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 condemned to eternal Punishment. Nor is there need of the Souls preparation only, LX. The Preparations of the Body for the Eucharist. but of the body's also: For we ought to come Fasting to that Sacred Table; so that at least from the midnight 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 married people abstain from mutual embraces for some days, being admonished by David's Example, who when he was to receive some Show-Bread of the Priest, professed 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 reduced 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 admonished, 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 every year communicate at Easter, shall be driven away from the Church. Concil. Lateran. c. 28. & habetur l. 5. decretal. tit. de Poenis. & remiss. c. Omnis utriusque sexus. Trid. Sess. 13.9. Neither let the Faithful think that this is enough, LXIII. The Faithful to be exhorted to the frequent use of the Eucharist. that obeying the authority of this Decree, they only once a year receive the Lords Body, but let them know, that they ought oftener to receive the Communion of the Eucharist. But whether it be more expedient so to do every Month, or every Week or every Day, Aug. there can be no certain Rule prescribed for all. But yet this is S. Augustine's most sure Rule: So live, that thou mayst receive every Day. Wherefore the Curates shall be ready to exhort the Faithful diligently, that as they think it necessary to afford nourishment to their Bodies every Day; so also that they cast not off the care of feeding and nourishing their Soul every day with the Sacrament: for it is plain that the Soul no less wants her Spiritual Meat, than the Body her natural Food. And it will be extremely profitable in this place to repeat those exceeding great and divine Benefits, which, as was before showed, we obtain by Sacramental Communion of the Eucharist: And this figure also shall be added, that every day the Israelites ought to refresh the strength of their Bodies with Manna: Exod. 16. And also the authorities of the Holy Fathers, which greatly commended the frequent receiving of this Sacrament. Neither was it the Opinion of that one only Holy Father, S. Austin," Thou daily sinnest, daily receive; but whosoever diligently observes, will easily find that the same was the sense of all the Fathers that have written of this matter. To frequent Communion do exhort, Aug. de verb. Dom. serm. 28. sed hic serm. cum non sit. Aug. sed Ambr. l. 5. de Sacram. c. 4. rejectus est in apendicem tomis 10. Item vide eund. Aug. Epist. 118. c. 3. Item Ignat. ad Ephes. satis ante fin. Basil. Epist. ad Caesar. patr. Ambr. lib. 3. de Sacram. c. 4. Chrys. hom. 61. ad pop. Antioch. Cypr. de Orat. Domin. ad haec verba, Panem nostrum quotid. Hieron. Epist. 28. ad Lucin. vers. finem. Cyril. lib. 3. in Joan. c. 34. de consec. didst 2. per multa capita hac de re. And in former days there was a time when the Faithful daily received the Eucharist, LXIV. Anciently the Faithful communicated every day. Act. 2.42. as we understand from the Acts of the Apostles: For all who then professed the Christian Faith, did so burn with true Christian Charity, that when without intermission they were at leisure for Prayers and other duties of Piety or Devotion, they were always found ready prepared daily to receive the Sacred Mysteries of the Lords Body. The most holy Martyr and Pope Anacletus in some measure renewed this: De consec. dist. ●. c. 1●. For he commanded, That the Ministers who performed Mass, should communicate: Which thing he affirmed to have been ordained by the Apostles. And it was a long while a Custom in the Church, that the Priest, as soon as the Sacrifice was ended, when he took the Eucharist, turning to the people that were present, invited the Faithful to the Sacred Table in these words:" Come, Brethren, to the Communion. Then those that were prepared, took the Sacred Mysteries with the most profound Devotion. Of daily Communion, See Dionys. de Eccles. Hierar. c. 3. parte 2. Hieron. Epist. 28. ad Lucin. Greg. l. 2. dialog. c. 23. Item lib. de Ecclesiast. dogmat. c. 53. & citatur de de consec. dist. 1. c. 23. But when Charity and Devotion grew so cold, LXV. Thrice a year anciently, appointed to communicate. that the Faithful very rarely came to the Communion, is was decreed by Pope Fabian, That all should receive the Eucharist thrice every year, at the Nativity of our Lord, at Easter, and at Whitsuntide; and the same thing was afterwards confirmed by many Councils, and especially by the First Council of Agath. Fabiani decretum habes de Concer. dist. 2. c. 16. & ibid. citatur Concil. Agathem. sec. 18. c. Saeculares. But when the matter grew to that pass, LXVI. When commanded to communicate once a year. that that holy and wholesome precept was not observed; but the Communion of the Eucharist was put off for many years together it was decreed in the Council of Lateran, That all the Faithful should once a year at least receive the Sacred Body of the Lord: But those who neglected to do so, were forbid to enter into the Church. Citatur. lib. 5. decret. tit. de Poenit. & remiss. bap. Omnis utriusque sexus. Now although this Law, LXVII. Before the use of Reason none may communicate. established by the Authority of God and his Church, belong to all the Faithful: Yet it must be taught that they are excepted, who by reason of the tenderness of Age have not yet the use of Reason; for these know not how to make a difference betwixt the Sacred Eucharist and Profane and common Bread. Nor can they bring that devotion of Heart and Religion to the receiving thereof as is fit, and it also seems very disagreeable to the Institution of Christ our Lord, Mat. 26.26. for he says, Take and Eat, LXVIII. The Eucharist anciently given to Infants. but it is manifest enough that Infants are not capable to take and eat. In some places it was indeed an ancient custom to give the Sacred Eucharist even to Infants, but yet both for the reasons before mentioned, and for Others also, very agreeable to Christian Piety; the same has long-a-go, Note. by the Church's Authority been forborn. Cypr. de Lapsis post med. But at what age the Sacred Mysteries are to be given to Children, no one can better determine, than the Father and Priest, to whom they confess their sins, for it belongs to Them to try, and examine the Children, whether they have learned the knowledge of this admirable Sacrament, and have any relish to it. Moreover to Madmen, LXIX. When the Eucharist ought not to be given to Mad people. Con. Carth. 4.76. who then are far from the sense of Devotion, the Sacraments ought not to be given. Although, if before they fell into madness, they evidenced a pious and religious disposition of mind, the Eucharist may be administered to them at the end of their Life, as was decreed by the Council of Carthage, so that there be no danger to be feared of Vomiting, or other Indignity and Inconvenience. But now as to the Rite or manner of Communicating, LXX. The Priests only may communicate under ●o●h Species. the Curates may teach, That by the Law of the Church it is prohibited that any one without the Authority of the Church, except the Priests, who consecrate the Lords Body in the Sacrifice, should take the Sacred Eucharist in both kinds: Sess 21. de co●●. sub u●raque specie. can. 1, 2, 3. For, as has been explained by the Council of Trent, although Christ at his last Supper instituted and delivered to the Apostles this most profound Sacrament in the Species of Bread and Wine: Yet it does not follow from hence, That this was made by our Lord and Saviour to be a Law, that the Sacred Mysteries should be administered to all the Faithful under both kinds. For, the same our Lord when he spoke of this Sacrament, frequently made mention but of One Species only: Joh. 6.51. as, when he says, If any one shall eat of this [Bread] he shall live forever: and the [Bread] which I will give, is my Flesh, for the Life of the World: And, He that eats this [Bread] shall live forever: That the use of One species only is sufficient to a perfect Communion may be gathered ex Tertul. lib. 2. ad Vxor. Cypr. de. Lapsis. Orig. Hom. 13. in Exod. Basil. Epist. ad Caesar. patr. Aug. Epist. 86. Hier. in Apol. ad Pammach. Chrysost. hom. 41. operis impers. in Matth. It is evident that the Church was led by very many, LXXI. Why the use of both species is not permitted to the Lay people. and indeed by very weighty Reasons, not only to approve, but also to establish by the Authority of a Decree, this Custom of communicating chief under one species. For first, The first Reason. great heed was to be taken lest the Blood of our Lord should be spilt on the Ground, which thing seemed not easy to be avoided, if it should be administered in a great multitude of people. Besides, The second. when the Sacred Eucharist ought to be in a Readiness for the Sick, it was much to be feared, lest if the species of Wine were to be kept somewhat longer, it might grow sour. Besides there are very many who can by no means endure the Taste, The third. nor so much indeed as the very smell of Wine. Wherefore lest that which was given for spiritual Healths sake, The fourth. might hurt the Health of the Body; it was very wisely established by the Church that the Faithful should receive only the species of Bread. And this may be added to the other Reasons, The fifth. that in very many Countries they have a very great scarceness of Wine, nor can they procure it from elsewhere, but with very great charges, and very tedious and difficult travel. And then, The sixth. which is most of all to the purpose, the Heresy of them was to be rooted up, who denied that whole Christ is in each species, but asserted that the Body only without the Blood is contained in the species of Bread, and that the Blood was contained under that of the Wine. Now therefore that the Truth of Catholic Faith, might the more evidently be put before our eyes; the Communion of One Species, i. e. of Bread was wisely brought in. There are other Reasons also collected by them who treat of this Argument, which if it shall seem needful, the Curates may make use of. And that nothing might be passed by, LXXII. The Minister of this Sacrament is only a Priest. that seems to belong to the Doctrine of this Sacrament: we are now to speak of the Minister, altho' there can be no body in a manner ignorant hereof; it must be taught therefore, that the Power to make and to distribute this Sacrament to the Faithful, is given only to the Priests. Now that this Manner has always been kept in the Church that the Faithful People receive the Sacraments from the Priests, and that the Priests who consecrate, communicate themselves, the Holy Synod of Trent has explained, and showed, Sess. 13. c. 10. that This custom has been always religiously observed, as being sprung from Apostolic Tradition: Mat. 26.26. especially seeing that Christ our Lord has left us a clear Example hereof, who both consecrated his own most Holy Body, Mar. 14.22. and did reach it forth to his Disciples with his own Hands. But that by all means the Dignity of so great a Sacrament might be consulted, LXXIII. Lay people prohibited, to touch the Sacred Vessels and Linen. not only the Power of Administering it is given only to Priests, the Church by Law has also forbid every one that is not consecrated to presume so much as to handle or to touch, the Sacred Vessels, Linen, and other Instruments, that are necessary to the consecration thereof: unless there be some very great necessity. Whence both the Priests themselves, and the rest of the Faithful may understand, with how great Religion and Holiness they ought to be qualified that come to the Eucharist, either to consecrate, to administer, or to take it. Although (as was before said of the other Sacraments) they are no less truly administered by Evil men, LXXIV. The wickedness of the Minister diminishes not the Holiness of the Eucharist. provided, that those things which belong to the perfect reason or nature of them, be duly observed, the same thing avails in the Sacrament of the Eucharist: for neither are we to believe that all these things are done by the merit of the Ministers, but by the Virtue and Power of Christ the Lord: These are the things which are to be explained concerning the Eucharist, as it is a Sacrament. Now what remains to be spoken must explain it as it is a Sacrifice, LXXV. Of the Eucharist as it is a Sacrifice. that the Curates may understand what chief they are to teach the Faithful people upon Sundays and holidays concerning this Mystery, according as Holy Synod has decreed. For this Sacrament is not only a Treasure of heavenly riches, Sess. 22. princip. which if we use well, we may reconcile the Grace and Love of God towards us; but there is in it also a kind of special Mean, whereby we return him some thanks for his immense benefits bestowed on us. But this Victim or Sacrifice if it be rightly and legitimately offered, how grateful and acceptable it is to God, is gathered from hence: If the Sacrifices of the Old Law, whereof it is written: Psal. 39.7. Sacrifices and Oblations thou wouldst not: Psal. 50.8. And again, If thou wouldst have Sacrifice, I would give it thee accordingly, but thou delightest not in Offerings, so pleased the Lord, that God, as the Scripture testifies, Gen. 2. smelled a sweet savour, i. e. were grateful and acceptable to him: what may we hope for from this Sacrifice, wherein he himself is sacrificed and offered; of whom that voice from Heaven was twice heard, Mat. 3. 17● This is my beloved Son in whom I am well pleased? Let the Curates therefore diligently explain this Mystery, that when the Faithful come together to Divine Service; they may learn attentively and religiously to meditate on those things, at which they are present. And first let them teach, LXXVI. The Eucharist instituted for Two causes. that the Eucharist was instituted of Christ our Lord for Two causes. The One is, that it might be the heavenly Food of our Souls, wherewith we might preserve and sustain our spiritual Life: The Other, that the Church might have a perpetual Sacrifice, whereby our sins might be expiated, and our heavenly Father, who has often times been grievously offended by our wickedness, might be turned from his Anger to his Mercy, and from the severity of his just Revenge to Pity. We may observe the Figure and Resemblance of this thing in the Paschal Lamb, which was used to be offered as a Sacrifice, and eaten as a Sacrament by the Children of Israel. Vide Trid. de Sacrif. Missae, c. 1.3. Dionys. l. 17. de Eccl. c. 3. Ignat. Epist. ad Smyrn. Tert. lib. de Orat. Iren. l. 4. c. 32. Aug. lib. 10. de Civit. Dei c. 10. Et lib. 17. c. 20. & lib. 18. c. 35. & lib. 19 c. 23. & lib. 22. c. 8. & alibi passim. Nor indeed when our Saviour was about to offer himself to God the Father upon the Altar of the Cross, LXXVII. How great the Benefit of the Eucharist is. could he give any more illustrious signification of his immense Love towards us, than when he left us a visible Sacrifice, whereby might be restored that which was a little after to be sacrificed once in Blood on the Cross, and the memory thereof might every Day be honoured by the Church spread abroad over all the World, to her exceeding advantage, even to the end of the World. Now these Two ways are very different in themselves: LXXVIII. The Difference between a Sacrifice and a Sacrament. for a Sacrament is performed or perfected in the Consecration: but the force or virtue of a Sacrifice consists in this that it be Offered. Wherefore the Sacred Eucharist while it is kept in the Pyx, or carried to the Sick has not the Nature of a Sacrifice, but of a Sacrament: and besides, as it is a Sacrament, it gives them that receive the Divine Host or Sacrifice, cause of Merit, and all those other advantages which were before remembered: but as it is a Sacrifice, it has not only the Efficacy of Meriting, but of Performing also. For as Christ our Lord in his Passion merited and satisfied for us: so they that offer this Sacrifice, wherein they communicate with us, do satisfy and merit the fruits of our Lord's Passion. Now concerntng the Institution of this Sacrifice, LXXIX. By Whom and when the Sacrifice of Mass was instituted. the Holy Synod of Trent has left no more room to doubt, for she has declared that it was instituted by Christ our Lord at his last Supper: and has condemned those with an Anathema that assert, that a true and proper Sacrifice is not offered to God; or, that to Offer is nothing else, than that Christ is given to be eaten. Sess. 22. de Sacrificio Missae, c. 1. & can. 1. & 2. Nor did she omit, LXXX. Sacrifice to be offered to God only, and not to the Saints. but diligently explained that Sacrifice is done to God only; for altho' sometimes the Church uses to celebrate Masses in Memory and Honour of the Saints, yet she never taught to offer Sacrifice to them, but to One God only, who has crowned them with immortal Glory. Wherefore neither is the Priest wont at any time to say" I offer Sacrifice to Thee Peter, or Paul: but while the sacrifices to God only, she gives thanks to him for the signal Victory of the blessed Martyrs, and so implores their Patronage, that they would vouchsafe to intercede for us in Heaven, whose Memory we celebrate on Earth. Now these things which have been delivered by the Catholic Church concerning the Truth of this Sacrifice, she received from our Lords own Words, when in that last night commending to his Apostles these Sacred Mysteries: 1 Cor. 10.24. Do this, says he, in Commemoration of me. He then, Note. as has been defined by the Holy Synod, made them Priests, and appointed that both they, and those who were to succeed them in the Priest's Office, should Sacrifice and Offer his Body: And this the Words of the Apostle written to the Corinthians, evidently show, when he says: 1. Cor. 100L Ye cannot drink the Chalice of the Lord and the Chalice of Devils, ye cannot be partakers of the Table of the Lord, and of the Table of Devils. For as by the Table of Devils is to be understood the Altar whereon Sacrifice was done to them: so also (that what the Apostle proposes, may by probable Argument be concluded) the Table of the Lord can signify nothing else but the Altar on which Sacrifice was done to the Lord. Now if from the Old Testament we would have some Figures and Oracles of this Sacrifice: LXXXI. Figures and Prophecies of the Sacrifice of the Eucharist. first then Malachias has most plainly prophesied of it in these words: From the rising up of the sun to the going down thereof, my name is great among the Gentiles, and in every place a clean oblation is offered to my name, because my name is great among the Gentiles, says the Lord of Hosts. Besides, this Host or Sacrifice was foreshowed as well before, as after the Law was given, in divers kinds of Sacrifices: for this one Sacrifice, as the Perfection and Fulfilling of all the rest, contains in it all those good things which were but signified by those other Sacrifices. But yet we cannot see the Figure of This better expressed in any thing, thah in Melchizedeches Sacrifice: for our Saviour himself declaring himself to be a Priest forever according to the Order of Melchizedech, at his last Supper offered his own Body and Blood to God the Father, under the species of Bread and Wine. We therefore acknowledge it to be, LXXXII. The Sacrifice of the Mass and of the Cross is one and the same Sacrifice. and it ought to be accounted but One and the same Sacrifice, which is done in the Mass, and which was offered on the Cross: even as it is One and the same Host, to wit, Christ our Lord, who once only offered himself in his Blood upon the Cross. For the Bloody and Unbloody Host is not Two Hosts, but one Host only: Luc. 22.19. 1 Cor. 11.24. the Sacrifice whereof is renewed daily in the Church, after that our Lord had commanded thus: Do this in Commemoration of me. And there is One and the same Priest, Christ the Lord: LXXXIII. Christ and the Priests are but One Priest. For the Ministers that make this Sacrifice, undergo not their own, but the Person of Christ, when they consecrate his Body and Blood, as is evident from the words of the very Consecration; for the Priest says not: This is Christ's Body; but This is my Body: to wit, bearing the Person of Christ our Lord, he changes the substance of the Bread and Wine, into the true Substance of his Body and Blood. Chrys. hom. 2. in 2. ad Tim. & hom. de Prod. Judae. Amb. lib. 4. de Sacram. c. 4. Which things, LXXXIV. Mass is a Sacrifice both of Praise and of Propitiation. since they are thus, without all doubt it may be taught, what the Holy Synod has explained, that the Holy Sacrifice of the Mass is not a Sacrifice of Praise and Thanksgiving only, or a bare Commemoration of that Sacrifice which was done on the Cross: but it is also truly a Propitiatory Sacrifice, wherewith God is appeased and rendered propitious to us. Trid. Sess. 22. de Sacr. Missae, c. 2. & can. 3. Wherefore if with a clean heart, LXXXV. Who offers Mass as he ought, obtains Mercy. and ardent Faith, and truly affected with inward grief for our wickedness, we sacrifice and offer this most Holy Host: It is not to be doubted, but we shall obtain of the Lord Mercy and Grace to help us in due time. For with the sweet savour of this Sacrifice the Lord is so delighted, Heb. 4 19 that bestowing upon us the gift of Grace and Penance, he pardons us our sins. Wherefore This also is the solemn Prayer of the Church. As often as the Commemoration of this Host is celebrated; so often the work of our Salvation is exercised, to wit, those most plentiful Fruits of that bloody Host, flow upon us throw this Unbloody Sacrifice. And then the Curates shall teach that the Virtue of this Sacrifice is such, LXXXVI. Mass profitable both in the Living and the Dead. that it profits not the Offerer and the Receiver only, but all the Faithful also, whether they remain alive with us on the earth, or being already dead in the Lord, are not as yet fully expiated. For according to the most certain Tradition of the Apostles, Trid. Sym. it is no less profitable to offer for These, than it is for the Sins, Punishments, Satisfactions or any other Calamities and Necessities of the Living. Whence it is very evident, LXXXVII. Mass never to be cal'ld Private. that All Masses are to be accounted Common, as pertaining to the common profit, and Salvation of all the Faithful. Now this Sacrifice has many Rites or Ceremonies, LXXXVIII. Why so many Ceremonies in Mass. and those very remarkable and solemn, whereof none may be thought to be superfluous or vain, but all tend to this End, that the Majesty of so great a Sacrifice may shine the more gloriously, and that the Faithful in beholding those saving Mysteries, may be excited to the contemplation of those divine things, which are hidden in that Sacrifice. But of these there is no need that we speak more● Both because this Argument seems to require a larger explication, than is suitable to our intended purpose: And also because the Priests will have in readiness almost innumerable Books and Commentaries which have been written concerning this Matter, by the most Pious and Learned Men. Thus far therefore shall suffice, with God's assistance, to have explained the more weighty Heads of those things, which belong to the Eucharist, both as it is a Sacrament, and also as it is a Sacrifice. Of the SACRAMENT of PENANCE. AS the Frailty and Weakness of Human Nature is known to all Men, and every one easily feels it by experience in himself; I. The necessity of the Sacrament of Penance. so how necessary the Sacrament of Penance is, no one can be ignorant. But if we ought to weigh the diligence which is to be used by the Pastors in every point, by the Greatness and Weight of the Thing they handle, we must by all means confess, that they will never be diligent enough in the Explication of this Point. But yet by so much the more diligently must they treat of this Sacrament, than of Baptism, because Baptism is only once administered, and may not be iterated; but there is room for Penance, and there is a necessity of repeating it so oft, as we happen to sin after Baptism: for thus it is said by the Council of Trent, Sess. 6. de Just. c. 14. & Sess. 4. de Poenit. c. 3. in c. 3. Isai. ad haec verba Ruit Jerusalem. & Ep. 8. That the Sacrament of Penance is necessary to Salvation to those who Slip or Fall into sin after Baptism, no otherwise than Baptism is to those who are not yet Regenerated. And that known sentence of St. Hierom, is greatly approved by all, who, from his time downwards, have treated of Divine Matters. That Penance is a second Table or Plank. For as in a Ship-wreck, there is one refuge for saving of life left, if haply one may lay hold of a broken Plank of the Ship-wreck: So after the loss of the Innocence of Baptism, unless a man make haste to lay hold of the Plank of Penance, without doubt there can be no Hope of his Salvation. but these things are spoken not to the Pastors only. but to all the rest of the Faithful also, to stir them up, lest haply they may be reprehended justly for their carelessness of a Matter of all the most necessary. For first, being mindful of their common Frailty, they ought with their utmost endeavours to wish, that being assisted with Divine help they may proceed forward in the way of the Lord without any Fall or Slip.: but if at any time they should offend, then having regard to the infinite kindness of God, who as the good Shep-herd is used to bind up the wounds of his Sheep, and to heal them, they shall consider that this most wholesome Medicine of Penance is never to be put off to another time. Of Penance have wrote among the ancient Fathers, Tertul. one Book, S. Cyprian many Epistles, and one Book de Lapsis. Pacianus one Book and two Epistles to Sympronianus. And of Penance and Confession, see paraen. ad Poenit. S. Ambrose two Books of Penance. S. Chrysostom ten Homilies and a Sermon of Penance. Ephrem, a Book and a Sermon of Penance. S. Fulgentius two Books to Euthymius of the Remission of sins. Gregory Nyssen a discourse of Penance. Basil one Homily postrema variarum. S. Austin one Book of true and false Penance, and one remarkable Book of the Medicine of Penance. Add to these, Mark the Hermit, who has one Book extant of Penance, but cautiously to be read. De eo vide Bellarmin. de Script. Eccles. He that has not the Fathers above cited may see in the Decree of Gratian concerning Penance seven Distinctions. Now that we may come to the Matter: II. The manifold acceptation of the name of Penance. The various Force and Notion of the Word is first to be explained, lest any body should be led into Error by the Ambiguity of the Word. For some take Penance for satisfaction. Others very far distant from the Doctrine of Catholic Faith, supposing that Penance has no relation to the time past, define it to be nothing else but a New Life. It must be taught therefore that the signification of this Name is manifold. For first, The First. Penance is spoken concerning those things which somewhat displease, which before pleased, without any Consideration whether they be Good or Bad: So all repent whose sorrow is according to the World, 1 Cor. 7.10. and not according to God. Such kind of Penance brings not Salvation but Death. Another Penance is, when any one for the sin he has committed, The Second. which yet before delighted him, conceives Grief, not for Gods but for his own sake. The Third is, The Third. when not only for the sake of the sin committed, we grieve with an inward sense of the Soul, or show some outward token also of that grief, but are in that grief for God's sake only. And indeed to all these kinds of Penitence the word Penance properly agrees. For when we read in Holy Scripture that God did penance, III. How God does Penance. it is evident that that is done by translation. For the Holy Scriptures use that kind of speech, which is accommodated to the manners of Men, when they declare that God had determined to alter any thing; Gen. 6.6. which he may seem to do no otherwise than Men, 1 Reg. 15.11. whom if they repent of any thing, labour with their utmost endeavours to change or alter it. Psal. 105.45. It is thus written therefore, Jer. 26.3. That it repent him, that he made man: And in another place, that he had made Saul King. But among these significations of Penance, iv The true Acceptation of Penance, we ought to observe a great difference. For the first, is to be accounted vicious: The second is a kind of Commotion and Affection of a disturbed mind: The third we say is both virtuous, and also a Sacrament, which signification is proper in this place. And first we will treat of it as it is a Virtue: V Why we begin with Penance as it is a Virtue. Not only because the Faithful aught to be instructed by the Pastors to every kind of Virtue, but also because the actions of this Virtue, do, as it were, afford matter wherein the Sacrament of Penance is employed, and unless it be rightly understood first what the Virtue of Penance is, it must needs be that the Force of the Sacrament cannot be known. Wherefore in the first place, VI Penance internal and external. the Faithful are to be admonished and exhorted to labour with all earnestness and study for the inward Penance of the Soul, without which that which is performed outwardly will profit them but very little. Vide Amb. in serm. de poenit. & citatur de poenit. didst 3. c. poenitentia. Aug. lib. de vera & falsa poenit. c. 8. & habetur de poenit. 3. c. 4. Greg. hom. 34. in Evang. & lib. 9 Regist. Epist. 39 But the inward Penance is this, VII. What internal Penance is. When from our very Soul we turn to God, and detest and hate the wickedness committed by us: and also steadfastly purpose and resolve with ourselves to amend the evil custom and naughty manners of our life, not without Hope of obtaining Pardon of God's Mercy. Now after this there follows, as the companion thereof, Grief and Sorrow, which is a Disturbance and Affliction, and by many is called a Passion joined with the Detestation of sin. Wherefore according to many of the Holy Fathers the Definition of this kind of Penance is declared in the grief of the Soul. But in him that does Penance, VIII. How Faith belongs to Penance. it is necessary that Faith go before Penance: For neither can any one turn himself to God, that wants Faith, whence it comes to pass that Faith can by no means be called a Part of Penance. Vide Trid. Sess. 14. de poenit. c. 3. & can. 4. But that this inward Penance, IX. Penance is a Virtue. as before was said, belongs to Virtue, many Rules or Precepts which have been delivered concerning Penance plainly show. For the Law gives Rule concerning those things only which are begun with Virtue. Besides, no one can deny, but that to grieve, when, how, and so far as one ought, belongs to Virtue; but the Virtue of Penance performs this: For sometimes it comes to pass that Men grieve less for their sins, Prov. 2.4. than is meet; as Solomon says: There are some that rejoice when they have done ill: And again there are some, that so give themselves over to grief and disorder of mind, that they even altogether despair of their Salvation: Such a one Cain perhaps may seem to be, who said: Gen. 4.13. My iniquity is greater than that I can obtain pardon for: And such a one haply was Judas, Matt. 3.27. who being led by Penance, and hanging himself, lost both Life and Soul. That therefore we may keep a measure in sorrow, we are helped by the Virtue of Penance. But the same may be gathered from these things, X. The Motives of the Virtue of Penance. which he proposes to himself as his End, who truly does Penance for his sins. The First is, The First. That he purposes to abolish sin, and to wipe away every fault and spot of the Soul. The Second is, The Second. That he make satisfaction to God for the sins he has committed, and that this is to be referred to Justice is evident: For though betwixt God and Men there can be no proper Measure of Justice, since there is so great a distance betwixt them; yet it is manifesf, there may be some kind of Justice, such as is betwixt a Father and his Children, betwixt a Lord and his Servants. The Third is, The Third. That a Man return into the Grace of God, into whose displeasure and hatred he has run by reason of the Filthiness of sin. Now all these things sufficiently declare that Penance has relation to Virtue. But it must be taught also, by what degrees we may ascend to this divine Virtue. First, XI. Five Degrees of Penance. The First. Thren. 3.1. The Second. Heb. 11.6. therefore, the Mercy of God prevents us, and converts our Hearts to him. Which when the Prophet Prayed for, he said, Convert us, O Lord, and we shall be converted. And then, being enlightened with this Light, we tend towards God in Soul by Faith. For he that comes to God, as the Apostle testifies, must believe that He is, and that he is a Rewarder of them that seek him. Then follows the Motion of Fear; The Third. and the Bitterness of Punishment being proposed, the Soul is called back from sin; and hither those words of Isayah seem to have regard: Isa. 26.17. As a Woman which has conceived, when she draws near to her travel grievously laments: So are we fallen in her Pains. And then comes Hope of obtaining Mercy from God, The Fourth. wherewith being encouraged, we resolve to amend our Life and Manners. Lastly, The Fifth. our Hearts are kindled with Charity; whence that liberal Fear, worthy honest and ingenuous Children, arises: And so fearing this one thing only, lest in any thing we may offend the Majesty of God, we wholly forsake the custom of sinning. By these Steps or Degrees therefore we come to this most excellent Virtue of Penance; XII. Heaven promised to Penance. which may well be accounted a divine and heavenly Virtue: Because to it the Holy Scripture promises the Kingdom of Heaven. For in S. Matthew it is written, Do Penance, for the Kingdom of Heaven is at hand: Matt. 4 17. And in Ezekiel: Ezek. 18.21. If a wicked Man do Penance for all the sins which he has done, and shall keep all my commandments, and do justice and judgement, he shall live. And also in another place: Ezek. 33.11. I will not the Death of a sinner, but that the wicked Man be converted from his evil way and live. Which, that it is to be understood of that blessed and eternal Life, is plainly evident. But of External Penance it is to be taught, XIII. External Penance which is the Sacrament. that it is That wherein the Reason or Nature of the Sacrament consists, and that it has some external things subject to the senses whereby those things are declared which are done inwardly in the Soul. And First, XIV. Why Christ instituted this Sacrament. The First Cause. it seems necessary to be explained to the Faithful, Why it was, that Christ our Lord would have Penance in the Number of the Sacraments. And hereof this was certainly the cause, That we might doubt the less, concerning the Remission of sins which God had promised us, when he said: Ezek. 18.12 If the wicked man do Penance, etc. For it must needs be that we be very dubious in our minds of our inward Penance, seeing every one deservedly aught to fear concerning his own judgement of those things he does himself. Now therefore that the Lord might relieve our solicitude, he instituted the Sacrament of Penance, wherein through the Absolution of the Priest, we may consider that our sins are forgiven us, and our Consciences, by the Faith which justly ought to be given to the virtue of the Sacraments, are more quieted. For neither are the words of the Priest legitimately pardoning our sins, to be received otherwise than of Christ himself, Mat. 6.22 who said to the Lame-man: Son be of good cheer, thy sins are forgiven thee. Vide Concil. Trid. Sess. 14. c. 1. Innoc. 1. Epist. 91. inter Epist. Aug. And then, The Second Cause. seeing that no one can obtain Salvation, but through Christ, and the benefit of his Passion, it was fit, and very profitable to us, that such a kind of Sacrament as this should be instituted, by the Virtue and Efficacy whereof Christ's Blood flowing to us, might do away our sins committed after Baptism, and that we might acknowledge with due thankfulness that we own the Benefit of our Reconciliation to Christ our only Saviour. But that Penance is a Sacrament, XV. Penance proved to be a Sacrament. the Pastors may easily show thus: For as Baptism is a Sacrament, because it blots out all our sins, and especially that which was contracted by our Birth: For the same reason Penance must truly and properly be called a Sacrament, because it takes away all sins done after Baptism in the Will or in the Act. And then, which is the chief, seeing those things which are done outwardly both by the Penitent and by the Priest, do declare those things which are inwardly wrought in the Soul, who is there can deny that Penance is endued with the true and proper reason or nature of a Sacrament. For a Sacrament is a sign of a Sacred thing: But a sinner that does Penance, by the Notes of Words and Things plainly expresses. That he has withdrawn his mind from the Filthiness of sin: And also from those things which are done and said by the Priest, we easily understand the Mercy of God forgiving those sins. Although those words of our Saviour plainly show this thing: Mar 16.19. I will give thee the Keys of the Kingdom of Heaven, and whatsoever thou shall lose in Earth, shall be loosed also in Heaven. For the Absolution of the Priest, pronounced by words, signs that Remission of sins which it works in the Soul. Nor are the Faithful to be taught only that Penance is to be reckoned in the number of the Sacraments, XVI. The Sacrament of Penance may be iterated. but also that it is One of Those that may be iterated. For to Peter ask, Whether Forgiveness of sin might be given seven times? Our Lord answered, Matt. 18.22. I say not to thee, till seven times, but till seventy times seven. Wherefore if we have to do with such men as seem to distrust the supreme Goodness and Mercy of God, the Souls of such are to be confirmed, and to be supported with the Hope of Divine Grace. Which they will easily do, by the handling of this Point, and of very many others, which they meet with in the Holy Scriptures; and also with those Reasons and Arguments which they may find in S. Chrysostoms' book de Lapsis, and S. Ambrose's books of Penance, Chrysostom. 5. lib. de Laps. repar. & habetur de Poen. dist. 3. c. talis. Ambr. de poens. lib. 1. c. 1, & 2. vide & Aug. lib. de vera & falsa poens. c. 5. citatur de poen. didst 3. c. adhuc instant. Now since the Faithful aught to know nothing more than the Matter of this Sacrament: XVII. The Matter of Penance what. it must be taught, that herein chief this Sacrament differs from the rest, that the Matter of the other Sacraments is some natural thing or made by Art. But that which is as the Matter of this Sacrament of Penance, are the Actions of the Penitent, to wit, Contrition, Confession, and Satisfaction▪ as has been declared by the Council of Trent; S ss. 24 de poenit. c. 3. & can. 4. because so far as by God's institution they are required in the Penitent to the Integrity of the Sacrament, and to the full and perfect Remission of sins, for this reason they are called Parts of Penance. Nor are these Acts said by that Holy Synod to be as the Matter, Note. because they have not the true Reason of Matter: But because they are not Matter of that kind, which is used extrinsecally, as Water in Baptism, and Chrism in Confirmation. But then, XVIII. In What sense sin is the Matter of Penance. As to what is said of Others, that the sins themselves are the Matter of this Sacrament, there will seem to be no difference therein, if we consider well. For as we say that Wood is the Matter of Fire, which by the force of the Fire is consumed: So sins which are blotted out by Penance, may rightly be called the Matter of this Sacrament. Now the explication of the Form also is not to be omitted by the Pastors, XIX. The Form of the Sacrament of Penance. because the knowledge thereof will stir up the minds of the Faithful to receive the Grace of this Sacrament with the greatest Devotion. Now the Form is: [I absolve thee.] Which we may gather, not only from these words: Matt. 18 16. Whatsoever thou shalt bind on Earth, shall be bound also in Heaven; but we receive the same as delivered by the Apostles from the same Doctrine of Christ our Lord. And because the Sacraments do signify that which they effect: Those words, I absolve thee, show that Remission of sins is wrought in the Administration of this Sacrament, it is evident that This is the perfect Form of Penance; For sins are as it were Bands wherewith the Soul is held bound, and from which by the Sacrament of Penance it is discharged. Note. Which verily the Priest may pronounce no less truly concerning that Man also, who by virtue of a most ardent Contrition; yet so as that he has the Wish of Confession, has obtained from God the Pardon of his sins. There are added moreover many Prayers, XX. Why Prayers added to the Form of Penance. not as necessary to the Form, but that those things may be removed, which may hinder the Virtue and Efficacy of the Sacrament, through his Fault to whom it is administered. Wherefore let sinners give great thanks to God, who has given so large a Power to the Priests in his Church. For neither, XXI. The Priests of the New, more excellent than those of the Old Law. Leu. 13.9. as in old times, and under the old Law, declared only by the Priest's Testimony that some one was freed from Leprosy, is there now a Power in the Church given to Priests only to declare any person to be absolved from sin: But they do as the Ministers of God truly absolve them: the same thing which God himself does, who is the Author and Father of Grace and Righteousness. Now the Faithful shall diligently observe the Rites also, XXII. What must be observed in coming to Penance. which are used at this Sacrament; for so it will come to pass, that they will have those things better in their mind, which they get in this Sacrament. That as Servants they are reconciled to their most merciful Lord; or as Children rather to their most dear Father; and they will also more easily understand, what they ought to do, who are willing; for all aught to be willing to approve themselves grateful for, and mindful of so great a Benefit, for he that does Penance for his sins, will cast himself down with an humble and dejected mind at the Feet of the Priest; that behaving himself so humbly, he may plainly acknowledge that the Roots of Pride are to be plucked up, from whence all those sins he bewails, spring and had their beginning. But in the Priest, who sits over him as his lawful Judge, he venerates the Power and Person of Christ the Lord. For the Priest, as in other Sacraments, so in the ministering of the Sacrament of Penance, discharges the Office of Christ. And then the Penitent so reckons up his sins, that he confesses himself worthy of the greatest and severest punishment, and humbly begs pardon of his sins. All which things have most sure Evidence and Testimony of their Antiquity from S. Dennys. In Ep. ad Demoph. vide & Tertul. lib. de. Poenit. c. 9 But nothing verily so much profits the Faithful, XXIII. What wholesome F●ui s may be taken by Penance. and nothing gives them a greater cheerfulness to undergo Penance, as for the Pastors often to explain, how great profit we may gather thence; for they will understand that it may truly be said of Penance, That the Roots thereof o'er bitter indeed, but the Fruits are most sweet. All the Virtue therefore of Penance lies herein, The First. that it restores us to the Grace of God, and joins us with him in the greatest Friendship. Con. Trid. Sess. 14. can. 3. & c. 1. de Poenit. Now after this Reconciliation, The Second and Third. follows sometimes in devout Men, who receive this Sacrament holily and religiously, the greatest Peace and Tranquillity of Conscience together with the sweetest spiritual Delight. For there is no wickedness, The Fourth. how grievous and heinous soever, which the Sacrament of Penance blots not out once and again, and ost-times. Of which matter the Lord by the Prophet says: Ezek. 18 21 If the Wicked Man do Penance, for all his sins which he has done, and will keep my Precepts, and do my Judgement, and Justice, he shall live and not die; I will not remember all his iniquities which he has done. And S. John: If we confess our sins, he is faithful and just to forgive us our sins. And a little after: If any man sin, says he, we have an Advocate with the Father Jesus Christ the righteous; and he is the propitiation for our sins, and not for ours only, but also for the sins of the whole World. Note. But whereas we read in Scripture, that some have not obtained Mercy of the Lord, although they earnestly implored it; This we understand to have been so, because they did not do Penance truly and from their Heart for their sins. When therefore such Sentences occur, XXIV. How it is to be understood that some sins are unpardonable. either in Holy Scripture or in the Writings of the Holy Fathers, wherein they seem to affirm that some certain sins cannot be pardoned: We must interpret them so, as that we understand the Procureing of Pardon to be very difficult. For as some diseases are therefore said to be incurable, because the Sick person is so affected that he loathes the virtue of the Medicine that should cure him: So there is a kind of sin which is not remitted nor forgiven, for this reason, because it repels the proper Medicine of Salvation, which is the Grace of God. In this sense it is said by S. Austin: Aug. l. 1. de Serm. Dom. in monte c. 42. & 44. & Retract. li. c. 8, 19 So great is the pollution of that sin, when after the knowledge of God, through the Grace of Christ, any one opposes himself to the fellowship thereof, and maliciously acts against that Grace, that he cannot undergo the Humility of begging Pardon, although by his evil Conscience he be forced to acknowledge and declare his sin. Vide Aug. Serm. 1. de verb. Dom. & Epist. 50. ad Bonif. But to return to Penance, XXV. Without Penance there is no Remission of sins. Luc. 13.3. This is so much the Property thereof, to blot out sin, that without Penance we can by no means get, or so much as hope for Pardon of sin; For it is written: Except you have Penance, ye shall all likewise perish; which indeed was spoken by our Lord, of grievous and deadly sin; although the Lesser sins also, which are called Venial, do need some kind of Penance: For S. Austin says: Since there is a kind of Penance, which is daily done in the Church for Venial sins, That verily would be vain, if Venial could be forgiven without Penance. Aug. lib. 50. Hom. ●0. item Epist. 168. & Ench. cap. 71. But because it is not enough to speak of those things which in a manner proceed into Act, XXVI. What the Three entire Parts of Penance are. the Pastors shall take care to teach those things severally, by which the Reason and Nature of true and saving Penance may be perceived by the Faithful. For it is proper to This Sacrament only, that besides the Matter and Form, which are common to all the Sacraments, it has also those Parts, as we said before, which do as it were make Penance whole and entire, to wit, Contrition, Confession, and Satisfaction. Of which S. Chrysostom speaks in these words: Hom 2. quae est de Poenit. Penance forces the sinner to endure all things willingly; for in his Heart there is Contrition, in his Mouth is Confession, and in his Actions a perfect Humility, and fruitful Satisfaction. Vide Concil. Trid. 14. de Poenit. c. 3. can. 4. Item Concil. Floren. in doctrine. de Sacram. But these Parts are said to be of that kind of Parts, XXVII. The Quality of the Parts of Penance explained. which are necessary to make up some Whole: Because as the Body of Man consists of many members, as Hands, Feet, Eyes, and other such like Parts, whereof if any be wanting, he deservedly seems to be imperfect; but perfect, if no Part be wanting: After the same manner also Penance is made up of these Three things, so, that although, as to the Nature thereof, Contrition and Confession be sufficient to justify a Man; yet unless the Third Part also, which is, satisfaction, be added, it must needs be, that something be wanting, to make it perfect. Wherefore these Parts are so knit together, XXVIII. The connexion of the Parts of Penance. that Contrition has included in it the Counsel and Purpose of Confessing and Satisfying. Contrition and the Will of making Satisfaction goes before Confession: But they both go before Satisfaction. But of these Three Parts we may give this Reason, XXIX. Why Penance consists of these three Parts. that in Mind, in Word, and in Deed, we commit sin against God. Wherefore it was fit, that subjecting ourselves to the Keys of the Church, by those very things wherein the most holy name of God was violated by us, we should endeavour also to appease his Anger, and to procure of him the Pardon of our sins. But the same thing may be confirmed by another Reason also. For Penance is as it were a Compensation or Recompense for Offences proceeding from the Will of him that offended, and appointed by the Will of God, against whom the sin was committed. Wherefore the Will of making recompense is also required, about which chief Contrition is conversant: And it is necessary that the Penitent subject himself to the judgement of the Priest, who b●ars the Person of God: That according to the Greatness of the sin, he may appoint him his Punishment: From whence both the Reason and the Necessity of Satisfaction is perceived. Now because the Faithful must be taught the Virtue and Nature of these Parts, XXX. Contrition defined and explained. we must begin first with Contrition, and diligently explain That, for neither at no Instant of Time, when we remember our past sins, or whensoever we offend, ought the Soul to be free from Contrition. Now the Fathers of the Council of Trent define it thus. Ead. Sess. 14. Contrition is the Grief of the Soul, and a Detestation of sin committed, with a Purpose to sin no more for the time to come. And a little after, concerning the Motion of Contrition, it is subjoined: And so at last it prepares us for Remission of sins, if it be joined with a Confidence of the Mercy of God, and an earnest desire of performing the rest of those things which are required to the due performing of this Sacrament. By this Definition therefore the Faithful understand, XXXI. Wherein the Power and Efficacy of Contrition is placed. that the Force of Contrition is not placed in this only, That a Man cease to sin, or that he purposes to lead a New Life, or has already begun it; but he is first of all to hate, and to expiate his former ill-spent Life. This thing do those bitter cries of the Holy Fathers which we read scattered about in Holy Scripture abundantly confirm: Ps. 6.7. I have laboured, says David, in my mourning: I will every night wash by Bed. And, The Lord has heard the voice of my Weeping: Ezek. 38.15 And Another, I will recount to thee all my years, in the Bitterness of my Soul. Which, without doubt, and many other such like expressions, some vehement hatred of a fore-past-life, and detestation of sin uttered. But whereas Contrition has been defined a Grief, XXXII. Contrition is a Grief of the Soul, not of the Body. Hom. ●0. the Faithful are to be warned not to suppose that that Grief belongs to the Bodily Senses. For Contrition is an Act of the Will. And S. Austin testifies, That Grief is not Penance, but the Companion of Penance. But the Fathers signified the Detestation and Hatred of Sin by this word Grief: Both because the Sacred Scriptures so use it, for David said: Psal. 12.2. How long shall I put Counsel in my Soul, and Grief in my Heart daily? And also because from that Contrition, arises Grief in the lower part of the Soul, which has the Force of desiring. So that Contrition was not improperly defined in Grief, because it causes Grief; Note. and Penitents to declare that Grief, have been used to change their Garments also. Of this our Lord spoke in S. Matthew, Mat●. 11.21. Woe to thee Chorazin, Woe to thee Bethsaida, because if the mighty works had been done in Tyre and Sydon, which have been done in you; they had done Penance long ago in Sackcloth and Ashes. Rightly therefore is this name Contrition given to the Detestation of sin, XXXIII. How properly this Part of Penance is called Contrition. of which we speak, to signify the Force of Grief, taken from a Similitude drawn from corporeal things, which are broken by little and little by a Stone or some harder Matter, that by that Name it might be declared, that our Hearts which by Pride are hardened, by virtue of Penance might be beaten and made soft. Wherefore no other Grief, Note. whether at the Death of Parents or Children, or for any other Calamity, is called by this Name: But this Name is proper to that kind of Grief, wherewith we are affected at the loss of God's Grace and Innocence. Now the same thing is used to be called by other Names; XXXIV. Contrition called by other Names. for it is called Contrition of Heart; because the Sacred Scriptures do frequently use the Word Heart for the Will: For as from the Heart the Bodily Motion has its beginning; so the Will governs and rules all the other Powers of the Soul. It is also called by the Holy Father's Compunction of Heart, Chrysost. de Compunct. co●dis. Isidor. de summo bono. l. 2.12. who were pleased to entitle the Books they wrote of Contrition, to be of Compunction of the Heart rather. For as swelling Ulcers are cut with a Knife, that the poisonous Corruption may be let forth: So our Hearts are cut as it were with the Penknife of Contrition, that the deadly Poison of Sin might run out: And therefore it is called by the Prophet Joel, Joel. 2.21. A cutting of the Heart: Be ye converted to me, says he, with all your Heart, in Fasting, and in Weeping, and in Mourning, and cut your Hearts. But that the greatest and deepest Grief is to be taken for sin committed; XXXV. Contrition ought to be the greatest Grief. so that no greater can be imagined, will be easy to evidence by these Reasons. For whereas perfect Contrition is an Act of Love, The First Reason. 1 Joh. 3. which proceeds from a filial Fear, it is plain that there ought to be the same measure both of Love and Contrition; hence it comes, That Contrition has joined with it the most vehement Grief of Mind; for as God is to be loved above all things; so those things which estrange us from God are to be hated above all things. Wherein this is also observable; Note. that after the same manner of speaking is signified in Sacred Scripture the Greatness of Love, and of Contrition. Of Charity it is said; Thou shalt love the Lord thy God with all thy Heart. And again, as to Contrition, the Lord cries out by the Prophet: Be ye converted with your whole Heart. Besides; The Second Reason. if as God is the supreme Good among all the things that are to be loved, and so Sin, the greatest evil among all the things that Men ought to hate: This follows, that for what cause we confess that God is above all things to be loved, for the same cause again, we must needs hate Sin above all things: But that the Love of God is to be put before all other things, so that we may not sin, though it were to save out very Lives; those words of our Lord plainly teach us: Matt. 10.27 Mar. 16.25. Mar. 8.35. He that loves Father or Mother more than me, is not worthy of me: And He that will save his Life shall lose it. But This also must be observed, The Third Reason. that as there is no End or Measure prescribed to Charity, as S. Bernard testifies, Lib. de di●●gendo Deo circa inod. (For, says he, The measure of loving God, is to love him without Measure) so there is no measure defined to the Detestation of Sin. Besides, XXXVI. Contrition ought to be most vehement. Deut. 4.27. Hierem. 2●. 13. it ought to be not only the Greatest but also the most Vehement, and therefore Perfect, and excludes all slothfulness and laziness: For in Deuteronomy it is written: When thou shalt seek the Lord thy God; thou shalt find him, if notwithstanding thou shalt seek him with thy whole Heart, and in the tribulation of thy Soul: And in Jeremy: Ye shall seek me, and shall find me, when ye shall seek me with your whole Heart, and I will be found of you, says the Lord. Now although we cannot get to make it perfect; XXXVII. Contrition though imperfect, yet it may be true. yet our contrition may be true and efficacious, for it often comes to pass, that those things which are subject to sense, more affect us than spiritual things. Wherefore sometimes some Men are more sorrowful for the Death of their Children, than for the Filthiness of their sins. The same judgement is to be made, XXXVIII. Tears though to be desired, yet not necessary. Serm. 41. de Sanctis. if Tears follow not the Bitterness of Grief; which yet in Penance are much to be wished and commended. For S. Augustine's sentence in this case is very excellent, The Bowels of Christian Charity, says he, are not in thee, if thou lamentest the Body from which the Soul is departed, but dost not lament the Soul from which God is departed. And hither tend those words of our Saviour before recited: Mat. 11.21. Woe to thee Chorazin, woe to thee Bethsaida! for if the mighty works which have been done in you, had been done in Tyre and Sydon, they had done Penance long ago in Sackcloth and Ashes. Yet for the proof of this, those most famous examples of the Ninivits, of David, of the Harlot, of the Prince of Apostles, will be sufficient: All which sought pardon of their sins, imploring the Mercy of God, with very many Tears. But the Faithful are specially to be exhorted and admonished, XXXIX. All Mortal sins to be detested with Contrition. that they study to apply the proper Grief of Contrition to their several Mortal Sins: For so Ezechias describes Contrition; when he says, I will recount to thee all my years in the bitterness of my soul. For, to recount all his years, is severally to examine his sins, to be sorry in mind for them. And we read in Ezekiel, Ezek. 28.21. If the wicked man do Penance for all his sins, he shall live. And agreeable hereto S Austin says, Let the sinner consider the Quality of his sin at that Time, in what Place, against what Light, and against whom. Lib. de vera & falsa Religione, cap. 14. Let not the Faithful notwithstanding in this Case despair of the infinite Goodness and Mercy of God: Note. For since he is most desirous of our Salvation, he will not delay to pardon us, but will embrace the sinner with a Fatherly Love, as soon as ever he shall have recollected himself, and detested all his sins, which thencesorth at any time according to his ability, he can bring to remembrance, and resolves in his mind to hate, and converts himself to the Lord: Ezek. 33.12. for so by the Prophet he commands us to ho e, when he says: The wickedness of the wicked shall not hurt him, at what day soever he will be converted from his wickedness. From hence therefore may be gathered what ' things are most necessary to true Contrition, XL. How many things necessary to True Contrition. concerning which the Faithful must be accurately taught, that every one may know, by what means he may get it, and may have a certain Rule whereby he may judge how far he is from the Perfection of this Virtue. For first, The first. it is necessary to hate and to gri ve for all the sins we have done: Lest if we blot out some only, the Penance we do may seem dissembled and counterfeit, and not saving. For, as S. James says; He that shall have kept the whole Law, but Offends in One thing, he is guilty of all. The second is, The second. that This Contrition has a Will to Confess and to Satisfy for Sin, joined with it, of which shall be spoken afterwards, in its proper place. The third is, The third. That the Penitent do firmly and certainly resolve with himself to amend his Life. And this the Prophet has plainly taught us in these words: If the wicked will do Penance for all his sins which he has committed, and keep all my precepts, and do judgement and justice, he shall live, he shall not die; I will remember none of his iniquities which he has done: Ezek. 18.21. And a little after: When the wicked man will turn himself from his wickedness which he has done, and will do judgement and justice, he shall quicken his own soul. And a little after, Be ye converted, says he, and do Penance for all your iniquities, and iniquity shall not be your Ruin: Cast away from you all your Prevarications wherein you have prevaricated, and make you a new heart. The same thing also Christ our Lord prescribed to the Woman taken in Adultery; Go thy way, Joh. 8.11. says he, and now sin no more. And to the Lame man that was cured at the Pool of Bethesaida. Behold, Joh. 5.14. says he, thou art made whole, now sin no more. But Nature itself also and Reason plainly show, XLI. These proved by an Example. that these Two things are chief necessary to Contrition, to wit, Grief for sin done, and a Purpose and Caution not to do the like for the time to come. For he that is desirous to be reconciled to a friend, whom he has wronged, must both be sorry that he has done him injury or contumely, and must take diligent care for the time to come not to hurt his friendship in any respect. For it is fit that a man obey that Law he is under, whether it be Natural, Divine or Human. Wherefore if a Penitent has taken any thing from another by Force or Fraud, he must restore it, and also satisfy with the recompense of some profit or service, him whose credit or life he has any ways hurt either by Word or Deed: For that saying is sufficiently approved of all, which we read in S. Austin: Ep. 54. The sin is not forgiven, unless the thing taken away be restored. Nor among the other things chief belonging to Contrition, The fourth. are you to take less diligent or necessary care that whatsoever Injury, you have received from another, you wholly forgive and pardon it: For so our Lord and Saviour admonishes and denounces: Mat. 6.14. If ye forgive men their offences, your heavenly Father will also forgive you your sins: but if ye forgive not men, neither will your heavenly Father forgive you your sins. These are the things to be observed of the Faithful in Contrition: the other things which may easily be gathered by the Pastors, belonging to this matter, will indeed make Contrition to be more perfect and absolute in its kind; but are not to be accounted so necessary, as that without them the Reason of true and saving Penance cannot consist. But because it ought not to be enough for the Pastors to teach those things which seem to belong to Salvation, XLII. The Fruits of Contrition. unless also they labour with all care and industry that the Faithful may direct their Life and Actions after that very manner which is prescribed; it will be very profitable very often to propose the Power and Profitableness of Contrition. For whereas very many other works of Piety, as Alms to the Poor, Fast, Prayers, and other Good and Holy Works of that kind, are sometimes rejected of God; certainly this Contrition can never be ungrateful or unacceptable to him: Psal 50.19. For says the Prophet: A contrite and an humble heart, O God, thou wilt not despise. But as soon as ever we have conceived This in our minds, those words of the same Prophet in another place, declare, that Remission of Sins is given us of God: Psal. 3.15. I said, I will confess against myself my injustice to the Lord, and thou forgav'st the wickedness of my sin. And hereof we may see a Figure in the ten Lepers, Luc. 17.14. who being sent by our Saviour to the Priests, before they came to them, they were freed from the Leprosy. Where we may perceive, that such is the Power of true Contrition, whereof we have before spoken, that by Benefit thereof we presently get Pardon of God for all our Offences. It will very much avail to stir up the minds of the Faithful, XLIII. How the Faithful are to be induced to the Practice of Contrition. if the Pastors will teach them some Methods whereby every one may exercise himself in Contrition. They ought therefore to admonish that frequently examining their Consciences, First. all men would see whether or no they have observed those things which by God and by the Ecclesiastcal Laws are required. And if any one shall find himself to be guilty of any wickedness, Secondly. he presently accuse himself, and humbly beg pardon of the Lord. Thirdly. And desire time both to confess and to make satisfaction. And first of all let him pray, Fourthly. that he may be assisted with the help of the Divine Grace, that for the time to come he commit not the same sins, which he earnestly does Penance for having committed. Moreover the Pastors must take care, XLIV. The Hatred of sin how to be stirred up. to stir up the Faithful to the greatest Hatred of Sin; both because the Foulness and Baseness thereof is most extreme, and also because it brings upon us the most grievous Losses and Calamities. For it estranges the Good will of God from us, from whom we have received our greatest good things, and might have expected and had far greater, and exposes us to eternal Death, and to be forever tormented with the most extreme pains and sorrows. Thus far, of Contrition. Now we come to Confession, XLV. Confession how profitable. which is another Part of Penance. But how much Care and Diligence the Pastors ought to use in explaining thereof, they easily understand from hence, because almost all devout persons have held, that whatsoever Holiness, Piety and Religion has to this time by the great benefit of God, been preserved in the Church, is in a great measure to be ascribed to Confession: That none may wonder that the Enemy of Mankind, when he endeavoured utterly to overthrow the Catholic Faith, by the Servants and Vassals of his wickedness▪ has laboured with all his Power to oppose this Point, which is, as it were, the Fortress of Christian Virtue. First therefore, XLVI. How necessary the Institution of Confession is. it must be taught, that the Institution of Confession is very profitable to us, and consequently very necessary. For that we may grant that by Contrition, sin is done away, who knows not that it ought to be so vehement, bitter and hot, that the sharpness of Grief may equal and bear comparison with the Greatness of the Sin; but because very few come to this Degree, it came so to pass also, that Pardon of Sins should be denied but to a very few. Wherefore it was needful, that the most merciful Lord should ●rder the common Salvation of Mankind after an easier way, which by his admirable Counsel he has done, when he delivered to his Church the Keys of the Kingdom of Heaven. For by the Doctrine of Catholic Faith, XLVII. Confession perfects Contrition. All must believe and constantly affirm: If any one be so affected in mind, as to bewail his sins, and also to sin no more for the future, although he be not affected with such a kind of sorrow as may be sufficient to get him Pardon; Yet when he has rightly confessed his sins to a Priest, by Virtue of the Keys, all his wickednesses and sins are remitted and forgiven him: That worthily by the most Holy Men our Fathers, was it celebrated, That an Entrance into Heaven is opened by the Keys of the Church: Whereof it is not fit for any one to doubt, since we read it decreed by the Council of Florence," That the Effect of Penance, is Absolution from Sins. Amb. Serm. 1. de Quadrag. citatur de Poenit. dist. 1. c. ecce nunc August. lib. 2. the adult. conjug. 59 Chrysost. de sacerd. lib. 3. in Decreto Eugenii IU. And we may further learn from hence, XLVIII. Confession a most sure way of amending manners. how much advantage Confession brings, because we find by experience, that there is nothing so profitable for the amendment of manners to those whose custom of Life has been corrupt, as if they lay open to some Prudent and Faithful Friend, who can help him with his pains and counsel, all the secret Thoughts of his Heart, his Actions and Words. Wherefore according to the same Reason it must be thought very wholesome for those who are conscious of the guilt of Sin, to open the Sicknesses and Wounds of their Souls to a Priest, as to the Vicar of Christ our Lord, who is under the most severe Law of perpetual silence: For they presently find Remedies prepared for them, D. Poenit. didst 6. c. Sacerdot. which have such a heavenly Virtue of curing, not only the present Sickness, but also of disposing the Soul in such a manner, that thenceforth it will not be easy for the future to fall into the like kind of Disease and Vice. Nor is this advange of Confession to be pretermitted, XLIX. Confession exercises the Bad. which is very pertinent to the society and conjunction of Life: For it is evident, that if you take away Sacramental Confession from Christian Discipline, all things will be full of hidden and horrid wickedness: Which afterwards, and many others also much more heinous, Men depraved by the custom of Sin, will not fear to commit openly: For the modesty and shame of Confessing, calls a Bridle, as it were, upon the desire and liberty of offending, and restrains Dishonesty. And now the advantages of Confession being laid open, L. The Description of Sacramental Confession. the Pastors must teach, what the Nature and Virtue thereof is. They therefore define it to be an Accusation of sins which belongs to a kind of Sacrament, done to this End, that by virtue of the Keys we may get Pardon. And it is rightly called an Accusation, LI. With what mind sins are to be declared in Confession. because sins are not so to be commemorated, as though we boasted of our wickedness, as they do who are glad when they have done mischief; nor are they altogether to be told, as if for divertisement or sport to some idle Hearers, we were telling some matter that had been done; but they are so declared by a mind accusing itself, as that we desire also to revenge them in ourselves. But we confess our sins to the End that we may get pardon, LII. We must confess to get Pardon. Chrys 20. in Genes. because this Judgement, is far unlike those Courts which make inquisitions of Capital Causes, where the Pain and Punishment of Confession, is not made to be a Discharge of the Fault, or a Pardon of the Offence. In the same sense in a manner, although in other words, the most holy Fathers seemed to have defined Confession, as when S. Austin says: Aug. Serm. 4. de Verbis Domini. Greg hom. 40. in Evang. Confession is that by which the Disease which lay hid, is laid open by the Hope of Pardon: And S. Gregory," Confession is the Detestation of sins: either of which, because it is contained in the definition above mentioned, may easily be referred to it. And now, LIII. Confession instituted of Christ. which is above all, the Curates shall teach, and without any doubtfulness deliver to Faithful, that this Sacrament was instituted by Christ our Lord, who did all things well, and for the sake of our Salvation. For after his Resurrection, the Apostles being gathered together into one place, he breathed upon them, saying: Joh. 20.22. Receive ye the Holy Ghost; whose sins ye remit, they are remitted to them; and whose sins ye retain, they are retained. Vide Trid. Sess. 14. de poenit. c. 5. & can. 6. Aug. lib. hom. 64. & citatur de poenit. didst 1. c. agite. Orig. hom. 1. in Ps. 37. Chrysost. de Sacerd. lib. 3. When therefore the Lord gave power to the Priests of Retaining and Remitting sins, LIV. Confession to be made to the Priest. it is plain that they were made Judges of the Matter. And the Lord seemed to signify the same thing, when he gave his Apostles that employment, to lose Lazarus, Joh. 11. when he was raised from the Dead, from those Bands wherewith he was bound. For S. Austin explains that place thus: Aug. de vera & falsa poenit. ●tia, c 16. & Serm. 8. de verb. Domini. They, says he, (the Priests) can now profit more, they can spare more those that confess, to whom they forgive sin, to wit, the Lord by the Apostles delivered Lazarus whom he had raised from the Dead, to his Disciples to be loosed, showing, that the Power of Losing was now granted to his Church. Whither also belongs, that which he commanded those who on their journey were cleansed of their Leprosy, that they should show themselves to the Priests, and undergo their judgement. Since therefore the Lord has given to the Priests a Power of Remitting and Retaining sins, it is evident that they are appointed Judges of that Matter, and because, as the Holy Synod of Trent has wisely admonished, Sess. 14. c. 5. & can. 7. de Poenit. that a true judgement cannot be made concerning any thing, and in appointing punishments of sins, there can be no Measure of Justice held, unless the Cause be truly known and searched into; from hence it follows, that by the Confession of Penitents, all sins are severally to be laid open to the Priests. That the Priests are Judges of sins, S. Austin teaches, lib. 20. the civet. Dei, c. 9 Hieron. Epist. 1. ad Heliod. Chrysost. lib. 3. de Sacerd. & Hom. 5. de verbis Isaiae. Gregor. Hom. 26. in Evang. Amb. lib. 2. de Cain. c. 4. Trid. Sess. 14. de Poenit. c. 5. Can. 7. The Pastors therefore shall teach these things which have been decreed by the Holy Synod of Trent, LV. The Confirmation of what was said before. and always delivered by the Catholic Church. For if we attentively read the most Holy Fathers, we shall every where meet with most plain testimonies, whereby it will be confirmed that this Sacrament, and the Law of Sacramental Confession, which they called in Greek Exomologesis and Exagoreusis, as received from the very Gospel, was instituted by Christ our Lord. But if we desire Figures of the Old Testament also, without doubt those various kinds of Sacrifices, which were made by the Priests for the expiating of divers kinds of sins, do seem to belong to the Confession of sins. But because the Faithful are to be taught that Confession was instituted by our Lord and Saviour: LVI. Ceremonies used at Confession. It is fit that there should be also some Rites and solemn Ceremonies added by the Authority of the Church, to admonish them, which though they belong not to the virtue of the Sacrament; yet they put more plainly before men's Eyes, the dignity thereof, and dispose the Souls of them that Confess, being already kindled with devotion, the more easily to obtain the Grace of God. For when with uncovered Head cast down at the Priest's feet, with countenance down towards the Earth, and hands stretched forth in a beseeching posture, and giving other such like signs of Christian Humility, which are not indeed necessary to the Reason or Virtue of the Sacrament, we confess our sins; from these things we may evidently understand, both that there is a Heavenly Virtue in the Sacrament, and also that the divine Mercy is to be sought and procured by us with the greatest study. And now let no one think that Confession was indeed instituted of the Lord, LVII. The Necessity of Confession. but yet so, as though he had not told us that the Use of it is necessary. For let the Faithful be assured of this, that he who is oppressed by any Mortal Sin, aught to be called back to Spiritual Life by the Sacrament of Confession. Which thing indeed by a very fair Tradition from our Lord we see plainly signified, when he called, the Power of administering this Sacrament, the Key of the Kingdom of Heaven. For as no one can go in to any place, Mat. 16.19. without the help of him, to whom are committed the Keys: so we understand, that no one is admitted into Heaven except the Doors are opened them by the Priests, to whose Trust the Lord has committed the Keys. Otherwise there will plainly seem to be no Use at all of the Keys in the Church; and in vain will he, to whom the power of the Keys is given, prohibit any one the entrance of Heaven; if notwithstanding some other way to enter in there may be opened. Now this was excellently observed, by S. Austin, when he said; Lib. 50. hom. 49. Let no one say to himself, I do Penance secretly before God; God knows, who pardons me, what I do in my Heart: Mat. 18. Is it therefore without reason said, What ye lose on Earth, shall be loosed in Heaven? Were the Keys therefore without cause given to the Church of God? And to the same sense S. Ambrose in the Book he has left written concerning Penance, where he would root up the Heresy of the Novatians, Lib. 1. de Poenit. c. 12. who asserted, that the Power of forgiving sins was reserved to the Lord alone: And who, says he, reverence God more? those that obey, or those that resist his Commandments? God has commanded us to obey his Ministers: whom when we obey, we give honour to God only. But seeing it cannot be doubted, LVIII. At what Age we are bound to confess. that the Law of Confession was made and established by the Lord himself, it remains that we see at what time of Age and Years men ought to obey it. First, therefore by the Canon of the Council of Lateran, Lateran Concil. c. 21. whose, beginning is Omnis Vtriusque sexûs, it is evident that no body is bound by the Law of Confession, before that Age wherein he may have the Use of Reason: Nor yet is that Age by any certain number of years defined. But this seems to be held in general, that Confession ought to be enjoined to a Child, from the time when he has the power of discerning betwixt Good and Evil, and when his mind is capable of sorrow. For when any one comes to that time of his Life, when he can consider of his eternal Salvation, then ought he to begin to confess his sins to a Priest, when otherwise no one can hope for Salvation, who is loaded with the Conscience of wickedness. But at what time especially Confession ought to be made, LIX. At what time Confession must be made. Holy Church has decreed in that Canon before mentioned: For it commands all the Faithful to confess their sins at least once a year. But if we consider what the Reason of our Salvation requires, verily as often as the danger of Death hangs over us, or that we set about any thing, the doing whereof does not suit with a person polluted with sin; as when we administer or receive the Sacraments, so often Confession is not to be pretermitted. And the same thing we ought strictly to observe, when we fear, or are likely to forget any sin we have done. Neither can we confess sins which we remember not. Neither can we get Pardon of God for those sins, unless the Sacrament of Penance by Confession blot them out. But because in Confession, LX. Confession only to be entire. many things are to be observed, whereof some belong to the Nature of the Sacrament, and others are not so necessary; concerning these things it must be carefully treated: For neither are there Books and Commentaries wanting, from whence it is easy to fetch the Explication of these things. But first of all let the Curates teach this, that in Confession there must be care taken that it be entire and absolute. For all Mortal sins must be revealed to a Priest: LXI. All Mortal sins although hid must be confessed. For Venial Sins which do not pluck us away from the Grace of God, although rightly and profitably we confess them, as the practice of devout men shows; yet they may be pretermitted without Fault, and may be expiated many other ways. But deadly sins, as was said before, must be reckoned up, although they were done never so secretly and undiscovered, and were of that sort which are forbid in the Two last Heads of the Decalogue. For, it often happens, that they wound the Soul more than those which men are use to commit plainly and openly. For so it has been defined by the Holy Synod of Trent, and has always been delivered by the Catholic Church, even as the Testimonies of the Holy Fathers declare. For in S. Ambrose it is declared after this manner: Sess. 14. de Poenit. c. 5. & can. 7. No one can be justified from his sin, unless he confess his sin. And S. Hierom upon Ecclesiastes says: Lib. de Parad. c. 4. If the Serpent the Devil have secretly bitten any one, and no one know of it, he had infected him with the Poison of sin: C. 1. Super illud si mord●at s●rpens circa finem. If he hold his Peace and do not do Penance, and is not willing to confess is wound to his Brother or Master, his Master who has a Tongue to cure him, cannot profit him. Furthermore S. Cyprian in his Sermon de Lapsis most plainly teaches this in these words: Although they are fettered by no such heinous crime as Sacrificing to Idols or Libelling, yet because they had thoughts of doing so, they ought with grief to confess it to the Priests of God. Lastly, This is the common voice and sentence of all the Doctors of the Church, That all Mortal sins ought severally to be confessed, do teach. Aug. lib. de vera & falsa Poenit. cap. 10. Greg. hom. 10. super Ezekiel, Ambr. lib. de parad. cap. 14. Hieron. in Ecclesiast. cap. 10. Cypr. de Lapsis circa finem. Vide & de Poenit. didst 3. cap. sunt plures, etc. pluit & ibid. didst 1. cap. quem poen. & ibid. pass. But in Confession that very great Care and Diligence is to be used, LXII. How by Confession sins are plucked up by the Roots. which we are wont to use in the weightiest Matters; and all our study ought so to be employed herein, that we may cure the Wounds of our Souls, and destroy the very Roots of Sin. Nor ought we only by a Declaration of them to explain our grievous sins, but also all the several Circumstances of every sin which either greatly increase or lessen the sins. For some Circumstances are so weighty, LXIII. The Circumstances which increase the sin must be confessed. that the Nature of the Deadliness of the sin consists only in them: wherefore all these things must always be confessed. For if any one shall have killed a Man, it must be explained whether he were a Clerk or a Lay man. As also it is necessary that he declare if he lay with a Woman, whether she were free from the Law of Marriage, or were another Man's Wife, or of his Kindred, or Consecrated to God, by the Betroathing of any Vow. For these things make the kinds of sins different. So that the first by the Doctors of Holy things is called simple Fornication; The Second, Adultery; The Third, Incest; The Fourth, Sacrilege. Also Theft is to be reckoned among sins: But if any one shall steal a piece of Gold, he certainly sins less than he that steals away a hundred or two hundred pieces, or a great quantity of Gold, and of especially who stole the Sacred Mony. And this Reason belongs also to Place and Time, Examples whereof are more known in the Books of many, than that we should make mention of them in this place. These things, Note. as we have said, are to be numbered; but those things which do not much increase the wickedness of the thing, may without sin be omitted. But to Confession it is so necessary, LXIV. To conceal sin in Confession, a great Crime, & the Confession to be iterated. as we said before, that it be entire and absolute, that if any one in Confession pass over some of those things which ought to have been explained, and confessed only some of them; he not only by that Confession reaps no advantage, but also fetters himself in a new wickedness. Nor is such a kind of reckoning up of sin, to be called by the name of Confession, in which is the Virtue of a Sacrament; but rather it is necessary for the Penitent to repeat again his Confession, and to acknowledge himself guilty of that sin, that he violated the Holiness of that Sacrament, by a counterfeit Confession. But if for any other cause there may seem to be any defect in the Confession; LXV. Confession not to be iterated by reason of sin forgot. either because the Penitent has forgot some sins; or because he has not so narrowly searched into the secret corners of his Conscience; yet because he had it in his mind, entirely to confess all his sins, he has no need to iterate his Confession: But it will be sufficient, if, when he remembers the sins before forgot, he confess them to a Priest at another time. Wherein care must be taken, LXVI. Negligence in examining must be avoided. that we do not haply search our Consciences too dissolutely and remissly, and so negligently study to bring our sins to remembrance, that we may deservedly seem to be willing indeed not to remember them: For if we do so, we must by all means iterate our Confession. Moreover we must take heed, LXVII. Confession must be naked, simple and plain. that our Confession be Naked, Simple, and Plain, not artificially composed, as is done by some, who seem rather to lay down the Rule of their Life, than to confess their sins. For such aught to be our Confession, as it may show us to the Priest to be such Persons as we know ourselves to be, and may show things certain for certain, and doubtful for doubtful. But if sins are not disclosed or recited, Note. or the words we make use of, be far from the matter we have in hand, it is evident that this Confession wants this Virtue. They also are much to be commended who use Prudence and Modesty in explaining things, LXVIII. Prudent and Modest. for neither aught there too many words to he used; but those things which belong to the Nature and Reason of every sin are to be opened in a short Speech which is joined with Modesty. But this must be endeavoured both by the Confessing Person, LXIX. Secret. and by the Priest, that their speech in Confession be secret. For which cause it is not lawful for any by any means, Note. either by Messenger or by Letter to confess their sins, because according to reason nothing by that means can be done secretly. But nothing so much requires the Care of the Faithful, LXX. Frequent. as to study to cleanse their Soul by a frequent Confession of their Sins. For when any one is tempted with any deadly sin, there can be to him nothing more wholesome or saving, by reason of the many dangers which hang over our life, than presently to confess his sins. For it is a foul thing for any one to promise himself a long time to live, when we are so diligent in cleansing the spots of our Body, or of our , and not to use at least the same diligence, that the splendour of our Soul grow not rusty with the most filthy stains of sin. And now we must speak concerning the Minister of this Sacrament. And that he is a Priest, LXXI. An ordinary Priest the lawful Minister of Confession. who has the Ordinary or Delegated Power of Absolving, sufficiently appears from the Ecclesiastical Laws. For he must have, not only the Power of Order, but of Jurisdiction also, that discharges this Office: A clear testimony of this Ministry we have from our Lords words in S. John: Joh. 20.23. Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained. And it is manifest that this was spoken not to all, but to the Apostles only, to whom the Priests succeeded in this Office: And this is very consentaneous; for whereas every kind of Grace which is given in this Sacrament, is derived to the Members from Christ the Head; rightly ought they to administer this to Christ's mystic Body, i. e. to the Faithful, who only have power of consecrating his true Body; especially seeing the Faithful by this Sacrament of Penance, are made fit and well disposed for receiving the Sacred Eucharist. But with how great Religion in old times, Note. in the Primitive Church, the Right of the ordinary Priest was preserved, is easily gathered from the ancient Decrees of the Fathers: Whereby it is provided, That no Bishop or Priest shall presume to act any thing in another's Diocese or Parish, either by his authority who is over him, or unless a great necessity seems to compel it. And it was so decreed by the Apostle, when he commanded Titus, Tit. 1.5. That he should appoint Priests in every City, to wit, who might feed and educate the Faithful with the Heavenly Food of Doctrine and of the Sacraments. Although if there be imminent danger of Death, LXXII. At the Point of Death, every Priest is the Minister of Confession. and the proper Priest cannot be had, that by this occasion none might perish, the Council of Trent teaches, That it has been observed in the Church of God, that it is lawful for any Priest, not only to remit all kinds of sins, to whose jurisdiction soever they belong, but even to absolve them from the Bond of Excommunication also. Sess. 14. c. 6. de Peonit. Now besides the Power of Order, LXXIII. The Qualities of the Minister of Confession. and of Jurisdiction, which are very necessary: It is first, Necessary that the Minister of this Sacrament be endued both with knowledge, and Learning, and Prudence: For he bears the Person both of a Judge, and of a Physician. As to the First, That he be Learned. It is evident enough, that it is not a common Knowledge which is necessary, and which enables him to discover sins; & of the divers kinds of sins to judge which are weighty, which are lighter, according to the Rank and quality of the Person. But as he is a Physician, Prudent. Ex Basilio in reg. br●vib. q. 229. he has need of the greatest prudence also: For great care must be taken that those Remedies be applied to the sick person, which seem to be proper to heal his Soul, and to strengthen it for the future against the force of the Distemper. Whence the Faithful may understand, Of upright Life. that every one ought to take extraordinary care to choose himself a Priest, whose Integrity of Life, Learning, and prudent Judgement may commend him: Who understands well, of how great weight and Moment the Office is, wherein he is placed, and what Punishment is suitable to every offence, and who are to be absolved, and who to be bound. But because there is no one who does not earnestly desire, LXXIV. Most strictly forbidden to reveal the sins of the Penitent. that his Wickedness and Shame might be hid: The Faithful are to be admonished, that there is no reason to fear, lest those things which they reveal in Confession, shall ever be made known to any one by the Priest, or lest he may at any time fall into danger thereby. For the Sacred Laws will most severely revenge it upon those Priests, who shall not have concealed, with perpetual and religious silence, all sins which any one shall have confessed to them. Wherefore in the great Council of Lateran we read thus: Cap. 21. Let the Priest take special heed, that neither by Word, or Sign, or by any other way, he at any time betray the sinner. And now the Order of the Matter requires, LXXV. The Negligence of sinners reproved. since we have spoken of the Minister, that some special Heads should be explained, which are not a little suitable to the Use and Practice of Confession. For a great part of the Faithful, to whom commonly nothing seems more tedious, than the passing away of those days, which by Ecclesiastical Law are appointed for confession, are so far from Christian Perfection; that scarcely do they remember those sins which are to be revealed to the Priest, nor yet do they diligently take care of those things, which it is plain have a very great Power to reconcile the Divine Grace to them. Wherefore since all endeavour must be used to further their Salvation. The Priest shall carefully observe in the Penitent, LXXVI. It must be well observed, whether the Penitent be contrite. whether he have a true contrition for his sins, and be steadfastly resolved for the time to come, to leave them off. And if they shall observe him to be so affected, LXXVII. When the Penitent is found contrite, what he is to be exhorted to they shall earnestly admonish and exhort him, that for so great and singular a benefit, he give God his greatest thanks, and never cease to seek of him the protection of his Heavenly Grace: Wherewith being armed and secured, he may easily resist and oppose his evil lusts. He is also to be taught, that he suffer no day to pass without meditating somewhat of the Mysteries of the Passion of our Lord, and stir up and inflame himself to imitate him, and to love him with the greatest Charity; for by this Meditation he will obtain this, that he will feel himself every day more and more safe from all the Temptations of the Devil. For neither is there any other cause why we yield both our courage and our strength so soon, and so easily to be overcome by the Enemy, than that we labour not by the Meditation of heavenly things, to conceive the Fire of divine Love, whereby our Mind might be refreshed and supported. But if the Priest shall understand, LXXVIII. If he seem not to be contrite, what is then to be done. that he that is willing to confess, does not so bewail his sins, as that he may truly be said to be contrite, he shall endeavour to affect him with an earnest desire of Contrition, that thenceforth being inflamed with the desire of this excellent Gift, he may resolve with himself to beg, and beseech it of the mercy of God. But first of all, LXXIX. What is to be done with one who excuses or lessens his sins. the Pride of some is to be reproved, who endeavour either to defend their wickednesses by some excuse, or to lessen them. For, for example, when any one confesses, that he was somewhat overmuch moved with Anger, he presently charges another with the cause of that Disturbance, who as he complains, first did him the Wrong. He is therefore to be admonished, That this is the sign of an exalted or proud mind, and of a Man that either despises, or else is ignorant of the greatness of his sin. And also that such kind of Excuse does rather increase than lessen the sin. For he that strives thus to approve his Fact, seems to profess, that he then will use Patience, when no body hurts nor wrongs him, than which nothing can be more unbecoming a Christian. For whereas he ought very much to bewail the condition of him who did the Injury; yet is not moved with the naughtiness of the sin, but is angry at his Brother: And when a fair occasion was offered him, to honour God with his Patience, and amend his Brother with his Meekness, he turns the matter of his Salvation, to his Hurt. But more pernicious is the Fault of those to be thought, LXXX. What to be done with those who are ashamed to confess. who being hindered by a foolish kind of Bashfulness, dare not confess their sins. They must by Exhortation be encouraged therefore, and admonished, That there is no cause why they should be afraid to reveal their Vices, and that no one ought to wonder if he knows that Men sin, which is indeed the common Disease of all, and is properly incident to Human Weakness. There are others, LXXXI. What with the slothful, and those that neglect Conscience. who, either because they are used very seldom to confess their sins, or because they take no care and thought to find out their sins, and know not well how to begin that Office, and having begun Confession, know not how to dispatch it; There is need certainly that such as these, be more sharply chid, and to teach first of all, that before any one go to a Priest, there must be great care and diligence used, that he be moved with contrition of his sins; but This can by no means be done, unless he study to recollect and remember them severally. Wherefore if the Priest find such Men as these, LXXXII. See what is to be done. wholly unprepared, he shall with kind expressions send them away, and exhort them, that they take some longer time the better to think upon their sins, and then they may return again: But if haply they affirm, that they have used all their Diligence and endeavour therein already, (because that they have endeavoured, as they affirm, it is very much to be feared, lest being once sent away, they return no more) they are to be heard, and especially if they show an endeavour of amendment of Life, and can be wrought upon to accuse their own negligence, for which they promise another time to make amends by diligent and exact Meditation: But in this Case, there is great caution to be used. For if, Note. when he has heard his Confession, he shall judge, that neither diligence in reckoning up his sins, nor Grief in detesting them, have been altogether wanting in the Penitent, he may be absolved. But if he shall observe both of them to be wanting in him; he shall exhort and persuade him, as was said before, to use greater care in examining his Conscience, and shall send him away handled with all the respect and kindness he can. But because it sometimes happens that Women, LXXXIII. The remedy to be used for the Bashfulness of some. having forgot some sin in their former Confession, dare not return again to the Priest, because they are afraid, lest they may be suspected by the people, of some very great dishonesty, or else may be thought to look for the praise of bein singularly religious, it must often both publicly and privately be taught, that no one is of so excellent a memory as to be able to remember all his Actions, Words and Thoughts: Wherefore the Faithful are in no case to be frighted so as not to return to the Priest, if they afterwards remember any sin, which before they pretermitted. These therefore, and many other things of this kind shall in Confession be observed by the Priests. LXXXIV. Of Satisfaction. And now we come to the Third Part of Penance which is called Satisfaction. First therefore the Name and Virtue of Satisfaction is to be expounded. For, from hence the Enemies of the Catholic Church have taken a large occasion of Difference and Discord, to the exceeding great Damage of Christians. Now Satisfaction is a full Payment of a thing that is due, LXXXV. What satisfaction is. for nothing seems to be wanting to that which is satisfactory or enough. Wherefore when we speak of Reconciliation to Grace; To satisfy signifies the same thing, as to give another so much as may be suffictent to an angry mind to recompense the injury: And so Satisfaction is nothing else than a Recompense for an Injury done to another. But as to this place, the Doctors of Divinity have used the word Satisfaction to signify that Recompense, when a Man pays something to God for the sins he has committed. In which kind, LXXXVI. The various degrees of Satisfaction. because there may be many Degrees, hence it is that Satisfaction is taken differently. And the First and most excellent is that whereby, The First is Christ's Satisfaction. according to the nature of our sins, is paid abundantly to God, whatsoever is owing to him from us, although he would deal with us according to the utmost Justice. Now this is said to be of that kind, which renders God appeased and propitious to us. And This we have received from Christ our Lord only, who upon the Cross having paid the price for our sins, most fully satisfied God: Nor could there be any created thing of so great worth, as to free us from so grievous a debt; and as S. John testifies; 1 Joh. 2.2. He is the Propitiation for our sins, and not for ours only, but also for the sins of the whole World. This Satisfaction therefore is full and complete, equally answering to the Nature of all the sins which are committed in the World, by the virtue whereof, the Actions of Men prevail very much with God, and without him they would be accounted worthy of no regard. And hither the Words of David seem to have respect; who considering with himself, after that he had said thus, Ps. 11.52. What shall I give to the Lord for all the things which he has given me? He could find nothing but this Satisfaction, which he expressed by the name of a Chalice, worthy so many and so great Benefits: Wherefore he subjoins: I will take the Chalice of Salvation, and will call upon the Name of the Lord. Another kind of Satisfaction is called Canonical, LXXXVII. The Second is Canonical satisfaction. which being defined is perfected in a certain space of Time. Wherefore it has been received by the most ancient usage of the Church, That when Penitents are absolved from sins, some Punishment is required of them, the undergoing of which Punishment is used to be called Satisfaction. By the same Name also is any kind of Punishment signified, LXXXVIII. The Third is any Punishment freely undertaken. which for sins we endure, not as appointed by any Priest, but of our own free accord undertaken and laid upon ourselves, by ourselves for sins. Note. But this belongs not to Penance as a Sacrament. But that only is to be thought a part of the Sacrament, which, as we said, is to be paid to God for sins, by the command of the Priest: This being added, That we steadfastly purpose, and resolve in our Hearts, with our utmost labour and care to avoid sin for the Future. For so some define it: LXXXIX. What it is to satisfy. To satisfy, is to pay due Honour to God: But it is sufficiently evident that no one can give due Honour to God, but he that resolves to avoid sin by all means. And to satisfy, is to cut oft the Causes of sins, and not to indulge any entrance to their Suggestions. According to which Sentence, Mark this Definition. some have thought that Satisfaction is a Cleansing, whereby whatsoever Uncomeliness by reason of Stain, remains in the Soul, is washed away, and we are absolved from the Temporal Punishments wherewith we were held. Which things seeing they are so, XC. How Satisfaction is proved necessary. it will be easy to persuade the Faithful, how necessary it is for Penitents to exercise themselves in this study of Satisfaction. For they are to be taught that there are two things which follow sin, to wit, Slain and Punishment: And although together with the Fault committed, the Punishment of Eternal Death with the Damned be forgiven: Yet it does not always happen, as has been declared by the Council of Trent, Sess. 14. c. 8. Can. 12. & 15. Gen. 3.17. Num. 12.21. 2 Reg 12.23. That the Lord remits the Relics of sin, and the temporal Punishments which are due to sin. Of which thing there are plain Testimonies in Sacred Scripture. Genesis ch. 3. Numbers 12, and 22. and in many other places: But we will see that most clear and illustrious place of David, To whom although Nathan said, The Lord also has took away thy sin, Thou shalt not die: Nevertheless he freely underwent very grievous punishments Night and Day, imploring the Mercy of God in these Words, Psal. 50.4. Wash me further from my iniquity, and cleanse me from my sin, because I acknowledge my Iniquity, and my sin is ever against me. In which words is begged of God, that he would pardon, not only the Crime, but also the Punishment due to the Crime; and that he would restore him, being purged from the Relics of sin, into his former state of Excellency and Integrity. And this he begged with most earnest Prayers: Yet the Lord afflicted him, Both with the Death of the Child gotten in Adultery, and with the Rebellion and Death of Absalon, whom he dearly loved, and with other Punishments and Calamities, which he had before threatened him with. In Exodus also: Exo. 32.8.9. Although the Lord were entreated by the Prayers of Moses to spare the people for their Idolatry, yet he threatens, That he will recompense them with grievous Punishments for so great a Wickedness: And Moses himself testifies, That so it will be, that the Lord would most severely revenge it even to the Third and Fourth Generation. Now that these things have been always delivered by the Holy Fathers in the Catholic Church, i● most evidently proved by their authority. Vide Aug. lib. 2. de peccat. merit. & remiss. cap. 34. & contra Faust. lib. 22. cap. 66. & praesertim in Joan. tract. 124. paulò ante med. Greg. lib. 9 Moral. cap. 24. Chrysost. hom. 8. ad Popul. Antioch. Iterum Aug. Ench. cap. 30. Amb. de Poenit. lib. 2. c. 5. Vide item Canon's Poenitentiales apud Anton. August. vel in Acts Eccl. Mediolan. But for what cause it is, XCI. In Penance, as in Baptism, the Punishment of sin is not remitted. that all Punishment is not equally forgiven in the Sacrament of Penance, as in the Sacrament of Baptism, is excellently explained by the Holy Synod of Trent in these words: The Nature or Reason of the Divine Justice seemed to require, that they should by him be received into Grace after one sort, who before Baptism sinned through Ignorance; and those after another sort, who being once freed from the slavery of Sin and the Devil, and after having received the Gift of the Holy Ghost, do violate the Temple of God, and are not afraid to grieve the Holy Ghost. And it becomes the Divine Mercy, that our sins should not be forgiven us without any Satisfaction: That taking that occasion, thinking our sins to be more light than they are, as those that are injurious and contumelious to the Holy Spirit, we fall into greater sins, treasuring up to ourselves Wrath against the day of Wrath. For without all doubt, XCII. Canonical Satisfaction profitable. these Satisfactory Punishments do greatly restrain Penitents from sin, and hold them back as with a Bridle, and make more cautious and watchful for the future. And besides, First Secondly. Ezek. 6. they are as it were certain Testifications of the Grief we take for having committed sin: By which means we satisfy the Church, who by our wickedness is grievosly offended. For, as S. Austin affirms: God despises not a Contrite and humble Heart; but because for the most part the Grief of one Man's Heart is hid from another Man, nor does it come forth into the knowledge of other Men, by Words or any other Sign; rightly are the Times of Penance appointed by those who preside in the Church: That so the Church might be satisfied, in which sins are remitted. Besides, Thirdly. The Examples of our Penance, teach others how they ought to order their life, and to follow Piety: For seeing other Men behold the Punishments laid upon us for our sins, they will perceive that they are to use the greatest caution through all their Life, and that their former Manners are to be corrected and amended. Wherefore it is most wisely observed by the Church, XCIII. Public Penance wisely instituted. That when a Heinous Wickedness has been publicly committed by any one, he must undergo public Penance also, That others being affrighted with Fear, might thenceforth more warily avoid sin. Which thing also has been used sometimes to be done even in hidden sins, which have been great. Vide Aug. lib. 5. de Civit. Dei, cap. 26. & Epist. 54. & l. 50. hom. hom. 49. & de vera & falsa Poenit. passim. Ambr. lib. 2. de Poenit. c. 10. & citatur de Poenit. didst 3. cap. reperiuntur. Cypr. de Lapsis multis in locis. Conc. Agathense, cap. 35. & citatur didst 50. cap. poenitentes. But, XCIV. The manner of the Churches dealing with public sinners. as we said, in Public sins, this was always held, that they who had committed them, before they had performed Public Penance were not absolved. But in the mean time, the Pastors besought God for their Salvation, and ceased not to exhort the Penitents themselves also to do the like. In which kind the Care and Solicitude of S. Ambrose was very great, Paulinus i● ejus Vita. by whose Tears it is reported, That very many who came hard-hearted to the Sacrament of Penance, were so softened, that they conceived the Grief of a true Contrition. But afterwards there was so much abated of the severity of ancient Discipline, XCV. How cold alas is Charity grown? and Charity grew so cold; that now very many of the Faithful do think no inward Sorrow of Mind, no lamenting of the Heart necessary: But think it enough, if they have only the appearance of one that is sorry. And then by this kind of suffering Punishments we obtain to ourselves, XCVI. By Penance we are made like to Christ. Heb. 2.18. Ser. 5. de Omn. sanct. Rom 8.27. 2 Tim. 2.11 that we bear the resemblance and Image of Jesus Christ our Head, wherein he suffered and was tempted: For nothing can seem so ugly, as S. Bernard says, as to be a delicate nice Member under a Thorny Head. For as the Apostle witnesses: We are Coheirs with Christ, if so be we suffer with him, and as he has written in another place: If we are dead together, we shall live together, if we suffer together, we shall also reign together. S. Bernard also affirms, XCVII. Two Evils in the Soul from sin. Serm. 1. in Coena Dom. That in sin are found Two things, the Blemish and the Plague of the Soul; and that that Foulness is taken away by the Mercy of God, but that to heal the Plague of sin, that Care is very necessary, which for a Remedy is used in Penance. For as when a Wound is healed, some Scars remain, which also are to be cured; so in the Soul, after the sin is pardoned, the Relics of sin remain to be purged away. The same thing the sentence of S. Chrysostom plainly confirms, when he says: Hom 80. add Pop. Antioch. It is not enough that the Arrow be drawn out of the Body, but the Wound also made by the Arrow is to be healed; so also in the Soul, after the Pardon of sin received, the Plague or Sore remaining is to be cured by Penance. For very frequently we are taught by S. Austin, That in Penance, In Psal. 50. ad haec verba Ecce enim venit. these Two things are to be observed; the Mercy and the Justice of God: His Mercy, whereby he pardons the Eternal Punishments due to sin: His Justice whereby he punishes a Man with Temporal Punishments. Lastly, XCVIII. By Penance we escape those Punishments that are prepared of God for us. 1 Cor. 3, 1. the Punishment of Penance, which we take upon ourselves, turns away God's Revenge and his Punishment intended against us: For so the Apostle teaches when he says: If we judge ourselves, we shall not be judged, but while we are judged we are corrected of the Lord, that we may not be condemned with this world. Which things when they are explained to the Faithful, it can scarce be, but that they must needs be stirred up to do works of Penance. But how great the Force and Virtue of it is, XCIX. Whence the Virtue of Penance to satisfy and merit, is. Mat. 10.42. may be gathered from hence, that it wholly depends upon the merit of the Passion of Christ our Lord. From whence also we get these Two very great advantages by our honest Actions: The One is, That we merit the Rewards of Immortal Glory: So that even a Cup of cold Water, which we give in his Name wants not a Reward: The Other is, That we satisfy for our sins. Vide de Poenit. Sess. 14 cap. 18. & can. 13, 14. & Sess. 6. the Justific. cap. 16 Conc. Trid. Nor does this obscure the most perfect and full Satisfaction of Christ our Lord, C. Our Satisfaction hinders not Christ's but illustrates it. but on the contrary it comes to pass, that it renders it much more clear and bright. For by so much the more full does the Grace of Christ appear to be; because not only those things are communicated with us which he only merited, but those things also, which as the Head over the Members, he has merited and performed in the Saints and Just men: By which means it is plain, that it comes, that the Just and Honest Actions of pious Men have so much Weight and Dignity in them. For Christ our Lord, CI. Because by Grace we merit and satisfy. as the Head over the Members, and the Vine to the Branches, continually pours forth his Grace upon them, who by Charity are joined with him. Which Grace always goes before, accompanies and follows our Works, and without which we can by no means merit, or satisfy God. And so it comes to pass that to the Just nothing seems to be wanting, CII. Being assisted by the Grace of God, all can work their Salvation. when with their Works, which they do by the Power of God, they can satisfy the Divine Law, as far as their Human and Mortal Condition is capable, and get eternal Life, which, to wit, if they depart out of this Life adorned with the Grace of God, they may merit: For, it is a noted saying of our Saviour. He that shall drink of this water that I shall give him, shall not thirst forever; Joh. 4. but the water which I will give him, shall be in him a fountain of water, springing up to eternal life. Now there are Two things, CIII. Two things required to satisfaction. especially required in satisfaction. The first is, that he who satisfies be Just, and a Friend of God. For these Works which are done without Faith and Charity, can by no means be acceptable to God: The other is, that such kind of works be undertaken, which of their own Nature bring some grief and trouble: For seeing they are in recompense for past sins, and as Cyprian the Martyr says, The Redeemers as it were of sin: It is altogether necessary that they have some bitterness in them; Lib. 1. Ep. 3. post. med. although it do not always follow, that those who exercise them in these troublesome Actions, have sense of grief thereby. For often times either the custom of enduring, Note. or the heat of Charity to God causes, that those things which are most grievous to be endured, are not at all felt: Nor yet is there any reason why those works have not the virtue of satisfying. For this is proper to the Children of God to be so inflamed with Love and Devotion towards him, that being spent with most bitter labours, they either feel almost no inconvenience, or else they bear all things with a most cheerful Spirit. But the Pastors shall teach, CIV. The works of Satisfaction are Prayer, Fasting, Alms. that every kind of satisfaction is to be referred to these three especially, Prayer, Fasting, Alms, which indeed answer to those three sorts of Goods, of the Soul, of the Body, and those which are called outward Goods, all which we have received of God. But there can be nothing more fit and convenient to pluck up the very Roots of sin. CV. Three Remedies for the Three Sicknesses of the Soul. For whereas every thing that is in the world, is either the Lust of the Flesh, the Lust of the Eyes, or the Pride of Life, there is no one who sees not, that to these three Causes of Sickness are very rightly opposed so many Medicines, to wit, Fasting to the First, Alms to the Second, and Prayer to the Third. Moreover, CVI By Prayers we satisfy to God, by Fasting to ourselves, by Alms to our neighbour. if we consider those who are offended by our sins, we shall easily understand why to these Three especially all satisfaction is referred: Now these are, God, our Neighbour, and ourselves, wherefore we appease God by Prayer, we satisfy our Neighbour by Alms, and we chastise ourselves by Fasting. But because many and divers Afflictions and Calamities press us while we are in this Life, CVII. A good use of the Afflictions of this Life. the Faithful are chief to be taught, that they who with a patiented mind endure whatsoever Labour and Inconvenience God sends upon them, have gotten full Matter of Satisfaction and Merit: But those who against their Will, and resisting as much as they can, are forced to bear this kind of punishment, deprive themselves of all the Fruit of Satisfaction, and bear only the Revenge and Punishment of God revenging their sins by his just judgement. But herein the immense Goodness and Mercy of God is to be celebrated with the highest Praises and Thanksgivings, CVIII. One can satisfy for another. who has granted this to Human Frailty, that One can satisfy for another: And this indeed is very proper to this Part of Penance. But then as to Contrition and Confession, CIX. None can be Contrite or Confess for another. as there is no one can Grieve or Confess sor another; so those that are endued with divine Grace, can pay in another man's name what is owing to God. Wherefore, it comes to pass that after a certain sort one may seem to bear another's Burden. Nor is there any place left for any of the Faithful to doubt of This, CX. How it comes that one can satisfy for ●nother. seeing that in the Apostles Creed, we confess the Communion of Saints. For since we all are born again to Christ, being cleansed by the same Baptism, and are partakers of the same Sacraments; but above all since we are strengthened with the Meat and Drink of the same Body and Blood of Christ our Lord: This most evidently shows, that we all are Members of the same Body. As therefore neither the Foot performs its Office for its own Profit, A similitude. but for the profit of the Eyes also; and again, that the Eyes see, is not to be limited to their own advantage only, but for the common advantage of all the Members: So among us, the Offices of Satisfaction ought to be esteemed common. Nor yet is this true without an Exception, CXI. Medicinal Satisfaction cannot be fulfilled by another. if we consider All the Advantages which are received hereby: For the Works of Satisfaction, are a kind of Medicine and Cure, which is prescribed the Penitent for curing the corrupt Affections of his Mind: Which kind of Fruit of Advantage it is evident that they altogether want, who satisfy not for themselves. These things therefore shall be largely and clearly explained concerning the Three Parts of Penance, Contrition, Confession and Satisfaction. But this aught specially to be observed by the Priests, CXII. When Absolution is to be denied. that having heard Confession, before they absolve the Penitent from his sins, they are to take diligent Care, that if haply he has taken away any thing, either of the Goods, or of the Credit of his Neighbour, let him make full recompense for the sin, whereof he seems deservedly to be condemned: For no one is to be absolved, unless he first promises to restore every one his own. But because there are many, Note. who though they largely promise that they will sufficiently do their duty, yet it is certain, that they never perform their promise: Such are by all means to be compelled to make restitution: And that of the Apostle is often to be inculcated, That he who stole, now steal no more: Ephes. 4.10. but rather let him labour, working with his hands that which is Good, that he may have wherewith to give to him that suffers need. But in appointing the punishment of Satisfaction, CXIII. How great Satisfaction is to be imposed. the Priests will consider, that nothing is to be appointed by them for their own pleasure, but that all things are to be directed by Justice, Prudence and Piety. And that sins may seem to be measured, CXIV. The Old Canons of Penance to be proposed. and Penitents may the better know the weight of their sins, it will be worth the while sometimes to signify to them what punishments have been appointed for certain Faults, Note. by the Prescription of ancient Canons. Note. The Nature of the Fault therefore shall temper the measure of all Satisfaction. But of all kinds of Satisfaction, CXV. What kind● of satisfaction especially is to be imposed. it will be most suitable to appoint Penitents, to give themselves to Prayer upon certain determined days, and that they make Prayers to God for all men, and especially for them, who are gone out of this Life to the Lord. And they must also be exhorted, CXVI. The Virtue of Voluntary Penance to be added to the virtue of Sacramental. that they often take upon themselves freely, & of their own accord, to repeat those services of Satisfaction which were appointed by the Priest: And that they so order their manners, that when all those things which belong to the Sacrament of Confession are diligently performed, yet that they never intermit the studies of the Virtue of Penance. But if sometimes also Public Penance is to be prescribed for Public Offence, CXVII. Public Satisfaction to be imposed upon public Offenders. altho' the Penitent may refuse and pray to be excused, yet he is not easily to he heard: But he must he persuaded, that those things which are wholesome or saving both to himself and others, he accept with a free and cheerful mind. These things concerning the Sacrament of Penance, and the several Parts thereof, shall be so taught, that the Faithful may not only understand them perfectly, but also, by God's help, they may resolve indeed to perform them devoutly and religiously. Of the SACRAMENT of EXTREME UNCTION. SInce the Holy Oracles of Scripture teach us thus, I. Why this Sacrament is often to be treated of. In all thy works remember thy last end, and thou shalt not sin forever: The Curates are tacitly admonished, that no time is to be pretermitted of exhorting the Faithful, Eccl. 7.40. to be daily conversant in the Meditation of Death. But how can the Sacrament of Extreme Unction choose but have the Memory of that Last day joined with it? Hence we may easily understand, that this Sacrament must often be treated of, not only for this Reason, because it is very convenient to open and unfold the Mysteries of those things which belong to Salvation: But also because the Faithful will restrain their evil Lusts, when they consider in their minds, that there lies upon all a Necessity of Dying; wherefore also it will so come to pass, that they will feel themselves less troubled at the Expectation of Death. But let them give immortal thanks to God, II. Thanks to be given to God, for the Institution of this Sacrament. who, as in the Sacrament of Baptism, he has laid open to us an entrance to the true Life; so also when we depart out of this mortal life, that we might have a more ready way to Heaven, he has instituted the Sacrament of Extreme Unction. That therefore those things which are more necessary to explain it, III. Why this Sacrament called Extreme Unction. may be opened almost in the same Order which has been observed in the other Sacraments: It shall first be taught, that This Sacrament is therefore called Extreme Unction, because this of all the Sacred Unctions, which our Lord and Savior commended to his Church, is last to be administered. Wherefore this very Unction was also called by our Ancestors, iv Other Names of this Sacrament. the Sacrament of the Unction (or Anointing) of the Sick, and the Sacrament of them that go out of the world. By which Names, the Faithful may easily be brought to the remembrance of their last End. Vide Hugon. de Sacr. part. 15. c. 2. Pet. Dam. Serm. de Dedicat. Eccles. But this will be made evident, V Extreme Unction proved to be a Sacrament. if we attend to the words wherewith St. James the Apostle has declared the Law of this Sacrament: Is any one sick among you, says he, Let him call for the Elders of the Church, and let them pray over him, anointing him with Oil in the Name of the Lord: First. and the Prayer of Faith shall save the sick, and the Lord shall ease him, Isai. 5.14. and if he be in sins, they shall be forgiven him. For, Secondly. because the Apostle affirms, that sins are forgiven, therein he declares the Force and Nature of a Sacrament. Now that This was the perpetual Doctrine of the Catholic Church concerning Extreme Unction, Thirdly. both many other Councils testify, and by the Council of Trent it has been declared in such a manner, Sess. 43. de Extrema Vnct. c. 1. & can. 3. that she has decreed the Pain of an Anathema against all those who presume to teach or think otherwise. And Innocent the First also very much commends this Sacrament to the Faithful. Innocent. Epist. 1. ad Decent. cap. 8. & citatur didst 95. c. illud superfluum: Item Conc. Cabilon. cap. 48. Wormaciense. c. 72. Constan. & Florent. It is therefore constantly to be taught of the Pastors, VI Extreme Unction is a Sacrament. that it is a true Sacrament: and not many, but One: although it be administered with many Unctions (or Anointings) to every one whereof are used proper Prayers, and a peculiar Form. It is One; VII. How Extreme Unction is One Sacrament. not in continuation of the Parts which may not be divided; but in perfection, of which sort are all other things which consist of many parts. For as a House which is composed of many and divers things, yet is but One only in perfect Form: So the Sacrament, although it be made up of many Things and Words, yet it is but One sign, and has the Efficiency of One thing only which it signifies. Moreover, VIII. This Sacrament has Matter and Form. Isai. 5.14. the Curates shall teach, what the Parts of this Sacrament are, The Element, I say, and The Word: For these things are not passed over by S. James; in every one whereof we may observe their own Mysteries. The Element or Matter whereof, IX. What the matter is? In the place before cited. as the Councils and especially that of Trent has decreed, is Oil consecrated by a Bishop, to wit, the Liquor, not pressed out of any fat and thick Nature, but out of the Buries of the Olives only. Now this Matter very fitly signifies that thing which by Virtue of this Sacrament, X. How fit this matter is. is inwardly wrought in the Soul; for as Oil is very profitable to mitigate the Pains of the Body: So the Virtue of the Sacrament lessens the sorrow and grief of the Soul. Besides, Oil restores sweetness, makes cheerful, and feeds our Lights, and also it is very suitable to refresh and strengthen a weary Body. All which things declare, what by the Divine Power is wrought upon a sick man thro' the Administration of this Sacrament. And This concerning the Matter is sufficient: XI. What the Form of this Sacrament is. But the Form of this Sacrament, is the Word and that solemn Prayer which the Priest uses at every Anointing, when he says; God indulge (or pardon) thee by this Holy Unction whatsoever offence thou hast done thro' the fault of thy Eyes, or Nostrils, or Touch. Now that This is the true and proper Form of this Sacrament, XII. This proved to be the proper Form. the Apostle S. James signifies, when he says, Let them pray over him, and the Prayer of Faith shall save the sick: Whence we know, that the Form is to be used in manner of a Prayer: although with what Words chief it is to be conceived the Apostle has not expressed. But This we have from the Tradition of the Fathers: XIII. This Form used every where. So that all Churches retain this manner of Form, which the Roman Church, the Mother and Mistress of all Church's uses. For tho' some change some few Words, as when for, God indulge thee: They put Remit or Spare, and sometimes also Heal whatsoever thou hast committed: But yet because there is no alteration of the sense, it is evident that the same Form is religiously observed of all. Nor let any one wonder why it is so, XIV. Why this Form is in the manner of a Prayer. that the Form of other Sacraments either absolutely signifies what it effects, as when we say, I Baptise thee, or I Sign thee with the sign of the Cross, or is pronounced, as it were, by commanding; as when in administering the Sacrament of Orders it is said, Receive thou Power: But this One Form of Extreme Unction is performed in a kind of Prayer; but this is very properly and rightly done, for seeing this Sacrament is therefore used, that besides the spiritual Grace that it gives, it also restores Health to the Sick: yet because it does not always follow, that the Sick are made whole of their Disease; for this cause the Form is made in a Prayer, that we may beg that of God's Bounty, which the Power or Virtue of the Sacrament is not used to effect in a constant and perpetual course. Now there are proper Rites used in the administration of this Sacrament also. But the greatest part of them contains Prayers, XV. Why so many Prayers used in administering this Sacrament. which the Priest uses, to obtain Health for the sick Person▪ For there is no Sacrament which is made with more Prayers: and indeed rightly; because at that time especially the Faithful are to be assisted with Pious Devotions: Wherefore also all the rest who then happen to be present, and specially the Curate, aught from their heart to beseech God for the sick Person, and with all their study and affection to commit his Life and Health to God's Mercy. Now seeing it has been showed that Extreme Unction is truly and properly to be reckoned in the number of the Sacraments: XVI. The Sacrament of Extreme Unction instituted by Christ. This also follows, that the Institution thereof came from Christ our Lord, which afterwards was proposed and published to the Faithful by the Apostle S. James. Although the same our Saviour seemed to have given the First Draught of this Unction, when he sent his Disciples by two and two before his Face; for, it is thus written of them by the Evangelist; Mar. 6.13. They went and preached, that Men should do Penance, and they cast out many Devils, and Anointed many that were sick, with Oil, and healed them. Which Unction must indeed be believed to have been not invented by the Apostles, Note. but commanded of the Lord: Not endued with any Natural Virtue, but was instituted to be Mystic, rather to heal their Soul than to cure their Body. Which things S. Dennys, S. Ambrose, S. Chrysostom, and S. Gregory the Great assert; that it is by no means to be doubted, but that with great Religion we ought to receive This, as One of the Seven Sacraments of the Catholic Church. So the Faithful are to be taught; XVII. To Whom this Scarament is to be administered. although this Sacrament belongs to all, yet there are some sorts of Men to be excepted, to whom it is not to be administered. And first they are excepted who are of a sound and healthy Body: For, that Extreme Unction is not to be given to them, the Apostle teaches, when he says; Ja. 5.14. Is any one Sick among you? And Reason shows, For, for this cause was it instituted, not only to be a Remedy to the Soul, but to the Body also. Seeing therefore that they only who are Sick, want cure; therefore ought this Sacrament to be given to them, who seem to be so dangerously Sick, that it may be feared that the last day of their life is at hand. In which case notwithstanding they grievously sin, XVIII. The Sick are to be anointed before they lose their Senses. who use to observe that time for the anointing of the Sick, when all Hope of Health is gone, and the Person gins to grow dead and senseless; for it is manifest, that to the more profitable receiving of the Sacrament; it is very available that the sick be anointed with the Sacred Oil, when his Mind is yet whole in him, and his Reason strong, and when he can make use of his Faith, and a Religious Will or Disposition of Soul. Wherefore the Curates are to observe, that at such time chief they apply that Heavenly Medicine, which by its own virtue is always very wholesome; but they will understand that it will be more profitable when joined with the pious Devotion of them that are to be healed. The Sacrament of Unction therefore may not be given to any one that is not grievously sick, XIX. To whom this Sacrament is not to be administered. although he go about any thing that may be dangerous to his Life, either because he is a going some dangerous Sea-Voyage, or because he is entering into Battle, where certain Death hangs over him, or even being condemned to Death, he is carried away to suffer it. Furthermore all those that want the use of Reason, are not fit to take this Sacrament: And Children that do not sin, the Relics whereof there is no need to heal by the Remedy of this Sacrament. Also Madmen and Phrenetic, unless they sometimes have the Use of Reason, and at that time especially, give some signification of a pious Soul, and desire to be anointed with the Sacred Oil: For he who from his Birth never had the Use of Reason and Right-Mind, is not to be anointed; but not so, if the sick person, when being in his Right-mind, he would be made Partaker of this Sacrament, afterwards fell into Madness and Raving. Now all the Parts of the Body are not to be anointed, XX. What parts of the Body to be anointed. but those only which Nature gave to Man, to be as it were the Instruments of Sense. The Eyes, for Sight, The Ears for Hearing, The Nostrils for Smell, The Mouth for Taste or Speech, The Hand for Feeling, which though it be equally spread abroad through the whole Body, yet it is most vigorous or lively in that Part, Now this Rite of Anointing, XXI. Why these Parts are to be anointed. the Universal Church retains, and it very well agrees also to the Nature of this Sacrament; for it is as a Medicine. And because in the Diseases of the Body, although the whole Body be ill affected, yet the Cure is applied to that Part only, from whence, as from the Fountain and Original, the Disease flows: Therefore not the whole Body, but those Members are anointed, in which chief the strength of Sense is most eminent, as also the Reins, being the seat as it were of Pleasure and Lust; and the Feet which move and carry us from place to place. And here it must be observed, XXII. This Sacrament may be iterated, and when. That in one and the same Sickness, when the sick Man is in the same danger of Life, he is to be anointed once only. But if after this Unction received, the Sick Person recover; so often as he shall afterwards fall into the same danger of Life; so often may the help of this Sacrament be given him. Whence it plainly appears, That this Sacrament belongs to the number of those that may be iterated. But because all diligence ought to be used, XXIII. With what Preparation Extream-Unction is to be received. that nothing may hinder the Grace of this Sacrament; and yet that nothing is more contrary to it, than the Conscience of any mortal sin, the perpetual Practice of the Church Catholic is to be observed; That before Extream-Unction, the Sacraments of Penance, and of the Eucharist are to be administered. And then let the Curate's endeavour to persuade the Sick Person, to yield the same Faith to the Priests anointing him, as those of old times were used to give, when they were to be healed by the Apostles. But first of all, XXIV. The intention of him that desires Extream-Unction. the Health or Salvation of the Soul is to be prayed for; and then, the Recovery of the Body, with this Adjunct, if it may be for his Eternal Glory. Nor ought the Faithful to doubt, XXV. This Sacrament to be received with very great Trust. but that those Holy and Solemn Prayers are heard of God, which the Priest, not bearing his own, but the Person of the Church, and of our Lord Jesus Christ, uses. Who in one thing especially are to be exhorted, That they will take care Holily and Religiously to administer this Sacrament of the Oil of Health and Salvation, when a sharper Fight seems to begin, and the strength both of Soul and Body seems to decay. And now who the Minister of Extream-Unction is, XXVI. A Priest the Minister of this Sacrament. we have learned of the same Apostle, who has published the Law of our Lord: For he says, Let him call for the Elders. By which name he means not those who are elder in Age, as by the Synod of Trent has wisely been expounded; or those who have chief place among the People; but the Priests, who are rightly ordained by the Bishops, by the Imposition of Hands. Ja. 5.14. Sess. 14. c. 3. To the Priest therefore the Administration of this Sacrament is committed. Nor yet, XXVII. Of whom this Sacrament to be received. according to the Decree of Holy Church, is this power given to every Priest; but to the proper Pastor who has Jurisdiction, or to some other to whom he has given the Power to discharge his Office. But this is specially to be observed, Note. that the Priest in this Administration, as it is in the other Sacraments also, carries the Person of Christ, and of the Holy Church, his Spouse. The Advantages also of this Sacrament are diligently to be explained: XXVIII. The Fruit of this Sacrament. That if nothing else would draw the people to the use thereof, they may be led by the very advantage of it; seeing it is so ordered as that we may turn almost all things to our own profit. The Pastors therefore shall teach, The First. that in this Sacrament Grace is given, which forgives sins, and specially the Lesser, and as they are commonly called, Venial: For Deadly Sins are taken away by the Sacrament of Penance, For neither was this primarily instituted for the Remission of Greater Sins: but Baptism only, and Penance, effect This. There is another Advantage of Sacred Unction; The Second. that it frees the Soul from Sickness and Infirmity which it has contracted by Sin, and from all the other Relics of Sin. But that time is to be thought most seasonable for this Cure, when we are afflicted with any grievous Sickness, and our Life is in danger. For it is natural to Man, to fear nothing in the World so much as Death. Now the Remembrance of former sins very much increases this Fear, especially when the Conscience most sharply accuses: For as it is written: Sap. 4.21. The Fearful shall come into the Consideration of their Sins, and their Iniquities shall stand up against them. And then the Care and Thought grievously presses them, that shortly after they must stand before the Tribunal of God, from whom we must receive a most just Sentence, according as we have deserved. But it often happens, that the Faithful being stricken with this Fear, feel themselves wonderfully puzzled. But there is nothing conduces more to the Tranquillity of Death, The Third. than to cast away sorrow, and cheerfully to wait for the Lords coming, and to be ready willingly to restore what he has entrusted us with, whensoever he pleases to call for it from us. That therefore the Minds of the Faithful be freed from this Trouble, and that the Soul be filled with a pious and Holy Joy, The Sacrament of Extream-Unction brings to pass. Besides, The Fourth. from hence we get another, which may well seem the greatest of all: For though the Enemy of Mankind, never ceases as long as we live, to endeavour our Ruin and Destruction; yet that he might destroy us, and if he could possibly bring it about, that he might take from us all Hope of God's Mercy, he never uses his utmost might and main more violently than when he perceives we draw towards our End. Wherefore there is Strength and Weapons ministered to the Faithful in this Sacrament, wherewith they may break the Force and Violence of the Adversary, and stoutly fight against him. For the Soul of the Sick is eased and encouraged with the Hope of God's Goodness; and being confirmed therewith, she lightly endures all Inconveniencies, and more easily escapes the Wiles and Subtleties of the Devil, endeavouring treacherously to ensnare her. Lastly, The Fifth. follows Health of Body also, if it be good for him. But if at such Time, XXIX. Why this Sacrament not so effectual as it might be. the Sick Recover not their Health, this comes not by the Fault of the Sacrament; but it must be believed to come to pass for this Reason, because in a great part The Faith either of those, who are anointed with Sacred Oil, or of those by whom it is administered, is weak. For the Evangelist testifies, Mat. 13.38. That the Lord did not do many mighty works among his own Countrymen, because of their Unbelief. Although it may truly be said, That Christian Religion, by how much the deeper it has taken Root in the Souls of Men does stand in less need of the proof of such Miracles as these, than formerly in the Infancy of the Church it seemed to do. But yet our Faith is here to be excited. For, XXX. The Faith and Hope of the Sick to be encouraged. Howsoever, by the Will and Counsel of God, it shall happen to the Health of the Body; yet the Faithful aught to be strengthened with an assured Hope, that by virtue of the Sacred Oil, they shall get Spiritual Health; and that it shall be, that if it chance that they go out of this Life, they shall have the benefit of that excellent Word; Apoc. 14.13 Blessed are the Dead, which die in the Lord. Thus much has been spoken briefly concerning the Sacrament of Extreme Unction. But if these Heads of Matters be more largely explained by the Pastors, and with the diligence as becomes them; it is not to be doubted but the Faithful, from this Doctrine may gather very much Fruit of Piety and Devotion. Of the SACRAMENT of ORDER. IF any one consider the Nature and Reason of the other Sacraments, I. Why the Sacrament of Order ought to be treated of before the People. he will easily perceive that all the Rest so depend upon this Sacrament of Order, that without This, partly the other can by no means be made or administered: And partly they will seem to want the Solemn Ceremony, and ● kind of Religious Rite and Honor. Wherefore it is necessary that the Pastor's prosecuting the intended Doctrine of the Sacraments, suppose themselves obliged to treat so much the more diligently of the Sacrament of Order. For the explication hereof will be very profitable, First. first to themselves, and then to others, who are entered into the Rule of Ecclesiastical Life, and lastly to the Faithful People also. To Themselves, That while they are employed in the handling of this Point, they may be moved the more to stir up that Grace which they have obtained in this Sacrament. To others, Secondly. who are called into the Lot of the Lord: Partly that they may be affected with the same study of Piety; and partly that they may get the knowledge of those things, wherewith being furnished, they may the more easily prepare themselves a way to the higher Degrees. To the rest of the Faithful, Thirdly. first that they may understand, what Honour the Ministers of the Church are worthy of. And then, Fourthly. because it often happens, that many are present, who either have designed their Children, being yet but Infants, to the Ministry of the Church; or who of their own Choice and Will, are minded to follow that kind of life; for whom to be ignorant what things chief belong to that Course of Life, is very unfit. What belongs to the Manners of those that are in any Ecclesiastical Order, is to be seen, yea and must be known, in the later part of every Session of the Council of Trent, which is of Reformation. But what belongs to Order as it is a Sacrament, See idem Conc. Sess. 13. & de singulis Ordinationibus. Vid. Concil. Carthag. iv sub Anastatio Pontifice, Anno 398. First therefore the Faithful must be taught, TWO The Dignity of this Sacrament. how great the Nobility and Excellency of this Sacrament is, if we consider the Degree thereof, i. e. the Priesthood. For seeing the Bishops and Priests are as it were the Interpreters and Ambassadors of God, First. Let the Priests consider this. who in God's name teach Men the divine Law, and the Rules of Life, and personate God himself in the Earth: it is evident, that their Function is such, as a greater cannot be conceived. Wherefore they are worthily called not only Angels, but Gods also, because they hold the Power and the Name of the immortal God among us. Now although in all Ages the Priests have had the highest Dignity; Secondly. yet the Priests of the New Testament far excel all the rest in Honor. For Power both of consecrating and offering the Body and Blood of the Lord, and also of remitting sins, which is given them, far excels all Human Reason and Understanding, nor can there be found any thing like it in the whole world. And then even as our Saviour was sent by the Father, Thirdly. and the Apostles and Disciples were sent by Christ into all the World; Let the Priest observe this. so the Priests, being endued with the same Power as they, are sent for the Perfecting of the Saints, for the work of the Ministry, Eph. 4.22. for the Edification of the Body of Christ. Of the Dignity of the Priesthood, see Ignat. Epist. ad Smyrnen. Ambr. lib. 5. Epist. 32. & lib. 10. Ep. 82. Chrysost. hom. 60. ad Pop. Antioch. & in Matth. hom. 83. Nazian. Orat. 17. ad suos cives. The weight of this so great an Office therefore is not rashly to be laid upon any one, III. Who are to be Ordained, aught to be called, and what kind of Persons. Heb. 5.4. but upon them only who by their holiness of Life, Learning, Faith, Prudence, are able to bear it, Nor let any one take this Office to himself, but he who is called of God, as Aaron. But they are said to be called of God, who are called by the lawful Ministers of the Church. For they who arrogantly plant and intrude themselves into this Ministry, Note. it must be taught that of them the Lord meant, when he said, I sent not the Prophets, and yet they ran; Hier. 23.21. than which kind of men nothing can be more unhappy, nothing can be more miserable and calamitous to the Church. Vide didst 23, multis in capitibus. But because in the undertaking of every Action, iv The Intention of those that are to be Ordained, to be directed. it is of very great moment, What End every one appoints to himself (for a good, Intent, will have a good Event.) Of This in the first place they are to be admonished who will be initiated into Sacred Orders, that they propose nothing to themselves unworthy of so great an Office; which Point is indeed by so much the more diligently to be handled, by how much the more diligently at this Time the Faithful are used to offend in this Matter. For some apply themselves to this way of Living, V An ill Intention. 〈◊〉. with this design to get themselves necessaries for Meat and : So that they seem to respect nothing at all in the Priesthood but Gain, as commonly all others do in any kind of base Trade. For though according to the Apostles sentence, both the Law of God and Nature commands that he that serves the Altar should live of the Altar: 1 Cor. 9.9. yet to come to the Altar for Gain and Lucre's sake, Note. is the highest Sacrilege. Others will be ordained, VI Another ill Intention. that they may abound with Riches: Whereof this is an Argument, that unless some wealthy Ecclesiastical Benefice be bestowed on them, they have no Thought of Sacred Order. But those are they, Joh. 10.17. whom our Saviour called Hirelings: And who, as Ezekiel says: Ezek. 34.8. Feed themselves and not the sheep. Whose Baseness and Dishonesty, not only brings a thick darkness and reproach upon the Priesthood, so that now nothing can be by the Faithful people accounted more contemptible and mean: But it causes also, that they themselves get nothing more by the Priesthood, than Judas did by the Office of Apostleship, which turned to his everlasting destruction. But those are worthily to be said to enter into the Church by the Door, VII. The right Intention of them that are to be Ordained. who being lawfully called of God, do undertake the Ecclesiastical Functions for this one cause only, that they may bring honour to God. Nor yet is this to be taken, Note. as though this Law did not equally oblige all. For Men were therefore created to honour God, which the Faithful especially, who have obtained the Grace of Baptism, aught to do with all their Heart, with all their Soul, and with all their strength. But those who will be initiated in the Sacrament of Order, VIII. The Intention of those to be Ordained, aught to be higher than of others. must needs propose This to themselves, not only to seek the Glory of God in all things, which thing is common to all, but especicially to the Faithful; but also that some being dedicated to any Ministry of the Church, might serve him in holiness and righteousness. For as in an Army all the Soldiers do indeed obey the command of the General: But among them One is a Colonel, and another a Captain, and others have other Offices: So although all the Faithful aught to follow Piety and Innocence with all their study, with which things God is most worshipped; yet they who are initiated in the Sacrament of Order must perform some special Offices and Functions in the Church. For they perform Sacred things both for themselves and for all the People, IX. Wherein those that are initiated Sacred Orders excel others. and teach the Efficacy of the Divine Law; and exhort and instruct, the Faithful, readily and cheerfully to observe it; and administer the Sacraments of Christ the Lord, whereby all Grace is bestowed and increased; and to say all in a Word, being separated from the rest of the people, they exercise themselves in the far greatest and most excellent Ministry of all. These things being explained, X. Ecclesiastical Power, double, viz of Order and Jurisdiction. the Curates shall come to the handling of those things, which are proper to this Sacrament, that the Faithful who desire to be received into Ecclesiastical Order, may know, to what kind of Office they are called, and how great a Power is given of God to his Church, and to the Ministers thereof. Now this Power is double. Of Order and of Jurisdiction. The Power of Order is referred to the true Body of Christ the Lord in the Holy Eucharist; But the whole Power of Jurisdiction is in the Mystic Body of Christ; for to this Power belongs the Rule and Government of Christian people, and to direct them to eternal and heavenly Bliss. Now the Power of Order does contain not only the power of Consecrating the Eucharist, XI. To what things the Power of Order extends itself. but fits and prepares the Souls of men to receive it, and contains all those other things which may any way be referred to the Eucharist. And hereof many testimonies may be brought out of Sacred Scripture: XII. This Power proved. But those are very clear and weighty, which we find in S. John and S. Matthew; for the Lord said: Jo●. 21.22. As the Father sent me, even so send I you: Receive ye the Holy Ghost: whose sins ye remit, they are remitted to them; and whose sins ye retain, they are retained. And: Verily, I say to you, whatsoever things ye shall hind on earth, shall be bound in heaven; Matth. 18.18. and whatsoever ye shall lose on earth, shall be loosed in heaven. Which places being by the Pastors explained from the Doctrine and Authority of the Holy Fathers, may bring very much Light to this Truth. But this Power very much excels that, XIII. How great this Power of Order is. which in the Law of Nature, is given to other Men, who took care of Sacred Matters. Vide de Consecr. didst 2. cap. Nihil in Sacrific. Conc. Trid. Sess. 22. c. 1. Iren. lib. 4. c. 34. Aug. lib. 19 de Civit. Dei. cap. 23. For it must needs be that that Age, XIV. There were Priests by the Law of Nature. which was before the Law was written, had her Priesthood and her spiritual Power, since it is sufficiently manifest that she had a Law. For these Two are so closely joined together, as the Apostle testifies that the One being taken away, it must needs be, that the other must be taken away also. Seeing therefore that by natural Instinct Men know that God is to be worshipped; it consequently followed, that in every Commonwealth, some should be placed over the charge of Sacred Things and the Worship of God, whose Power in some sort might be called Spiritual. This Power the Israelites had, XV. Christ's Priesthood higher than that of Moses. Let the Priests mark. which though it were higher in Dignity, than that wherewith the Priests were endued by the Law of Nature; yet is it to be thought far below the Spiritual Power of the Gospel. For this is Heavenly, and excels even all the Power of Angels. For it has its beginning not from the Mosaical Priesthood, XVI. This Power is derived from Christ. but from Christ the Lord, who was a Priest, not according to the Order of Aaron, but of Melchizedech. For he it is that being endued with the supreme Power of Giving Grace, and Forgiving sins, has left this Power, although definite in Virtue, and tied to the Sacraments, to his Church. Wherefore to exercise or perform this Matter, XVII. The Consecration of the Ministers of the Church called the Sacrament of Order. certain Ministers are appointed and consecrated in a solemn religious manner, which Consecration is called, The Sacrament of Order, or Sacred Ordination. But it pleased the Holy Fathers to use This Word, because it has a very large signification to show the Dignity and Excellency of the Ministers of God. For Order, XVIII. What Order is. if we take the proper Force and Notion of it, is the Disposition of Superior and Inferior things, which are so suited among themselves, as that One may be referred to another. Whereas therefore in this Ministry there are many Degrees and divers Functions; XIX. Why this Sacrament called Order. but all things distributed and placed in a certain Rule: rightly and conveniently does the name of Order seem to be given to it. But that Sacred Ordination is to be reckoned among the other Sacraments of the Church, XX. Order is a Sacrament Sess 23. de Ordine. the Holy Synod of Trent has proved by that reason which has often been repeated: For whereas a Sacrament is a sign of a Sacred Thing, but that, which in this Consecration is outward, signifies Grace and Power, which is given to him that is consecrated; it very plainly follows, that Order is truly and properly to be called a Sacrament, That Order is a Sacrament; see Trid. Sess. 23. de Ordine. c. 1. & 3. & can. 3, 4.5. Conc. Florent. in decret. de Sacr. Aug. lib. 2. contra. Epist. Parmen. c. 13. de bono conjug. c. 24. & lib. 1. de Bap. contra Donat. c. 1. Leo Epist. 18. Greg. in c. 10. lib. 1. Reg. Wherefore the Bishop reaching forth a Chalice with Wine and Water, XXI. When and by whom this Power is conferred. and a Paten with Bread, to him that is to be Ordained a Priest, saying: Take thou power of offering Sacrifice, etc. by which words, the Church has always taught, while the Matter is exhibited, that the Power of Consecrating the Eucharist, a Character being impressed on the Soul, is delivered; to which is adjoined Grace, rightly and lawfully to discharge that Office: Which thing the Apostle declares in these words: 2 Tim. 1.9. I admonish thee, that thou stir up the Grace of God which is in thee, by the Imposition of my hands: for God has not given us the Spirit of Fear, but of Power, and of Love, and of Sobriety. And now to use the words of Sacred Synod, since the Administration of so great a Priesthood is so Divine a thing, that it might be exercised so much the more worthily, and with so much the greater Veneration, it was fit, that in the most comely and orderly Disposition of the Church, there should be many and divers Orders in the Church, who by their Office might serve the Priesthood: and those indeed who thus are distributed, are now to be known by their being shaved in the manner of Clerks, and ascend thro' the lesser to the greater Orders. It shall therefore be taught that these Orders are seven in number, XXII. How many Orders of Ministers of the Church, and what they are. as has always been taught in the Catholic Church, the Names whereof are these, Doorkeeper, Reader, Exorcist, Acolyt, Sub-deacon, Deacon, Priest. These Orders have been remembered by Dionys. lib. Eccl. hier. cap. 3. Cornel. Papa in Ep. ad Fab. Epist. Antioch. extat apud Euseb. Hist. Eccl. l. 6. c. 35. Conc. Carth. 4. Can. 4. & sequ. Ignat Ep. ad Antioch. Now that this number of Ministers is rightly. defined may be proved; XXIII. Why so many. by reason of those Ministers which seem necessary to the Holy Sacrifice of the Mass, and to the consecrating and administering the Eucharist, for which cause especially they were instituted. Now of these there are some Greater, XXIV. Some Orders greater some lesser, and which they are. which are also called Sacred, and there are Others Lesser. The Greater or Sacred, are the Orders of Priesthood, of Deaconship, and Sub-deaconship. To the Lesser Orders are referred the Acolyts, Exorcists, Readers and Doorkeepers, of all which severally we will say a little, that the Curates may have wherewith to instruct those chief whom they know are to be received into any Holy Order. And we must begin at the First shaving, XXV. What the first shaving is. which must be taught to be a kind of Preparation to Orders. For as men are used to be prepared for Baptism by Exorcisms, and for Matrimony by Betrothing: So when by shaving the Hair of the Head, they are dedicated to God, there is an Entrance, as it were opened them to the Sacrament of Order: For it is declared what kind of person he ought to be, who desires to receive Ordination. For the Name of Clerk, XXVI. Where the Name of Clerk is taken. which is then first put upon him, is taken from hence, that he gins to have the Lords Let, and his Inheritance, as those among the Hebrew people who were bound to the Divine Service, to whom the Lord forbade any portion of Fields to be given in the Land of Promise, Numb. 18.20. when he said, I am thy Part and Inheritance. And though this be common to all the Faithful, yet in a special manner it must needs suit to them, who have consecrated themselves to the Ministry of God. Vide Hieron. Epist. 2. ad Nepot. & citatur 12. q. 1. c. Clericus. And the Hair of their Head is cut in the fashion and likeness of a Crown, XXVII. Why the Hair of the Head cut in the shape of a Crown. which they ought always to keep: And as any one is afterwards placed in a higher Degree of Order, so that Round Form is every way cut larger. And this came indeed from the Tradition of the Apostles, XXVIII. From whence this Usage of cutting the Hair. as the Church teaches, since of this kind of cutting the Hair, S. Dennys the Areopagite, S. Austin, S. Hierom the most ancient and grave Fathers have taken notice. Dionys. de Eccles. Hier. c. 6. part 2. Aug. Serm. 17. add Fratres in Eremo. Hier. in cap. 44. Ezek. vide Rhaban. Maur. lib. de Institut. Cleric. Bed. lib. hist. 5. Angl. c. 22. Now they report, XXIX. Why Clerks appointed to bear the ●●r ● of a Crown. that the Prince of the Apostles first of all brought in this Custom, for preserving the Remembrance of the Crown of Thorns, which was put upon our Saviors Head, that what wicked men intended for reproach and Torture, the same the Apostles used for their Ornament and Glory: The first Reas n. And they also signified that the Ministers of the Church are to take care, that in all things they carry the Resemblance and Figure of Christ our Lord. Although some do assert, The second Rea●on. that by this Note is declared their Royal Dignity, which seems suitable to those who are called into the Lot of the Lord. For that which the Apostle Peter attributed to the Faithful people: Ye are a chosen Generation, a Royal Priesthood, a Holy Nation, we easily understand to belong to the Ministers of the Church, in a kind of peculiar and more proper manner. And there are not wanting some who think by this Circular or Round Figure, The third Reason. which of all others is most perfect, is signified either the Profession of that more perfect life undertaken by Clerks, or the Contempt of External things, and the Freedom of the Soul from all human cares: because the Hair of their Heads, being a kind of superfluous Excrement of the Body, is shorn of. After the First shaving, XXX. The Order and Office of Doorkeepers. the first degree is used to be made to the Order of Doorkeepers, whose Office is to keep the Keys and Doors of the Church, and to keep them from entering into it, who are forbid. He assisted also at the Holy Sacrifice of the Mass, and took care that no one should come nearer to the Sacred Altar than was fit, and answered the Priest doing Divine Service. There were other Services also committed to him: as may be perceived by the Rites, which are used at his Consecration. For the Bishop taking the Keys off the Altar, and delivering them to him, says thus to him, whom he makes a Doorkeeper, So behave thyself as thou wilt give an account to God for those things which are kept under these Keys. Now that in the ancient Church the Dignity of this Order was Great, XXXI. The Dignity of Doorkeepers. is understood from hence, because to this time we observe it to be kept in the Church. For the Office of Treasurer, which was also the Keeper of the Sacristary, which belonged to the Doorkeepers, is even at this time accounted among the better Offices of the Church, De Ostiario vide Trid. Sess. 23. the reform. c. 17. Conc. Tolet. c. 6. & citatur didst. 25. Ostiar. Isid. l. de Eccl. c. 14. & dist. 25. c. p●rledis. & apud. Baron. Anal. Eccl. an. 34. num. 2●7. & an. 44. num. 78. & num. 78. & num. 80. The second degree of Order, XXXII. The Order and Office of Reader. is the Function of Reader. To him it belongs to recite with a clear voice and distinctly the Books of the Old and New Testament, and especially what is used to be read at Nocturnals. It was his Part also to teach the Faithful people the first Rudiments of Christian Religion. The Bishop therefore in the presence of the People, at his Ordination delivering him a Book, wherein were put down those things which belong to this matter, says, Receive this, and be thou a Relater of the Word of God, and thou shalt have, if thou faithfully and profitably fulfil thy Office, thy part with them who from the beginning have ministered well the Word of God. Vide Cypr. Epist. 33. & Tertul. de Prescript. c. 61. & apud Baron. Annal. Eccl. anno 34. n. 287. & an. 54.78. & 79. an. 156. n. 93. an. 456. n. 20. The third Order is that of Exorcists, XXXIII. The Order of Exorcists. to whom the Power is given of calling upon the name of the Lord over those who are possessed with unclean Spirits. Wherefore the Bishop, when he Institutes them, holds forth a Book to them, wherein are contained Exorcisms, using this Form of Words, Take this and commit it to memory, and have thou power of laying hands on those that are possessed, whether they be Baptised or Catechumen, Of Exorcists see the Authors above cited, & apud Baron. Annal. Eccl. an. 34. n. 287. an. 44. n. 78. & n. 80. an. 237. n. 89. an. 56. n. 5. & n. 8.9, 10, 11, 12. The fourth degree is of Acolyts, XXXIV. The Order and Office at Acolyt. and is the last of those which are called Lesser, and not Sacred. Their Office is to follow and serve the greater Ministers, Subdeacons and Deacons in the Ministry of the Altar. Besides, they carry and hold the Lights, when the Sacrifice of Mass is celebrated, but especially when the Gospel is read; whence they are also called by the name of Waxlight-bearers. When therefore they are ordained, this Rite is used to be observed by the Bishop: First, after that he has diligently admonished them of their Office, he delivers Lights to each of them, saying in this manner: Receive thou this Wax-light, and know that thou art bound to kindle the Lights of the Church, in the name of the Lord. And then he delivers them little Pitchers, wherein Water and Wine is served for the Sacrifice, saying: Receive these little Pitchers, to serve Wine and Water for the Eucharist of the Blood of Christ in the name of the lord De Acolytis vide Cypri. Epist. 55. & apud. Baron. Annal. Eccl. an. 44. n. 79. & n. 80. By the Lesser Orders, XXXV. The Order, Dignity and Office of Subdeacons. not Sacred, whereof has been spoken already, a lawful Entrance and Ascent lies open to the Greater and Sacred. In the first Degree whereof is placed the Sub-deacon: whose Office the very Name declares; to serve the Deacon at the Altar. For he ought to prepare the Linen, Vessels, Bread and Wine, necessary for the Use of the Sacrifice: Now he gives Water to the Bishop and Priest when they wash their hands for the Sacrifice of the Mass. The Sub-deacon also reads the Epistle, which formerly was recited by the Deacon at Mass: And as a witness assists at Divine Service, and takes care that the Priest be not disturbed by any one at the Sacred Ministration. Now those things which belong to the Ministry of the Sub-deacon, XXXVI. How Subdeacons are ordained. may be known by the Solemn Ceremonies which are used in his Consecration. For first, First. the Bishop admonishes, that the Law of perpetual Continence is laid upon him; and plainly tells that no one is to be received ●nto the Order of Subdeacons, who resolve not freely to receive this Law. And then after the Solemn Prayer of the Litanies, he declares and expounds what the Offices and Functions of a Sub-deacon are. These things done, Secondly. every one of those who are to be Ordained, severally receive of the Bishop the Sacred Chalice and Paten. But to Subdeacons, Thirdly. that it may be understood that the Sub-deacon is to serve the Office of Deacon, are given little Pitchers filled with Wine and Water, together with a Basin, and a Towel, wherewith the Hands are wiped, and the Bishop says; Look ye what kind of Ministry is given you, I therefore admonish you so to behave yourselves as that ye may please God. There are added other Prayers besides: Fourthly, Fif hly, and Sixthly. At last when the Bishop has adorned the Sub-deacon with Sacred Vestments, at putting on of every one of which, proper Words and Ceremonies are used; he delivers him the Book of the Epistles, and says, Receive the Book of the Epistles, and have thou power of reading them in the Holy Chureh of God, both for the living and for the Dead. De Sub-Diaconis praeter auctores supra citatos vide Cypr. Epist. 24. & Epist. 42. dist. 17. cap. Presbyteris. Can. Apost. can. 25. Conc. Carthag. 4. Can. 5. Arelat. 2. can. 2. Aurel. 3. c. 2. Eliber. can. 33. Leo 1. Epist. 82. item apud Baron. Annal. Eccl. an. 44. num. 79. & 80. an. 253. num 72, 79, 97. an. 239. num. 21. an. 324. num. 128. an. 588. num. 58. an. 489, num. 6. an. 1057. num. 32. The Deacon takes the second Degree of Sacred Orders, XXXVII. The Offices of the Deacon. whose Ministry is larger, and was ever accounted very holy. It belongs to him always to follow the Bishop, to keep him when he is preaching, and to be ready at the Bishops or Priest's hand, at the Sacred Offices, or administering the Sacraments, and to read the Gospel at the Sacrifice of Mass. And formerly he did often stir up the Minds of the Faithful, to attend diligently to the Sacrifice. He also ministered the Blood of the Lord, in those Churches where it was customary for the Faithful to receive the Eucharist under both Species. The Dispensation also of the Goods of the Church was committed to the Deacon, that he might give to every one necessaries for Food. It belongs also to the Deacon, as the Eye of the Bishop, to find out who in the Diocese led their life piously and religiously, and who did otherwise, who came together to the Sacrifice and the Sermon at the appointed times, and who absented themselves, that when he had certified the Bishop of all these things, he might either exhort and admonish every one privately, or openly chide and correct them, according as he thought most edifying. He ought also to call over the names of the Catechumen, and to place those before the Bishop, who were to be initiated in the Sacrament of Order. Moreover, in the absence of the Bishop and Priest, he may explain the Gospel, but not from the Pulpit, that it may be understood that This is not his proper Office, Now how great care ought to be used that no person unworthy of this Function climbs up to this degree of Order, XXXVIII. How carefully the Deacons are to be chosen. 1 Tim. 3. the Apostle shows, when he expounded to Timothy the Manners, Virtue and Integrity of the Deacon. This, XXXIX. The Ordination of Deacons. the Rites and solemn Ceremonies wherewith he is consecrated by the Bishop sufficiently declare. For the Bishop uses more and more holy Prayers, at the Ordination of a Deacon than of a Subdeacon: And adds other Ornaments of Sacred Vestments. Besides, he lays his hands upon him: Which we read to have been done by the Apostles, when they instituted the first Deacons: Lastly he delivers them the Book of the Gospels with these Words. Receive thou Power to read the Gospel in the Church of God, both for the Living and for the Dead, in the name of the lord De Diaconis praeter citatos suprà, vide Clem. Rom. Constit. Apostol. lib. 2. cap. 6. Cypr. de Lapsis. Amb. lib. 1. Offic. c. 41. Leo 1. Serm. de S. Laurent. Clem. Rom. Epist. 1. ad Jacob. fratrem Domini. Hieron. Epist. 48. & apud Baron. Annal. Eccl. an. 33. num. 41. an. 34. num. 283, & 285, & 287. an. 34. num. 316. an. 44. num. 78. & 80. an 57 n. 31. & n. 195. an. 58. n. 102. an. 112. n. 7, 8, 9 an. 316. n. 48. an. 324. n. 115. an. 325. n. 152. an. 402. n. 44. & 47. an. 508. n. 15. an. 741. n. 12. The Third and highest Degree of all Sacred Orders, XL. The Order of Priests. is the Priesthood: And those who had this Order, the ancient Fathers were used to call by Two names. For sometimes they called them Presbyters, XLI. Why called Presbyters. which in Greek signifies Elders, not only because of their Ripeness of Age, which is very necessary to this Order; but much rather for the Gravity of their Manners, their Doctrine and Prudence: Wisd. 4. For as it is written, Venerable Old-Age is not that which consists in length of Time, nor that is measured by number of years: But the Wisdom of a Man is his Grey-Hair, and an unspotted life is Old-Age. And sometimes they call them Priests, XLII. Why Priests. both because they are consecrated to God, and because it belongs to them to administer the Sacraments, and to treat of Sacred and Divine Matters. But because the Priesthood is described in Sacred Scripture to be twofold, Priesthood double. the one Internal, the other External: They must each of them be distinguished, that it may by the Pastors be explained of which it is here meant. As to the Internal Priesthood, XLIII. Internal. all the Faithful, after they have been washed with the saving Water of Baptism, are called Priests; but especially the Just, who have the Spirit of God, and by benefit of the Divine Grace, are made living Members of that most Highpriest Christ Jesus: For these, by Faith which is inflamed with Charity, offer to God Spiritual Sacrifices upon the Altar of their Mind; of which kind are to be accounted all good and honest actions, which they do for the Glory of God. Wherefore we read in the Apocalypse thus; Apoc. 1.5. Christ has washed us from our sins in his Blood, and made us a Kingdom, and Priests to God, and his Father. According to which Sense it was said by the Prince of Apostles; 1 Pet. 2.5. Ye, as living Stones are built up a Spiritual House, an Holy Priesthood, offering up Spiritual Sacrifices to God through Jesus Christ. And the Apostle exhorts us: Rom. 1.2. That we yield our Bodies a living Sacrifice, holy and acceptable to God, as being our reasonable service. Also David long before said, Ps. 50.19. The Sacrifice of God is a contrite Spirit, an humble and a contrite Heart, O God thou wilt not despise. All which, it is easy to see, belongs to the internal Priesthood. But the External Priesthood belongs not to the Multitude of the Faithful, XLIV. External. but to particular Men, who being instituted and consecrated to God by lawful imposition of Hands, and solemn Ceremonies of Holy Church, are properly appointed to the Sacred Ministry. This Difference of Priesthood may be observed even in the old-Law: XLV. This double Priesthood proved from the Old Law. 2 Par. 26.18. For that David spoke of the Internal, was showed a little before. But of the External not one can be ignorant, how many commands God had given to Moses and Aaron. Besides, he appointed the whole Tribe of Levi to the Ministry of the Temple, and provided by Law, that no one of any other Tribe should presume to intrude himself into that Function: Wherefore King Ozias, was smitten with Leprosy from the Lord, because he usurped the Priestly Office, and suffered most grievous Punishments for his arrogance and Sacrilege. Amb. lib. 4. de Sacram. c. 1. Aug. lib. 10. de Civit. Dei, cap. 6. & 10. Leo Serm. 3. de Annivers. Pontisicat. That therefore we may observe the same Distinction of Priesthood in the Law of the Gospel, XLVI. The External Priesthood here treated of. the Faithful must be taught, that we now treat of the External Priesthood, which is given to particular Men; for this only belongs to the Sacrament of Order. The Priest's Office therefore is, XVII. The Consecration of a Priest explained. First. To do Sacrifice to God, to administer the Sacraments of the Church, as is seen by the Rites of his Consecration. For when the Bishop makes any Priest, He first, together with all the Priests then present, lays Hands upon him. And then spreading upon his Shoulders a Stole, Secondly. he draws it upon his Breast in manner of a Cross: Whereby is declared, That the Priest is endued with virtue from above, whereby he may be able to bear the Cross of Christ our Lord, and the sweet Yoke of his Divine Law, and to teach this Law, not by Words only, but by the Example of a most holy and upright Life. Afterwards he anoints his Hand with Oil, Thirdly. and then delivers a Chalice with Wine, and a Paten with a Host, saying; Receive thou Power of Offering, Sacrifice to God, and of celebrating Masses as well for the Quick as for the Dead. By which Ceremonies and Words, he is made an Interpreter and Mediator of God and Men; and This is to be looked upon as the chief Function of a Priest. Lastly, Fourthly. Laying Hands upon his Head; he says, Joh. 20.23. Receive thou the Holy Ghost: whose Sins Thou shalt remit, they are remitted to them, and whose sins Thou shalt retain, they are retained: And gives him that heavenly Power, which the Lord gave his Disciples of retaining and remitting sins. These are the proper and special Functions of the Priestly Order: XLVIII. Five Degrees in the Priestly Order. Which Order though it be but One, yet it has different Degrees of Dignity and Power. The first is of those who are simply called Priests, The first of Priests. whose Functions have hitherto been declared. The Second is of Bishops who are placed over of their several Bishoprics, The second of Bishops. to govern not only the other Ministers of the Church, but the Faithful People also, and with the utmost vigilance and care to take regard of their Salvation. Wherefore in Sacred Scripture they are often called, The Shepherds of the Sheep. Whose Duty and Office Paul describes as we read in the Acts of the Apostles, Act. 20.29. in that Sermon he made to the Ephesians. And also a kind of Divine Rule of that Ministry of a Bishop has been delivered by Peter the Prince of Apostles. According to which, 1 Pet. 5.2. if the Bishops would study to square their actions, it cannot be doubted but that the Pastors will both be, and be accounted good. Now the same persons are called both Bishops and Pontifices, or High Priests, taking that name from the Ethnics, who were used to call the chief of their Priests, Pontifices or High Priests. The Third Degree is of Archbishops, The third of Archbishops. who preside over many Bishops; and these are also called Metropolitans, because they are Prelates of those Cities, which are accounted as it were the Mothers of that Province; wherefore they have a higher place, and larger Power than Bishops, although in their Ordination they differ in nothing from Bishops. In the Fourth Degree are placed Patriarches, The Fourth of Patriarches. i. e. the First and Highest Fathers▪ In old time, besides the Supreme Bishop of Rome, there were in the whole Church only Four Patriarches, nor yet were they all alike in Dignity: For the Patriarch of Constantinople, although this Honour was last of all given to him, yet for the Majesty of the Empire, he obtained the higher place. The next is the Patriarch of Alexandria, whose Church Mark the Evangelist, by order of the Prince of Apostles, sounded. The third is the Patriarch of Antioch, where Peter first had his See. The last is the Patriarch of Jerusalem, which Church S. James the Brother of our Lord built. Above all these the Catholic Church has always had a Veneration for the Roman Chief Bishop or Pope, The Fifth of Supreme Bishop or Pope. whom in the Council of Ephesus, Cyril Archbishop of Alexandria calls the Father and Patriarch of the whole World. For since he sits in the Chair of Peter the Prince of Apostles, wherein it is manifest that he sat to the end of his life, she acknowledges in him, the Supreme degree of Dignity, and fullness of Jurisdiction, not as given by any Synodical or Human Constitutions, but of God: Wherefore he being Father and Governor of all the Faithful, and of the Bishops also and other Prelates, with what Office or Power soever they be endued, presides over the Universal Church, as Peter's Successor and the true and lawful Vicar of Christ our lord Of the Primacy of the Pope, see Anatol. Epist. 3. & citat. didst 22. c. sacro sancta. Greg. lib. 7. Epist. 64, & 65. Nicol. Pap. Epist. ad Mediolanens. & citatur didst 22. c. omnes. Vide etiam ead. dist. c. Constantin. Conc. Chalced. in Epist. ad Leonem. From these things therefore the Pastors shall teach, XLIX. What is to be taught concerning Order. both what are the principal Offices and Functions of Ecclesiastical Orders and Degrees, and who is the Minister of this Sacrament. For it is evident that this Administration belongs to a Bishop, L. The Minister of this Sacrament is the Bishop. which is easy to prove, both from the Authority of the Sacred Scriptures, and most certain Tradition, the Testimony of the Fathers, the Decrees of Councils, and the Usage and Practice of Holy Church. But though it be permitted to some Abbots to administer the Lesser, but not Sacred Orders; yet there is no one doubts that this Office is properly the Bishop's, to whom only of all the rest, and besides him, to no body else, it is lawful to receive into the other Orders which are called the Greater and Sacred. For only the Bishop and he alone ordains Subdeacons' and Priest's: but the Bishops, by the Tradition of the Apostles, which has always been preserved in the Church, are consecrated by Three Bishops. It now follows to explain, LI. Get care to be used in receiving an● to Priesthood. who are fit for this Sacrament, and especially for the Priestly Order, and what things are chief required in them. From hence it will not be hard to determine what ought to be observed, in the giving of other Orders, according to the Office and Dignity of each of them. Now that there is very great caution to be used in this Sacrament, is thus gathered; because the other Sacraments give Grace to the Sanctification and Use of them by whom they are received: But those that are admitted into Sacred Order, are therefore partakers of Heavenly Grace, that by their Ministry they may help forward the Salvation of the Church, and consequently of all Men. Whence we understand it comes to pass, that upon certain appointed days only, when according to the most ancient practice of the Catholic Church, solemn Fast are appointed, Ordinations are performed; to wit; that the Faithful People with Devout and Holy Prayers might beseech of God that the Ministers of such kind of sacred things, might be rendered more fit to exercise so great a Power as they ought to do, and to the profit of the Church. First therefore integrity of Manners is very much commendable in him that is to be made a Priest, LII. Integrity of Life necessary in making a Priest. not only because, if being conscious to himself of any mortal sin, he procure or but even suffer himself to be received into Sacred Order; he entangles himself in a new, and a most extreme wickedness: But also because he ought to show himself a Light and a Guide of Virtue and Innocence to others. For this cause, what the Apostle commanded Titus and Timothy; Tit. 1. 1 Tim. 3. is to be declared to the Pastors; and also it is to be taught, That the Deformities of the Body, which in the Old-Law by the commandment of the Lord, excluded any from the Ministry of the Altar, in the Evangelical Law, is specially to be applied to the deformity of Mind. Wherefore we consider that that Holy Custom is preserved in the Church, that they who are to be ordained, endeavour diligently, first to purge their Consciences by the Sacrament of Penance. Furthermore, LIII. Knowledge also necessary to a Priest. there is required in a Priest, not that knowledge only which belongs to the Use and Ministering of the Sacraments, but he ought also to be so furnished with the knowledge of Sacred Scripture, that he might be able to teach the Mysteries of Christian Faith, and the Precepts of the Divine Law to the People, and stir up the Faithful to Virtue and Piety, and reclaim them from Vice. For there are Two Functions of a Priest: Whereof the One is, that he rightly make and administer the Sacraments: The other that he instruct the people committed to his charge in those matters and things which are necessary to Salvation. For Malachy testifies, Mal. 2.7. The Priest's Lips preserve knowledge, and they require the Law from his Mouth: Because he is the Angel of the Lord of Hosts. As therefore in one of these, though he be qualified bu● with small learning, he may perform what he ought to do: Yet the other requires no small, but rather an exquisite stock of Learning: although the highest pitch of the Knowledge of hidden matters, is not equally required in all Priests, but that which is sufficient for every one, for the discharge of his own proper Office and Ministry. Now this Sacrament is not to be given to Boys, Furious or Madmen, LIV. Boys, Furious and Madmen, not to be ordained. because they want the Use of Reason, although if it were administered even to them also, it ought certainly to be believed that the Character of this Sacrament, is imprinted upon their Souls. But what Year of Age is to be looked for, Not of ripe Age. for these several Orders, it is easy to know from the Decrees of the Sacred Council of Trent. Servants also are to be excepted; Servants. for neither aught he to be dedicated to Divine Worship, who is not at his own dispose, but in the Power of another. And Men of Blood and Manslayers; Man-slayers because by Ecclesiastical Law they are repelled, and are irregular. Also Bastards, Bastards. and all those who were not begotten in lawful Wedlock. For the same Law teaches, that those that are dedicated to Sacred things, should have nothing in them which might seem worthily contemptible or despicable to others. Lastly, Deformed in Body. they ought not to be admitted, who are Cripples, or deformed with any notable Uncomeliness of Body. For that Deformity and Debility must needs both cause offence, and also hinder the Administration of the Sacraments. And now these things being expounded, LV. The effects of the Sacrament of Order. The First. it remains that the Pastors teach what the effects of this Sacrament are. And it is manifest, that though the Sacrament of Order, as before was said, belongs chief to the profit and beauty of the Church; yet the Grace of Sanctification is wrought also in the Soul of him who is initiated into Order: Because he is rendered fit, and qualified for the due discharge of his Duty, and for the administering of the Sacraments, even as by the Grace of Baptism, every one is made fit to receive the other Sacraments. And it is evident that another Grace also is given in this Sacrament, The Second. to wit, a special Power, which is referred to the most holy Sacrament of the Eucharist; in the Priest indeed full and perfect, as being he alone that can consecrat the Body and Blood of our Lord: But in other Ministers of inferior Orders, greater or less, according as every one by his Ministry comes more or less to the Sacraments of the Altar. And this also is called a spiritual Character, The Character. because they that are tinctured with Sacred Order, are by a certain inward Mark impressed upon the Soul, distinguished from the rest of the Faithful, and wholly bound to Divine Worship; to which the Apostle seems to have had respect, when he said to Timothy, Neglect not the Grace which is in thee, 1 Tim. 4. which was given thee through Prophecy, with the Imposition of the Hands of the Presbytery. And elsewhere, 1 Tim. 7. I admonish thee, that thou stir up the Grace of God, which is in thee, by the Imposition of my Hands. This is sufficient to have been spoken concerning the Sacrament of Order: For we undertook to deliver to the Pastors only the more weighty heads of Matters, that they might furnish them with arguments to teach and instruct the Faithful in Christian Piety. Of the SACRAMENT of MATRIMONY. BEcause the Pastors ought to propose to Christians a blessed and perfect Life, I. The Virtue of Continency to be desired of all. 1 Cor. 7 7. it were much to be wished for them also, what the Apostle wrote to the Corinthians, that himself desired, in these words: I will, that all Men be, even as I myself: To wit, that All would follow the Virtue of Continence. For there can nothing in this life fall out more happy to the Faithful, than that the Mind being distracted with none of the cares of the World, being quiet, and restrained from every Lust of the Flesh, may take rest and satisfaction only in the study of Piety and the Thoughts of heavenly things. But because, II. The Holiness of Matrimony diligently to be taught. Joh. 2.2. as the same Apostle testifies, every one has his own proper gift from God, one after one sort, and another after another sort, and Matrimony is adorned with many and divine Blessings; so that is is truly and properly reckoned among the other Sacraments of the Catholic Church; and the Lord himself honoured the celebration of Marriage with his own presence; it sufficiently appears, that the Doctrine thereof is to be taught, especially since we may observe, that both S. Paul, and the Prince of Apostles also, have exactly left in writing in many places, not only those things which belong to the Dignity, but also to the Duties of Matrimony. For being inspired with the Spirit of God, they very well knew, how great and how many advantages might come to the Christian Society, if the Faithful rightly understood the Holiness of Matrimony, and kept it inviolable: And on the contrary, That being not well understood or neglected, that very many and very great Calamities and Hurts are brought upon the Church. First therefore the Nature and Virtue of Matrimony is to be explained: III. What is chief to be explained concerning Matrimony. For since Vice often bears the Resemblance of Goodness, heed must be taken lest the Faithful being deceived with a false show of Matrimony, pollute their Soul with Filthiness, and hurtful Lusts: For declaring whereof, some may begin with the signification of Matrimony. Matrimony is therefore so called, iv The various names of Matrimony. because the Woman desires to be married chief that she might become a Mother [Matrem]: Or else because to conceive, to bring forth, and to bring up, is the part of a Mother, [Matrix.] It is also called Wedlock [Conjuginm à conjungendo] a joining together, Wedlock. because a lawful Woman is bound with her Husband as it were in one Yoke. Besides it is called Marriage [Nuptiae] because as S. Ambrose says, Marriage. for Modesty's sake, Maids covered or veiled themselves. Whereby it seemed to be declared, that they ought to be obedient and subject to their Husbands. Of these Names, See Aug. lib. 19 cont. Faust. c. 26. Ambr. l. 1. de Abraham. c. 9 in fine. item vide 30. q. 5. c. feminae. & 33. q. 5. c. Mulier. Isidor. lib. 2. de Eccles. Officiis c. 19 And thus it is defined according to the common sense of Divines: V The Definition of Matrimony given to be explained. Matrimony is a Conjugal Conjunction of a Man and a Woman, between two lawful persons, holding an individual nearness of life. The parts of which Definition, that they may the better be understood, it must be taught, that although all these things are in perfect Matrimony, to wit, Inward Consent, Outward Agreement or Pact expressed by Words, Obligation and Bond, which is made by virtue of the Pact, and the Copulation of Husband and Wife, whereby the Matrimony is consummate; yet nothing of these has properly the Nature and Virtue of Matrimony, unless that Obligation and Knot which is signified by the word Conjunction. The word Conjugal is added because other kinds of Compacts whereby Men and Women are obliged mutually to help each other, Conjugal. either for Money, or for any other respect, are far from the Nature of Matrimony. Then follows, Between lawful persons. Between lawful persons, because they who by the Laws are wholly excluded from the Conjunction of Marriage, cannot enter into Matrimony: Nor, if they should marry, is their Marriage valid: for Example, those who are joined in kindred within the fourth degree, and a Youth before the fourteenth year of his Age, or a Girl, before her twelfth, which is the Age established by Law, such persons are not fit to enter into the just Covenants of Matrimony. But that which is put in the last place [Keeping an individual nearness of life] declares the Nature of an indissoluble Bond, Indissoluble. wherewith the Husband and Wife are tied together. From these things therefore it is plain, VI Wherein especially the virtue of Matrimony is placed. that the Nature and Reason of Matrimony consists in that Bond. For that which other Definitions of the most learned Men, seem herein to attribute to the Consent: As, when they say, That Wedlock is a Consent of a Man and of a Woman: In Epist Eugen. 4. ●d Arm●n. This is so to be understood, that that Consent is the working cause of Matrimony: which thing the Fathers in the Council of Florence have taught: for Obligation and Tie cannot be, without Consent and Compact. But it is very necessary, VII. The Consent of the p esent time to be expressed by words. that the Consent be expressed in words which signify the present Time: For, neither is Matrimony a simple Donation, but a mutual Compact. And therefore it is, that the Consent of One only is not to join Matrimony, but there must be a mutual Consent of Two betwixt themselves: And for the declaring of this mutual Consent of mind, it is evident that there is need of Words. For if Matrimony could consist in the inward Consent only without any outward signification; VIII. The Inward Consent not enough for Matrimony. then this also would seem to follow: that when Two, who were severed far asunder and in different places, would consent to marry, before the One had declared his Will to the other, either by Letters or Messengers, they would be joined together in a true and lasting Matrimony: which notwithstanding is very far both from Reason and from the Practice and Decrees of Holy Church. It is rightly said therefore, IX. Consent of present in words of future time no sufficient. that the Consent must be expressed in words, which have the signification of the present time; for those words which show a future time do not conjoin Matrimony, but promise only; and then, it is evident that those things which are future, are not yet: but those things which are not, must be thought to have little or nothing of firmness or stability in them. Wherefore as yet, no one has a Right of the Marriage Bed with that Woman, which he promises that he will marry, nor is it presently fulfilled what he promises he will do; although he ought to perform his promise: which if he perform not, he is convicted as guilty of breach of Faith. But he that is joined to another in the Covenant of Matrimony; although afterwards he repent: yet what is done, he cannot alter, or make void or ineffectual. Since therefore the Obligation of Wedlock is not a bare Promise, but such a kind of abalienation, or transferring over a Right, whereby a man delivers indeed the power of his Body to the Woman, and the Woman the power of here's to the Man; therefore it is necessary, that Matrimony be contracted with words which signify the present time. The Virtue and Force of which words, remain even after they are pronounced, and hold the Man and the Woman bound together with an indissoluble Bond. But yet instead of Words, a Nod with the Head, X. A Nod or other signs may suffice instead of Words. or other signs, which plainly show the inward Consent, may be sufficient for Matrimony: yea, even silence itself, when a Maid by reason of Modesty answers not, but her Parents speak for her. From these things therefore the Curates shall teach the Faithful, that the Nature and Force of Matrimony lies in the Bond and Obligation: And besides the Consent, expressed in that manner as has now been said, that Matrimony might be true, the Bed is not necessary: Gen 2. For it is plainly manifest, that our first Parents before they had sinned, all which time there had been no carnal copulation betwixt them, as the Fathers testify, were joined together in true Matrimony. Wherefore the Holy Fathers say, that Matrimony stands not in the Marriagebed, but in the Consent: which we find repeated also by S. Ambrose, in his Book concerning Virgins, De Inst. Virgin. c. 6. Now these things being explained, XI. Matrimony Two ●●d, Natural and Sacramental. it must be taught That Matrimony has a double respect, for Conjunction is to be considered either as it is Natural (for Wedlock was not invented by Man but by Nature); or as it is a Sacrament, the Force whereof excels the Condition of Natural Things, and because Grace perfects Nature: 1 Cor. 15.46. for neither that which is spiritual is first, but that which is Animal, and afterwards that which is Spiritual; so that the Order of the Matter requires, that we first treat of Matrimony as it is Natural; and afterwards explain those things which agree to it as a Sacrament. First, XII. Natural Matrimony instituted of God. therefore the Faithful are to be taught that Matrimony was instituted of God. For it is written in Genesis: God created them Male and Female, and bless d them; and said: Increase and multiply: Gen. 2. And, It is not good that Man be alone, let us make him an help like himself. And a little after: But there was not found for Adam an help like himself, therefore the Lord God, sent a deep sleep upon Adam; and while he slept, he took one of his Ribs, and closed up the Flesh instead thereof. And the Lord God formed the Rib that he took from Adam into a Woman, and brought her to Adam, and Adam said, This now is bone of my bones, and flesh of my flesh; she shall be called Woman, because she was taken out of Man: Wherefore a Man shall leave his Father and Mother, and shall cleave to his Wife, and they Two shall be One Flesh. Which things, Mat. 19.6. even by the Authority of our Lord himself in St. Matthew, show that Matrimony was of Divine Institution. Nor did God institute Matrimony only, XIII. Matrimony made indissoluble. but as the Holy Synod of Trent declares, he added to it a perpetual and indissoluble Knot: for our Saviour says, What God has joined, none may put asunder. For though it was convenient that Matrimony, Sess. 24. initio. as it is an Office of Nature, might not be dissolved; yet much more so now as it is a Sacrament: Mat. 19.6. for which cause it gains the highest perfections, even in all things which are proper to it by the Law of Nature: and yet that the Bond should be dissoluble, would be repugnant to the bringing up of Children, and the other benefits of Matrimony. But, XIV. The Law of contracting Matrimony not laid upon all. Gen. 1. that it was said of God, Increase and multiply: This tends hither, that he might declare, for what cause Matrimony was instituted, not to put a necessity upon every man: For Mankind being now increased, the Law of Marriage is so far from compelling any, that Virginity is rather highly commended and persuaded to every one, and that by Sacred Scripture, as being more excellent than the state of Matrimony, and containing in it greater Perfection and Holiness: For our Lord and Saviour thus has taught: He that can receive it, let him receive it: Mat. 19 12. And the Apostle says, Concerning Virgins I have no command from the Lord, but I give my Counsel as having obtained Mercy, 1 Cor. 7.23. that I might be Faithful. XV. Why Man and Woman ought to be joined. The first cause. But now we must explain for what Reasons the Man and Woman ought to be joined together. The first therefore is, That this very Society of the divers Sex is desired by natural Instinct; there being Hope of mutual help; that One being assisted by the help of the Other, might the more easily bear the inconveniences of life, and the weakness of old age. Another is the desire of Procreation, The second cause. not so much for this End, that we might leave behind us Heirs to enjoy our Honours and Riches, as that they might be brought up in true Faith and Religion; which that it was chief the Design of the Holy Patriarches when they married, sufficiently appears from Sacred Scripture. Wherefore the Angel, when he admonished Tobias, by what means he might repel the force of the Devil; Tob. 6. I will show thee, says he, who they are that can prevail over the Devil: for those who so enter into Wedlock, as to exclude God from themselves, and their Soul, and so give themselves to their lust, as the Horse and Mule, which have no understanding, the Devil has power over them. And then he adds: Thou shalt take a Virgin with the Fear of the Lord, being led thereto rather by the Love of Children than Lust, that thou mayst get in thy Children, the blessing of the seed of Abraham. And this also was One cause why God at first instituted Matrimony: Note. Wherefore their wickedness is very great, who being joined in Matrimony, by Medicines hinder Conception, or force out the Birth before time; for this is to be looked upon as designed Murder. The third, The third cause. and which began to take place after the Fall of our first Parents: when thro' the loss of Righteousness in which Man was created, his Appetite began to oppose his right Reason, to wit, that being conscious to himself of his own weakness, nor being willing to endure the Fight of the Flesh, he might use the remedy of Matrimony to avoid the sins of Lust: Of the which the Apostle thus: 1 Cor. 7. Because of Fornication let every Man have his own Wife, and let every Woman have her own Husband. And a little after, when he had taught, that sometimes men ought to abstain from the Debt of Matrimony for the sake of Prayer, and subjoins: And return again to that very thing, le●t Satan tempt you by your Incontinence. These are the Causes, Note. whereof some or other, every one, who will contract Marriage piously and religiously, as becomes the Children of the Saints, aught to propose to himself. But if to these Causes others be also added, whereby men are induced to enter Marriage, and in choosing a Wife, they propose such as These to themselves, as the desire of leaving an Heir, Wealth, Beauty, Nobility, or likeness of conditions: These Reasons indeed are not to be condemned, since they oppose not the Holiness of Matrimony: Gen. 29. For neither in Sacred Scripture is the Patriarch Jacob reprehended, because having chose Rachel for her Beauty, he preferred her before Leah. Thus far of Matrimony shall be taught, as it is a Natural Conjunction: XVI. Of Matrimony as a Sacrament. but as it is a Sacrament, we must show that the Nature of it is much more excellent, and is wholly to be referred to a higher End. For as Matrimony, XVII. Matrimony as a Sacrament far excels the Natural. as it is a Natural Conjunction, was instituted at the beginning for the Propagation of Mankind: So afterwards, that a People might be procreated and brought up to the Worship and Religion of the true God, and of our Saviour Christ, the Dignity of a Sacrament was given to it. When Christ our Lord was minded to give a certain sign of that most close Relation which is betwixt him and his Church, XVIII. The Union of Christ and his Church declared by Matrimony. and of his immense love towards us, he declared the Divinity of this Mystery chief in the Holy Conjunction of Man and Woman, which that it was most fitly done, may be understood from hence, that among all human relations, there is none bind so nearly as the bond of Matrimony, and the Husband and Wife are bound together each to other in the greatest Love and Good will: And therefore it is, that the Holy Scriptures frequently put before our Eyes the Divine Copulation of Christ and the Church, by the similitude of Marriage. Now that Matrimony is a Sacrament, XIX. Matrimony proved to be a Sacrament. the Church confirmed by the Authority of the Apostle, always held certain: for thus he writes to the Ephesians, Men ought to love their Wives even as their own Bodies. He that loves his Wife, loves himself: for no one ever hated his own flesh, but nourishes and cherishes it, even as Christ does the Church, because we are Members of his Body, of his Flesh, and of his Bones. For this cause a Man shall leave his Father, and his Mother, and shall cleave to his Wife, and they Two shall be One flesh: This is a great Sacrament, but I speak in Christ and in the Church. For, in that he says, This is a great Sacrament, no one ought to doubt, that it is to be referred to Matrimony: to wit, because the Conjunction of the Man, and of the Woman, whereof God is the Author, is a Sacrament, i. e. a Sacred Sign of the most Holy Bond wherewith Christ our Lord is joined with his Church. And that this is the proper and true sense of these words, the ancient Holy Fathers, Tertul lib. de Monog. Aug. de fide, & oper. c. 7. lib. de Nup. & concup. c. 10. & 12. Ambr. in Epist. ad Eph. Ephes. 3.25. who have interpreted this place, have showed, and the Holy Synod of Trent has explained the same thing. It is evident therefore, that the Husband is compared, by the Apostle to Christ, and the Wife to the Church, That the Man is the Head of the Woman, as Christ is of the Church; and for that reason it is, that the Husband ought to love his Wife, and the Wife ought again to love and reverence her Husband, for Christ loved his Church, and gave himself for her. And again, as the same Apostle teaches, the Church is subject to Christ. But that in this Sacrament also Grace is signified and given, XX. The Sacrament of Matrimony give● Grace. in which thing especially the Nature of a Sacrament consists, these words of the Synod declare: But the Grace which perfects that Natural Love, and confirms that indissoluble Unity, Sess. 14. Christ himself the Author and Finisher of the Venerable Sacraments has merited for us by his Passion. Wherhfore it must be taught, XXI. The Effects of the Grace of this Sacrament. Heb. 13.4. that by the Grace of this Sacrament, it is brought to pass, that the Husband and Wife being joined together with the Bond of Mutual Love, acquiesce together and rest in each others good will, and seek no strange and unlawful Loves and Copulations, but in all respects their Marriage is honourable and the Bed undefiled. But how far the Sacrament of Matrimony excels all other Matrimonies, XXII. How much the Sacrament of Matrimony excels all other Matrimony. we may know from hence; because, tho' the Gentiles themselves thought there was something in Matrimony that is Divine, and for that reason judged that wand'ring Copulations, were strange to the Law of Nature; and also that Whoredom, Adultery, and other kinds of Lusts were to be punished; yet their Marriages had no Virtue at all of a Sacrament. But among the Jews the Laws of Matrimony were much more religiously observed; XXIII. The Matrimony of the Jews, though it were Holy, yet it was no Sacrament. Gen. 2;. nor is it to be doubted, but that their Marriages were endued with a greater Sanctity. For seeing they received that Promise, That all Nations should be blessed in the seed of Abraham, it justly seemed to be an Office of great Piety among them, to beget Children, and to propagate the Offspring of a chosen people, of which Christ our Lord and Saviour, as to his human Nature, was to have his Birth; but even those Marriages also wanted the true reason of a Sacrament. To this may be added, XXIV. Matrimony before and under the Law was imperfect. Deut. 24.1. Mat. 19.7. that whether we consider the Law of Nature after the corruption of it, or the Law of Moses, we may easily observe, that Matrimony had fallen very much from the Excellency and Gracefulness of its first Original. For while the Law of Nature was in force, we find that there were many of the ancient Fathers, who had several Wives together, and, if occasion were, giving them a Bill of Divorce discharged them: Both which being taken away by the Evangelical Law, Marriage has been restored to its former state. For, XXV. Plurality of Wives contrary to Matrimony. that Polygamy (or divers Wives) was contrary to the Nature of Matrimony (although some of the ancient Fathers are not to be accused, because it was not without God's indulgence that they married divers Wives) Christ our Lord, shows in these words: Mat. 19.5. For this cause shall a man let go Father and Mother, and shall cleave to his Wife, and they Two shall be in One Flesh. And then he adds: Therefore now they are not Two but One Flesh. By which words he has made it evident, XXVI. Matrimony is a Conjunction of Two only. that Matrimony was so instituted of God, that it should be defined in a Conjunction of Two only and no more. Which elsewhere he has taught very plainly; for he says, Whosoever shall put away his Wife, and marries another, commits Adultery upon her; and if the Wife put away her Husband, and he married to another, she commits Adultery. For if it were lawful for a Man to marry many Wives, there would seem no reason he should rather be said to be guilty of Adultery, because he married another Wife, besides that he had at home, than because the former being put away he was joined with another. And for this cause we understand it to be, Note. that if any Unbeliever, according to the manner and custom of his own Country had married many Wives, when he was converted to the true Religion, the Church commands him to leave the rest, and to account the first only as his true and lawful Wife. But it is easily proved by the same Testimony of Christ our Lord, XXVII. The Bond of Matrimony dissolved by no Divorce. that the Bond of Matrimony can be dissolved by no Divorce: For if after a Bill of Divorce a Woman were freed from the Law of her Husband; it might be lawful for her without any crime of Adultery to marry another Husband: Mat. 19.8. But the Lord plainly denounces, Every one that puts away his Wife and marries another commits adultery. Wherhfore it is plain, XXVIII. Death only dissolves Matrimony. 1 Cor. 6.39. that the Bond of Wedlock is broken by nothing else but Death: which the Apostle also confirms, when he says, A woman is bound to the Law, for so long-time as her Husband lives; but if her Husband die, she is freed from that Law, she may be married to whom she pleases, only in the Lord. And again, to those, who are joined together in Matrimony, I command, yet no● I, but the Lord, that the Wife depart not from her Husband: But if she depart, let her abide unmarried, or be reconciled to her Husband. The Apostle has left this Choice to that Woman, who for a just cause has left her Husband: either that she remain unmarried, or that she be reconciled to her Husband. Note. For neither does Holy Church allow a Husband and a Wife to departed each from other without very weighty cause. And that the Law of Matrimony may not seem rigorous, XXIX. How it comes that Indissolubility is more tolerable. because it can never for any reason be dissolved; it must be taught, what the Advantages joined with it are. For first, First. Men should know, that in joining Matrimony, Virtue and Likeness of Manners are to be regarded, rather than Riches and Beauty. In which thing no one can doubt, that the common Society is very much concerned. Besides, Secondly. if Matrimony could be dissolved by Divorce, Men would scarce ever want causes of strife, to be daily laid in their way by the old Enemy of Peace and Modesty. But now when the Faithful consider with themselves, Thirdly. though they want the bed and board of Wedlock, yet that they are held bound with the Bond of Matrimony, and that all hope of marrying another Wife is cut off; for this cause it is that they are slower to anger and discord. But if sometimes they proceed to make Divorce, Fourthly. and yet cannot long endure the want of a Mate, they are easily reconciled by Friends, and return to each other. But here the wholesome Admonition of S. Austin is not to be passed over by the Pastors: Fifthly. Lib. de Adulter. Conjug. c. 6. & 9 For he, to show the Faithful, that they should not look upon it as a burdensome thing, to receive again into favour their Wives which they had put away for the cause of Adultery, if they repent of their sin. Why, says he, should not the Faithful Husband receive his Wife again, whom the Church receives: Or why should not the Wife pardon her adulterous Husband, whom even Christ has pardoned? Prov. 18.12. For that the Scripture calls him a Fool who keeps an Adultress, it means of her, which when she has offended, reputes not, and refuses to leave off the filthiness she has begun. From these things therefore it is plain, that the Marriages of the Faithful far excel the Marriages both of the Gentiles and of the Jews in perfection and Nobility. The Faithful are further to be taught, XXX. Three Benefits of Matrimony. that there are three Benefits of Matrimony; Children, Faith, Sacrament: By recompense of which those inconveniencies are lessened which the Apostle shows in these words: 1 Cor. 7.28. They that are married shall have Tribulation of the Flesh. And thereby it comes to pass that the Conjunction of Bodies, which without Matrimony are worthily condemned, is rendered honest. Vide Aug. lib. 5. cont. Julian c. 5. The First Good therefore is Children, The First. which are begotten of a just and lawful Wife; for this the Apostle reckons so much of, 1 Tim. 2.25. that he said. The Woman shall be saved by the begetting of Children. Nor is this to be understood only of the Begetting of Children, but also of the Education and discipline of them, whereby Children are instructed in Piety. So the Apostle presently adds: If they remain in Faith. The Scripture also admonishes: Eccle. 7.25. Hast thou Children? teach them and bend them from their Childhood. The same thing the Apostle teaches. And of this kind of Teaching, Tobias, Job, and other Holy Fathers in Sacred Scripture afford us very fair Examples. But what the Duties of Parents and Children are, Note. will be explained more at large in the Fourth Command. Now follows Faith, The Second. which is another Benefit of Matrimony, not that Habit of Virtue, wherewith we are tinctured when we receive Baptism, but a kind of Fidelity wherewith the Husband binds himself to his Wife, and the Wife mutually binds herself to her Husband, and that in such a manner, that each of them deliver the power of their Bodies to each other, and promises never to violate the Holy Covenant of Marriage. This is easily gathered from those words uttered by our first Father, Gen. 2.24. when he received Eve his Wife, and which Christ our Lord afterwards approved in the Gospel. Wherefore a Man shall leave his Father and Mother, and cleave to his Wife, and they Two shall be One Flesh: Also from that place of the Apostle. 1 Cor. 9.4. The Woman has not power of her own Body, but the Man; and in like manner the Man has not power of his own Body, but the Woman. Wherefore those more grievous Punishments were most justly appointed by the Lord in the Old Law, against Adulterers, Levit. 20. ●0. because they broke this Material Faith. The Faith of Matrimony requires further, Note. that the Husband and Wife be joined together in a kind of singular, holy and pure love, nor may they love as Adulterers do among themselves, but as Christ loved the Church. For this Rule the Apostle prescribed, Ephes. 3.25. when he said: Men love your Wives as Christ also loved the Church, which certainly he embraced with that immense Charity, not for his own profits sake, but proposing to himself the advantage only of his Bride. The Third Good of Matrimony is called the Sacrament, The Third. to wit, the Bond of Marriage, from which they can never be dissolved: 1 Cor. 7.19. For as the Apostle has it; The Lord has commanded that the Wife depart not from her own Husband: But if she depart, that she remain unmarried, or be reconciled to her Husband, and that the Husband put not away his Wife. For if Matrimony, as it is a Sacrament signify the Conjunction of Christ with his Church: it must needs be, that as Christ never separates himself from his Church; so a Wife, as to the Bond of Matrimony, can never be separated from her Husband. But that this holy Society may be the better preserved without Quarrel; the Duties of the Husband and of the Wife, as they are described by S. Paul and S. Peter the Prince of Apostles, are to be taught. Vide Aug. lib. 1. de Adulterin. conjug. c. 21. & 22. & de bono Conjug. c. 7. & the Nupt. & concupisc. lib. 1. c. 10. It is the Part of the Husband therefore liberally and honourably to treat his Wife, XXXI. The Duty of the Husband towards the Wife. First. for which purpose it ought to be remembered, that Eve was called the Companion of Adam; when he said, The Woman thou gavest me for a Companion. For which cause it was, as some of the Fathers have taught, that she was not form out of the Feet, but out of the Side of the Man. Even as also she was not made of the Head, that she might understand that she is not the Mistress of her Husband, but rather subject to him. Besides, Secondly. it is the Office of the Husband to be always employed in the Study of some honest thing; both to provide those things which are necessary for the Sustenance of his Family; and also that he grow not sluggish and idle, from whence flow the Vices of almost all. And then, Thirdly. rightly to order his Family, to appoint them all their Business, and to hold them in their Duty. And again, XXXII. The Duty of the Wife. First. 1 Pet. 3.12. the Parts of the Wife, are these, which the Prince of Apostles reckons up, when he says: Let Women be subject to their own Husbands; that if any believe not the Word, by the Conversation of their Wives, they may be gained without fear, considering your holy Conversation in fear, whose adorning let it not be outward in braided hair, or glittering of Gold, or of Clothes and Apparel: but which is the hidden man of the heart, in the incorruptibility of a quiet and modest Spirit, which is in the sight of God of great price: For so in times past, the holy women which hoped in God, adorned themselves, subjecting themselves to their own husbands, even as Sara obeyed Abraham, calling him Lord. Let it also be their chief study to educat their Children in true Religion, Secondly. and diligently to take care of the Household Affairs. And let them willingly contain themselves at home, Thirdly. unless necessity compel them to go abroad; and let them never presume so to do without the permission of their Husbands. And then, Fourthly. (it being the thing wherein chief the Marriage-Conjunction consists) let them always remember that next to God they must love no one more than their Husband, nor esteem any one more than he, to whom in all things, which are not against Christian Piety, they must behave themselves, and obey with the greatest alacrity of mind. After the explication of these things, XXXIII. The Ceremonies of Matrimony. it will follow, that the Pastors teach the Rites also which ought to be observed in contracting Matrimony. Whereof it is not to be expected that in this place Rules should be given, seeing that by the Holy Synod of Trent, those things which are chief to be observed concerning this matter, have been largely and exactly decreed: Nor can the Pastors be ignorant of that Decree. It will therefore suffice to admonish, that they study to know those things which belong to this matter, from the Doctrine of the Sacred Council, and diligently expound them to the Faithful. And First lest young Men and Maids, XXXIV. Of what Young persons are to be admonished. whose very Age must needs want counsel and discretion being deceived by a false show of Matrimony, should unwarily rush into the covenants of dishonest Loves; they shall often teach, that those Marriages are to be accounted neither true nor lawful, which are not contracted in the presence of the Curate of the Parish or of some other Priest by the Licence of the Curate, or of the Ordinary, and of a certain number of Witnesses. Also those things which hinder Matrimony are to be explained. Upon which Argument very many grave and learned men, XXXV. The Impediments of Marriages to be taught. who have written of Vices and Virtues, have been so diligently conversant that it will be easy for all, to apply hither those things which they have delivered in their Writings, especially seeing the Pastors account it necessary scarcely ever to lay those Books out of their hands: Both those Rules therefore, and also those things which have been established by Holy Synod concerning the Impediments which arise either from Spiritual Kindred, or from the Justice of public Honesty, or from Fornication, they diligently read, and take care, that they be taught the Faithful. Whence it may be perceived, XXXVI. With what intention Matrimony is to be enterprised. with what mind the Faithful aught to be affected when they contract Matrimony: For neither aught they to think that they go about any Human matter, but a Divine, wherein that a singular Integrity of mind and Devotion is to be used, the Examples of the Fathers of the Old Law, sufficiently show, whose Marriages, though they were not endued with the Dignity of a Sacrament, yet they always thought that they were to be used with the greatest Religion and Holiness. And amongst other things, XXXVII. Clandestine Marriage not to be contracted. the Sons and Daughters of a Family are to be exhorted to give that honour to their Parents and to those in whose Trust and Power they are, as not to enterprise Matrimony without their knowledge and consent. For in the Old Testament we may observe that Children were always disposed in Marriage by their Parents. In which case, that very much is to be given to their Wills, the Apostle also seems to show in these Words: He that joins his Virgin in Matrimony, does well; and he that joins her not, does better. The last Part remains, XXXVIII. Two things to be advised concerning Matrimony. which belongs to the Use of Matrimony, concerning which the Pastors shall treat so, that no word fall from their mouth, which may seem unworthy the ears of the Faithful, or may distaste pious minds, or move laughter. For as the words of the Lord, are chaste words: Psal. 11.7. So also it very much becomes the Teacher of Christian people, to use such kind of discourse, as carries in it singular Gravity and Integrity of mind. Wherefore the Faithful shall be taught these Two things especially. First, The first. that Marriage is not to be enterprised for Pleasure or Lust's sake: but they are commanded of the Lord to use it within those limits, which we have showed before. For it is convenient to remember, what the Apostle exhorts: 1 Cor. 7.29. They that have Wives, let them be, as though they had not. And also what is said by S. Hierom: A wise man ought to love his Wife with judgement; the violence of Pleasure reigns not with Passion, nor will he be carried headlong to embraces. There is nothing more filthy than for a man to love his Wife as an Adultress. But because all good things are to be sought of God with Holy Prayers; The second. there is another thing which the Faithful must be taught, that for the sake of praying and beseeching God, they sometimes abstain from the Office of Matrimony: And first let them know, that this is to be observed by them for three days at least before they receive the Sacred Eucharist, but more when they celebrate the solemn Fasts of Lent, even as our Fathers have well and holily appointed. For so it will come to pass that they shall feel those benefits of Matrimony increased daily with a greater heap of Divine Grace, and following the study of Piety, they shall not only pass away this life in Tranquillity and Comfort, but they shall be confirmed with the certain and sure Hope, of obtaining life eternal also by the Goodness of God, which hope will not confound them. Rom. 5.5. Vide 33. q. 4 per totam. & de Consecr. didst 2. c. omnis homo. Hier. in Apol. pro liberis contra Jovinian. post medium. inter Epist. num. 50. & in c. 12. Zach. super illud. In die planctûs magnus erit fructus thori immaculati. THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT. PART III. Of God's COMMANDMENTS contained in the DECALOG. THat the Decalogue is the Sum and Epitome of all Laws S. Augustin has observed in his Writings. For though the Lord spoke many things, I. The Decalog the Sum of all Laws. Quaest 140. super Exod. Matth. 22. yet there were but Two Tables of Stone given to Moses, which are called the Tables of the Testimony to be in the Ark. And all the other things which God commanded, if they are diligently observed so as to be understood, do depend upon those Ten Commandments which were written in the Two Tables And how again those Ten Precepts depend upon these Two, to wit, of the Love of God and of a man's Neighbour, upon which depends the whole Law and the Prophets. Seeing therefore that it is the Sum of the whole Law, II. The Pastors rightly to understand and explain the Decalog. the Pastors ought to be conversant in the contemplation thereof Day and Night, not only to direct their own Life according to this Rule, but also to instruct the People committed to their charge in the Law of the Lord. For, Mal. 2.7. Let the Priests mark this. the Priest's Lips preserve Knowledge, and they inquire of the Law at his mouth, because he is the Angel of the Lord of Hosts: Which thing most especially belongs to the Pastors of the New Law, who are nearer to God, and aught to be transformed from Brightness to Brightness, as by the Spirit of the Lord: And seeing that Christ our Lord called them by the name of Light, it is properly their Parts, 2 Cor. 3. ●. Gal. 6.1. to be a Light to those that are in Darkness, the Teachers of the Unwise, the Instructors of Babes, and if any one be overtaken in any fault, those who are Spiritual aught to restore such a one. But in Confessions they bear the person of a Judge, III. The knowledge of the Decalog. very necessary to Confession. and give Sentence according to the quality and kind of the Offence: Wherefore unless they are minded that their own Ignorance shall betray themselves and deceive others, it is necessary that they be very watchful, and very well skilled in the Interpretation of the Divine Laws, that they may make a right Judgement concerning every Action, and the Omission of every Duty, and, as the Apostle has it, 2 Tim. 4.16. That they teach found Doctrine, i.e. free from Error, and that they heal the Diseases of Souls, Tit. 2.14. which are their Sins, that the People may be acceptable to God, following good works. And now in Discourses of this kind, IU. Why the Decalog so religiously to be observed. the Pastor shall propose both to himself and to others such Arguments as may persuade to the Obedience of the Law. And amongst other things which may well drive men to the Observance of the Commands of this Law, This has very great force, That God is the Author of this Law. For though it be said to be given by Angels; Gal. 13.29. yet no one can doubt, that God himself is the Author of the Law. Of the truth whereof, not only the Words of the Lawgiver himself, which shall by and by be explained, afford sufficient testimony; but almost infinite other places of Scripture, which the Pastors will easily meet with. For there is no one who feels not, V God the Author of the Law of Nature. that a Law is implanted in his Soul by God, whereby he can discern good from evil, that which is honest from that which is dishonest, what is just from what is unjust. The force and Virtue of which Law, seeing it differs not from that which is written who is there that dares deny, that God is the Author, as of the inward, so also of the written Law? Therefore when God gave the Law to Moses, VI Why he gave the Written Law. it must be taught that he rather made this Divine Light, which by ill manners and daily perverseness was now almost darkened, much more illustrious, than that he gave a new one, lest haply the People hearing the Law of Moses spoken irreverently of, might think themselves not bound to the Observation of it. For most certain it is that we are not to obey these Commandments because they were given by Moses, VII. Why we must obey the Laws of the Decalog. but because they are implanted in our Souls, and are explained and confirmed by Christ our Lord. Now this Consideration will help much, VIII. Obedience to the Law of God how to be enforced. and has great force to persuade, that it is God who made this Law: Of whose Wisdom and Justice we cannot doubt, nor can we escape his infinite Power and Virtue. Wherefore when by the Prophet's God commanded that the Law should be observed, he said, that he was the Lord God; and in the beginning of the Decalog, I am the Lord thy God: Exod. 20.1. and elsewhere; Malach. 1.6. If I am a Lord, where is my Fear? Now that God has declared his Will, IX. God to be thanked for the giving of the Law. wherein is contained our Salvation, will stir up the minds of the Faithful, not only to keep the Commandments of God, but also to be thankful to him. And therefore the Scripture in many places declaring this very great Benefit, warns people to observe its Dignity, and God's Beneficence, as in Deuteronomy: Deut. 4.6. This, says it, is your Wisdom and your Understanding before the People; that all hearing these Commandments, may say, This is a wise and an understanding People, and a great Nation. And again in the Psalms: Psal. 147.10. He has not dealt so with every Nation, and he has not manifested his judgements to them. But if the Curate shall moreover declare the manner of the giving of the Law from the Authority of Scripture, X. With how great Majesty the Law was given. the Faithful will easily understand, how piously and humbly they ought to honour or reverence the Law, received from God himself; Exod. 19.10. for it was commanded of God to all, that Three Days before the giving of the Law, they should wash their Clothes, and not touch their Wives, that so they might be more holy and better prepared to receive the Law, and be present on the Third Day; and then when they were brought to the Mountain, from whence the Lord by Moses was about to deliver the Law, Moses alone was commanded to ascend up into the Mountain, whither the Lord came with very great Majesty, and filled the place with Thunder and Lightning, with Fire and thick Clouds, and began to speak with Moses, and gave him the Law. Which thing the Divine Wisdom would not have done, XI. Why the Law given in this terrible manner. but to admonish us that the Law is to be received with a pure and humble mind, and if we neglect the Commandments, that Punishment hangs over our heads from the Divine Justice. And let the Curate show also that the Commandments of the Law are not difficult, XII. It must be showed that the Law is easy. Aug. Ser. 47 de tempore. which he may teach even from this one reason of S. Augustine's, when he says, How, I pray; is it said to be impossible for Man to love: I say to love the bountiful Creator, the most loving Father, and then also his flesh in our Brethren? But now, Rom. 13.8. He that loves, has fulfilled the Law. Wherhfore the Apostle S. John plainly testifies, 1 Joh. 5.3. That God's Commandments are not grievous; for nothing could have been required of man more justly, more deservedly and more profitably, Lib. de diligendo Deo. lib. 1 Confess. c. 5. as S. Bernard witnesses; and therefore S. Austin admired the exceeding great kindness of God, Speaking to God in this manner: What is Man that thou wouldst be loved by him? and if he do not do it, thou threatnest him mighty punishments? is not this punishment great enough, that I love thee not? But if any one offer this excuse, XIII. The excuse of the Weakness of our Nature is vain. Luc. 11.13. that he is hindered thro' the Infirmity of Nature, so that he cannot love God; it must be taught, that God who requires our Love, does implant in our Hearts the Virtue of Love by his Holy Spirit. Now thus good Spirit is given of our Heavenly Father to them that ask it. So that S. Austin prayed well," Give what thou commandest, and command what thou wilt. Because therefore we have Gods help ready at hand, XIV. God's help is ready at hand. and especially since the Death of Christ our Lord, by which the Prince of this World was cast out, there is no reason for any one to be discouraged with the difficulty of the matter, For there is nothing hard to a loving mind. Aug. in Psal. 111. Bernard. Serm. de Dominica in ramis Palmer. item in Sermone de Magdal. Moreover to persuade the same thing it will very much avail, XV. We all are necessarily obliged to the Obedience of the Law. if it be explained, that the Law is necessarily to be obeyed: especially seeing in our days there are not wanting those who are not afraid wickedly, and to their great hurt, to say, That whether the Law be easy or difficult, yet it is no ways necessary to Salvation. Whose wicked and impious Opinion the Curate shall confute by Testimonies of Sacred Scripture, and especially of the same Apostle by whose Authority they endeavour to defend their Impiety, 1 Cor. 7.10. What therefore says the Apostle? Circumcision and Uncircumcision are nothing, but the Observation of the Commandments of God. Now that he elsewhere repeats the same Opinion, he says that a New Creature only avails in Christ, 1 Cor. 6.15. we plainly understand, that he calls him a Creature in Christ, who observes God's commandments. For he that has God's Commandments and keeps them, loves God, John 14.2. as our Lord himself in S. John testifies: If any one love me, he will keep my Saying. For though a Man may be justified, Note. and of an impious person may be made pious before he fulfil all the Commandments of the Law in outward Actions; yet it cannot be, that he who is of Age to use his Reason, can of wicked be made just, unless he have a mind ready to keep all God's Commandments. Lastly, XVI. What Fruits or Advantages the Keepers of the Law have. that the Curate may not pass over any thing, whereby the Faithful may be brought to keep the Law, he shall show how large and sweet the Advantages thereof are: which he may easily prove by those things which are written in the 18th Psalm: for therein are celebrated the Praises of the Law of God; whereof this is very great, which much more largely shows the Glory and Majesty of God, than the very Heavenly Bodies themselves do by their Beauty and Order, which as they draw all Nations, even the very Barbarous ones into the Admiration of them: So do they force them to acknowledge the Glory, Wisdom and Power of the Maker and Creator of all things. And indeed, the Law of the Lord converts Souls to God. For knowing his Ways, and what the most holy Will of God is by his Laws, we turn our feet into the Way of the Lord. And because they only who truly fear God, are Wise, he has bestowed this Power upon it, to give Wisdom to little ones. Hence it is that they who observe God's Law, heap to themselves true and mighty joys, both in this Life and the Life to come, from the Knowledge of Divine Mysteries. Nor is the Law to be observed of us so much for our own Advantage, XVII. The Law to be observed for God's sake. as for God's sake; who has revealed his Will in his Law to Mankind; which seeing the other Creatures follow, it is much more mere that Man himself should follow it. Nor is this to be passed by in silence, XVIII. The Reward of obedience very great. that even herein especially God has manifested his Mercy and the Riches of his Goodness towards us: that seeing he could not oblige us to glorify him without rewarding us, he would notwithstanding join his own Glory and our Advantage together. That what is profitable to Man, the same should be to God's Glory. Now because this thing is very great and excellent, the Curate shall teach, as the Prophet in the last place says: In keeping them there is great reward. For there are promised to us not only those Blessings, which seem to belong rather to the earthly felicity, that we should be blessed in the City, and blessed in the Field: but there is offered a full Reward in Heaven, and good measure, heaped and thrust together and running over, which by pious and just Actions, by the help of the Divine Mercy, we merit. The First COMMANDMENT of the DECALOGVE. I am the Lord thy God, who brought thee out of the Land of Egypt; out of the house of bondage: Thou shalt not have strange Gods before me: Thou shalt not make to thyself a graven thing, etc. Although this Law were given the Jews in the Mount from the Lord, I. The words of the Law, and the History of the people of Israel to be explained. yet because by Nature it was long before impressed and written in the minds of all, and for that reason, God would have all men always to obey it; it will be very profitable diligently to explain those words wherein it was proclaimed to the Hebrews by Moses the Minister and Interpreter of it, and the History of the people of Israel, which is full of Mysteries. And first, II. The History of the people of Is ael briefly explained. he shall show, that out of all the Nations under heaven God chose One, which had its Original from Abraham, whom he would have to be a Sojourner in the land of Canaan: The possession whereof when he had promised him, yet both he and his Posterity were Pilgrims for more than five hundred years, before they inhabited the promised Land. In which Pilgrimage he never left the care of them: Psal. 10.4. they went indeed from Country to Country, and from one Kingdom to another People; but yet he suffered no injury to be done them, but punished even Kings (for their sakes). But before they went down into Egypt, he sent a Man before, by whose Wisdom both they and the egyptians might be delivered from Famin. But in Egypt he embraced them with so much kindness; that though Pharaoh opposed and set himself upon their destruction; yet were they increased after a wonderful manner and when they were grievously afflicted, and very hardly used as Bondslaves, he gave them Moses for their Leader, who led them forth with a mighty hand: Of this deliverance especially the Lord makes mention in the beginning of the Law in these words, I am the Lord thy God, who brought thee out of the Land of Egypt, out of the house of Bondage. From hence this is chief to be observed by the Curate, III. Why God chose the small Family of Abraham. Deut. 7. that there was One chosen out of all Nations by God, which he called his People, and to whom he was pleased to grant the knowledge and worship of himself; not that this One was more just or numerous than the rest, even as God admonishes the Hebrews; but because so it pleased God, rather to propagate, and enrich a small and poor Nation, whereby his Power and Goodness might be made more apparent and illustrious to all. Seeing therefore that this was the Condition of those men, Note. he stuck close to them and loved them: so that though he were the Lord of Heaven and Earth, yet he was not ashamed to be called their God, Deut. 10.15. whereby he provoked the other Nations to emulation; that the Israelite's happiness being perfect, all men might be take them selves to the worship of the true God: even as S. Paul also testifies, that he provoked to emulation his own Flesh, Rom. 11.14. by proposing the happiness of the Gentiles, and the true knowledge of God, wherein he had instructed them. And then he shall teach the Faithful that God suffered the Hebrew Fathers to pilgrimage for a long while, IU. Why the People of Israel suffered so long. and permitted their Posterity to be oppressed with a cruel Bondage, and to be vexed, for this cause, that we might be taught, that none are made. God's Friends, but the World's Enemies and Strangers in the Earth: And therefore that we are more easily received into familiarity with God, if we have nothing to do with the World: And also that being restored to the service of God, we may know how much more happy they are that serve God, than they that serve the World: Of which things the Scripture warns us; 2 Par. 8. for it says, Nevertheless they shall serve them, that they may know the difference betwixt my service and the service of the kingdom of the Earth. He shall further show, V Why God performed not his promise so long that after five hundred years God performed his Promise, that that People might be sustained with Faith and Hope. For God will have his Children always to depend upon himself, and put all their Hope in his Goodness, as shall be said in the Explication of the first Commandment. Lastly, VI Why the Law given at such a time and place. he shall observe the Time and Place, when and where the people of Israel received this Law from God, to wit, after they were brought out of Egypt, and came into the Wilderness, that being allured with the remembrance of a fresh benefit, and yet affrighted with the ruggedness of the place in which they were, they might be better disposed to receive the Law: for Men are very much bound to those, whose Bounty they have experienced, and betake themselves to the Protection of God, when they find themselves destitute of all human hope. Whence we may learn, Note. that the Faithful are so much the more willing to receive the heavenly Doctrine, by how much the more they have abstracted themselves from the deceits of the World, and the pleasures of the Flesh, as it is written by the Prophet: Isay 28.9. Whom shall he teach knowledge, and whom shall he make to understand doctrine? them that are weaned from the Milk, and drawn from the Breasts. The Curate therefore shall endeavour, VII. The beginning of the Law of God and as much as he can, cause the Faithful always to have these words in their minds, I am the Lord thy God. Whence they may learn, that they have the Creator, by whom they were made, are preserved, for their Lawgiver: And therefore that they can rightly take up that saying, He is the Lord our God, and we are the people of his pasture, and the sheep of his hand; the frequent and earnest admonition of which words will have this Efficacy, that the Faithful will be made more ready to observe the Law, and abstain from sin. But that which follows, Who brought thee out of the Land of Egypt, VIII. A Motive of singular Piety. out of the house of Bondage. Although this seems to agree only to the deliverance of the Jews from the Bondage of the Egyptians: Yet if we consider the inward nature of universal Salvation, it much more properly belongs to Christians, Colos. 1.13. who are taken of God, not out of an Egyptian servitude, but from the dominion of Sin, and from the power of Darkness, and are translated into the Kingdom of the Son of his Love. The Greatness of which Benefit the Prophet Jeremy considering, Hierom 10.14. prophesied thus. Behold, the days come, says the Lord, and it shall no more be said: The Lord lives who brought the Children of Israel out of the Land of Egypt: But the Lord lives who brought the Children of Israel out of the Land of the North, and from all Countries whither I had scattered them, and I will bring them back into their own Land which I gave to their Fathers: Behold, I will send many Fishers, says the Lord, and they shall fish them: And the rest. For our most indulgent Father, thro' his own Son has gathered together his Children that were scattered abroad, that now being no longer the servants of Sin, Luc. 1.24. but of Justice, We might serve him in Holiness and Justice before him all our days. Wherefore against all Temptations, the Faithful shall use as a Buckler, IX. How we must resist Temptations. Rom. 6. that of the Apostle: How shall we who are dead to Sin, live any longer therein? We are not now our own, but his, who died and risen again for us: He is the Lord our God, who has bought us for himself with his own Blood; how shall we be able to Sin against the Lord our God, and crucify him again? As therefore being made truly free, and with that Liberty too wherewith Christ has made us free; as formerly we yielded our Members to serve Injustice, so let us now yield them to serve Justice to Sanctification. Exod. 10. Thou shalt not have strange Gods before me. The Curate shall teach that those things that belong to God, X. The Division of the Decalogue. have the first place in the Decalogue; and those that belong to our Neighbour have the last; because those things which we do to our Neighbour, we do for God's sake; for then in Obedience to Gods Command we love our Neighbour, when for God's sake we love him; now those things are laid down in the First Table. In the second place, XI. Here are two Precepts. in the words proposed there is contained a twofold Precept: whereof the One has the Virtue of commanding, and the Other of Forbidding. For in that it is said, Thou shalt not have strange Gods before me. The meaning is, Thou shalt worship me the true God, thou shalt give no worship to strange Gods. In the First is contained the Precept of Faith, XII. What the first Part contains. Hope and Charity: For when we say that God is , unchangeable, remains always the same, faithful, we confess aright, without any fault: whence, assenting to his Oracles, we must needs attribute all Faith and Authority to him: But he that considers his Omnipotency, Mercy and Promptitude, and Propensity to do good, can he choose but place all his Hope in him? But if he contemplate the Riches of his Goodness and Love shed upon us, can he choose but love him? Hence this is the Beginning, hence this the Conclusion, which God uses in Scripture in Commanding and Charging; I am the Lord. But this is the other Part of the Precept, XIII. What the latter Part command●, and why ●● is added. Thou shalt have no strange Gods before me. Which Form of Speech the Lawgiver used, not as though this Sentence had not been sufficiently explained by the Affirmation of the Commandment, in this manner, Thou shalt worship me the only God: For if he be God, he is One: But because of the blindness of very many, those who in Old Times professed themselves to worship the true God, did worship a multitude of Gods: Of which sort there were very many among the Hebrews themselves, who as Elias objected against them, halted between two Opinions: which thing the Samaritans also did, who worshipped the God of Israel, and the Gods of the Nations. These things being explained, it must be added, XIV. The first Commandment of the Decalogue excels the rest. That this is the First and Chiefest of all the Commandments, not only in Order, but in Nature, Dignity and Excellence. For God ought to have more Love and Authority among us by infinite degrees, than Lord or King. He created us, he governs us, and we were nourished by him in our Mother's Womb, and brought forth thence into the World; he supplies us with things necessary for Life and Food. Now they sin against this Commandment, XV. The chief Sins against the first Commandment. who have not Faith, Hope and Charity, the Sin of whom lies plainly open: For in this Number are those who fall into Heresy; which believe not those things which our Holy Mother the Church proposes to be believed: those who give credit to Dreams, Fortune-telling, and such like Vanities: those who cast off the Hope of their Salvation, and trust not in the goodness of God: those who take Pleasure in Riches only, or in the Health and Strength of the Body, which things are more largely explained by those who have wrote concerning Vices and Sins. De variis istis peccatis. Vide dist. 24. quaest. 2. multis in capitibus. Aug. in lib. de divinat. daemon. cap. 5. & citatur 26. q. 4. secundum. Origen. Hom. 5. Josue & habet 26. q. 2. c. sed & illud Aug. lib. 2. the doct. Christian. c. 19 & 20. & citatur eodem c. illud quod est Conc. Carth. 4. c. 89. vide plura 26. q. 2.3. & 5. Of the WORSHIP and INVOCATION of SAINTS. BUt this is also diligently to be taught in the Explication of this Commandment, XVI. The Honour of the Saints not against this Commandment. That the Veneration and Invocation of Saints and Angels and Blessed Souls, which enjoy the Glory of Heaven, or even the Honour which the Catholic Church has always given to the very Bodies and Ashes of the Saints, is not against the Law. For who is so mad, that when the King requires, that no one shall take upon himself to be King, or suffer himself to be worshipped or honoured as King, will therefore presently think it to be the Kings Will, that no Honour shall be done to his Magistrates: for Christians are said to adore the Angels, by the Example of the Saints of the Old Testament, yet they give not that Veneration to them which they give to God. Vide Trid. sess. 17. the Sacrif. Missae. c. 3. & sess. 25. sub princip. cap. de invocati. Sanctorum. Item vide Synod 7. act. 6. in fine. Item Aug. lib. 8. the civet. Dei. c. 27. & lib. 10. c. 1. & lib. 21. contra Faust. c. 21. Basil. hom. 20. in 40. Mar. & 26. de Mar. Mammon. Item Nazianz. orat. in laud. sancti Cypriani. Now whereas we read that the Angels refused to be worshipped by Men, XVII. Why the Angels sometimes would not be worshipped. Apoc. 19.10. Apoc. 22.9. it must be understood that they did so, because they would not have that Honour done to them, which was due to God alone. For the Holy Spirit, who says: Honour and Glory be to God only, the same has commanded to honour our Parents and Elders. Besides, holy Men, who worshipped One God only, did adore Kings also, as we see in Holy Scripture, i, e. they did humbly reverence them. 1 Tim. 17. Exod. 19.2. Leu. 19.11, Deut. 5.16. But if Kings, XVIII. Angels to be worshipped and why. by whom God governs the World, are so highly honoured; shall we not give so much the greater Honour to Angelical Spirits, whom God has been pleased to make his Ministers, and whose labour he makes use of, not only for the Government of his Church, but of other matters also, and by whose Aid we are delivered from the greatest Dangers both of Soul and Body, although they suffer not themselves to be seen by us, by how much those blessed Spirits excel Kings themselves in Dignity? Dan. 10.15. Add hereto their Love, wherewith they love us, being led by which, they pour out Prayers for those Provinces over which they are placed, as is easily understood from Scripture: which also is not to be doubted but they do for those whose Guardians 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 begged of the Angel with whom he wrestled, yea, and compelled him to bless him: Gen. 32.27. for he professes he would not let him go, before he blessed 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 delivered me out of all evil, bless the Children. Whence it may also he gathered, XX. The Honour given to the Saints lessens not the Glory of God. That the Glory of God is so far from being lessened by the Honour and Invocation of the Saints, who sleep in the Lord, and by reverencing their Relics and Ashes; that thereby it is very much increased, and Men's Hope the more stirred up, confirmed, and exhorted to the Imitation of the Saints. Which Duty is proved 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 didst 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 Curate may be better prepared to refute those that are Adversaries to this Truth, XXI. The same confirmed by the Fathers. let him chief read S. Hierom let him chief read S. Hierom against Vigilantius, and Damascen. Libro. 4. de Orth. Fid. c. 16. According to whose Account, XXII. The same proved from Apostolical Tradition. which is a principal thing, is added the Practice received from the Apostles, and always kept and preserved 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 honour for them? Although for this cause also they are the rather to be Honoured 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. Proved. Luc. 15.15. will not the Citizens 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 Say 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 though he had that singular Commendation for his Faith, which our Lord God bestowed upon him, yet he sent the Elders of the Jews to our Saviour, 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 proposed us, Christ our Lord, to wit, He who only has reconciled us thro' his Blood, to our Heavenly Father, and who having finished our Redemption, and once entered 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 proved lawful by many Miracles. whom the wonderful things that have been done at the Graves; as the Blind, the Lame, the Maimed, and otherwise diseased Persons restored to Health and Soundness, the Dead recovered to Life, the Devils cast out of men's Bodies, do not convince of the Honour which is due to the Saints, and of our Protection which they undertake, which things S. Ambrose and S. Austin in their Writings have largely 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 civet. Dei, lib. 22. c. 8. & Epist. 137. What need is there of many Proofs for this? If the Clothes, XXXI. The Virtue of Relics 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 restored the Sick to Health; who can be so bold as to deny that God by the Sacred Ashes, the Bones, and other Relics of the Saints does wonderfully work the same things? This is showed by that dead Body, 4 Reg. 13.21. which being haply let down into Elisha's Grave, upon the touching of his Body immediately revived. But that which follows, XXXII. These words contain not a distinct Commandment. Thou shalt not make to thyself 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 to be another Commandment, will have the two last to have the Force of one Commandment only: but S. Austin dividing those last, will have these Words to belong to the First Commandment; which Opinion because it is most celebrated in the Church, we willingly follow. Although we have in readiness that most true Reason, that it was fit that every one's Reward and Punishment should be joined with the First Commandment. Vid. Aug. super Exod. quaest. 71. & in Ps. 32. Serm. 2, sententia. D. Aug. de praeceptorum distinctione magis placet Eccelesiae. Vide D. Thom. 1, 2, q. 100 art. 4. And let no one think, that the Art of Painting, Carving or making Images is forbid by this Commandment: XXXIII. The use of Images not against this Commandment. for in Scripture by God's Command, we find that there were made Figures and Images of Cherubims and the Brazen Serpent. It remains therefore that we teach Images to be forbidden for this Reason, that nothing should be withdrawn from the true Worship of God, to the Worshipping of Images, as Gods. Now as to this Commandment, XXXIV. Two things here forbidden. First to worship Idols. there are two Ways especially, whereby it is evident that the Majesty of God is very grievously offended. The One is, when Idols and Images are worshipped as Gods, or when it is believed, that there is any Divinity, or Virtue in them, for which they are to be worshipped; or that any thing is to be begged of them, or that any Trust is to be put in them, as of Old the Gentiles did, who placed their Hopes in Idols, which thing the Sacred Scriptures in many places reprove. The Other is, Secondly, by Art to frame any likeness of the Divinty when any one endeavours to make any Shape of the Divinity, as though he could be seen with bodily Eyes, or expressed in Figures. For who, as Damascen says, can describe God, who cannot be seen, who has no Body, who can be circumscribed with no Limits, nor described under any Figure? Which thing is more largely explained in the Second Council of Nice. Damasc. lib. 4. de Ortho. Fid. c. 17. Concil. Nicen. 2. Act. 3. Therefore the Apostle said excellently, Rom. 1.23. That they had changed the Glory of the incorruptible God, into the likeness of Birds, Beasts and Serpents: For they revereneced all these things as Gods when they put up their Images: wherefore the Israelites when they proclaimed before the Image of the Calf: Exod. 24. These are thy Gods, o Israel, which brought thee out of the Land of Egypt, were called Idolaters, because they changed their Glory into the likeness of a Calf which eats Hay. When therefore the Lord forbids other Gods to be worshipped, XXXV. The meaning of this last part of the Commandment. Isay 40.18. Act. 7. utterly to take away all Idolatry, he forbade any Image of the Divinity to be drawn or made in Metal or any other matter, which Esaias declaring, says, Like to what will ye make God, or what Image will ye make for him? Now that this is the meaning of this Commandment, besides the Writings of the Holy Fathers, who, as has been showed in the seventh Council, do thus interpret it; Deut. 4.16. those words in Deuteronomy also do sufficiently declare, where Moses willing to draw the People from Idolatry, said, Ye saw not any likeness in the Day wherein the Lord spoke with you in Horeb out of the midst of the Fire. Which the most wise Lawgiver therefore said, lest being led by any error, they might make the Image of the Divinity, and give to a Creature the Honour due to God. Moreover, XXXVI. It is lawful by some figures to shadow out the Trinity. let no one think that any Offence is committed against Religion and the Law of God, when any Person of the most holy Trinity is expressed by certain signs, which have appeared as well in the Old, as in the New Testament: For there is none so rude, as to think that the Divinity is expressed by that Image: but let the Pastor teach that by them are declared some Properties or Actions which are attributed to God: As when by Daniel the Ancient of Days is described sitting in a Throne, before whom the Books were opened: there was signified God's Eternity and infinite Wisdom, whereby he beholds all, both the Thoughts and Actions of Men, that he might judge concerning them. Angels also are painted in Human shape, with Wings: XXXVII. The manner of Painting Angels approved. that the Faithful may understand, how prone and ready they are to perform Service of the Lord for Mankind: for they all are ministering Spirits, for them who receive the Inheritance of Salvation. But the shape of a Dove, XXXVIII. Figures of the holy Ghost. and Tongues like as of Fire, which in the Gospel and in the Acts of the Apostles signify the Properties of one Holy Ghost, are much better known than to need a larger Explication. Heb. 1.14. Matth. 3.16. Mar. 1.10. Luc. 3.21. Joan 1.32. Act. 2.2. But when Christ our Lord, XXXIX. The use of Images of Christ and of the Saints approved. and his most Holy and Pure Mother, and all the other Saints endued with Human Nature, bore the likeness of Men: To make and honour their Images, was not only not forbidden by this Commandment, but was always accounted Holy, and a most certain Argument of a grateful mind: which thing both the Monuments of the Apostles Times, and of the General Council, and the Writings of so many of the most Holy Fathers, agreeing among themselves, do evidence. But the Curate shall show, not only that it is lawful to have Images in the Church, and to give them Honour and Worship, seeing that the Honour which is given to them, is to be referred to the Prototype; but he shall also declare, That this has been done to this very day, with the great Advantage of the Faithful; Lib. 4. de fid. orth. c. 17. Nic. Syn. passim. as we may learn from Damascens Book which he wrote concerning Images, and from the Seventh Council, which is the Second Council of Nice. But because the Enemy of Mankind, by his Deceits and Fallacies, endeavours to abuse every the most holy Institution. But if haply any Offence shall be committed by the People about this Matter, following the Decree of the Council of Trent, Trid. Conc. sess. 25. as far as may be, he shall study to correct it, and shall explain the Decree itself also to the People, when there is occasion. Then he shall teach the unlearned, LX. The lawful use of Images. and those that understand not the use of Images, that Images were made to learn the History of both Testaments, and to renew the Memory thereof; because being stirred up with the remembrance of Divine Matters, they inflame more earnestly to the Worship and Love of God himself: and he shall also show, that the Images of the Saints are placed in the Churches, both that they may be honoured, and that we being warned by their Example, might conform ourselves and our Manners to their holy Lives. De cultu & usu Imaginum, vide Conc. Nicen. 2. Act. 6. Histor. tripart. lib. 6. c. 41. Euseb. lib. 8. Hist. Eccles. c. 14. Cyril. lib. 6. contr. Jul. Aug. lib. 1. de consensu Evang. c. 10. Vide item Sextam Synod. Can. 82. & Conc. Rom. sub Greg. 3. & Conc. Gentiliac. item & aliud Rom. Pontif. in vita Sylvestri. Item Lactant. carm. de Pass. Domini. Basil Orat. in S. Barlaham, Greg. Nyss. Orat. in Theod. Brud. him. de S. Cas. & him. de S. Hippolyt. Item apud Baron. Annal. Eccles. an. 57 n. 116. & deinceps. Vide terum Aug. contr. Faust. lib. 22. c. 73. I am the Lord, The Appendix to all the Commandments. the Lord thy God, strong, jealous, visiting the iniquity of the Fathers upon the Children to the third and fourth generation of them that hate me, and showing mercy upon thousands in them that love me and keep my Commandments. XLI. Two things to be explained. There are in the last part of this Commandment two things diligently to be expounded. The first is, The first is the Reward. That although for that most heinous wickedness of the breach of the first Commandment, and the ready inclination of Men to commit it, the Punishment is fitly laid down in this place, yet this Appendix is common to all the Commandments: For every Law leads Men to the keeping of the Commandments by Reward and Punishment. Hence come those so frequently repeated Promises of God in sacred Scripture: For, to omit the Testimonies of the Old Testament, which are almost innumerable, it is written in the Gospel, Mat. 19.17.5, 6, 7. Mat. 5.10. If thou wilt enter into Life, keep the Commandments; and elsewhere, He that does the Will of my Father which is in Heaven, he shall enter into the Kingdom of Heaven; Mat. 6.23. and also, Every tree which brings not forth good fruit, shall be cut down and cast into the fire; and, Every one that is angry with his brother, shall be guilty of the judgement; and elsewhere, If ye forgive not men, neither will your heavenly Father forgive you your sins. The other is, The other is Punishment. That the Perfect are to be taught this Appendix for a far different Reason than Carnal Men are. For, XLII. Punishment displeases not the Perfect. to the Perfect, who are moved by the Spirit of God, and obey him with a ready and cheerful mind, it is like a kind of glad tidings, and a great Argument of God's goodwill towards them; for they own the Care of their most loving God, who in a manner compels them to his Worship and Reverence, sometimes with Rewards, sometimes with Punishments; they acknowledge his infinite goodwill towards them, who will command them, and use their Labour to the Glory of his divine Name: Nor do they only acknowledge this, but they are in good hope, that he, commanding what he pleases, will also give ability whereby they may obey his Command. But to the Carnal, XLIII. Punishment moves the carnal most. who as yet are not freed from the Spirit of Bondage, and abstain from Sin more out of fear of Punishment, than love of Virtue, the sense of this Appendix is grievous and bitter. Wherefore they are to be assisted with pious Exhortations, Note. and led by the hand, as it were, to the Obedience of the law. But the Curate, as often as there is occasion to explain any Commandment, shall propose these same things to himself. That there are two Spurs, XLIV. Two Spurs. as it were, to be used both to the Carnal and Spiritual, which being put in this Appendix, do very much rouse Men up to the observation of the Law. For in that God is called Strong, The first is. The Strong God. it is by so much the more diligently to be explained, by how much the Flesh, which is little moved by the Terrors of God's Threatening, oftentimes fancies to herself divers ways, whereby she may avoid the Wrath of God, and escape the Punishment threatened: Now he that is verily persuaded, that God is strong, Psal. 138. 7● will say that of King David, Whither shall I go from thy Spirit, and whither shall I fly from thy Presence? And sometimes also the Flesh distrusting the Promises of God, believes the Power of the Enemy to be so great, that she thinks herself not able to endure it. But he that by a firm●●nd stable Faith, doubting nothing, relies upon the Strength and Power of God, this Consideration will certainly recreate and confirm; Psal. 26. ●. for he says, The Lord is my Light and my Salvation, whom shall I fear? But the other Spur is God's Zeal or Jealousy. For sometimes Men think that God takes no care of Human Matters, The other is the Zeal of God. nor whether we keep or break his Laws; whence follows a great disorder of Life: But when we believe that God is Zealous, the Meditation hereof easily holds us in our Duty▪ Now the Jealousy which is attributed to God, XLV. What Zeal is attributed to God. signifies no Disturbance of Mind; but that Divine Love and Charity whereby God suffers no Soul that goes a whoring from him, to go unpunished; but as many as commit Fornication against him, he destroys. God's Jealousy therefore is his most calm and most upright Justice, XLVI. God's Zeal defined. whereby a Soul corrupted with false Persuasions and wicked Lusts, is rejected and cast off by God as an Adulteress. Now we feel this Jealousy of God to be most sweet and delightful, XLVII. When we feel God's Zeal. when in that Jealousy is evidenced his most excellent and incredible towards us; for neither can there be found either a more ardent Love, or a greater and stricter Conjunction amongst Men, than that of those that are married. Therefore God shows how dearly he loves us, Note. when often comparing himself to a Bridegroom or a Husband, he calls himself Jealous. Wherefore let the Curate teach from hence, XLVIII. With how great Zeal God is to be worshipped. That Men ought to be so earnestly bend upon the Worship and Honour of God, that they may rather be rightly called Jealous, than Lovers, by his Example, who says of himself, I am jealous with Jealousy for the Lord God of Hosts. Yea, and let us imitate Christ himself, who says thus, The zeal of thy house hath eaten me up. But the meaning of the Commination is to be explain●●, XLIX. The Transgressor's of the Law not unpunished. Deut. 7.9. That God will not endure any Sinners, but either he will chastise them as a Father, or punish them sharply and severely as a Judge. Which Moses signifying in another place, That thou mayst know, says he, that the Lord thy God is the strong God, and faithful, keeping covenant and mercy for them that love him, and for them that keep his Commandments, Jos. ●4. 19. to a thousand generations, and forthwith recompensing those that hate him. And Joshua: Ye cannot, says he, serve the Lord; for God is Holy and Strong, and he hates and will not pardon your wickedness and your sins; if ye forego the Lord, and serve strange Gods, he will turn, and will afflict you, and overthrow you. Now the people are to be taught, L. This Point to be explained. That the Punishment here threatened, belongs to the third and fourth Generation of the Impious and Wicked; not that the Children always suffer the Punishments of their Forefathers; but though they and their Children may go unpunished, yet all their Posterity shall not escape the Wrath and Punishment of God. And this happened to King Josias: 2 Par. 34.27. For when God had spared him for his singular Piety, and had granted him to be carried to the Grave of his Ancestors in Peace, that his Eyes might not see the Evil of the following Times, which for the Wickedness of his Grandfather Manasseh were to come upon Judah and Jerusalem; he being dead, 4 Reg. 23.30. the Vengeance of God fell upon his Posterity, so that he spared not even the Children of Josiah. But why these words of the Law are not against that Sentence pronounced by the Prophet, An Objection answered. Ezek. 18.4. The Soul that sins, it shall die, the Authority of S. Gregory, agreeing with all the other ancient Fathers, plainly shows: for he says, Whosoever imitates the Iniquity of a wicked Father, is also bound under his Sin; but whosoever imitates not the Iniquity of a wicked Father, shall by no means suffer for his Sin. Whence it comes, that the wicked Son of a wicked Father suffers Punishment, not only for his own Sins which he has added, but for his Father's Sins also; seeing he is not afraid to add moreover his own Wickedness also to his Father's Vices, whereat he knew God to be angry: And just it is, that he who under an offended Judge fears not to imitate the wicked ways of a wicked Father, should be forced in this present Life to suffer Punishments for the Sins of his wicked Father also. Extat locus Greg. lib. 15. moral. c. 31. Vide Aug. Epist. 75. D. Thom. 1, 2. q. 87. art. 8. And then the Curate shall observe how much God's Goodness and Mercy excels his Justice: LI. God's Goodness overcomes his Justice. God is angry to the third and fourth Generation, but he bestows his Mercy upon thousands. But in that it is said, LII. Sinners hate God. Of them that hate me, The greatness of Sin is showed: For what can be more wicked and abominable, than to hate the Supreme Goodness, that most excellent Truth? Now this does therefore belong to all Sinners, because as he that has God's Commandments and keeps them, loves God: so he that despises the Law of the Lord and keeps not his Commandments, is deservedly said to hate God. But that which is last: LIII. The Law to be obeyed out of Love. And them that love me, teaches the way and manner of keeping the Law; for it is necessary that they that keep the Law of God, be led to the Obedience of it, by the same Love and Charity as they bear towards God; which things must be remembered hereafter in all the several Commandments. The Second COMMANDMENT of the DECALOGVE. Thou shalt not take the Name of the Lord thy God in vain. Although this Commandment which follows in the Second place, I. Why this Commandment, is distinguished from the First. be necessarily contained in the First Commandment of God's Law, wherein we are commanded to worship God piously and holily: For he who will have honour done him, requires us to speak most reverently of him, and forbids the contrary, which the Words of the Lord by Malachy plainly show: Malach. 1.16. A Son honours his Father, and a Servant his Master; if therefore I be a Father, where is my honour? Yet God for the weightiness of the matter would make this Law distinct concerning the Honouring of his Divine and most Holy Name, and this he has commanded in plain and evident Words. Which thing ought indeed in the First place to be an Argument to the Curate, TWO How diligently this Commandment to be explained. by no means to think it enough to speak generally of this Matter; but that this is a Point, which 'tis necessary that he stay longer upon, and that whatsoever belongs to the Handling thereof, to explain it to the Faithful distinctly, plainly and diligently. De hoc Precept. vid. D. Thom. 2.2. q. 122. art. 3. item & 1, 2. q. 100 art. 5. Nor is this to be thought a needless Diligence, III. How frequently and rashly men swear. since there are not wanting those that are so far blinded with the darkness of Error, that they are not afraid to treat him rudely in their talk, whom the Angels glorify; for neither are they by the Law once declared, terrified so as not most shamefully to dare daily to lessen the Majesty of God. For who sees not that all things are affirmed with an Oath, that all things are stuffed with Imprecations and Execrations? And that to so high a degree, that there is scarce any one that either sells or buys any thing, or does any other Business without the religious Bond of an Oath, and does not rashly use the most holy Name of God a thousand times about the most trivial and vain matter. Note. For which Reason the Curate ought to use the greater care and diligence often to admonish the Faithful how grievous and detestable this Sin is. But now in the Explication of this Commandment, iv Here is a Command and a Prohibition. it is first to be taught, That together with that thing which the Law forbids, there is joined a Command of those things also which Men ought to perform. Now each of these is to be taught severally. And First, V What is required in this Commandment. that those things which are to be taught, may the more easily be expounded, it must be known what this Law requires, and then what it forbids; Now this is it that it requires, That Gods Name be honoured, and to swear holily by it: Again this is it that it forbids; That no one despise God's Name, that no one take it in vain, nor swear by it falsely, or vainly, or rashly. In that part therefore wherein we are commanded to give Honour to God's Name, VI How Gods Name to be honoured. the Curate may warn the Faithful, that the Name of God, that the Letters and Syllables of it, I say, or the naked Word alone of itself is not here altogether to be regarded: but that we must seriously consider what that Word, which signifies the Almighty and Eternal Majesty of the Tri-une Godhead, means. Now from hence it is easily gathered, Note. that the Superstition of some Jews was vain, who durst not pronounce the Name of God, though they durst write it; as though the Divine Power were in those Letters, and not in the thing. But though this be put in the singular Number. Thou shalt not take the Name of God, VII. The same honour to be given to all the Names of God. This is not to be understood of any one Name, but of all the Names which are used to be attributed to God: for there are many Names ascribed to God; as Lord, Almighty, Lord of hosts, King of Kings, Strong, and others of the like sort, which we read in Scripture, all which have the like and the same Veneration. And then it must be taught, VIII. We are bound to know and to honour God's Name. after what manner due Honour is to be given to God's Name; for it is not fit that any should be ignorant how very profitable and necessary it is to Christian People in whose mouth the Prayers of God are daily celebrated. Now though there be many ways of honouring God's Name, IX. By what means God's Name to be honoured. First. yet in those, whereof we are presently to speak, the whole force and weight of all seems to be. First therefore, God is honoured, when in the face of all the World, we faithfully confess him to be God and our Lord, and both acknowledge and declare Christ to be the Author of Salvation. As also when we give holy and diligent heed to God's Word, Secondly. wherein his Will is revealed; and are daily meditating thereon, and studiously learn it, according to every one's Ability and Employment. And again, Thirdly. we honour and worship God's Name, when for Duty and Religion sake we celebrate Gods Praises, and render him singular Thanks for all things, Psal. 20.2. as well for Adversity as for Prosperity: For thus says the Prophet, Bless the Lord o my Soul, and forget not all his Benefits. And there are very many of David's Psalms, wherein with an excellent kind of Piety toward God, he most sweetly sings the Divine Praises. There is the Admirable Example of the Patience of Job, who when he fell into those exceeding great and horrible Calamities, yet he never forbore to praise God with an exalted and unconquered Soul. When therefore we are afflicted with grief of Mind or Body, with Miseries and Troubles, let us presently turn all our Study and all the Powers of our Souls to praise God, saying that of Job, Job. 1.21. The Lords Name be praised. Nor is God's Name less honoured if we faithfully implore his help, Fourthly. to wit, that either he would free us from them, or else would give us Constancy and Strength courageously to endure them: Psal. 49.15. For this the Lord requires; Call upon me, says he, in the day of tribulation, and I will deliver thee, and thou shalt honour me. Clear Examples of which kind of Imploring God, are found both in many other places, and especially in the 26.13. and 118 Psalms. Moreover, Fifthly. we honour God's Name, when for more assurance and belief we call God to be a witness: and this way differs much from the former: For those things which we mentioned before are of their own nature so good and excellent, that to Man nothing can be more happy, nothing can be more desirable, than diligently to exercise himself Night and Day in performing them: I will bless the Lord, Psal. 33.1. says David, at all times, his praise shall ever be in my mouth. But though an Oath be good, X. Why the frequent use of Swearing forbidden. yet the frequent use thereof is not commendable. Now the reason of this difference lies herein, that an Oath is appointed for this cause only, to be a kind of Remedy of Human Frailty, and a necessary means to prove what we say. For as it is not fit to take Physic for the Body, A Similitude. unless there be need, and the frequent use thereof is very hurtful: so also it is not good to use any Oath, but when there is some just and weighty cause, which to use frequently is so far from being profitable, that indeed it is very hurtful. Wherefore S. Chrysostom excellently teaches, XI. Whence the Custom of Swearing. Ad pop. Antioch. hom. 26. That Not at the beginning of the World, but when it began to grow old, and when Wickedness had far and wide spread itself over the whole Earth, and when nothing contained itself in its own Place and Order, but all things being jumbled together and troubled, were tumbled upside down, and brought into utter Confusion; then at last after a long time that Custom of Swearing broke in upon Men: For when men's Perfidiousness and Wickedness was grown to that pass, that no one could easily be brought to believe one another, than did they call God as a Witness. But whereas in this part of the Commandment, XII. The first way of Swearing. the best way is to teach the Faithful how they ought to Swear piously and holily; it must first be said, That to Swear is nothing else, but to call God as a Witness, by what Form or Conception of Words soever it be done: For to say, God it Witness, and by God, is the same thing. That is also an Oath, XIII. The second way of Swearing. when for more Belief we swear by Creatures; as by the Holy Gospel of God, by the Cross, by the Relics of the Saints, their Name, and such like: Yet these things of themselves give not any Strength or Authority to an Oath; but it is God himself that does it, the Splendour of whose Divine Majesty shines forth in those things. Whence it follows, that they who Swear by the Gospel, Swear by God himself, whose Truth is contained and declared in the Gospel: And in like manner they that do Swear by the Saints, who are the Temple of God, and who believed the Truth of the Gospel, and with all Reverence obeyed it and dispersed it abroad in all Countries and Nations. That Oath that is made with a Curse, XIV. The third way of Swearing. is of the same nature; such as is that of S. Paul, I call God to witness upon my Soul: For by this means, he that swears thus, subjects himself to the Judgement of God as to the Revenger of a Lye. Yet we deny not therefore that some of these Forms may so be taken, as not to have the Force of an Oath; but yet it is useful, even in these cases also, to observe what was said concerning an Oath, and wholly to direct and reduce them to the same Rule and Order. Now there are two kinds of an Oath: XV. An Oath Twofold. Assertory. The First is that which is Assertory, to wit, when we religiously affirm any thing concerning any Matter present or past, as the Apostle in the Epistles to the Galatians: Gal. 1.20. Behold before God, I lie not. But the other is called Promissory, Promissory. to which also belong Threaten, and have Ralation to the Time to come. When we certainly promise and confirm it, that such a thing shall be so: Of which kind is that of David, who swearing to Bersabe his Wife, by the Lord his God, promised that Solomon his Son should be the Heir of his Kingdom, 2 Reg. 1 17. and succeed him in his room. Now though to an Oath, XVI. How many things required to a lawful Oath. it be sufficient to use God as a Witness, yet to make it just and holy, there are many more things required, which are diligently to be explained; but those things as S. Jerom testifies, Jeremy briefly reckons up, when he says: S. Hierom. in hunc locum. Hier. 4. Thou shalt swear, the Lord lives, in Truth, and in Judgement, and in Justice. In which words are briefly and summarily contained those things, wherein all the Perfection of an Oath lies, to wit, Truth. Judgement and Justice. Truth therefore has the first Place in an Oath, XVII What it is to Swear in asserting Truth. to wit, that what is asserted be the very Truth, and that he that swears it be assured that it is so, not to be led to it rashly, or by light conjecture, but by the most certain Arguments: But the other kind of Oath, XVIII. What in Promising. whereby we promise any thing, requires Truth in the same measure: For he that promises any thing, aught to be so minded, that when the Time comes, he truly perform and fulfil his Promise; nor will any honest Man ever undertake to do, what he thinks to be against the most Holy Commandments and Will of God: but whatsoever was lawful for him to promise or swear, he never will alter it, being once promised; unless by chance the Condition of Matters being altered, the things begin to be such, that now if he would keep his Word and stand to his Promise, he might undergo the hatred and displeasure of God. But, that Truth is necessary to an Oath, David also shows in these words; Psal. 14. He that swears to his neighbour, and disappoints him not. In the second place follows Judgement: XIX. What it is to swear in Judgement. for it is fit that an Oath should not be taken rashly and inconsiderately, but with good counsel and advice. He therefore that is about to swear, should first consider well, whether there be any necessity that compels him, or not; and should carefully consider the whole matter, whether it be of such a nature as seems to stand in need of an Oath. Let him moreover consider the Time and the Place, and very many other Circumstances; and let him not be moved to it by Love or Hatred, or any other violent Passion of the Mind; but by the quality and necessity of the thing itself. For without this Consideration and diligent Attention, XX. What a rash Oath is. certainly the Oath must needs be rash and hasty: Of which sort is the irreligious Affirmation of them, who in any the most trivial and vain matter, without any Reason or Advice, burn as it were with this evil Habit. And this almost every where we daily see done by Buyers and Sellers: Observe and reprove. For the one sort, that they may sell as dear as they can; and the other sort, on the other hand, that they may buy as cheap as may be, are not afraid, even with an Oath, either to commend or discommend the things to be bought or sold. Since there is need therefore of Judgement and Prudence, Note. and that Children as yet, by reason of their Age, cannot so exactly perceive and distinguish; therefore it was Decreed by that Holy Man Pope Cornelius, That an Oath should not be required of Children before they came to maturity, i. e. before their Fourteenth year. 22. q. 5. c. Honestum, etc. pueri. The other is Justice, XXI. What it is to swear in Justice. which in Promises especially is required: Wherefore if any one promises any thing unjust or dishonest, and sin by swearing, and in making Promises he adds sin to sin: there is in the Gospel the Example of this thing in King Herod, who having bound himself with a rash Oath, gave John Baptist's Head to the Dancing Girl, Mar. 6.23. as the Reward of her Dancing. For such was the Oath of those Jews, who, as it is in the Acts of the Apostles, Act. 23.12. bound themselves under a Curse on this Condition, That they would eat nothing till they had killed Paul. These things thus explained, XXII. When and how an Oath is lawful. there can be no doubt but that he may safely swear, who observes all these things, and who establishes his Oath with these Conditions, as it were with a kind of Bulwarks. But it is easy to prove this by many Arguments: Proved. First. Psal. 18.8. Deut. 6.10, 18. For the Law of the Lord, which is spotless and holy, has commanded it; for it says, Thou shalt fear the Lord thy God, and him only shalt thou serve: and thou shalt swear by his Name. And David wrote, Secondly. All they that swear by him, shall be commended. Besides, Thirdly. the Sacred Scripture shows, That those Lights of the Church, the most holy Apostles, did sometimes use an Oath; and this appears by the Epistles of the Apostle. Add also, Fourthly. That the Angels themselves sometimes swear; for S. John the Evangelist, Apoc. 10.3. in the Apocalypse, writes, That the Angel swore by him that lives for ever. Yea, Fifthly. Heb. 6.17. Gen 22.10. Exod. 3●. and God himself also, who is the Lord of the Angels, swears. And in the Old Testament, in many places, God confirms his Promises by an Oath; as to Abraham, and to David, who says thus concerning God's Oath, Psal. 109.4. The Lord swore, says he, and will not repent: Thou art a Priest for ever after the Order of Melchisedec. Nor is it hard to show, Sixthly. That an Oath is commendable, if any one carefully consider the whole Matter, By Reason. and mark the beginning and end thereof. For an Oath hath its beginning of Faith, whereby Men believe God, who can neither ever be deceived himself, or deceive others, to be the Author of all Truth, to whose Eyes all things are open and naked, who by his admirable Providence takes care of all human Affairs, and governs the World. Men therefore being seasoned with this Faith, use God as a Witness of Truth, to whom not to give credit would be impious and wicked. But as to the End; XXIII. The End and Design of an Oath. an Oath tends thither, and wholly has respect to this, to prove the Justice and Innocence of Man, and to put an end to all Wranglings and Controversies; Heb. 9 which the Apostle also in his Epistle to the Hebrews teaches. Nor are the Words of our Saviour in S. Matthew against this sense: An Objection. Mat. 5.3. Ye have heard that it has been said by them of old time, Thou shalt not forswear thyself, but shalt pay to the Lord all thy Oaths: But I say to you, Swear not at all, neither by Heaven, because it is God's Throne; neither by the Earth, because it is his Footstool; neither by Jerusalnm, because it is the City of the great King; neither shalt thou swear by thy Head, because thou canst not make one Hair white or black: but let your speech be, Yea, yea, Nay, nay; for whatsoever is more than this, comes of evil. For in these Words an Oath is not said to be condemned generally and universally, Answered. since we have already seen, that our Lord himself and his Apostles did frequently swear: But our Lord would reprove the perverse Judgement of the Jews, whereby they thought, that nothing was to be regarded in Swearing, but to beware of Lying. They did therefore both swear very commonly themselves, and required an Oath of others, and that in Matters very trivial and of no moment. This Custom our Saviour reproves and condemns, and teaches wholly to abstain from Swearing, unless Necessity require it. For an Oath was appointed because of human Frailty, XXIV. Why an Oath was instituted. and indeed it came of evil; because it shows Inconstancy, either in him that swears, or the Contumacy of him for whose sake we swear, who cannot otherwise be brought to believe. Note. But yet the Necessity of Swearing has an Excuse. And indeed when our Saviour says, XXV. That place of the Gospel explained. Mat. 5.37. Let your speech be, Yea, yea, Nay, nay; by this manner of speaking he sufficiently declares, that he forbids the Custom of swearing in our Discourses of ordinary and trivial Matters: Wherefore our Lord warns us of this especially, that we be not so easy and prone to swear: And this must diligently be taught and inculcated into the Ears of the Faithful; for that almost infinite Mischiefs do come from the too frequent Custom of Swearing, is proved from the Authority of Sacred Scripture, and from the Testimonies of the most H. Fathers. In Ecclesiasticus it is written, Ecclus 23. Accustom not thy mouth to swear: for there are many hazards therein. Again, A Man accustomed to swear, shall be filled with iniquity, and sorrow shall not departed from his house. Much more may be read concerning this Matter in S. Basil, and S. Austin in his Books contra Mendacium. And thus far of what is Commanded: Now we are to speak of what is Forbidden. Basil. in Psal. 14. ad haec verba, Qui jurat proximo suo: & Aug. lib. de Mendac. 14. Vide 22. q. 2. c. primum est. We are forbidden to take the Name of God in vain: XXVI. A great Fault to swear rashly. For it appears that he binds himself under a grievous Sin, who is hurried by Rashness, not led by Counsel, to swear. Now that this is a very grievous Sin, these words also show: Thou shalt not take the Name of the Lord thy God in vain; as though he would show a Reason why this is so heinous and wicked a Sin, to wit, because thereby his Majesty is disrespected, whom we profess to be our God and Lord. By this Commandment therefore Men are foridden to swear falsely: XXVII. When he that swears falsely does injury to God. for he that will not take heed to escape so great a Sin, as falsely to call God as a Witness, does notable injury to God; because he would charge him either with Ignorance, while he thinks that the Truth of any thing can be kept secret from him; or else of Dishonesty and Ill-affection, as to confirm a Lie with his Testimony. Now, XXVIII. Sins against this Commandment. First. not only He swears falsely, who with an Oath affirms that to be true which he knows to be false: Vide Aug. de Verbis Apost. Serm. 28. & citatur 21. q. 2. c. homines. But he also, Secondly. who with an Oath asserts that which, Note. though it be true, yet he believes it to be false. For since a Lie is therefore a Lie, What a Lie is. because it is produced contrary to the mind and meaning of the Soul; it is manifest, that such an one evidently lies and is perjured. For the like reason He also is perjured, Thirdly. who swears that which he thinks to be true, and yet indeed it is false; unless he used what care and diligence he could, fully to know and understand the matter; for though his Words agree to the sense of his Mind, yet he is guilty of this Commandment. And He is to be thought guilty of this Sin, Fourthly. who promises with an Oath to do something; when notwithstanding he either intended not to fulfil his Promise; or if he did, yet he does not indeed perform it. And this belongs to those also, Note. who having obliged themselves by Vow to God, perform it not. Moreover, Fifthly. Sin is committed against this Commandment, if Justice be wanting, which is One of the Three Companions of an Oath. Therefore if any one swear that he will do some Mortal Sin, for example, that he will kill a Man, he is guilty of this Commandment; although he declare it seriously and from his Heart, and his Oath be true, which we said in the first place that an Oath ought to be. To these may be added that kind of Oaths which proceed from a kind of Contempt; Sixthly. as when one swears that he will not obey the Evangelical Counsels, such as are Exhortations to the Unmarried Life and Poverty; for though no one is needs bound to follow those Counsels, yet if any one swear that he will not obey them, by that very Oath he despises and violates those Divine Counsels. Besides, Seventhly. He violats this Law, and Sins in Judgement who Swears what is true, and believes it to be so, but is led thereto only by light and farfetched Conjectures: For although the Truth do accompany an Oath of this kind, yet in the bottom, there is in a certain manner a Falsehood: for he that swears so carelessly, is in great danger of Perjury. Besides, Eigthly. he Swears falsely, who swears by false Gods: For what is more contrary to Truth, than to call as Witnesses, lying and false Gods, as though they were the true God? Vide Aug. Ep. 54. But because the Scripture when it forbids Perjury, Ninthly. Levit. 19.22. says, Neither shalt thou pollute the Name of thy God; Disrespect is forbidden, which is to be avoided in the other things, to which by Authority of this Commandment, Honour is due: such as is the Word of God. The Majesty whereof not only pious Men, but even the Wicked too sometimes reverence, Judic. 3.20. as it is recorded of Eglon King of the Moabites in the History of Judges. Now he does highly wrong God's Word, whoever he be, that stretches the Sacred Scripture from its true and proper meaning, to establish the Opinions and Heresies of impious Men: Of which Wickedness the Prince of Apostles warns us in these Words: 2 Pet. 3. There are some things hard to be understood, which the unlearned and unstable wrist, as they do the other Scriptures, to their own Destruction. Furthermore, Tenthly. the Sacred Scripture is defiled by soul and dishonest Blots, when wicked Men turn the Words and Sentences thereof, which ought to be used with all reverence, to any Profaneness, 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 honour God, Eleventhly. who implore his Aid and Help in their Calamities; So he denies God his due Honour, that calls not upon him for help; whom David reproves, when he says, They have not called upon God, Psal. 15.5. they tremble for fear; where no Fear was. But they entangle themselves in a far more detestable Sin, Twelfthly. who with an impure and defiled mouth presume to curse and blaspheme the Holy Name of God, which is to be blessed and extolled 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 used very much to restrain Men from the Liberty of Sinning; XXIX. The Appendix to the second Commandment. Therefore the Curate, 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 joined to this Commandment. that it was very reasonably done, to join Threaten 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 acknowledged; that we might not undergo his Wrath and Displeasure, he terrifies us by these saving Threaten, to the end, that we may rather experience his Kindness than his Displeasure. The Curate may press this Point, XXXI. What the Curates are to do. First. and may insist earnestly upon it, that the People may know the grievousness of the Sin, and loathe it the more hearty, and use the greater diligence and caution against it. He may further show, 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 Threaten also. For it is incredible how profitable this Consideration is. For as nothing is so hurtful as Carelessness and Security of Mind: Thirdly. So the knowledge of our own Weakness is very profitable. And then he may also show, 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 entangle themselves in this Sin, shall not go unpuished. Wherefore, the various Punishments wherewith we are daily afflicted, aught 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 terrified with a Holy Fear with all their endeavour avoid this Sin: Mat. 12.36. For if an Account must be given in the last Judgement of every idle word; what shall be said concerning the most heinous Crimes, which carry in them a great Spite and Contempt of God's Name? The Third COMMANDMENT of the DECALOGVE. Remember that thou sanctify the Sabbath Day. Six Days shalt thou labour, 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 Worship which we own 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 choose but honour him with external Worship 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. didst 3. multis capitibus. And because these things cannot easily be done by those who are occupied with worldly Businesses, TWO 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 Curate 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 aught 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 perceived from hence, IU. How profitable to observe this Commandment. That by a diligent Observance of this, they are more easily induced 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 God's Word, and when they have learned what the Will of God is, that they also follow it, that with their whole Heart they may keep the Law of the Lord: Wherhfore in Sacred Scripture, the Worship and Celebration of the Sabbath is very frequently commanded, Exod. 16.20.31. Leu. 16.19.23. ●6. Deut 3. ●s. 66. ●4. Hier. 1. ●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 Worship of the Sabbath. De praedic. verbi Dei. Vide Trid. Sess. 5. c. 2. Vide & singularem hac de re libellum S. Caroli Borrom. in acts 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 God's worship. in those things especially which belong to the Support and Increase of this Worship of God, 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 honour 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 altered for any Reason: Whence it comes to pass, that though Moses's Law be abrogated, yet Christians observe all the Commandments contained in the Two Tables. Which they do, Note. not because Moses commanded so; but because they are agreeable to Nature, by Virtue 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 fixed 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 delivered 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 Worship and antiquated Ceremonies were removed, 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 removed: Gal. 4.10. for which cause S. Paul to the Galatians, when he reproved 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 bestowed on you labour 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 expressed 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 herself 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 changed into the Lord's day. Apoc. 1.10. 1 Cor. 16.2. to Divine Worship, which they called The Lord's Day: For S. John in the Apocalypse 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. & the Coron. Milit. c. 3. & the 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 Curate 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 prescribed in these words, XIV. What the Words teach. Remember that thou sanctify 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 seemed the People are to be admonished; First. since though the Law of Nature teaches, that at some time or other God is religiously to be worshipped, yet it has not appointed any certain Day whereon this aught chief to be done. Moreover, Secondly. the Faithful are to be taught, that from those Words may be gathered the Way and Manner how it is convenient to do Work all the Week; to wit, so as always to have regard to the Holiday; 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 Judgement of God, and which, 1 Reg. 2.5. as it is written, shall not wound or offend our own Conscience. Lastly, Thirdly. We 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 Shows 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 called in English, Gen. 23. Exod. 20.12. Deut. 5.14. to cease and rest. In which Signification the Seventh day was called by the name of Sabbath; because the whole World being finished and perfected, God rested from all his Work 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 Week also was called 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 Labour and Business; XVI. What it is to sanctify. as plainly appears from these words of the Commandment which follow: Thou shalt not work. Nor does it signify 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 sanctify it, by this word is showed, 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 holidays 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 proposed 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 determined Time, from Bodily Business and Labour, to worship and reverence God devoutly. Now in the next part of this Commandment is showed, 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 labour, 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 choosing 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 sanctify you. It was a Sign therefore which showed, 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 Yoke of the Egyptian Bondage. And this the Lord showed 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 renewed to Life, and studiously exercises itself 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, aught to walk as Children of the Light, in all Goodness, 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 plucked 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 renewed. 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 pleased the Church of God, XXV. Why the Sabbath changed. The First Reason. that the Worship and Celebration of the Sabbath-day should be transferred 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 opened us an Entrance to Eternal Life, which happened on that Day, our Life was recalled out of Darkness into Light; and for this cause the Apostles would have it called 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 following Times our Holy Fathers appointed other holidays, that we might devoutly and holily call to remembrance God's Benefits. Now among these are to be reckoned as the most remarkable, XXVII. The Order of holidays. 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 praised, due Honour done to them, and the Faithful stirred up to the Imitation of them. And because to the keeping of this Commandment, XXVIII. Idleness forbidden. that part of it has great Force, which is expressed in these words, Six Days shalt thou labour; but the Seventh Day is the Sabbath of God, The Curate ought diligently to explain that part. For from these words, it may be gathered, That the Faithful are to be admonished, 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 labour with his hands, as he commanded. Besides, XXIX. No 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 Week, should be put off to the Holy Day, and so the Mind be called 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 explained, which in a manner shows 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 and the Stranger that is within thy Gates. By which Words we are taught, XXXI. Whatever withdraws our mind from the divine Worship, is forbidden. first wholly to avoid whatsoever may hinder the Worship of God: For it may easily be perceived, that every kind of servile Work is forbidden, not because it is naturally, either base or evil; but because it withdraws our mind from the Worship of God, which is the End of this Commandment. Where, 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 Works which belong to Divine Worship, XXXII. What works are not forbidden on Holy Days. The first sort. although they be servile, as to cover or deck the Altar, to adorn the Churches for some Festival Days, and our like, are not forbidden: 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 declared, The third sort. may be done on Holy Days, which the Curate may easily observe in S. Matthew and S. John. But that nothing may be omitted, XXXIII. not to be part to labour on Holy Days. by the doing whereof, the Sanctification of the Sabbath may be hindered, here is mention made of : by which sort of living Creatures Men are hindered from keeping the Sabbath: For if on the Sabbath Day the use of be designed to the doing of any Work, the Labour of Man is also necessary to make them work. The Beast therefore can do no work of itself, but helps the Man who manages him: But on that Day it is not lawful for any to do work, therefore not for the whose Labour Men make use of for their work. This Commandment requires also, XXXIV. Cruelty to forbidden. that if God would have Men to spare the Labour of their , they ought surely to be so much the more wary that they be not cruel to them, whose Labour and Industry they use. Nor ought the Curate to omit, XXXV. What to be done on Holy Days. To be present at Ma s. but diligently to teach, in what Works and Actions Christians ought to exercise themselves on Holy Days. Of which kind are these: To come to God's 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. didst 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 Wounds of our Souls. Aug. de Eccle. dogm. c. 53. & citatur de cons. didst 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 Curate may exhort the People, taking for clearing of this matter, a Pattern and Example from those things which have already in their proper place been delivered, 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 les● to be endured, nor indeed is there any thing so unworthy, as to despise or negligently to hear Christ's Word. Justin Apol. 2. & ex Acts 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, aught 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 testify Justin. apol. 2. Tertul. in apol. & in lib. ad Martyrs, & in lib. 2. ad Vxorem, prope finem. From what has been 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 Curate reckon it as his Duty to gather Reasons and Arguments strongly to persuade 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 received 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 Word? But now there being but a few Days set apart to his Worship, there is no cause why we should be negligent and uneasy in the Discharge of this Duty, which without very grievous Sin we cannot omit. Vide de Consecr. didst 1. & in Decret. Titul. de Feriis & Conc. Matisc. 2. c. 1. & 37. Tribur. c. 35. Ignat. in Epist. ad Philip. Leon. serm. 3. the Quadrag. August. Serm. 251. de tempore. And then the Curate may show, XXXVIII. How good and profitable it is to observe this Commandment. how great the Virtue of this Commandment is, since those who truly observe it, seem to be in the Presence of God, and to speak freely with him: For in making Prayers we both contemplate the Majesty of God, and freely talk with him: And in hearing the Preachers, we receive the Voice of God, which throw their Labour, who preach of Divine Matters holily and devoutly, reaches even to our Ears: And then we adore Christ our Lord present in the Sacrifice of tile Altar; and these are the good things which they enjoy especially, who diligently obey this Commandment. But those who altogether neglect this Law, XXXIX. How great a Sin to break this Commandment. seeing that they obey not God and his Church, and hear not his Commandments, are Enemies both of God and of his Holy Laws: which may be observed from hence; because this Precept is of such a kind, as may be observed without any pains. For since God imposes no labour upon us, which yet were it the hardest in the World, we ought to undergo for his sake, but only commands us to be free and quiet on the Holy Days from worldly cares; it is a sign of great rashness to refuse Obedience to this Commandment: Hereof the Punishments which God has inflicted upon those that violated it, Numb. 1.15. aught to be for an Example to us, as we may see from the Book of Numbers. That therefore we may not run into God's Displeasure, Note. it will be worth our while often to think upon this word, Remember, and to lay before our Eyes those mighty Profits and Advantages, which, as has been showed before, may be had by the observance of Holy Days: And many other things belonging to the same purpose, which a good and diligent Pastor can largely and fully discuss, as Occasion shall require. The Fourth COMMANDMENT of the DECALOGVE. Honour thy Father and thy Mother that thou mayst live long upon the Land which the Lord thy God shall give thee. SInce the highest Virtue and Dignity is in the former Commandments; I. How this Commandment agrees with the former. those which we now proceed upon, because they are very necessary, rightly claim the next place: For those directly have Regard to God as their End; but these teach us Charity towards our Neighbour; although at the long Run, they lead to God himself, that is, to that ultimate End, for the sake whereof we love our Neighbour: Matt. 22.39. Mar. 12.31. wherefore Christ our Lord said, that those two Commandments of loving God and our Neighbour, are like one to the other. Vide Aug. in Psal. 32. Serm. 1. item lib. 3. de Doctr. Christ. cap. 10. & lib. 50. Hom. hom. 38. D. Thom. 2.2. quaest. 17. art. 8. Now it can hardly be expressed how great Advantages this Point has, II. The Love of God shines forth in the Love of our Parents. 1 Joh. 6.20. since it both bears its own fruits, and those large and excellent; and is as it were a Sign, whereby the Obedience and Duty of the First Commandment is apparent. He that loves not his Brother, says S. John, whom he sees, how can he love God, whom he sees not? After the same manner, if we do not Reverence and Honour our Parents whom we ought to love 〈◊〉 to God, seeing they are almost always in our Sight, what Honour, what Worship will we give to God the Supreme and Best Parent, who is above our Sight? Whence it is plain, that both Commandments agree among themselves. Now the use of this Commandment is very large: III How large this Commandment is. For besides those that have begotten us, there are many other besides whom we ought to Honour as Parents, by reason either of their Power, or Dignity or Profitableness, or some other excellent Function or Office. Besides, it eases the Labour of Parents and Superiors: For seeing their chief Care is, that those whom they have in their Power, live well and agreeably to the Divine Law; this Care will be very easy if all Men understood, that even by God's Authority and Admonition, the greatest Honour is to be given to Parents. Which that we may do, it is needful to know a kind of Difference between the Commandments of the First, and those of the Second Table. These things therefore are first to be explained by the Curate; and first of all let him Teach, That the Divine Laws of the Decalogue, were cut in Two Tables: In one of which, as we are taught by the Holy Fathers, those Three were contained, which have already been explained; but the rest were included in the other Table. Vide Clem. Alexand. lib. 6. Strom. satis ante finem. August. in Exod. q. 71. & Epist. 119. cap. 11. D. Thom. 1.2. q. 100 art. 4. And this Description was very fit for us, iv Mark this Reason. that the very Order of the Commandments might distinguish the Reason of them: For whatsoever in Sacred Scripture is commanded by the Divine Law, it arises from one of these Two Kind's: For in every Duty our Love either towards God, or towards Man is seen. Now the Three first Commandments teach our Love towards God: But that which belongs to the Conjunction and Society of Men, is contained in the other Seven Commandments. Wherefore it was not without Reason, that such a Distinction was made, that 〈◊〉 Commandments 〈…〉 to the First and others to the Last Table. For in the Three first Commandments, V The first Difference betwixt the Commandments of the first and second Table. whereof has been spoken, God, who is the Supreme Good, is as it where the subject Matter which they handle; but in the rest, the good of our Neighbour. In the First is proposed our greatest Love, in the rest our next Love; the First respect their End, the rest those things that are referred to the End. Vide Aug. in Psal. 32. Ser. 1. D. Thom. 22. q. 122. art. 1 & 2. & in opusc. 7. c. p. de primo precept. Besides, The second difference. the Love of God depends thereupon. For God is of himself, and not for the sake of any other thing, to be loved above all things; but the Love of our Neighbour has its beginning from our Love of God, and is to be directed to it, as to a certain Rule: For if we account our Parents Dear, if we obey our Masters, if we reverence our Betters, we must do it specially for this Cause, because God is their Procreator, and would have them above others, by whose Labour he rules and defends the rest. Who, seeing he requires it of us, to reverence such kind of persons, we ought therefore to do it to them, who by God are dignfied with this Honour: Whence it comes to pass, that the Honour we have for our Parents, we seem to have it for God rather than for Men. For so it is in S. Matthew, when mention is made of Observance to Speriors; Mat. 10.40. He that receives you, receives me: And the Apostle, in his Epistle to the Ephesians, Eph. 6.5. teaching Servants; Servants, says he, give obedience to your Masters according to the Flesh, with fear and trembling, in the simplicity of your heart, as to Christ; not with eye-service, as pleasing Men; but as the Servants of Christ: Vide Aug. lib. 3. de Doctr. Christ. c. 12. & l. 4. Confess. c. 9, 10, 11, 12. Prosper. l. 3. de Vita contempl. c. 13. Bernard: de Diligendo Deo. Add hereto, The third Difference. That no Honour, no Piety, no Worship is given to God, that is worthy enough, towards whom our Love may be infinitely increased: And therefore it is necessary that our Love towards him grow more ardent 〈…〉 by his own Commandment we ought to love with all our Heart, Deut. 6.5. with all our Soul, Luc. 10.27. and with all our Strength: But the Love we bear to our Neighbour is bounded within its proper Limits; Mat. 22.32. for the Lord commands us to love our Neighbour as ourselves. But if any one exceed these Limits, VI so as to love his Neighbour equally with God, Note. he grievously sins. If any one come to me, Luc. 14.26. says our Lord, and hates not his Father, and Mother, and Wife, and Children, and Brethren, and Sisters, yea, and his own Life also, he cannot be my Disciple. According to which sense it is also said, Luc. 9.60. Suffer the Dead to bury their Dead; when one would first go bury his Father, and afterwards follow Christ. The Explication of which thing is more clear in S. Matthew; Mat. 10.37. Ho that loves Father or Mother more than me, is not worthy of me. Nor is it yet to be doubted, VII. How Parents to be loved. but that Parents are highly to be loved and observed: But yet, in the first place, it is necessary to Piety, to pay the chief Honour and Worship to God, who is the Father and Creator of all; and so to love our mortal Parents, that the whole force of our Love he referred to our Heavenly and Everlasting Father. But if at any time the Commandments of Parents are against the Commandments of God, VIII. When Parents not to be obeyed. there is no doubt but that Children are to prefer the Will of God before the Pleasure of their Parents, being always mindful of that Divine Sentence, Act. 5.29. We must obey God rather than Man. Which things being explained, IX. What it is to Honor. the Curate shall interpret the words of the Commandment. And first he shall show what it is to Honor. And it is to think honourably of some one, and very highly to esteem of all that is his. Now, X. How fitly the word Honour is here used. to this Honour, all these things are joined; Love, Observance, Obedience, and Worship or Reverence. Now, in the Law this word Honour is excellently placed, rather than that of Love or Fear; although Parents are very much to be loved and feared: For he that loves, does not always observe and reverence; and he that fears, does not always love: But whomsoever a Man honours from his Heart, him he also loves and fears. When the Curate has explained these things, XI. First, They are called Fathers that beget. he shall then treat concerning Fathers, and who they are that may be called by this Name. For though the Law speak of those Fathers chief of whom we were begotten, yet this Name belongs to others also, as we easily gather from very many places of Holy Scripture. Besides those therefore that begat us, Secondly, The Prelates of the Church and Priests. there are other sorts also of Fathers in Sacred Scripture, as we touched before; to all which their proper Honour is due. First then, the Rulers of the Church, the Pastors and Priests, are called Fathers; as it is manifest from the Apostle, who writing to the Corinthians, 1 Cor. 4.14. says, I writ not these things to shame you; but I warn you, as my most dear Children: For though you had ten thousand Instructers in Christ, yet not many Fathers; for in Christ Jesus I begat you thro' the Gospel. And in Ecclesiasticus it is written, Ecclus 44.1. Let us praise Men glorious, and who were our Fathers in their Generation. And then those are called Fathers to whom is committed the Government, Thirdly Magistrate. ●● Magistracy, or Power, who govern the Commonwealth; so Naamam was called by his Servants, Father. Furthermore, Fourthly, Tutors and Masters. We call them Fathers, to whose Care, Trust, Honesty, and Wisdom others are committed. Of this kind are Tutors and Guardians, Teachers and Masters: Wherefore the Sons of the Prophets called Elijah and Elisha, Father. 1 Reg. 5. 4 Reg. 2. 4 Reg. 13. Lastly, Fifthly, The Aged. We call Old Men and Aged, Fathers, whom we ought also to reverence. And let this be a chief Matter in the Precepts of the Curate, XII. Why Parents are to be honoured. to teach, That Fathers of what kind soever, but especially those of whom we were begotten, are to be honoured by us; concerning whom the Divine Law makes special mention. For they are, Note. as it were, Here there are Ten Reasons. certain Images of the Immortal God, and in them we behold the Image of our own Beginning. Life is given us by them; God made use of them to bestow on us Mind and Soul; by them being brought to the Sacraments, and trained up to Religion, to Civil and Manly Education, we are taught Integrity and Holiness of Manners. Of the Duties of Children towards their Parents, Vide Antonium Augustinum, lib. 10. tit. 19 And let the Curate teach, XIII. Here is rightly men son made of Mother. That the Name of Mother is deservedly expressed in this Commandment, that we may consider the Benefits and Merits of a Mother towards us, with how great Care and Trouble she carried us in her Womb, with how great Labour and Grief she brought us forth and bred us up. Moreover, XIV. The first Honour due to Parents. Parents are so to be observed, that the Honour which we pay them may be seen to proceed from our Love and the inmost sense of our Soul; to whom this Office is due, especially seeing they are so well affected towards us, as to refuse no Labour, no Striving, no Dangers for our sakes; and nothing more pleasant can happen to them, than to find that they are dear to their Children, whom they love very dearly. Joseph when he was in Egypt, Gen. 46.19. was next to the King in Honour and Wealth; yet he honourably entertains his Father, 3 Reg. 2.19. when he came into Egypt. And Solomon risen up to meet his Mother, and did reverence to her, and placed her in the Royal Throne on his right-hand. There are other Offices of Honour which ought to be done to Parents; The Second. for then also we honour them, when we humbly beg of God, that all things may succeed well and prosperously to them, that they may be very much loved and esteemed among Men, and very acceptable also to God and his Saints that are in Heaven. Again, The Third. We honour our Parents, when we do according to their Will and Pleasure; to which Solomon persuades: Prov. 1.8. Hear, says he, my Son, the Instruction of thy Father, and forego not the Law of thy Mother; that Grace may be added to thy Head, and Bracelets to thy Neck. Of which sort also are those Exhortations of S. Paul, Eph. 6.1. Children, obey your Parents in the Lord, for this is just. Again, Col. 3.20. Children, obey your Parents in all things; for this is pleasing in the Lord. And it is confirmed by the Examples of the most holy Men: Gen. 12.9. For Isaac, when he was bound by his Father for a Sacrifice, modestly obeyed, without refusing; Hier. 15.9. and the Rechabites, that they might never departed from the Counsel of their Father, always kept themselves from Wine. Again, The Fourth. We honour our Parents, when we imitate their good Manners and Actions: For we seem to attribute very much to them, to whom we would be as like as may be. Again, The Fifth. We honour our Parents, when we not only listen to, but also follow their Counsels. As also when we relieve them, The Sixth. giving them Food and other Conveniences. Which thing is approved by Christ's own Testimony, who reproving the Impiety of the Pharisees, Mat. 15.4. says, Why do you transgress the Commandment of God for your Tradition? For God said, Honour thy Father and thy Mother; and whosoever curses Father or Mother, let him die the Death: But ye say, Whosoever shall say to his Father or to his Mother, Whatsoever Gift is of me, profits thee, and he will not honour his Father or his Mother; and ye have made the Commandment of God void by your Tradition. That Parents are to be relieved, Vid. Basil. Hom. de Honore Parentum, & in Hexam. Hom. 9 Amb. lib. 5. Hexam. c. 16. Conc. Gangr. Can. 16. Vide item Dist. 86. multis in locis. Hieron. lib. 2. Comment. in Matth. August. lib. 1. Quaest. Evang. c. 14. We ought indeed at all times to pay the Duties of Honour to our Parents; The Seventh, and of great moment. but especially then, when they are dangerously sick: For than it is to be endeavoured that they pass not over any thing that belongs either to the Confession of Sins, or to the other Sacraments, which are to be received by Christians when Death approaches: And let it be our care, that pious and religious Persons visit them frequently, who either may strengthen them being weak, and help them with their Counsel, or else may raise them to a cheerful Hope of Immortality; that when they have lifted up their Minds above the things of the World, they may cast them wholly upon God: And so it will come to pass, that being fortified with the most blessed Company of Faith, Hope, and Charity, and with the Defence of Religion, they will look upon Death not only as a thing not at all to be dreaded, seeing it is necessary to all; but forasmuch as it hastens an entrance to Eternity, they will account it desirable. Lastly, The Eighth and last. Honour is paid to our Parents, even when they are dead, if we bury them, and perform their Funerals becomingly, and to their Burials bestow Honour; if we take care for their Anniversary Rites and Sacrifices; if we carefully pay their Legacies. But not they only, XV. Others also who are called Fathers, to be honoured. of whom we were born, are to be honoured; but those also who are called Fathers, as Bishops and Priests, Kings and Princes, Magistrates and Tutors, Guardians and Masters, Teachers and Old Men, and the like; for they are worthy to receive Fruit from our Love, Obedience and Labour. Of Bishops and other Pastors it is thus written: XVI. Prelates and Priests how to be honoured. 1 Tim. 5.17. Let the Priests that rule well, be counted worthy of double Honour, especially they that labour in the Word and Doctrine: Vide Ambros. Comment. in eundem locum. But now, First. of how great a Love towards the Apostle did the Galatians give evidence, to whom is given that famous Testimony of their Benevolence, Gal. 4.15. For I bear you witness, that, if it were possible, you would have pulled out your very Eyes and given them to me. Now, Secondly. to the Priests also are to be given those things which are required to the necessary Uses of Life. Wherefore the Apostle says, 1 Cor. 9.7. Who ever goes to War at his own Costs? And it is written in Ecclesiasticus, Ecclus 7.33. Honour the Priests, and cleanse thyself with the Arms; give them their part, as it is commanded thee, of the First-fruits and Trespass-offering. That Tithes are to be paid, vide Concil. Aurel. 1. c. 17. Matiscon. 2. cap. 5. ●orojul. c. ultim. Lateran. Magnum. c. 53. Trid. Sess. 25. c. 13. Vide item multa capita 16. q. 1. & 7. & Tit. in Decretal. de Decimis. D. Thom. 2.2. q. 87. The Apostle teaches, Thirdly. Heb. 13.7. That they are to be obeyed also. Obey, says he, them that are put over you, and subject yourselves; for they watch as those that shall give an account for your Souls. Yea, Note. and it is even commanded by Christ our Lord, that we obey even wicked Pastors, when he says, The Scribes and Pharisees sit in Moses' Chair; Mat. 25. all things therefore whatsoever they say to you, observe and do: But do not ye after their Works; for they say, and do not. The same thing is to be said concerning Princes and Magistrates, XVII. Honour to be given to other great Men. Rom. 13.1. 1 Tim. 2.2. 1 Pet. 2.12. and the rest whose Power we are under. But to them, what kind of Honour, Worship, and Observance is to be paid, the Apostle to the Romans largely explains; for whom also he admonishes to pray; And S. Peter says, Be ye subject to every human Creature for God's sake; whether to the King, as excelling the rest; or to Magistrates, as sent by him. Vide Tert. in Apol. 6.30. & 32. & ad Scapulam. c. 2. For, XVIII. Princes to be honoured wi●h a kind of divine Honor. if indeed we give Honour to them, that Honour is referred to God. For an excellent degree of Dignity, which is instead of the Divine Power, in which we reverence the Divine Providence, who has given them the public Administation of Office, and whom he uses as the Ministers of his Power, has the Veneration of Men. Vid. Aug. lib. 5. the civet. Dei. c. 10, 11, 14 & 15. Nor do we reverence the Dishonesty or Wickedness of Men, XIX. When wicked Princes are to be obeyed. if the Magistrates are such; but the Divine Authority which is in them, so that, though it may seem very wonderful perhaps, although they may be Spiteful, Cruel and Implacable to us; yet there is no cause sufficient, why we should not most dutifully observe them: For even the great Duties of David towards Saul, are recorded, when as notwithstanding he was very injurious to him, Ps. 119.7. which he shows in these Words, With them that hated peace, I was peaceable. But if they command any thing wicked or unjust, XX. When they are not to be obeyed. since they do it, not of Power, but by Injustice and Perverseness of Mind, they are by be no means to be obeyed. When the Curate has explained these things severally; XXI. The Reward of this Commandment proposed. let him then consider, what the Reward is, and how agreeable it is to those that obey this Divine Commandment: For herein is its excellent Fruit, that they live long, and therefore that they are worthy, to enjoy a Benefit as long as may be, the memory whereof they always preserve. Seeing therefore, that those that honour their Parents, return them thanks, from whom they have the use of Light and Life; rightly and deservedly do they continue that Life, even to the greatest Age. Then is to be added a clear Explanation of God's Promise: XXII. This promised Reward to be explained. 1 Tim. 4.8 For the Use not only of that blessed and eternal Life, but even of this too, which we live in the World, is promised, which Sentence S. Paul interprets, when he says, Piety is profitable for all things, having the promise of the Life that now is, and of that which is to come. Nor is this Reward either small or contemptible although Death was desirable to the most Holy Men, XXIII. This no small Reward. as to Job, David, Paul, and the continuance of Life to miserable and afflicted Men, be unpleasant: For the addition of those Words, Which the Lord thy God will give thee, promises not only the length of Time to live in, but Rest, Quiet and Safety to live well. For in Deuteronomy he says not only, Deut. 5.16. That thou mayst live a long Time, but adds this also: Eph. 6.5. That it may be well with thee, which was afterwards repeated by the Apostle. Now we say that these good things are advantageous to them, XXIV. Many obedient Children enjoy not this Reward, and why. to whose Piety God gives Grace: For otherwise there will be no assurance and steadiness of the Divine Promise; Because sometimes those who are more dutiful to their Parents live not so long a Life, as those to whom it happens to live long. Either because it is for their good who depart out of this Life before they forsake the Tie Virtue and Duty: The First Reason. For they are suddenly snatched away, Sap. 4.10. lest malice should alter their understanding, or deceit beguile their Soul. Or because whilst Destruction and Perturbation of all hangs is impending, The Second. they are called out of this World, that they may escape the common bitterness of the Times; For says the Prophet, Isa. 57.1. The righteous man is taken away from the face of evil. And this is done, lest either their Virtue or their Salvation might be endangered, God takes Vengeance on Mortals for their Wickedness. Or that they may not feel the sharpness of Sorrow in the saddest Times, The Third. for the Calamities of their Kindred and Friends. Wherefore, Note. it is much to be feared, when untimely Death happens to good Men. Now as the Reward and Advantage of Duty is proposed by God to those that are grateful to their Parents: XXV. Ungrateful Children to be punished grievously. So ungrateful, wicked Children are reserved for the heaviest Punishments; for it is written, Exod. 21.26. Levit. 20 29. Prov. 19.26. Prov 20 20. Prov. 30.17 He that curses Father or Mother, let him die the Death. And, He that afflicts his Father, and flies from his Mother, is shameful and unhappy. And, He that curses Father or Mother, his light shall be put out in the midst of darkness. And, The eye that mocks at his Father, and despiseth the birth of his Mother, let the Ravens of the Brook pick it out, and let the young Eagles eat it. We read of many that wronged their Parents, against whom God's anger grew hot. For he left not David unrevenged, 2 Reg. 18.4. but paid Absolom the due reward of his Wickedness, whom for his wickedness he punished, being thirst thro' with three Spears. But of them that obeyed not the Priests, XXVI. How they are punished that obeyed nor the Priests. it is written, He that grows proud, and will not obey the command of the Priest, that ministers at that time to the Lord thy God, that man shall die by the decree of the judge. Vid. Clem. Epist. 3. subinit. Item Epist. 1. etiam subinit. Amb. lib. 2. Offic. c. 24. Hier. Epist. 1. post med. vide item 11. q. 3. c. 11, 12, 13. And as it is established by the Divine Law, XXVII. The Duty of Parents toward their Children. That Children should give Honour to their Parents, obey them, and be dutiful to them: So the proper Duties of Parents are, To train up their Children, in most holy Instructions and Manners, to give them the best Rules of Life, that being instructed and prepared for Religion, they may worship God holily and unblamably, which we read to have been done by the Parents of Susanna. Let the Priest therefore admonish Parents, Dan. 13.3. to show themselves Masters to their Children, of Virtue, Equity, Continence, Modesty and Holiness. Let them therefore beware of three things especially, XXVIII. Parents to beware of three things. The First. Col. 3.21. wherein they often use offend. First, not to speak or do any thing too severely against their Children, which the Apostle in his Epistle to the Colossians commands thus, Fathers provoke not your Children to indigation, that they he not discouraged, for there is danger lest they be of a broken and abject mind, while they are afraid of every thing. Wherefore let him warn them to avoid overmuch Severity, and let them rather amend or correct, than to revenge themselves on their Children. And then when a Fault is committed, The Second. when Chastisement and Chiding is necessary, not dissolutely thro' Indulgence to pardon any thing to their Children: For many times Children are utterly spoiled by the too great Lenity and Indulgence of Parents; wherefore let the Curate affright them from their too great Indulgence by the Example of Hell, 1 Reg. 4.18. who because he was too indulgent to his Children, suffered very great Punishments. Lastly, The Third. which is a very soul thing, let them be advised not to take that preposterous Counsel in the Education and Teaching of their Children: For very many are employed in this only Study and Care, to leave their Children Riches and Money, a fair and large Estate; whom they persuade not to Religion, or Piety, or learning of good Arts, but to Covetousness, and to increase their Family. Nor are they careful of the Esteem or Salvation of their Children, so that they have but Money, and are very Rich, than which, what can be said or thought more base? And so it comes to pass, that they leave them not so properly their Wealth, as their Wickedness and their Vices, to whom they become Guides, not towards Heaven, but towards everlasting Punishment. Let the Priest therefore instruct Parents with the best Precepts, and stir them up to the Fxample and parallel Virtue of Tobias, Tob. 4. that when they have well trained up their Children to Holiness and the Worship of God, they may receive the plentiful fruits of their Love, Observance, and Obedience. The Fifth COMMANDMENT of the DECALOGVE. Thou shalt not kill. THe great Happiness which is proposed to Peacemakers, I. How profitable it i● to explain this Commandment. because they shall be called the Children of God, ought very much to move the Pastors diligently and exactly to teach the Faithful what is to be learned from this Commandment: For there can be no better way to reconcile the minds of Men, than that the Law of this Precept, rightly explained, be so holily kept as it ought to be of all; because than we may hope that Men being joined one to another with the strongest Agreement of Hearts, may preserve Peace and Concord entire. But how necessary it is that this Commandment should be explained, II. How necessary. appears from hence, That immediately after the drowning of the whole Earth, this was the only thing which God first forbade Men, Gen. 9.5. The blood of your Lives, says he, will I require at the hand of all Beasts, and at the hand of Man. And in the Gospel among the Old Laws, which first were explained by our Lord, this is first, whereof it is thus written in S. Matthew, Matth. 5.22. For it has been said, Thou shalt not kill. And the rest which in that very place are recorded concerning this Matter. And the Faithful ought attentively and willingly to hear this Commandment: III. How this Commandment to be heard. For if the Force of it be observed, it is very available to defend every one's Life; because in those words, Thou shalt not kill, Manslaughter is utterly forbidden. Therefore all Men ought to receive it with so great a pleasure of mind, iv This Command pleasant to be heard. as tho, if God's anger being proposed, it were specially forbidden under the heaviest Punishments, that none should be hurt: Therefore as this Commandment is pleasant to be heard: So the caution against this Sin, which is forbidden by this Commandment, aught to be full of Delight. But when our Lord explained the Force of this Law, V Two things here commanded. he shows that two things are contained in it. The One, that we do not kill, which we are forbidden to do. The other, which we are commanded to do, That we embrace our Enemies with a friendly Agreement and Love, have Peace with all Men, and lastly patiently to suffer all Inconveniences. Now that Killing is forbidden, VI What killing not forbidden here. First. Exod. 12. throughout. it is first to be taught what kind of Killing is not forbidden by the Law of this Commandment. For to kill Beasts is not forbidden; for if it be allowed of God that Men should be fed by them, it is but meet they be killed: Of which matter S. Austin says thus, When we hear, says he, Thou shalt not kill, we understand not this to be spoken of Fruits, because they have no Sense, nor of irrational Animals, because they are joined with us on no account. De civet. Dei lib. 1. c. 20. Item de morib. Manich. lib. 2. c. 13, 14, 15. There is another sort of killing allowed, Secondly. which belongs to such Magistrates as have the Power of Death, whereby by the Rule and Judgement of the Laws, they punish wicked Men, and defend the Innocent: In which Office, so that they behave themselves justly, they are not only not guilty of Murder, but very exactly obey this Divine Law, which forbids Murder: For seeing the end of this Law is for the Preservation of Man's Life and Safety, the Punishments appointed by the Magistrates, who are the lawful Avengers of evil, have respect hither, that all Boldness and Injury being repressed by Punishments, Man's Life may be safe. Wherefore David says, Psal. 108.8. I will soon slay all the Sinners of the Earth, that I might destroy out of the city of the Lord, all the workers of iniquity. Aug. Epist. 154. & citatur 23. q. 5. c. de occidentibus. Item Epist. 54. & citatur ibid. c. Non est iniquitatis vide adhuc. Ibid. alia capita, & D. Thom. 2.2. q. 64. a. 2. & q. 108. a. 3. For which reason, Thirdly. neither do they sin, who in a just War, not driv●● by Lust or Cruelty, but with the only desire of the Public Good, take away the Lives of the Enemies. Aug. de Civit. Dei, c. 26. citatur 23. q. 5. c. Miles. Vide item de Bello D. Thom. 2.2. q. 40 per A. Articulos. There are other Slaughters besides of the same kind, Fourthly. which are done expressly by God's Command. The Sons of Levi sinned not, though they killed so many thousand Men in one day; upon which Slaughter done, God thus spoke to them: Exod. 23.26. Ye have consecrated your Hands this Day to the Lord. Nor is he guilty of this Commandment, Fifthly. who kills a Man, not willingly nor advisedly, but by accident: Concerning which matter, it is thus written in the Book of Deuteronomy; Deut. 19 He that ignorantly slays his Neighbour, and is proved to have had no hatred against him in time past, but went with him honestly into the Wood, to fell Timber, and in the hewing down of Timber, his Axe flew out of his Hand, and the Head of his Axe slipping off the Handle, struck his Friend, and killed him. These Slaughters are of that kind, which because they are done, not with a Will or Design, are therefore in no case to be reckoned sinful; which is proved by S. Austin's Sentence: for he says, God forbidden, that those things we do, either for a good or lawful End, if beyond our Intention any Evil happen, it should be laid to our charge. Vide Aug. Epist. 154. & citatur 23. q. 5. c. de Occidendis. Item vide multa capita dist. 5. D. Thom. 2.2. q. 64. a. 8. Trid. Sess. 14. the Reform. c. 7. Where, VII. Two Cases to be observed. notwithstanding, Sin may be committed, for two Reasons. The one is, If any one being employed in an unjust matter, kills a Man. For example: If any one with his Fist or Foot strike a Woman with Child, The First. whereupon follows an untimely Birth. This happens indeed beyond the Design of the Striker; yet he is not blameless, because it was no means lawful for him to strike a Woman with Child. The other is, The Second. If he carelessly and heedlessly kill any one not looking well about him. For which cause also, Sixthly. if any one for defence of his own Safety, using all the care he can, kill another, it appears plain enough, that he is not guilty of this Law. And these are the Slaughters we have now mentioned, VIII. What Killing is forbidden here. which are not contained in this Commandment of the Law, which being excepted, all the rest are forbidden, whether we consider the Slayer, or the Person slain, or the Means by which the Slaughter was done. As to those that are the Slayers, IX. Who forbidden to kill. there is none excepted, neither Men of Wealth nor of Power, neither Masters nor Parents; but without all difference and distinction, all are forbidden to kill. If we consider those who are killed, X. Who may not be killed. this Law belongs to every one; nor is there any one of so mean and base a Condition, but he is defended by virtue of this Law. Nor is it lawful for any one to kill himself, XI. None may kill himself. seeing no one has so much the power of his own Life, that at his own pleasure he may kill himself: And therefore by the words of this Law it is not thus appointed, Thou shalt not kill another; but simply, Thou shalt not kill. But then if we respect the manifold ways of Murder, XII. Every way of killing forbidden. there is none excepted: For it is not only unlawful to take away any Man's Life, either with his Hands, or Sword, or Knife, or with a Stone, or with a Staff, or with a Halter, or with Poison; but it is utterly forbidden to be done either by Counsel, Help, or Assistance, or by any other Means. And here the great Dulness and Stupidity of the Jews appears, Note. in that they believed, that they observed this Commandment, if they restrained their Hands only from Murder. But to a Christian, XIII. None may be angry at, nor kill another. who, as Christ has interpreted it, has learned, that this Law is Spiritual, and teaches us not only to have our Hands clean, but our very Souls chaste and sincere, that is not enough, which the Jews thought sufficient to themselves: For in the Gospel we are taught, That it is not lawful so much as to be angry, since our Lord says, But I say to you, Every one that is angry at his Brother, shall be guilty of the Judgement; but he that says to his Brother, Racha, shall be guilty of the Council; but he that shall say, Thou Fool, shall be guilty of Hell-fire. De ira vide Basil. hom. 10 Chrysost. hom. 29. ad Pop. Antioch. D. Thom. 2.2. q. 158. per totam. From which words it is evident, XIV. This place of the Gospel explained. That he is not free from Sin that is inwardly enraged at his Brother, though he contain his Anger shut up in his Mind; but he that gives any Token of that Anger, sins grievously; but he sins yet much more grievously, who is not afraid to handle his Brother hardly, and to reproach him. Vide Aug. de Serm. Dom. in Monte, lib. 1. D. Thom. 2.2. q. 158. a. 3. And verily this is true, XV. What Anger not forbidden. if there be no cause of Anger: For the Cause of Anger, which is allowed by God and his Laws, is This; When we are displeased at those, who being under our Government and Power, are guilty of a Fault; for a Christians Anger ought to proceed not from Carnal Sense, but from the Holy Ghost; 1 Cor. 6.17. seeing it is fit that we be the Temples of the Holy Ghost, in which Jesus Christ may dwell. There are, XVI. The perfect Observation of this Commandment. besides, many other things taught by our Lord, which belong to the perfect following of this Law; of which sort are these: Not to resist Evil; but if any one smite thee on thy right Cheek, turn to him the other also; and he that will go to Law with thee, and take away thy Coat, give him thy Cloak also; and he that will compel thee to go a Mile, go with him two. Vide Aug Epist. 5. ad Marcel. & de Serm. Domini in Monte, lib. 2. c. 20. From what has been already said, XVII. How many offend against this Commandment. we may observe, how prone Men are to those Sins which are forbidden in this Commandment; or, how many may be found, who though they commit not Wickedness with their Hands, yet do it in their Hearts. And because there are Remedies for this Disease in the Sacred Scripture, XVIII. The curate's Duty. it is the curate's Duty to teach them diligently to the Faithful. And this is the Chief, XIX. How great a Crime it is to kill a Man. That they understand how wicked a Sin the kill of a Man is: And this may be seen from very many and very evident Testimonies of Holy Scripture; for God in Holy Scripture so detests Murder, that he says he will punish even the very Beasts for the kill of Men, Gen. 9.6. and commands that Beast to be killed that hurts a Man. Nor would he have Man abhor Blood for any other cause, Note. but that by all means he should restrain his Mind and his Hand from the Wickedness of killing a Man. For Men-slayers are the worst Enemies of Mankind, XX. Murderers injure God himself. and consequently of Nature; who, as much as in them lies, overthrew the universal Work of God, when they destroy a Man, for whose sake, he testifies, that he made all things whatsoever were created. Yea, and even in Genesis, since it is forbidden to kill a Man, because God created him after his own Image and Likeness, he does a notable Injury to God, and seems as it were to lay violent hands upon him, who removes his Image out of the way. David having with Divine Cogitation of Mind meditated hereof, XXI. How prone Man is to Murder. Psal. 13.36. very grievously complained of Bloodthirsty Men, in these words: Their Feet are swift to shed Blood. Nor did he simply say, They kill; but, They shed Blood: Which words he uttered for amplification of that Wickedness, and to show their exceeding Cruelty; and to show especially how headlong they are carried by the impulse of the Devil to that Wickedness, he says, Their Feet are swift, But now the things which Christ our Lord in this Commandment requires us to observe, XXII. The end and scope of this Commandment. Mat. 5.24. tend to this, That we may have Peace with all Men: For, interpreting this Place, he says If thou offer thy Gift at the Altar, and shalt there remember that thy Brother has any thing against thee leave there thy Gift before the Altar, and go, first be reconciled to thy Brother; and what follows. Which things shall so be explained by the Curate, XXIII. Catholic Charity commanded. as that he teach, That all, without any Exception, are to be embraced with Love. Whereto, in the Explication of this Commandment, he shall stir up the Faithful, as much as may be, because therein the Virtue of Loving our Neighbour shines most clearly. For since Hatred is plainly forbidden by this Commandment, XXIV. Hatred forbidden. 1 Joh. 3.5. because he that hates his Brother is a Murderer; it certainly follows, that here is given a Commandment of Love and Charity. And since in this Law there is a Command concerning Love and Charity, Offices of Love commanded. there are Rules given of all those both Offices and Actions which use to follow that Charity. Charity is patiented, Patience. Luc. 21.19. says St. Paul: Therefore we are commanded Patience, in which we shall possess our Souls, as our Saviour teaches. Kindness next is the Companion and Associate of Charity, XXV. Offices of Kindness. because Charity is kind. But the Virtue of Benignity and Kindness largely extends itself, and its Office is chief concerned in these things; to relieve the Poor with things necessary, to give Meat to the Hungry, Drink to the Thirsty, to the Naked; and wherein any one most wants our Help, therein to bestow our greater Liberality upon him. These Offices of Kindness and Goodness, XXVI. Kindness to be showed towards our enemies. Mat. 5.44. Rom. 18.20. which of themselves are illustrious, are made so much the more illustrious, if extended to our Enemies: For our Saviour says, Love your Enemies, do good to them which hate you; which the Apostle also advises in these words, If thy Enemy hunger, feed him; if he thirst, give him Drink: for in doing thus, thou wilt heap Coals of Fire on his Head. Be not overcome of Evil, but overcome Evil with Good. Lastly, XXVII. Long-suffering and Gentleness. if we consider the Law of Charity, which is kind, we must understand that by that Law we are commanded to do all Offices whatsoever that pertain to Long-suffering, Gentleness and other Virtues of the like kind. But that Office which is far the most excellent of all, XXVIII. A chief Office of Charity to forgive. and which is most full of Charity, wherein most of all we ought to exercise ourselves, is this, With a cheerful Mind to forgive and pardon the Wrong we have received; which to do fully, the Scriptures of God, as before was said, often warn and exhort us, since they do not only call them blessed that really do so. See Deuteron. 32.35. Also 1 Reg. 25.32, 33. Also 26.6, 7, 8.9. Also 2 Reg. 19.20. Psal. 7.5. Eccles. 28. throughout. Isai. 58.6. Matth. 6.14. And in the Gospel in many places. See also Tertul. in Apolog. c. 31 & 37. Aug. in Joan. Tract. 81. lib. 50. Hom. hom. 6. Item Serm. 61 & 168. de tempore. Note. But they affirm that Pardon of their Sins is also given them of God; but those who either neglect or utterly refuse so to do, lose their own Pardon themselves. But because the desire of Revenge is commonly rooted in men's Minds; XXIX. Forgetting of Injuries, to be inculcated. it is necessary that the Curate use very great Diligence herein, not only to teach, but also earnestly to persuade the Faithful, That a Christian ought to forget Injuries and to forgive them; and since there is very much mention of this Matter made among Sacred Writers, let him consult them, for the overcoming of their Stubborness, who are of an obstinate and fixed Resolution on the Lust of Revenge. Let him have the Arguments in readiness, which those Fathers devoutly used, they being very weighty and very suitable to the Matter. Vide quae citantur. n. 18. But especially these Three are to be explained. The First is, XXX. Three Arguments for this purpose. The First. That he that thinks he has received an Injury, should be earnestly persuaded that he, whom he desires to be avenged of, was not the principal cause of his loss or Injury. So that admirable Man Job did, who being grievously assaulted by the Sabeans, Chaldeans and by the Devil, yet took no Regard of them; but as an upright and right pious Man, truly and devoutly used these Words, Job. 1.28. The Lord gave, and the Lord has taken away. By the Words and Example of that most patiented Man therefore, XXXI. God's goodness in inflicting Punishments. let Christians persuade themselves, what is most true, that all things whatsoever we suffer in this Life, come from the Lord, who is the Father and Author of all Justice and Mercy. Nor does he punish us as Enemies (which is his infinite Kindness,) but corrects and chastises us as Sons. Nor indeed, XXXII. How they are to be accounted that persecute us. if we rightly consider it, are Men in these cases any other thing at all, but the Ministers and Officers as it were of God: And though a Man may wrongfully hate another, and wish him very ill; yet, unless by God's Permission, he can by no means hurt him. For this Reason Joseph patiently endured the wicked Counsels of his Brethren, Gen. 45.8 2 Reg. 16.10. so David did the Injuries done him by Shimei. To this Matter also belongs properly that kind of Argument, Tom 3 in Hom. Quod nemo laeditur nisi a seipso. which S. Chrysostom gravely and excellently handled, to wit, That none is hurt but by himself: For those that think themselves to be injuriously dealt with, if they consider the matter well with themselves, will certainly find that they have received no wrong or damage from others: for though the things are outward wherein they are hurt, yet they most of all hurt themselves, when they wickedly pollute their Soul with Hatred, Lust, Envy. The Second is, The second Argument. That it contains two special Advantages, which belong to those, who being led with a pious Endeavour to please God, freely forgive Injuries. The First whereof is this, Two Advantages. The First. Matth. 18.33. That God has promised, that they shall obtain Pardon of their own Sins, that forgive others their Offences; from which Promise it easily appears, how acceptable this Office of Piety and Love is to him. The other Advantage is, The second Advantage Matth. 5.46. That we get a kind of Nobility and Perfection, because by forgiving Wrongs, we are made in a manner like God, Who causes his Sun to rise on the Good and Bad, and reins on the Just and . Lastly, The third Argument. the Disadvantages are to be explained, into which we then fall, when we will not forgive the Wrongs that are done us. Let the Curate therefore lay before the Eyes of them who cannot bring themselves to forgive their Enemies, not only that the Sin is grievous, but also that by the continuance of the Sin● it grows greater. For whereas he, XXXIII. The perverseness of Hatred. whose Mind is thus affected, thirsts after his Enemy's Blood; being full of Hope of being revenged on him, is Night and Day so employed in the continual agitation of his wicked Mind, that he seems never to be quiet from the contriving of Murder, or some other heinous thing; whence it comes to pass, that either never, or with very great Labour is he driven to it, either wholly to pardon, or at least in some measure to remit Injuries. And therefore it is rightly compared to a Wound, Note. wherein the Arrow sticks fast. There are moreover many Inconveniences and Sins, XXXIV. The attenddants of Hatred. 1 Joan. 2.11. which are chained as it were to this one Sin of Hatred: And therefore S. John according to this Sense spoke thus, He that hates his Brother is in darkness, and walks in darkness, and knows not whither he goes, because Darkness has blinded his Eyes: Therefore he must needs fall oftentimes; for how can it be, that a man can allow the Words and Actions of him whom he hates? Hence proceed rash and unjust Judgements, Anger, Envy, Reviling, and such like, wherein even they also are ensnared, who are related in Kinddred or Friendship. And therefore it often happens that out of one Sin, Note. spring a great many. Nor is this wrongfully called the Devil's Sin; XXXV. Hatred the Devils Sin. Joh. 8. Because he was a Murderer from the beginning. Wherefore our Lord Jesus Christ the Son of God, when the Pharisees sought to put him to Death, said, That they were begotten of their Father the Devil. But besides these which have been mentioned, XXXVI. Remedies against Hatred. there are other Remedies delivered in the Monuments of Holy Scripture, and those indeed very fit, whence Reasons may be had for detestation of this Wickedness. And the first and greatest Remedy of all, The First. is the Example of our Saviour, which we ought to imitate: For he, though he could not in the least be suspected to be guilty of any Sin, yet when he was beaten with Rods, crowned with Thorns, and at last Crucifi'd, he made this Prayer so full of Piety, Luc. 23.4. Father, forgive them, for they know not what they do. The sprinkling of whose Blood, Heb. 12.24. as the Apostle testifies, Speaks better than that of Abel. Another Remedy proposed by Ecclesiasticus, The Second. Is to remember Death and the Day of Judgement, Remember, Ecclus. 7.40. says he, thy last things, and thou wilt not sin for ever. The meaning whereof is, as if he had said; Often times consider this again and again, that shortly thou must die, and because at that time thou wilt have very much to do, and that it will he highly necessary to obtain the infinite Mercy of God; it is necessary for thee to put it now and always before thy Eyes; for so it will come to pass, that that unruly desire of Revenge, will leave thee; since for the obtaining of God's Mercy, thou canst find no Remedy fit or greater, than Forgetfulness of Injuries, and to love them, who have wronged either thee or thine in Deed or Word. The Sixth COMMANDMENT of the DECALOGVE. Thou shalt not commit Adultery. BEcause the Bond between the Husband and Wife is the strictest, I. Why this Commandment placed in this O●der. and nothing can happen more delightful to both of them, than to know that they are beloved with a mutual and singular kind of Love; and on the contrary, nothing more grievous than to perceive their lawful and due Love to be bestowed elsewhere; rightly and in good order does this Law concerning Whoredom and Adultery follow that, which defends the Life of Man from Murder: So that no one by the Wickedness of Adultery dares violate or break off the Holy and Honourable Conjunction of Matrimony, wherein there is used to be the great Power of Love. But yet in explaining of this very thing, II. This Commandment to be explained with caution. let the Curate be very cautious and prudent, and handle the Matter with modest Expressions, a Matter which rather wants Restriction than copious Discourse; for it is to be feared, lest while he endeavours too largely and fully to explain by what Means Men departed from the Rule of this Law, they haply fall upon the Discourse of those things, from whence uses to arise Matter rather of provoking Lust, than the way of restraining it. But because in this Commandment many things are contained which are not to be pretermitted, III. The Division of this Commandment. The first Part forbidding. those things shall be explained in their proper places. The Force of it therefore is double, The One, wherein Adultery is plainly forbidden. Vide 32. q. 4. c. Meretrices. Item ibid. multa alia capita. Item Amb. de Abraham. c. 4. Hier. contra Jovin. l. 1 & l. 2. item in c. 5. Epist. ad Galat. ad illa verba (Manifesta autem.) item in c. 5. ad Eph. ad haec verba (Viri diligite) Aug. de bono conjug. c. 16. & lib. 22. cont. Faust. c. 47.48 item in quaest. Deut. q. 37. ad c. 23. iterum Amb. in Serm. de S. Joan. qui sic incip. Diximus superiore Dominica est. 65. item Greg. in moral. lib. 12. c. 21. D. Th. 1, 2. q. 100 a. 5. & 2.2. q. 122. a. 6. The Other, The other part requiring. which requires us to keep Chastity, both of Mind and Body. But to begin with that which is forbidden: IU. What Adultery is. Adultery is the wrong of a Lawful Bed, whether it be a Man's'own, or another's; for if a Man that is an Husband, has to do with a single Woman, he wrongs his own Bed: But if a single Man have to do with another Man's Wife, the other Man's Bed is polluted with the stain of Adultery. Now by this Prohibition of Adultery, V All impure Lust forbidden here. as S. Ambrose and S. Austin testify, all things whatsoever are dishonest and immodest, are forbidden. Amb. lib. 1. Officior. c. 50. in fine Aug. q. 71. super Exod. That these words are so to be understood, VI The Scriptures confirm this Commandment. Gen. 38.24. Deut. 23.16. may be gathered from the Sacred Scriptures of the Old and New Testament: For besides Adultery, there are other kinds of Lust punished in Moses' Writings. In Genesis there is the Judgement of Judah against his Daughter in Law. In Deuteronomy there is that excellent Law of Moses, That none of the Daughters of Israel should be Whore There is the like Exhortation of Tobias to his Son, Tob. 4.13. Look to thyself my Son, Ecclus. 41.25. beware of all Fornication. And Ecclesiasticus, Be ashamed ', says he, in respect of a whorish Woman. And in the Gospel Christ our Lord says, Matth. 25.19. Out of the Heart proceed Adulteries and Fornications which pollute a Man. And S. Paul the Apostle detests this Vice with many and weighty Expressions, 1 Thes. 4.19. This, says he, is the will of God, even your Sanctification, 1 Cor. 5.9 that ye abstain from Fornication. And, Avoid Fornication. And, 1 Cor. 6.18. Be not Companions of Fornicators. But Fornication, Eph. 5.3. says he, and all Uncleanness and Covetousness, 1 Cor. 6.9. let it not be named among you. And Neither Fornicators, nor Adulterers, nor Effeminate, nor Abusers of themselves with Mankind, shall possess the Kingdom of Heaven. But Especially for this cause is Adultery so plainly forbidden because besides the Foulness of it, VII. Why Adultery especially forbidden. which is common to that with other kinds of Intemperance, it has joined with it the Sin of Injustice also, not only against our Neighbour, but also against civil Society. But this is certain, that he that abstains not from the Intemperance of other Lusts, will easily fall into that Incontinence of Adultery. Wherefore, VIII. Even the inward Lust of the Mind is here forbidden. by this forbidding of Adultery we may easily perceive, That every kind of uncleanness and immodesty, whereby our Body is polluted, is forbidden: Yea, and that even every inward Lust of the Mind is forbidden by this Commandment, both the very Force of the Law itself shows, which, as it is manifest, is Spiritual, and also Christ our Lord has taught in these Words: Matth. 18. Ye have heard that it has been said by them of old Time, Thou shalt not commit Adultery: But I say to you, that every one that sees a Woman, to lust after her, has already committed Adultery with her in his Heart. These are the things which we have thought fit should be taught publicly; IX. Things to be observed by the Curates. but if these things be added, which have been decreed by the holy Synod of Trent against Adulterers, and those that keep Bawds, and Harlots, and passing over many and divers kinds of Immodesty and Lust, Ses. 24. c. 24. de reform. whereof every one shall be admonished by the Curate privately, as the State of the Time and Persons shall require: It now follows to explain those things, X. Chastity to be kept by every one in his condition. which have the Force of Commanding. The Faithful therefore are to be taught and earnestly exhorted, to keep Modesty and Continence with all their Study, and to cleans themselves from all filthiness of the flesh and spirit, perfecting Holiness in the fear of God. And First, they are to be admonished, That though the Virtue of Chastity shines more bright in that sort of Men, that holily and religiously hold that most commendable and truly divine purpose of Virginity; yet it is suitable to them also, that lead a Married Life, or being married, keep themselves clear from forbidden Lust. But because by the Holy Fathers many things have been delivered, XI. Remedies to be proposed against ● Lust. whereby we are taught to conquer our Lusts and bridle our Pleasures: The Curate shall study to expound them accuratly to the People, and let him be very industrious on this Account. Vide. D. Thom. 2.2. q. 151. Trid. 24. the matrim. c. 3. & ses. 25, the regular. And they are such as consist partly in Thought, XII. Remedies against unclean Thoughts. The First. and partly in Action. The Remedy which concerns Thought, consists in this; That we understand, How great the Foulness and Hurtfulness of this Sin is: Which being known, the way of detesting it will be much more easy. But that it is a hurtful Wickedness, may be understood from hence; because, by reason of this Sin, Men are taken and thrust out of the Kingdom of God; and this is the worst of all Evils. And that Calamity is indeed common to all Sins: The Second. But this thing is proper to this Sin, That they that commit Fornication are said to sin against their own Bodies, according to S. Paul, who writes thus: 1 Cor. 5.18. Avoid Fornication: for every Sin that a Man does, is without his Body; but he that commits Fornication, sins against his own Body: Which is therefore said, because he wrongs his Body, when he violates the Sanctity of it; 1 Thess. 4.5. of which matter he writes thus to the Thessalonians: This, says he, is the Will of God, even your Sanctification, that ye abstain from Fornication; that every one of you may know how to possess his Vessel in Sanctification and Honour, not in the Passion of Concupiscence, as the Gentiles do which know not God. And then, The Third. which is yet more wicked, a Christian, by the foul Act of giving himself to a Whore, ● Cor. 6.17. makes Christ's Members the Members of an Harlot; for so St. Paul says, Know ye not that your Bodies are the Members of Christ? Shall I therefore take the Members of Christ and make them the Members of an Harlot? God forbidden. Know ye not that he that is joined to an Harlot, is made one Body? Besides, The Fo●rth. 1 Cor. 6.17. as S. Paul testifies, A Christian is the Temple of the Holy Ghost; to violate which, is nothing else but to cast the Holy Ghost out of it. But in the Sin of Adultery there is great Injustice: XIII. The great Injustice of A ullery. ● Cor. 7. For if, as the Apostle has it, they that are joined in Matrimony are under the power of each other, so that neither of them has the power or dispose of their own Body, but are so bound with a kind of mutual Bond of Service, as it were, each to other, that the Husband ought to comply to the Will of his Wife; and again, the Wife ought to accommodate herself to the Will and Dispose of her Husband: certainly, if either of them separate their Body, which is the others Right, from that Person to whom it is bound, he or she is very unjust and wicked. And because the fear of Disgrace vehemently stirs Men up to those things that are just, XIV. The notable Filthiness of Adultery. and deters Men greatly from things forbidden, the Curate shall teach, That Adultery brands Men with a notable Mark of Baseness: For in Sacred Scripture it is thus written, Prov. 6.32, 33. He that is an Adulterer, thro' lack of Understanding, will lose his Soul: he gathers to himself. Disgrace and Ignominy, and his Reproach shall not be blotted out. Now the greatness of this Sin may be easily perceived from the Severity of its Punishment: XV. The punishment of Adultery. For Adulterers, by God's Law in the Old Testament, were stoned to death; yea, and even for one Man's Lust, not only he that committed the Sin, but sometimes a whole City has been overthrown. Levit. 20.10. Joh. 8.5. Gen. 34.25. There are in Sacred Scripture many Examples of God's Vengeance, XVI. Examples of the Punishment of Adultery. which the Curate may gather, to terrify Men from their evil Lust; as, the Destructiom of Sodom and the other neighbouring Cities, the Punishment of the Israelites who committed Fornication with the Daughters of Moab in the Wilderness, and the Destruction of the Benjamites. Gen. 29.24. Num. 25.4. Jud. 20. But those that escape Death, yet they escape not intolerable Pains and Tortures of Punishment, XVII. Adulterers blinded and become foolish in all things. which frequently lays hold on them; for their Mind is blinded, which is the greatest Punishment of all; so that they have no regard of God, nor of their Fame, nor of their Honour, nor of their Children, nor even of their own Life: and by this means they grow to be so wicked and unprofitable, that nothing of moment ought to be trusted with them, and they are hardly fit for the discharge of any Office. Hereof we may find Examples in David and Solomon; Examples. whereof the one, after his Adultery, became very unlike himself; of Merciful, he became Cruel, 3 Reg. 11. so that he delivered Vriah to Death, who had deserved very well of him: The other, when he had given himself wholly over to the Lust of Women, so turned himself from God's true Religion, that he followed other Gods. This Sin therefore, Hos. 11. as Hoseas says, takes away the Heart of Man, and oftentimes blinds him. And now let us come to the Remedies, XVIII. Antidotes against Lust. The First. which consist in Action. Whereof the first is this, Strongly to resist Ideness, in which when the Men of Sodom blunted themselves, as it is in Ezekiel, they fell headlong into the most foul Sin of wicked Lust. Next, The Second. Hier. 5.7. Gluttony is to be avoided. I fed them, says the Prophet, and they committed Adultery; because a full and satisfied Belly begets Lust. This very thing our Lord signified in these words; Luc. 21.34. Take heed to yourselves, lest haply your Hearts be overcharged with Gluttony and Drunkenness: Eph. 5.18. And so says the Apostle, Be not drunk with Wine, wherein is Excess. But especially by the Eye is the Mind used to be inflamed with Lust; The Third. whither belongs that Sentence of Christ our Lord, Mat. 5.32. If thy Eye offend thee, pluck it out, and cast it from thee. There are besides many Say of the Prophets to this purpose; Job. 31.1. as that of Job, I have made a Covenant with my Eyes, that I would not so much as think of a Virgin. Lastly, There are many and almost innumerable Examples of the Evils which had their beginning from the Sight of the Eyes. So David, and so the King of Sichem sinned; and by this means those Old Men, the false Accusers of Susanna, sinned. 2 Reg. 11. Gen. 34.2. Dan. 13.8. Also more curious Apparel or Ornaments, The Fourth. wherewith the Sense of the Eyes is much taken, oftentimes affords no small Occasion to Lust: Ecclus 9.8 And therefore Ecclesiasticus admonishes, Turn away thy Face from a Woman curiously attired. Whereas therefore Women are overmuch employed in adorning themselves, Let the Curate observe thi● it will not be far from the Matter, if the Curate use some Diligence herein, sometimes to admonish, and sometimes to chide them, in those words which S. Peter used, the most weighty in this kind: 1 Pet. 3.3. Let not the adorning of Women be outward, as the glittering of Gold, or the exquisite Ornament of Apparel: 1 Tim. 2.1. And S. Paul, Not in curled Hair, says he, or Gold, or Precious Stones, or costly Clothes: for many Women adorned with Gold and Precious Stones, have lost their Ornaments both of Mind and Body. But after this Provocation of Lust, The Fifth. which consists in the exquisite Ornament of Clothes, there follows another, which is filthy and obscene Talk: for by obscene Words, as by a kind of Firebrand, the Minds of Young Persons are inflamed: For, as the Apostle says, 1 Cor. 15.53. Evil Communication corrpts good Manners. And since the more delicate and effeminate Singing and Dancing works the same thing, they must diligently take heed of them also. Of which kind are to be accounted obscene and amorous Books, The Sixth, & Seventh. which are to be shunned, as Images which carry in them a Representation of Filthiness, seeing they have in them a mighty force to inflame the Minds of young Persons to corrupt Abuses. But let the Curate chief take care, that those things be very religiously observed, which have been piously and religiously decreed by the Holy Council of Trent, concerning those things. Sess. 25. Decret. de Invocat. & Venerat. & Sacris Imagine. Now, The Eighth, Ninth, Tenth, Eleventh, and Twelfth. if all those things beforementioned be avoided with great care and labour, than all the Matter or Fuel of Lust in a manner will be taken away: But the frequent use of Confession, and of the Eucharist, will be very prevalent to destroy the power of it; as also daily and devout Prayers to God, joined with Alms and Fasting. For Chastity is the Gift of God, XIX. God gives Chastity to them that ● ask it. which he denies not to them that ask it aright, nor suffers us to be tempted above what we are able.— Vide Tertul. de Monag. in fine. Nazianz. Orat. 3. Basil. de Virg. ultra medium. Chrysost. & Hieron. in cap. 16. Matth. August. lib. 6. Confess. c. 11. But the Body is to be exercised, XX. Other Antidotes. and the Desires of the Senses to be repressed, not only with Fast, and with those things especially which Holy Church has appointed; but with Watch, and devout Pilgrimages, and other sorts of Afflictions: For in those, and such like things, is very much observed the Virtue of Temperance; according to which sense, S. Paul writes thus to the Corinthians: 1 Cor. 9.15. He that contends in a Combat, keeps himself from all things; and These that they may receive a corruptible Crown, but We an incorruptible one. And a little after, I chasten my Body, says he, and bring it it into servitude, lest haply when I have preached to others, I myself be made a Reprobate. And in another Place, Rom. 13.14. Fulfil not the Desire of the Flesh in the Lusts thereof. The Seventh COMMANDMENT of the DECALOGVE. Thou shalt not steal. THat this was the ancient manner of the Church to inculcate the Force and Virtue of this Commandment upon the Hearers, I. The ancient of the Church's inculcating this Commandment. Rom. 2.21. the Apostles Reproof of those who would scare others from those Vices, whereof they themselves were found guilty, plainly shows: For, says he, thou that teachest another, teachest not thou thyself? Thou that preachest, A Man should not steal, dost thou steal? By which excellent way of teaching, II. The profitableness of this manner. they not only corrected the common Sin of those Times, but also appeased Disturbances and Quarrels, and the other Causes which were used to move the Ancients to Theft. Now since this our Age also is miserably prone to the like Sins, III. The curate's Duty in this Case. and the Inconveniences and Calamities of them; after the Example of the Holy Fathers, the Masters of Christian Discipline, the Curates shall urge this Point, and shall carefully and diligently explain the Force and Meaning of this Commandment. And first, iv Herein God's Love towards us is manifested. they shall exercise their Office and Diligence to show the infinite Love of God towards Mankind; who not only in those two former Commandments, [Thou shalt not kill, Thou shalt not commit Adultery,] as it were by Fences defends our Life, our Body, and our Fame and Esteem; but also in this Commandment, [Thou shalt not steal,] secures and defends our outward Goods and Estates by a kind of Protection. For what can be the meaning of these Words, but that which we have already said, when we spoke of the other Commandments? To wit, That God does forbid these our Goods, which are under his Protection, to be hurt or taken away by any one. Vide D. Thom. 1.2. q. 100 a. 3. & 2.2. q. 122. art. 6. Now by how much the greater this Benefit of the Law of God is by so much the more thankful aught we to be to God, V How willingly we are to obey this Commandment. the Author of that Benefit: And because the best way both of being thankful and paying our Thanks, is not only willingly to hearken to his Commandments, but also to manifest them in Deed; the Faithful are to be excited and inflamed to the performance of the Duty of this Commandment. Now this Commandment, VI This Commandment divided into two Parts. as the former, is divided into two Parts; whereof the former, which forbids Theft, is plainly declared; but the force and meaning of the other, wherein we are commanded to be kind and liberal to our Neighbour, lies hid and wrapped up in the former. We will first speak of the First, Thou shalt not steal. Where it is to be observed, VII. What is here understood by Theft. That by the Name of Theft is to be understood, not only the taking away of any thing from the right Owner, privily and without his knowledge; but also when a Man possesses that which is another Man's, against the Will and Knowledge of the true Owner thereof; unless we would think, that he that forbids Theft, does not disallow that violent taking away of other men's Goods by Force and Wrong, 1 Cor. 6.10. since the Apostle has declared, that Extortioners shall not possess the kingdom of God. All the practice and ways whereof are to be avoided, as the same Apostle teaches. Vide Aug. q. 7.1. in Exod. & citatur. 32. q. 4. c. M●retrices. But though forcible taking away of any thing from another, VIII. Robbery or Rapine worse than Theft. be a greater Sin than Theft, because besides the thing taken away from any one, they moreover use force, and give greater affront. Vide D. Thom. 2.2. q. 66. art 4 & 9 item. 14. q. 4. c. Poenale. Yet it is not to be wondered at, IX. Why that name of Theft is here used. that the Precept of this Divine Law uses the lighter Term of Theft, and not of Robbery; for it is so done on a very weighty Account, because Theft is of a larger signification, and extends to more things than Robbery, which they only can commit who have Power and Strength. Although there is no one that sees not that the greater Enormities are also forbidden, Note. when the lesser Sins of the same kind are prohibited. For the unjust Possession and use of another's things is known by divers names, X. The various kinds of Theft. according to the diversity of those things that are taken away without the Will an Knowledge of the Owners. For if any private thing be taken from a private Person, Theft. it is called Theft. If from a public Person, Pecculatus. it is called in Latin Pecculatus. If a Freeman or another's Servant be carried into Slavery, Man-stealing. it is called Man-stealing. But if a Sacred thing be taken away, Sacrilege. it is called Sacrilege; which Wickedness, the most horrid and lewd of all, is so common, that the Goods which were piously and wisely given to the necessary use of Divine Worship, and to the Ministers of the Church, and to the Benefit of the Poor, are converted to private Covetousness and pernicious Lusts. But besides the Theft itself, XI. The will of Stealing forbidden. that is, the outward Act; the very Will and Desire of Theft, is forbidden by Gods Law. For the Law is Spiritual which regards the Soul, the Fountain of our Thoughts and Designs; for out of the Heart, as our Lord says in. S. Matth, Matth. 15.19. proceed evil Thoughts, Murders, Adulteries, Fornications, Thefts, False Witness. Now how grievous a Sin Theft is, XII. Theft a grievous Sin. even the very natural Light and Reason sufficiently show: For it is contrary to Justice, which renders to every one his own. For the Distributions and Assignments of Goods, even from the very first beginning have been determined by the Law of Nations, and confirmed by Divine and Human Laws, and aught to be ratified, That every one, (unless we will take away all human Society,) may enjoy those things which he has rightly gott'n; for as the Apostle says, 1 Cor. 6.10. Neither Thiefs, nor Covetous Persons, nor Drunkards, nor Revilers, nor Extortioners, shall possess the kingdom of God. Now there are very many evils, XIII. The mischiefs following Theft. which follow Theft, which show the Savageness and Enormity of this Sin. For hereby many rash and unadvised Judgements are made of many Persons. Hatred breaks forth. Differences are begun. Sometimes innocent Men are most cruelly condemned. And what shall we say concerning that necessity, XIV. The necessity of Restitution. which by God himself is laid on all, of satisfying him that is wronged? For, as S. Austin says, The Sin is not forgiven, unless Restitution be made. Epist. 54. Of making which Restitution, XV. How difficult Restitution is. when a Man has accustomed himself to enrich himself with other men's Goods, how great must the Difficulty needs be, besides that which every one may judge, both from the Discourse of others and from his own Sense, we may understand it from the Testimony of the Prophet Abacuc, Abac. 26. for he says, Woe to him that increases that which is not his, how long? and to him that gathers together against himself a thick clay. He calls the Possession of other men's Goods a thick Clay, Note. from whence it is very hard for Men to rid and get themselves out. But there are so many kinds of Theft, XVI. Many kinds of Theft. that it is very hard to number them; wherefore it is suffcient to have spoken of these Two, Theft and Robbery, to which, all the rest we shall speak of, are referred as to their proper Heads. The Curate therefore shall use all Care and Diligence to bring the Faithful to the Hatred of them, and to deter them from so horrid a Wickedness. But to go on with these Parts. Therefore they also are Thiefs, Who are Thiefs. First. that buy stolen Goods, or keep things that were found, lent, or taken away: For S. Austin says, If thou hast found a thing and restorest it not, thou hast robbed. Lib. 50. Hom. hom. 9 & de verbis Apost. Serm. 19 But if the true Owner can by no means be found, Note. those Goods that are found are to be given to the use of the Poor. But if the Finder cannot be brought to restore them, Note. he thereby plainly shows, that he would take away all things from every Body, if he could. They entangle themselves in the same guilt, Secondly. who in Buying and Selling use Deceit and vanity of Words; the Lord will revenge their Cheats. But they are more wicked and unjust in this kind of Theft, Note. that sell deceitful and corrupt Wares instead of true and good Commodities, or that deceive the Buyer in Weight, Measure, Tale or Order: Deut. 25.17. For in Deuteronomy it is written, Thou shalt not have divers weights in the Bag. And in Leviticus, Levit. 19.35. Do nothing unjust in judgement, in mete-yard, in weight or in measure; let the Balances be just, let the Weights be just, let the Bushel and the Quart be just; Prov. 20.32. for divers Weights are an abomination to the Lord, and a deceitful Balance is not good. It is plain Theft also in those Laborers and Artificers, Thirdly. who require a full and whole reward of them, for whom they have not done their just and due labour. Neither are unfaithful Servants and Stewards of their Lords or Masters other than Thiefs: Fourthly. but rather by so much worse than the other kind of Thiefs who are not trusted with the Keys, because from such a thievish Servant nothing in the House can well be locked or shut up. Moreover, Fifthly. they seem to steal, who with feigned and hypocritical words, or by deceitful lies extort Money from others; whose sin is by so much the greater, because they add Theft to a Lye. They also are to be reckoned in the number of Thiefs, Sixthly. who being put into some private or public Office, using none, or but little care therein, neglect their Duty and enjoy the Reward and Wages only. It would be very tedious and difficult, Seventhly. as we said before, to go thro' the other multitude of Thefts, found out by restless Covetousness, which has known all the ways of getting Money; and therefore it seems fit we should speak of Rapine or Extortion, which is the other head of these Wickednesses: If the Curate shall first have admonished the People to remember that Sentence of the Apostle, Note. They that will become rich, 1 Tim. 6.9. fall into temptation, and the snare of the Devil. Nor does this Precept suffer any one in any case to exceed it, Whatsoever ye would that men should do to you, Matt. 7.22. do ye also to them. And let them always think on that, Tob. 4.16. Luc. 6.31. What you would not should be done to you, see that you do it not to another. Extortion therefore is very large: XVIII. The First kind of Extortion or Robbery. For they who pay not Laborers their due Reward, are Extortioners or Robbers. And these men S. James calls to Penance in these words, Go to now ye rich men, lament howling in your miseries, which will come upon you. Of which Penance, he subjoins a Reason: For behold the hire of the labourers that reaped your fields, which you have defrauded them of, cries, and the cry thereof has entered into the ears of the Lord of Sabbaoth. And this kind of Robbery is higly condemned in Leviticus, Deuteronomy, Malachi and Tobit. Levit. 19.13. Deut. 24.14 Malach. 3.9. Tob. 4.4, 15. In this crime of Robbery are included, The Second. those that do not pay, or do turn to other uses, or take to themselves the Customs, Tributes, Tithes and other things of like kind, which are due to the Governors of the Church and to the Magistrates. Hitherto do belong Usurers, The Third. the most rigid and cruel Extortioners, who pill poor People and rack them with Usury. Now, XIX. What Usury is. That is Usury, whatsoever is received above the Principal, which was lent, whether Money or any thing else, that may be bought or valued with Money: Ezec. 18.8. For thus it is written in Ezec. Usury and increase thou shalt not receive. And our Lord in S. Luke says, Luc. 6.31. Lend ye, hoping for nothing from thence. Now this was always accounted a most grievous wickedness, XX. Usury a hateful Crime. and even very hateful among the Gentiles. Hence came that Saying, What is Usury? what is it, does it say, to kill a Man? For they that take Usury, sell the same thing twice, or sell that which is not. De Vsura vide 14. q. 3 & q. 4. passim. Vide item titulum de Vsuris & Decretalibus & D. Thom. 2.2. q. 78. item Amb. lib. de Sab. c. 14. Also Judges that receive Bribes are Robbers, The Fourth kind of Robbery. who Sell Judgement, and being greased in the Hand with Bribes and Rewards, overthrew the rignteous Causes of the Poor and Needy. Also Cheaters and Defrauders of their Creditors, The Fifth. and those who take up Goods on their own or other men's Credit, and do not discharge their Trust, are guilty of the same Crime of Robbery, whose sin is the greater, because by occasion of their Unfaithfulness and Deceit, to the great Damage of the Country, are fain to sell all things the dearer; to whom that Sentence of David seems properly to belong, Tho wicked Man borrows and will not pay again. And what shall we say of those Rich Men, Psal. 36.12. who of them that are not able to pay them, The Sixth. require that they trusted them with, with rigidness; and also contrary to God's Command, take those things of them for Pawns which are necessary to cover their Bodies: Exod. 22.26, 27. For God says, If thou receive of thy Neighbour a Garment for a Pledge, thou shalt restore it him before the Sun set; for it is the only thing wherewith his Skin is covered, and he has no other to sleep in. If he shall cry to me, I will hear him; for I am merciful. We will appeal against the Cruelty of the Exaction, and consequently the Robberies of these Men. Titulum habes de pignoribus in Decretal. lib. 3. tit. 21. Vide Amb. lib. 5. de Offic. c. 6. Of the number of those that are by the Holy Fathers called Robbers, The Seventh. are those who in time of Dearth or Scarcity keep their Corn from the Market, and by their Fault cause Provisions to be dearer and scarcer: Which thing belongs also to all things necessary for Food and Life; to whom pertains that Curse of Solomon, He that withholds Corn, shall be cursed by the People. Which kind of Persons the Curates shall admonish of their Wickedness, and chide them sound, and plainly show them the Punishments threatened to those Sins. Thus far of what is forbidden: XXI. Of Restitution. Now we come to what is commanded: Where Satisfaction or Restitution has the first place; for the Sin is not forgiven, unless the Thing taken away be restored. But because not He only who committed the Theft, XXII. Who are bound to Restitution. or who stole, aught to restore it; but all they also who were Partakers of the Theft, are bound to this Law of Restitution; it must be showed who they are that cannot be excused from this. Necessity of making Satisfaction and Restitution. Now there are many sorts of them; First, Those that command Theft. and the first is of those that command others to steal; and these are not only the Companions and Authors of Thefts, but even the very worse t Thiefs of all. Another sort is of those, Secondly. Th●se that persuade to it. who being like the former in Will, but not in Power, are notwithstanding to be ranked in that Degree of Thiefs, who though they cannot command, are yet the Persuaders and Procurers of Thefts. Thirdly. Those that consent to it. The third sort is of those that consent with Thiefs. The fourth sort is of those, Fourthly. Those that partake odd it. Psal. 49. that being Partners in the Thefts, make a Gain to themselves from thence, if so be that it may be called Gain; which, unless they reject, exposes them to eternal Torments; to whom David speaks thus: When thou saw'st a Thief, thou consentedst with him. The fifth sort of Thiefs is of those, Fifthly. Those that do not hinder it. who when they could hinder Thefts to be done, are so far from opposing and hindering them, that they permit and give them leave. The sixth sort is of those, Sixthly. Those that do not discover it. who certainly know both that the Theft was committed, and where it was done, and yet do not discover it, but make as though they were ignorant of it. The last sort is that which contains all the Helpers, Seventhly. Those that protect the Thief. Concealers, and Defenders of Thiefs, and those who give them House and Harbour: All which kind of Persons ought to satisfy those who had the Damage, and are earnestly to be exhorted to that Duty. Nor are they altogether clear of this Sin, Eighthly. Those that come nend him. Ninthly. who approve and commend Theft. Nor are those Children and Wives free from this Fault, that privily take Money from their Fathers and Husbands. But now, XXIII. Of Works of Mercy. in this Commandment there is this further Meaning, That we compassionate the Poor and Needy, and relieve their straits and Hardships with our Ability and Power: Which Argument, because it is very often and very largely to be handled, the Curates may gather Matter enough whereby to perform this Duty, out of the Books of these most Holy Men, Cyprian, John Chrysostom, Gregory Nazianzen, and others, who have wrote excellently of Alms-deeds. Cyprian. lib. de Opera & Eleemosyn. Chrysost. Hom. 32. ad Pop. Antioch. & Hom. 32. & 34. in Matth. Vide etiam Hom. 16.37. ad Pop. Antioch. Nazianz Orat. de Pauperum amore. Aug. Serm. 50. & 227. de Tempore; item Hom. 18, 19, 28, 45. XXIV. Motives to persuade to Mercy. The First. For the Faithful are to be inflamed to the Study and Cheerfulness of helping those who are to live upon others Mercy. And they are also to be taught how necessary Alms-deeds are, to wit, that we be liberal in our Work and Deed towards those that want, and that by the most true Argument, That in the last Day of Judgement God will detest and condemn to everlasting Flames those that omit and neglect the Duties of Alms-deeds; but will commend and bring into his Heavenly Kingdom those that have been bountiful to the Needy. Both which Sentences were pronounced by the Mouth of Christ our Lord: Come ye blessed of my Father, possess the Kingdom prepared for you; and, Depart from me, ye cursed, into everlasting Fire. Besides, The Second. Luke 6.38. the Priests shall use those Places very fit to persuade hereto: Give, and it shall be given you. They shall produce the Promise of God, The Third. than which nothing can be imagined more full, nothing more glorious. For, Mar. 10.29. there is no one that shall have left, etc. that shall not only receive an hundred-fold now in this World, but in the World to come Life everlasting. And they shall add that which was spoken by Christ our Lord: The Fourth. Luc. 16.9. Make ye Friends of the Mamnton of unrighteousness, that when ye fail, they may receive you into everlasting Tabernacles. And they shall expound the Parts of this necessary Duty, XXV. We must lend freely for nothing. that those that cannot give to the Needy, for Maintenance of Life, may yet at least lend to the Poor, according to Christ our Lord's Appointment; Lend ye to them that need, Luc. 6.34. hoping for nothing from thence. And the Blessedness of so doing, David has expressed; Psal. 111.5. Blessed is the Man that takes pity and lends. Now it is the Part of Christian Piety, XXVI. We must labour to relieve the Poor. unless they have some other way of doing them good who have need of other men's Mercy, to relieve them with Food; as also, for avoiding of Idleness, with their Work, their Labour, and their Hands, to get those things whereby they may relieve the Want of the Needy. To this the Apostle exhorts all by his own Example, in his Epistle to the Thessalonians, 2 Thess 5.7. 1 Thess. 4. ●1. in these words: For ye know how ye ought to imitate us: And to the same; Do your endeavour to be quiet, and to do your Business, and labour with your Hands, as we have commanded you: Eph. 4.25. And to the Ephesians; Let him that stole, steal no more; but rather let him labour, working with his Hands that which is good, that he may have wherewith to give to him that suffers want. We must also use Frugality, XXVII. We must have frugally. and not be over-chargeable to others, lest we be troublesome and burdensome to them: And this kind of Temperance was very apparent in all the Apostles; but it shone most bright in S. Paul, who wrote thus to the Thessalonians: 1 Thess. 2 9 Ye remember, Brethren, our Labour and Travel, labouring night and day; that we might not be chargeable to any of you, we preached to you the Gospel of God. And the same Apostle, in another place; In labour and travel working night and day, that we might not be burdensome to any of you. But that the Faithful may abhor every kind of these heinous Wickednesses, XXVIII. How to resist Theft and Robbery. it will be fit for the Curate to seek out of the Prophets, and the other Divine Books, and show what a hatred God has against Theft and Rapine, and the dreadful Threaten of God denounced against those that commit them. The Prophet Amos cries out, Amos 8.5, ●. Hear this, O ye that grind the Poor, and cause the Needy of the Land to fail, saying, When will the New-moon be gone, that we may sell our Merchandise; and the Sabbath, that we may set open our Wheat; that we may lessen the Measure, and increase the shekel, and falsify the Balances by deceit? There are many things to the same purpose in Jeremy, in the Proverbs, and Ecclesiasticus, Hier. 5. & 21. & 22. Prov. 21. Eccl. 10. Nor is it to be doubted, Note. but that these seeds of Mischief wherewith this Age is oppressed, proceed chief from these causes. Now that Christians may exercise all Offices of Liberality and Benignity to the Poor and Needy, XXIX. How Men are to be exhorted to liberality. (which thing belongs to the other part of this Commandment.) Let the Curates produce those very ample Rewards which God promises that he will give to the Bountiful and Liberal, both in this and in the other Life. But because there are not wanting those that even excuse themselves in their Thefts, XXX. Theft or Rapine has no excuse. they are to be admonished, That God will accept no Excuse for their Sin; yea, and that so it will be, that by their very Excuses their Sin will not only not be made less, but will be wonderfully increased. And here the Folly of Noblemen is not to be endured, XXXI. The vain excuse of great Men. who seem to themselves to extenuate their Fault, by saying, That it is not for Covetousness or Avarice that they take the Goods of other Men from them; but to continue the Greatness of their Family, and of their Forefathers, whose Esteem and Dignity would perish, if it were not underpropped by the Addition of other men's Goods or Estates. From whom that dangerous Error is to be taken away, XXXII. How great Men are to be reduced from Rapin. and they are to be taught, that the only way of preserving and enlarging the Wealth, Riches and Glory of their Ancestors, is to obey the Will of God and keep his Commandments, by contempt whereof the best gott'n and surest settled Riches are overthrown; even Kings have been thrown headlong from their Royal Throne, and from the highest pitch of Honour, into whose places sometimes the meanest Men, and those whom they most of all scorned and hated, were called of God. It is past Belief how angry God is at this kind of Persons. Of this Isaiah is a Witness, by whom God says thus, Isay. 1. Thy Princes are Infidels and Companions of Thiefs. They all love Gifts, and follow after Rewards; For this thing, says the Lord God of Hosts, the Mighty one of Israel: Ah! I will ease me of my Adversaries, and avenge me of my Enemies; And I will turn my hand to thee, and will purely purge out all thy Dross. Vide Trid. Sess. 22. decret. de reform. 11. item Conc. Aurel. 3. cap. 13.22. Paris. 1. cap. 1. Tuton. 2. c. 25. Aurel. 5. cap. 15. Mogunt. c. 6.11. Worm. c. 75. Aquisgr. c. 88 Vide & 1.2. q. 2. variis in capit. There are some, XXXIII. Another vain excuse of Noblemen. who now forbear that Reason of their Splendour and Glory, and bring another, for the more easy Maintenance and Provision for Sustenance and Life: These are to be reproved and taught, How impious both the Works and the very Prayers of those Men are, that prefer any Advantage before the Will and Glory of God, which, by neglecting his Commandments we offend in a wonderful manner. And yet, Note. what Advantage can there be in Theft, seeing there are so very many most extreme Disadvantages that attend it? Eccles. 5.17. For upon the Thief, says Ecclesiastes, is Confusion and Repentance. But suppose it were no disadvantage to them, XXXIV. How in●urious the Thief is to God. yet the Thief does highly dishonour God's Name: For he opposes his most holy Will, despises his most wholesome Commands: From which Fountain springs all Error, all Dishonesty, all Impiety. And what shall we say to that which sometimes we may hear from Thiefs, XXXV. The dangerous excuse of others who contend that they do not sin herein, because what they take, they take it from rich and wealthy Men, and thereby do them no hurt, and that the Rich feel no hurt at all; verily a miserable and dangerous excuse indeed. Another thinks that this aught to be received as a Satisfaction for him, XXXVI. Another excuse to be condemned. Ephes. 4.18. That he has took a custom of Stealing, so that he cannot easily forbear, either in mind or Action, who, unless he harken to the Apostle's Saying. Let him that stole, henceforth steal no more; whether he will or no, must also take a custom of enduring eternal Punishments. There are some that excuse themselves, XXXVII. The base excuse of others. That they had a fair Occasion given them of taking away something from another: For that common Proverb is true; Those that are not Thiefs, are yet made such by Opportunity. Who are to be brought off from that evil Opinion, by this means, That we are to resist evil desires. For if presently, that were to be performed in Action, which our Lust would persuade to; what measure, what end will there be of horrid Crimes and wickedness? That Excuse therefore is most base, or is rather a plain Confession even of the greatest Intemperance and Injustice. For he that says, Note. that he therefore does not sin, because he has no Opportunity to sin, does in a manner confess that he would always sin, if he had but Opportunity. There are others who say, XXXVIII. Another vain excuse. they steal for Revenge sake, because they were in the same manner wronged by others; who are thus to be answered: First that it is not lawful to return Injury with Injury, and then that no one can be a Judge in his own cause, and much less can it be allowed, to punish one for another's fault committed against him. Lastly, XXXIX. Another foolish excuse. some think that they have defended and excused their Theft sufficiently by this Reason; that seeing they are oppressed by Debt, they cannot otherwise be freed from that Oppression, but by Theft: Which kind of Persons must be thus dealt with, That there is no Debt more grievous, and wherewith Mankind is pressed, than that Debt, whereof in the Lord's Prayer we daily make mention, Math. 9.18. Forgive us our debts; wherefore it is the part of the maddest Man in the World, to be willing to owe more to God, i. e. to sin more, that he may pay what he owes to Men; and 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 condemned by the Judgement 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 Curates, 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 Neighbour. 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 admonished 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 Liars. 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-tongued Person, the Estate, Fame, Life, yea, and the Salvation of the Soul, are lost, either of him who is wronged, because he cannot patiently endure the Disgrace, but is pievishly discontented at it, or of Him that does the wrong, because being deterred with a little Shame and a false Opinion of any one's Credit, he cannot be brought to make Satisfaction to him that is wronged. Wherefore the Faithful are here to be admonished, IU. How this Commandment to be received. To give very great Thanks to God for this so wholesome a Command of not bearing false Witness: Whereby not only we ourselves are forbidden to wrong others; but also by this Obedience we are forbidden to be wronged 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 laid 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 though by the Name of false Testimony is signified whatsoever is constantly said of another, either in good or evil part, whether in Judgement or out of Judgement. Yet that Testimony is especially forbidden which in Judgement is falsely given by one that is sworn. For a Witness swears by God, because the Words of one so justifying them, and using the name of God thereupon have very much Weight and Belief. Now because this Testimony is dangerous, Note. it is therefore specially forbidden; for sworn Witnesses, unless debarred 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 Neighbour. they are to be taught what this word Neighbor signifies, against whom it is unlawful to bear false Witness. Now our Neighbour, as is gathered from the Doctrine 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 falsely 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 ●●les self. Lib. 2 the civet. Dei. c. 20. and because every one in a certain sort is Neighbour to himself, it is not lawful for any one to bear false Witness 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 wilfully kill themselves: For so says S. Austin Nor to those that rightly understand, could it seem not to be forbidden, that any one should be a false Witness against himself, because in the Commandment, it is added, Against thy Neighbour: If any one therefore bear false Witness 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 Neighbour from himself. But because we are forbidden to wrong our Neighbour by false Witness, X. For Friendship's sake we may not bear false Witness. let no one therefore think the contrary to be allowed us, by Perjury to profit or advantage him that is related to us by Nature or Religion. For we must not gratify any Body by a Lie or by Vanity, much less by Perjury. Wherhfore 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, although 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 raised Christ from the Dead, whom he raised 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 favours one, hurts another. that he that favours one Person wrongs another, and is a certain means of causing the Judge to err, who sometimes being misled by false Witnesses, is forced to determine sometimes 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 Judgement by means of any ones false Testimony, and goes away unpunished, rejoicing in his unjust Victory, he takes up a custom of corrupting and using false Witnesses, 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 perjured, 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 forbidden. Lies and Perjuries of Witnesses; so also of Accusers, of the Guilty, of Patrons, Kinsfolks, Proctors and Advocates, and even of all that are concerned in Judgement are forbidden. Lastly, XV. To Witness a Falsehood, every where forbidden. Levit. 19.11. God forbids all Testimony, not only in Judgement, but out of Judgement, 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 lie, neither shall any one deceive his Neighbour. So that no one can doubt but that every Lie is rejected of God and condemned in this Commandment. Which thing David very plainly testifies in this manner, Psal. 5.7. Thou shalt destroy all them that speak lies. Now by this Commandment is forbidden, 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 shown; for Aman by forged Crimes had so incensed Assuerus against the Jews, that he commanded all that Nation to be killed. 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 another's Credit is injured, may evidently appear, We must know that men's 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 been 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 called a Reviler and Slanderer. But of all Slander there is none more deadly than that of those, Thirdly. who slander the Catholic Doctrine and the Preachers of it. Fourthly. They are in the same Fault that commend the Teachers of Errors and false Doctrines. 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 believe 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. Leu. 19.6. Thou shalt not be a Tale-carrier nor Whisperer among the People. Such were many of saul's Counsellors, who strove to estrange his Love from David, and to provoke the King against him. Lastly, mere fair-spoken Men and Flatterers, Seventhly. Flatterers. who by their smoothing and dissembling Praises buzz into those men's Ears and Minds, whose Favours, Money and Honour 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 Oil of the wicked anoint my Head. For though they revile not their Neighbour, 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 used for the Calamity and Hurt of our Neighbours: So Saul when he desired to expose David to the Fury and Sword of the Philistines, he soothed 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 battles: So the Jews in that treacherous Speech of theirs, thus spoke 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 involved. Wherefore all kinds of Lies are to be avoided: But especially that whereby any one may be most damnified. But most wicked of all is that Lie 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. famous. 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 Lie, although 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 Lies 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 dissembling forbidden. in the former part of this Commandment, Dissembling is forbidden; and not only those things which are spoken dissemblingly, but which are done so, are joined with this Sin: For as well Words as Actions, are Notes and certain Signs of those things which are in the Mind of any one; and for this Reason our Lord often chiding the Pharisees, calls them Hypocrites: And thus much of the former Law of this Commandment, which has relation to things forbidden. Vide. D. Thom. 2.2 q. 211. per totam. Now we will explain what the Lord commands in the other. And the force and virtue of this part of this Commandment tends hither, XX. The other part of the Commandment. That all Judgements of Courts be justly exercised and according to Law, and that Men do not wrest and usurp Judgement. For it would not be fit to judge another Man's Servant, XXI. A Judge cannot condemn one not subject to him. Rom. 14.4. as the Apostle writes, lest they give Sentence before the Matter or Cause be known: In which respect the Counsel of the Priests and Scribes was fault, y who gave Judgement concerning S. Stephen; and this was the Fault also of the Philippian Magistrates, of whom the Apostle says, Act. 7 59 Act. 16.37. They have sent us, after having been publicly beaten, into Prison, being Romans and uncondemned; and now they would thrust us away privily. Vide in 6 lib. 5. titul. 7. de privilegiis. c. 1. & ibid. lib. 2. lit. 2. de foro competenti. Let them not condemn the Innocent, XXII. What is required of Judges. or discharge the Guilty; let them not be moved with Reward or Favour, with Hatred or Love: For so Moses admonishes the Elders, whom he had made Judges of the People, John 7.19. Judge ye what is just, whether he be citizen or stranger, there shall be no difference of persons, so shall ye bear the Little as the Great; neither shall ye accept any one's person, because the Judgement is Gods. Now concerning the Guilty, XXIII. The Guilty being asked by the Judge, ought not to lie. God will have them confess the Truth, when they are asked according to the Form of Judgement: For that Testimony and Declaring is a kind of Confession of the Praise and Glory of God, as appears from Joshuah's Sentence, who exhorting Achan to the Confession of the Truth, Jos. 7.19. says, My Son! give glory to the Lord the God of Israel. Vide. D. Thom. 2.2. q. 96. per totos 4. Articulos. But because this Commandment chief concerns the Witnesses, XXIV. The Witnesses chief concerned here. the Curate shall diligently treat concerning them also: For such is the Force of the Commandment, that it not only forbids false Testimony, but also commands the Truth to be told. For in human Affairs there is very great Use of the Testimony of Truth, XXV. The chief use of Witness-bearing. because there are innumerable things whereof we must needs be ignorant, unless we know them by the Credit of Witnesses. Wherefore there is nothing so necessary as the Truth of Testimonies in those things which we neither know of ourselves, and yet ought not to be ignorant of Concerning which, the Sentence of S. Austin is memorable, He that conceals the Truth, and he that utters a Lie, are each of them guilty; the one, because he will do no good; the other, because he would do hurt. Haec Sententia citabatur olim a Gratiano ex August. sed apud August. non est inventa. Similiter legitur apud Isidorrm, Lib. 3. c. 59 Yet sometimes it is lawful to conceal the Truth, XXVI. When we may conceal the Truth. but out of Judgement: For in Judgement when the Witness is lawfully asked by the Judge, the Truth is wholly to be laid open. Yet here the Witnesses are to take heed, XXVII. lest trusting too much to their own Memory, Note. they affirm that for certain, which they are not well assured of. The rest are Counsellors and Advocates, Attorneys and Solicitors; XXVIII. What is required of Counsellors. these therefore ought not to be wanting in their Labour and Defence, when Men have need of them, and kindly to help those that are needy, not to undertake to defend unjust Causes, nor by Calumny to prolong Suits, nor for gains sake to encourage them. And as to the Reward of their Labour and Service, Note. let them measure it according to Justice and Equity. Vide 14. q. 5. c. non sane. D. Thom. 2.2. q. 71. Art. 5. Solicitors and Accusers are to be admonished not to create danger to any one by unjustly charging them with Crimes, XXIX. What required of Officers and Solicitors. being led thereto either by Love or Hatred, or any other Lust. Lastly, this Commandment is given of God to all pious Persons, that in all their Entertainments and Discourses, they always speak the Truth from their Heart, to say nothing that may hurt another's Reputation, no not even of those by whom they know themselves to have been provoked and injured, since they ought always to remember, that there is between them so great a Nearness and Society, that they are Members of the same Body. But that the Faithful may the more freely take heed of this Vice of Lying, XXX. Things to be against Lying. the Curate shall propose to them the exceeding great Misery and Baseness of this Sin. For in Sacred Scripture the Devil is called, Joh. 8.44. The Father of Lies: For because the Devil stood not in Truth, he is a Liar and the Father of Lies. And to overthrow this so great a Sin, Secondly. he shall add those Mischiefs, which follow a Lie; and because they are innumerable, he shall show the Fountains and Heads of those Inconveniences and Calamities. And First, Thirdly. so far as it is an Offence to God, and how far a vain and lying Person incurs his Hatred, he shall declare from Solomon's Authority in that place, Prov. 6. There are Six things which the Lord hates, and the Seventh his Soul abhors, a proud Look, a lying Tongue, Hands that shed innocent Blood, a Heart devising evil Thoughts, Feet that are swift to run to Mischief, him that tells Lies, and a deceitful Witness, and so, forth. Who is there therefore that can promise him Safety, Fourthly. who is so notably hated of God, that he shall not be most grievously punished? And what is there more base or foul, Fifthly. as S. James says, Jac. 3.6. Than with the same Tongue wherewith we bless God, and the Father, to slander Men that are made after the Image and Likeness of God? So that out of the same Fountain does flow sweet and bitter Water. For the Tongue, Sixthly. which before gave Praise and Glory to God, afterward, as much as in it lies, does disgrace and reproach it by Lying. Wherefore it comes to pass, Seventhly. That Liars are excluded from the Possession of the Bliss of Heaven: For when David asked thus of God, Lord, who shall dwell in thy Tabernacle? The Holy Spirit answers, He that speaks the Truth from his Heart, and has used no Deceit in his Tongue. There is in a Lie this further very great Disadvantage, Eighthly. That this Disease of the Mind is almost incurable. For when a Sin is committed by falsely laying a Crime to any one's Charge, XXXI. How a Lie is incurable. or by slandering his Fame or Reputation, it cannot be pardoned unless the Slanderer satisfy the Person whom he slandered for the wrong he did him. But this is very hard to be done, as we learned before, by Men deterred with vain shame, and a certain Opinion of their Dignity: So that there is no doubt that he is destined to the eternal Punishments of the Damned, who remains in this Sin. Nor may any one hope to obtain Pardon for his Calumnies or Slanders, Let Slanderers observe this. unless he first satisfy him, whose Worth and Credit he has wronged, either publicly in Judgement, or in private and familiar Conversation. Besides this Damage spreads itself very wide, XXXII. How great hurt comes of Lying. and falls upon others, whereby thro' Vanity and Lies, Faith and Truth, which are the straitest Bands of human Society, are taken away, and these being once gone, Life's greatest Confusion follows; so that Men seem to differ nothing at all from Devils. The Curate shall further teach, XXXIII. Prattling discommended. That Prattling is to be avoided, by shunning whereof, both other Sins will be escaped, and also great Security against Lying; from which Vice Pratlers cannot easily restrain themselves. Lastly, XXXIV. The first Excuse of a Lie to be rejected. the Curate shall take away that Error from them that excuse themselves for vain Babbling, and defend their Lies by the Example of Wisemen, whose part it is, say they, to lie in season: He shall tell them, what is most true, That the Wisdom of the flesh is Death. He shall exhort his Hearers in their Difficulties and straits to trust in God, Note. and not to fly to the Artifice of Lying: For those that use a cover, plainly declare. That they put more Confidence in their own Prudence, than in God's Providence. Those that charge others with the cause of their Lies, The second Excuse null. by whom they were deceived by Lies, are to be taught, That it is not lawful for Men to revenge themselves, and that Evil is not to be recompensed with Evil, Rom. 12.17. but rather That Evil is to be overcome with Good: But if it were meet to make such a Return, yet this could not be profitable to any one to be revenged to his own loss; but this would be the greatest Damage which we do by telling a Lye. To those that bring in the Frailty and Weakness of human Nature, The third Excuse vain. this Precept of Duty shall be taught, to wit, To implore God's help, and not to yield to human Infirmity. Those that allege Custom, The fourth Excuse foolish. are to be admonished, if they have been used to Lie, that they endeavour to take the contrary custom of speaking Truth, and especially seeing that they that Sin by Use and Custom, sin more grievously than others. And because there are some that cover themselves with the excuse of other Men, The fifth Excuse ridiculous. whom they say, do commonly lie and forswear themselves, they are to be drawn from this Opinion by this means, that ill Men are not to be imitated, but to be reproved and corrected; but when we ourselves lie, our Admonition will have less Authority in reproving and correcting of another. As for others thus defending themselves, The Sixth Excuse evil. that by speaking Truth Men oftentimes have brought Inconvenience on themselves or others, the Priests shall deal thus with them, That this is an Excuse, not a Defence; Since it is the Duty of a Christian to suffer any Loss, rather than to Lye. There remains two sorts of those that excuse themselves in Lies. The one is of those that say, Two other Excuses to be removed. they tell Lies for Mirth's sake; the other is of those that do it for Advantage sake, because they can neither buy nor sell without the Use of Lies. Both these sorts the Curate ought to turn from their Error. And the former of them he shall draw from this Vice, both by teaching how much the Use of Lying increases the Practice in that kind of Sin, and by often inculcating, Matth. 12.26. that Of every idle word an account is to be given. But the last sort he shall chide more sharply, in whose very Excuse there is their greater Accusation, that make their boast that they give no Credit or Authority to those Words of God: Seek first the kingdom of God, and the justice thereof; and all these things shall be added to you. The Ninth and Tenth COMMANDMENTS of the DECALOGVE. Thou shalt not covet thy Neighbour's House: Nor shalt thou desire thy Neighbour's Wife, nor his Servant, nor his Maid, nor his Ox, nor his Ass, nor any thing that is his. IN these two Commandments, I. The force and extent of these Commandments. which are delivered in the last place, we are to know first of all, that the same Order in a manner is followed, as was observed in the other Commandments: For that which is here appointed in these words, tends hither, That if any one be careful to keep the former Commandments of the Law, let him chief do this; let him not covet, because he that does not covet, being content with that that is his own, seeks not what is another's, rejoices at other men's welfare; he will give Glory to the immortal God, and will offer him the greatest Thanks, will honour the Sabbath, i. e. he will enjoy a perpetual rest, and he will reverence his Betters. Lastly, he will hurt no body either in Deed, or in Word, or any other way: For the root and seed of all Evils, is evil Concupiscence, wherewith those that are inflamed, are carried headlong into every kind of Wickedness and Mischief. Vide Aug. lib. 1. Retract. c. 15. & Epist. 200. & lib. 9 de Civit. Dei. c. 4 & 5. These things being observed, Note. the Curate will be more diligent in teaching that which follows, and the Faithful will be more attentive to hear it. But though we have therefore joined these two Commandments together, II. Why these two Commandments here delivered together. because since the Argument of them is not unlike, they have the same way of teaching; yet the Curate in exhorting and admonishing, may handle them either together or apart, as he shall think more convenient. But if he undertake the Office of Interpreting the Decalogue or Ten Commandments, he shall show, what the Dissimilitude of these Two Commandments is, and how the one Concupiscence or Covetousness differs from the other, which difference S. Austin declares in his Book of Questions upon Exodus. Quaest. 77. in Exod. Vide item D. Thom. 2.2. q. 122. a. 7. ad 3 & 4. For the one of them has respect only to Profit and Advantage; III. The difference of the Ninth and Tenth Commandments. the other, to Lust and Pleasure; If therefore any one covet a Field or a House, he rather follows his Gain and Profit than his Pleasure; but if he desires another Man's Wife, he burns with the desire, not of Profit, but of Pleasure. Now of these Commandments there is a double necessity. The One, iv The necessity of these Commandments. The first Necessiy. that the meaning of the Sixth and Seventh Commandments might be explained; for although, by a kind of light of Nature, we may understand, that the desire of enjoying another Man's Wife is forbidden, because Adultery is forbidden: For if it were lawful to covet, it were lawful also to enjoy: Yet many of the Jews were so blinded with Sin, that they could not be persuaded to believe that this was forbidden of God; yea though this Law of God was published and known, yet there were many who professed themselves Interpreters of the Law, that were involved in this Error, as we may observe from that Speech of our Lord in S. Matthew, Matth. 5. Ye have heard that it has been said by them of old time, Thou shalt not commit Adultery; but I say to you, etc. The other necessity of these Commandments is, V The Second Necessity. that some things are distinctly and explicitly forbidden, which in the Sixth and Seventh were not so: For, for example, the Seventh queryCommandment forbids every one unjustly to seize another Man's Goods, or to endeavour to take them away: But this forbids every one so much as in the least to covet them, although by Right and Law he may obtain the thing, by getting whereof he sees his Neighbour damnified. But first of all, VI Why God added these two Commandments to the rest. before we come to the Explication of the Commandment, the Faithful are to be taught, That by this Law we are not only learned to restrain our Desires, but also to observe the Love of God to us, which is infinite. For when, VII. For our sake these Commandments were added. by the former Commandments of the Law, he had fenced us about, as it were with Walls, that no one should wrong either us or ours; by this Commandment, joined to the former, he was pleased to provide, that we should not hurt ourselves by our own Appetites; which we might easily do, if we might freely and fully covet and desire all things. By this Law therefore of Not coveting, God provided, that the Spurs of Desires, wherewith we are pricked forward to all hurtful things, by virtue of this Law are in a manner blunted, that they sting us the less, and we have therefore the longer space of time to free ourselves from the troublesome Importunity of our Desires, to perform those many and very great Duties of Piety and Religion which we own to God. Nor does this Law teach us this only; VIII. God's Law is to be ob●v'd not only in our outward, but in our inward Action's. but it shows us also, that it is of such a kind, as is to be kept not only in outward Performances of our Duties, but also in the inward Sense of the Soul: So that there is this difference between the Laws of God and the Laws of Men, that the Laws of Men are satisfied with outward Performances only; but the Laws of God, forasmuch as God looks at the Heart, require a pure Soul, and a sincere Chastity and Integrity. God's Law therefore is as it were a kind of Looking-glass, A singular Similitude. wherein we may see the Corruptions of Nature: Rom. 7. ●. Wherefore the Apostle said, I had not known Concupiscence, if the Law had not said, Thou shalt not covet. For since Concupiscence, i. e. the Fuel of Sin, which had its beginning from Sin, always sticks fast in us; hence we perceive, that we are born in Sin: wherefore we humbly fly to him, who alone is able to wipe away the Spot of Sin. Yet these several Commandments have this thing common with the rest, Note. that they partly forbidden something, and partly command somewhat. As to the Virtue of Forbidding, IX. All Concupiscence is not here forbidden. lest haply any one should think that that Concupiscence which is indeed blameless, is in any measure a Vice, as for the Spirit to lust against the Flesh, or to covet the Justifications of God at all times, the very thing which David so earnestly desired; the Curate may teach, what that Concupiscence is, which by appointment of this Law we are to shun. Wherefore, X. What Concupiscence is. it must be known, that Concupiscence is a certain Commotion and Force of the Mind, whereby Men are provoked to desire those delightful things which they have not. And as the other Motions of our Minds are not always evil, XI. Harmless Concupiscence. so this Force of Concupiscence is not always to be accounted vicious; nor is it therefore ill to desire Meat or Drink, or when we are cold, to desire to be warm; or, on the contrary, when we are hot, to desire to be cold. And indeed this Power of Concupiscence, XII. Concupiscence corrupted by Sin. by the Will of God, was rightly put into us by Nature; but by the Sin of our First Parents it came, that overpassing the Bounds of Nature, it grew so far depraved, that it oftentimes is incited to lust after those things that are against the Spirit and Reason. And yet this Power, XIII. The Advantages of a right Concupiscence. The First. if well governed, and kept within its own Limits, does oftentimes afford no small Advantages. For first, It makes us with earnest Prayers to supplicate God, and humbly to beg of him those things we most earnestly desire: For Prayer is the Interpreter of our Desires; but if this well, ordered Power of Concupiscence were wanting, there would not be so many Prayers in the Church of God. Besides, The Second. it makes God's Gifts the more dear to us: For by how much we are inflamed with a more earnest Desire of any thing, by so much the more dear and delightful will that thing be to us, when we have gotten it. And then The Third. the Delight itself, which we feel from the thing desired, makes us with the greater Devotion to give Thanks to God. If therefore it be lawful at any time to covet, we must needs confess, that the whole Power of Concupiscence is not forbidden. And though S. Paul said, Rom 7.20. that Concupiscence is Sin; yet that must be taken in the same meaning in which Moses spoke, Exod. 10.16. whose Testimony he brings, the same that the Apostle's Words declare; for in his Epistle to the Galatians he calls it, Gal. 5.10. the Concupiscence of the Flesh: Walk ye in the Spirit, says he, and ye shall not fulfil the Desires of the Flesh. That natural and well-governed Power of Concupiscence therefore, XIV. Two good sorts of Concupience. which transgresses not its Limits, is not forbidden; and much less that spiritual Desire of an upright Mind, whereby we are stirred up to desire those things that are against the Flesh. For to this kind of Desire the Holy Scriptures exhort us; Covet ye my Say; and, Come unto me, all ye that desire me. Wisd. 6.1. Eccles. 24.26. In this Interdict therefore, XV. What Concupiscence is here forbidden. not the very Power itself of Coveting, which we use as well for that which is Good, as for that which is Evil; but the use of corrupt Desire, which is called the Concupiscence of the Flesh, and the Incentive to Sin; and if it have the Assent of the Mind joined with it, it is always to be accounted vicious, and is utterly forbidden. That Lust of Concupiscence therefore only is forbidden, XVI. The Concupiscence of the Flesh explained. which the Apostle calls the Concupiscence of the Flesh; to wit, those Motions of Desire which have no measure of Reason, and which are not contained within the Limits appointed by God. This Covetousness is condemned, XVII. Reasons why Concupiscence is forbidden. The First. The Second. either because it desires that which is evil, as Adultery, Drunkenness, Murder, and such like heinous Wickedness, of which the Apostle says, Let us not covet evil things, even as they coveted them, 1 Cor. 10.6. Or else because though the things themselves were not by Nature evil, yet there is some other cause why it is evil to desire them: Of which sort are those things which God or his Church forbids us to have, for we may not so much as desire those things, which it is unlawful for us to have. Such kind of things, in the Old Law, were the Gold and Silver whereof Idols had been made, which the Lord, in Deuteronomy, Deut. 7.26. forbade that any one should covet. Besides, The Third. for this Reason this vicious Covetousness is forbidden, because those things it desires are another's; as House, Servant, Maid, Field, Wife, Ox, Ass, and many other things; which being another's, the Law of God forbids to covet them. And the very Desire of things of this kind is wicked, XVIII. This Concupiscence is Sin, and when it is committed. and to be reckoned among the worst of Sins, when the Mind yields her Assent to the Desire of them: For than it becomes Sin, when after the Impulse of evil Desires, the Mind is delighted with that which is evil, or does not resist it; as S. James, when he shows the Beginning and Progress of Sin, teaches in these Words: Jac. 1.14. Every one is tempted, being drawn away and enticed by his Concupiscence. And then when Concupiscence has conceived, it brings forth Sin; and Sin, when it is finished, begets Death. Vide D. Thom. 1.2. q 4. art. 7. & 8. item Aug. lib. 12. de Trinit. c. 12. item de Serm. Dom. in Monte, c. 23. Greg. hom. 19 in Evang. & l. 4. Moral. c. 27. & in Respons. 11. ad Interrog. Aug. Hieron. in Amos, c. 1. Seeing therefore it is thus by Law provided, XIX. The Scope of the Ninth and Tenth Commandments. Thou shalt not covet; the meaning of these Words is, that we restrain our Desires from those things which belong to others: For the Thirst of Desire of other men's Things is immense and infinite, nor can it ever be satisfied; as it is written, A covetous Man will not be satisfied with Money: Eccl. 3.5. Of whom it is thus said in Isaiah, Esa. 5.8. Woe to you that join House to House, and Field to Field. But by the Explication of the several Words, XX. The Words expounded. the Foulness and Greatness of this Sin is more easily understood. Wherefore the Curate shall teach, XXI. What House here signifies. That by the Word House is signified not only the Place which we dwell in, but the whole Inheritance, as is observed from the Use and Custom of Divine Writers. In Exodus it is written, Exod. 1.21. That Houses were built of the Lord for the Midwives; to signify, that God had bettered and enlarged their State and Condition. From this Interpretation therefore we observe, XXII. What is here meant by coveting another's How e. That in the Law of this Commandment we are forbidden greedily to covet Riches, and to envy other men's Wealth, Power, Nobility; but to be content with our own State, whatsoever it be, whether low, or high: And then we ought to know, that the coveting another Man's Glory is forbidden, for this also belongs to House. Now follows, XXIII. What by Ox and Ass. Nor Ox, nor Ass: Which shows, that we may not covet not only those things that are of greater concern, as House, Nobility, and Glory, because they belong to others; but also things of small moment, whatsoever they are, whether Animate or Inanimate. And then it follows, XXIV. What by Servant. Nor his Servant: Which is to be understood as well of Slaves, as of other Servants; which, as the rest of the Goods of another Person, we may not covet. And as for Freemen, XXV. They that serve others are not to be enticed away. who serve at pleasure, either for Wages, or Love and Observance, no one ought to corrupt or persuade them, either by Words, or Hope, or Promises, or Rewards, to forsake them to whose Service they have freely obliged themselves. Yea, Note. and if they depart from their old Masters before their time, the sooner to come to the new ones; by authority of this Commandment they are to be admonished by all means to return till their full time be expired. Now that in this Commandment there is mention made of our Neighbour, XXVI. Why here is mention made of Neighbour. the meaning is, That the Vice of those Men might be showed, that use to covet the Neighbouring Fields, and the nearest Houses, or any such things, that border upon them. For Neighbourhood, Note. which consists in Friendship, is betrayed and turned from Love into Hatred, by the Vice of Covetousness. Yet they do not break this Commandment, XXVII. He that desires to buy other men's Goods does not sin. that desire to buy of their Neighbour those things they have to sell, or give them a just price for them: For such Persons not only do not injure their Neighbour, but they very much help him, seeing he has more need of, and benefit by the Money, than of the things he sells. Now after this Law of not coveting another's Goods, XXVIII. The Law of not coveting another Man's Wife explained. there follows another, which forbids us to covet another Man's Wife: By which Law, not that Lust of Concupiscence only, whereby an Adulterer desires another Man's Wife, is forbidden, but also that, wherewith any one being affected, desires to marry another's Man's Wife: For at that time, when a Bill of Divorce was allowed, it might easily happen, that she that was cast off by one Husband, might be married to another. For this Reason the Lord did forbid that either Men should be solicited to leave their Wives, XXIX. Why this Law was made. or that the Wives should behave themselves so sour and churlish to their Husbands, that for that cause there should be any necessity as it were laid on their Husbands to cast them off. But now it is a greater Sin, XXX. A grievous Sin to covet another Man's Wife. since it is not lawful for another to marry a Woman, though she be divorced from her Husband, unless her Husband be dead: He therefore that covets another Man's Wife, easily slides out of one Covetousness into another. For either he will wish her Husband dead, Note. or to commit adultery with her. And the same thing may be said of those Women that are betrothed to another; XXXI. Or a Woman betrothed to another. for neither is it lawful to covet them, since they that endeavour to break these Contracts violate the most holy Band of Faith. And as it is utterly unlawful to covet her that is married to another; XXXII. Or a Virgin consecrated to God. so it is by no means lawful to desire her for his Wife, that is consecrated to God's Worship and Religion. But if any one desires to marry a Woman, Note this Case. that is already married, supposing her not to be married, and would not desire to marry her if he knew that she were married to another, (which we read happened to Pharaoh and Abimimelech, Gen. 12. & 20. who wished to have Sarah to be their Wife, supposing her not to be married, but to be Abraham's Sister and not his Wife) he verily that is thus minded, seems not to break this Commandment. But that the Curate may lay open the Remedies, XXXIII. Remedies against hurtful Desires. that are fit to take away this Vice of Covetousness, he ought to explain the other part of the Commandment, which consists herein, That if Riches increase, we set not our Hearts upon them, and that we be ready to apply them to the Study of Piety and of Divine Matters, and that we freely bestow our Money in relieving the Miseries of the Poor: And if we are in want, that we bear our want with an even and a cheerful Spirit; and indeed if in diposing of our Goods we use Liberality, we shall quench our Covetousness of other men's Goods. Now concerning the Praises of Poverty, and despising of Riches, in Sacred Scriptures, and in the Holy Fathers, it will be easy for the Curate to gather a great many things, and to teach them to the Faithful. Vide Hier. Epist. 1. ad Heliod. & 8. add Demetriadem. & 150. and Haedipiam. q. 1. & 16. add Pammach. Item Basil in regul. fusius disputatis. Interrog. 9 Chrys. in Epist. ad Rom. ad haec verba, Salutate Priscam Cassian. lib. de institut. & Monach. c. 13 & 33. & collat. 24. c. 26. Greg. hom. 18. Ezech. Ambr. in c. 6. Lucae Leonem Magn. in Serm. de omnibus sanctis. Aug. lib. 17. de Civit. Dei. & Epist. 98. ad Hilar. & Epist. 109. By this Law it is also commanded, XXXIV. The other part commanding. That very earnestly and with our utmost desire, we wish that thing chief to be done, not which we ourselves will, but what God wills, as is taught in our Lord's Prayer. Now it is the Will of God chief, XXXV. What the Will of God towards us, is. that we be made holy after a singular Manner, and that we keep our Soul sincere and upright, and clean from every Spot, and that we exercise ourselves in those Duties of Mind and Spirit, which are contrary to our bodily Senses, and that our sensual Desires being brought into subjection, being guided by Reason and the Spirit, we lead the course of our Life aright; and further, that we utterly beat down the Force of those Senses which afford matter to our Lusts and Desires. But to the quenching this heat of our Desires, XXXVI. The Antidotes of evil Desires. The First. this also will be very prevalent, to put before our Eyes, the Inconveniences we suffer thereby. The First Inconvenience is, That by Obedience to our Lusts, Sin gets the utmost force and power in our Soul: Wherefore the Apostle admonishes, Let not Sin reign in your mortal Body, Rom. 6.12. that ye should obey the Lusts thereof: For even as if we resist our Lusts, the Power of Sin decays; so if we yield to them, we throw our Lord out of his Kingdom, and place Sin in his room. Besides, The Second. another Inconveniency is, That from this force of Concupiscence, as from a kind of Fountain, all Sins flow, as S. James teaches, and S. John. says, Jac. 1. 2 John 2.16. All that is in the World, is the Lust of the Flesh, and the Lust of the Eyes, and the Pride of Life. The Third Inconvenience is, The Third. That the true Judgement of the Mind is darkened: For Men being blinded with the darkness of their Lusts, think all those things good and excellent whatsoever they desire. Besides, The Fourth. by force of Concupiscence the Word of God is oppressed, which is sown in our Souls, by God that great Husbandman: For thus it is written in S. Mark, Some was sown among Thorns: These are they which hear the Word, and the cares of the World and the deceitfulness of Riches, and so other things entering in by Concupiscence, choke the Word, and so make it unfruitful. But now those that above others labour under this Vice of Concupiscence, XXXVII. These are guilty of this Vice of Covetousness. First. and whom the Curate ought therefore more earnestly to exhort to observe this Commandment, Are those that are delighted with dishonest Sports, and that immoderately abuse Games. As also Merchants, Secondly. who wish for scarcity of things and dearness of Provisions, and take it ill that others besides themselves do sell Commodities, and sell cheaper than they. In which case they also Sin, Thirdly. that wish others to want, that either by selling or buying, they may make a Gain of them. And those Soldiers also, Fourthly. that wish for War, that they may get Plunder. Fifthly. And those Physicians that pray for Diseases. Sixthly. And those Lawyers that desire a Throng and Multitude of Contentions and Law Suits. Seventhly. And those Tradesmen who being greedy of Gain, wish for Scarcity of such things as are for Food and other Necessaries, thereby to get Profit to themselves. Eighthly. And in this kind they also grievously sin, that are greedy and covetous of other men's Glory and Praise, not without some slandering of other men's Credit, and specially if they that thus covet it are idle Persons and of no worth; For Fame and the Glory of Virtue and Industry is not the Reward of Sloth and Idleness. THE CATECHISM FOR THE CURATES, BY THE DECREE OF THE Council of TRENT. PART IU. Of PRAYER. AMong the Duties and Offices of a Pastor, I. The curate's Duty in this Matter. the Teaching of the Faithful to Pray after a Christian manner, is one of the Chiefest; the Way and Efficacy whereof many must needs be ignorant of, unless by the pious and faithful Diligence of the Pastor it be showed them. Wherefore the chief Care of the Curate ought to be used herein, that Devout Hearers might understand for What and How they are to pray to God. Now that Divine Form which Christ our Lord would have known to his Apostles, II. The Lord's Prayer to be ●otten by Heart. and thro' them and their Successors to all Men that should embrace the Christian Religion, contains all the necessary Parts of Prayer: The Words and Sentences whereof we ought so to comprehend in Mind and Memory, as to have them always in a readiness. Now for the curate's Assistance in teaching the Faithful to pray, we have here proposed those things that seem more convenient, being taken from those Writers whose Learning and Ability in this respect is easily granted; and as for the rest, if there be need, the Pastors may draw them from the very same Fountains. Concerning Prayer have written Tertullian, Cyprian, August. Epist. 111. ad Probam. Chrysost. Hom. 15. Cassian. lib. 9 collat. D. Thom. in Opusc. & 2.2. q. 85. per 17. Articulos. Of the Necessity of PRAYER. FIrst therefore, I. Prayer is necessary. it must be taught, how Necessary Prayer is; the Precept whereof is not delivered only as a Counsel, but also has the force of a necessary Command; as is declared by Christ our Lord, in these Words: We ought always to pray, Luc. 8. Now, II. The Reasons. this Necessity of Praying, the Church shows, even in that Proem, as it were, of the Lord's Prayer. First. Being admonished by wholesome Precepts, and taught by Divine Institution, we are bold to say. Secondly. Seeing therefore that Prayer is necessary to Christians, and that his Disciples asked him, Lord, teach us to pray; Luc. 11.1. the Son of God prescribed them a Form of Prayer, and gave them hope of obtaining those things they prayed for. Thirdly. And he himself was an Instruction to them of Prayer, Luc. 6.12. which he not only diligently used, but even watched therein all night. Fourthly. Of which Duty afterwards the Apostles were not wanting to give Precepts to those who would devote themselves to the Faith of Jesus Christ. Fifthly. 1 Pet. 3.7. For both S. Peter and S. John very diligently instruct the Faithful about it. Sixthly. And the Apostle being mindful of the same thing, admonishes Christians in many Places, of the Necessity of Prayer to Salvation. Besides, Seventhly. we want so many Goods and Conveniencies for the necessary defence both of the Soul and Body, that we must needs have recourse to Prayer, as to the only and best Interpreter of all our Wants, and Procurer of those things we stand in need of. For since God owes nothing to any Body, Eighthly. verily it remains, that we beg of him by Prayer those things we have need of; which Prayer he has given us as a necessary Instrument to obtain that we desire; especially since there are manifestly some things which we cannot obtain but by help thereof. For Sacred Prayers have this excellent Virtue, Ninthly. Mat. 17.22. as to cast out Devils: For there is a sort of Devils which is not cast out but by Fasting and Prayer. Wherefore, Tenthly. those Men deprive themselves of the Faculty of many singular Gifts, who use not this Practice and Exercise of diligent and devout Prayers: For there is need not only of good, but also of diligent Prayer, for obtaining what you desire: For, as S. Hierom says It is written, To every one that asks, Mat. 11.9. it shall be given; if therefore it be not given thee, it is not given thee because thou dost not ask it: Ask therefore, and ye shall receive. Hier. in cap. 7. Matth. Of the Advantage of PRAYER. NOw this Necessity of Prayer has this great Advantage, I. The Fruits of Prayer. that of itself it brings forth an abundance of Fruits; a sufficient plenty whereof the Pastors shall gather out of Sacred Scripture, since there will be need of teaching them to the Faithful. We, out of that abundance, have made choice of some, which we thought fit for this Opportunity. Now, The First. the first Advantage which we gather from thence, is this; That we honour God in praying to him: For Prayer is a certain Argument of Religion, which in Sacred Scripture is compared to a sweet Perfume; Psal. 140.9. for, says David, Let my Prayer be directed in thy sight as Incense. Wherefore by this means we profess ourselves subject to God, whom we acknowledge and declare to be the Author of all Good; from whom only we look for Refuge and Defence, for Safety and Salvation. Of this Advantage we are admonished in these words; Psal. 39.15. Call upon me in the day of Tribulation, and I will deliver thee, and thou shalt honour me. Another very large and sweet Fruit of Prayer follows, The Second. when God hears our Prayers: For according to S. Austin's Sentence, Serm. 226. de Tempore. Prayer is the Key of Heaven: For Prayer, says he, ascends, and God's Mercy descends; though the Earth be low, and Heaven high, yet God hears the Voice of Man. The Force and Advantage of which Duty of Prayer is so great, II. How many and great Gifts Prayer obtains. that thereby we obtain the Fullness of Heavenly Gifts: For we get to ourselves the Holy Ghost to be our Guide and Helper, and the Security and Preservation of our Faith, and escaping of Punishments, and the Protection of God in Temptations, and Victory over the Devil; There is a real Crowd or Heap of singular Joy in Prayer. Wherefore the Lord says thus: Joh. 16.14. Ask, and ye shall receive, that your Joy may be full. Nor is there left any room to doubt, III. How ready God is to hear Prayer. but that God's Goodness is ready at hand, and meets our Prayers; which many Testimonies of the Divine Scriptures prove: which because they are ready at hand to all, we will only touch those of Isaiah for an Example: Isa. 58.9. For then, says he, thou shalt call, and the Lord shall hear; thou shalt cry, and he shall say, Here I am. And again: Isa 65.24. It shall be, that before they cry, I will hearken; and while they yet speak, I will hear. And as for the Examples of those that have obtained of God their Petitions, because they are in a manner infinite, and evident to all Men, we omit them. But sometimes it happens, IU. Why God sometimes hears not our Prayers. that what we ask we obtain not of God. It is so: But then God takes the greatest care of our Advantage; either because he bestows upon us other greater and larger Blessings, or else because what we desire is neither necessary nor profitable for us; yea, and perhaps it would be not only unnecessary, but hurtful to us, if he should give it us. For as S. Austin says, God in mercy denies us some things, which sometimes in anger he grants; and sometimes also we pray so carelessly and negligently, that even we ourselves regard not what we say. Aug. init. Serm. 33. de Verb. Dom. item in Joan. tract. 73. Now since Prayer is the mounting up of our Souls to God, V What Prayer is. if in Prayer the Mind, which ought to be carried to God, go a wand'ring, and without any care or devotion, we rashly utter the Words of a Prayer; how shall we call this empty Noise of a Prayer, a Christian Prayer? De Orationis definitione, vide Damascen. lib. 3. de Fide Orthod. c. 24. Aug. de Sermone Domini in Monte, c. 7. & Serm. 230. de Tempore. Wherefore it is no wonder, Mark this Reason. if God give us not our Desire since we prove ourselves, by the Negligence and Ignorance of our Prayer, to be in a manner unwilling to have the thing we pray for, or else pray for that which would hurt us. But, VI To those that ask aright, more is given than asked. Luc. 15. on the contrary, much more is given of God to those that carefully and diligently pray, than they prayed for: Which also the Apostle testifies in his Epistle to the Ephesians, and is declared in the Parable of the Prodigal Son, who thought he should have been well dealt with, if his Father would but have entertained him as one of his hired Servants. And to those that rightly consider it, God heaps his Favours, not only on us that ask them, and that not only in an abundance of Gifts, but also in the speedy granting of them, as the Holy Scriptures show, when they use that form of speaking, Psal. 9.17. The Lord hears the Desire of the Poor. For God meets the inward and silent desires of the needy, Note. not staying for the Voice of their Cry. To these is added another Advantage, The third Advantage of Prayer. that by Prayer we exercise and increase the Virtues of the Mind, and especially Faith: For as they cannot Pray aright, that have not Faith in God, for it is said, Rom. 10.14. How can they call upon him, on whom they have not believed? So the Faithful, with how much the greater Intention they Pray, by so much the greater and more assured Faith they have of God's Care and Providence, which chiefly requires of us, that referring ourselves to him for those things we have need of, we ask all of him. God can indeed give us all things abundantly, VII. Why God will have us pray. though we ask not nor think of them, even as he gives all things necessary for the Sustenance of Life to Creatures void of Reason; but our most bountiful Father will be called upon by his Children; he will have us by daily praying aright, to pray with the greater Confidence: he will daily testify and declare his good Will towards us, bestowing upon us the things we pray for. Our Charity also is enlarged; The Fourth Advantage. for acknowledging him the Author of all our good Things and Advantages, we embrace him with the greatest Love we are able. And as those that Love, by Freedom of Discourse and Conversation come to a higher degree of Love: So devout persons by how much the more frequently they make Prayers to God, and implore his Goodness, as discoursing with him, with so much the greater Joy are they affected in all their Prayers, and are stirred up to Love and Worship him the more ardently. He will therefore have us use this Exercise of Prayer, The Fifth. that being intent upon the Desire of begging what we wish for, we might profit so far by that Diligence and Desire, that we might be made worthy, to have those Gifts bestowed on us, which before our starved and narrow Souls were not able to Receive. Vide August. Epist. 121. c. 8. Besides, The Sixth. God will have us to know and always to remember what is really true, if we should be forsaken and deprived of the Help of his Heavenly Grace, that by our own Industry we can get nothing, and therefore to give our whole Heart to Prayer. And these Weapons as it were of Prayer, The Seventh. are most prevalent against the most violent Enemies of our Nature; for says S. Hilary We must wrestle against the Devil and his Forces, with the Cry of our Prayers. Hilar. in Psal. 63. Moreover we obtain this excellent Fruit of Prayer, The Eighth. that seeing by the Corruption of our natural Infirmity we are prone to evil, and to the various Appetites of our Lusts, he suffers himself to be conceived in our Thoughts; that while we pray and importune to be made worthy of his Gifts, we become desirous of Innocency, and cleanse ourselves from every Fault by cutting off of our Sins. Lastly, The Ninth. according to S. Hieroms Sentence, Prayer withstands God's Anger: Exod. 32.10. God therefore spoke thus to Moses, Let me alone, when by his Prayers he hindered him from punishing that People; for there is nothing that so much appeases God, when he is angry, or that so much hinders and turns him from his Fury, when he is ready to bring Punishments upon wicked Men, as the Prayers of Devout Men. De his Orationis fructibus agunt. Isidor. lib. de summo bono. c. 87. Aug. Ser. 230. de tempore & Ep. 121. ad Probam. Of the Parts and Degrees of PRAYER. THE Necessity and Profitableness of Christian Prayer being expounded, I. It must be taught of what Parts Prayer consists. the Faithful ought further to know of what Parts that Prayer consists; for that this belongs to the Perfection of this Duty, the Apostle testifies, who in his Epistle to Timothy, exhorting to pray devoutly and holily, he diligently reckons up the Parts of Prayer: 1 Tim. 2.1. I bescech you, says he, that first of all Prayers, Supplications, Intercessions and giving of thanks be made for all men. Now that there is a kind of subtle Difference of these Parts, if the Curate shall think it convenient to explain it to their Hearers, they shall consult S. Hilary and S. Austin. Hilar. in Ps. 140. ad illa Verba, Dirigatur Oratio. Aug. Epist. 59 ad Paulin. ante med. Vide item Cassian. Collat. 9 c. 9 & seq. item. D. Thom. 2.2. q. 83. But because there are two special Parts of Prayer, II. What the chief Parts of Prayer are. Petition and Tanksgiving, from whence all the rest flow, as from the Head, we thought not fit to pass them over. For we approach to God, paying Worship and Veneration, either to beg somewhat of him, or to give him Thanks for his Benefits, wherewith of his Liberality we are daily enriched and adorned. Each of these Parts God himself by the Mouth of David has pronounced 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 honour me. Vide Basil. lib. Constitut. Monast. c. 2. But how much we stand in need of God's 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, IU. How great God's 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 Splendour of God's Bounty and shines about us. For what have Men which they have not received 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 Praises and Thanksgivings? But of each of these Duties, VI Many degrees or ways of Prayer. both of ask 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 shall 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 fullness of unspeakable good things, which God has promised that he will give to them that devoutly and from their Heart beg his divine Help. Vide. Bernard. Serm. 4. the 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 raised up to Heaven, approaches even to God with fervent Desire, whom she adores with all the Honour of Thanks and Praises, because by him she has been 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 liber●● 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 Doctrine 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 called 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 oppressed with mortal Sin, yet with that Faith which is called 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 hearty, Come to me, says he, all ye that labour 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. & the 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 received the light of Faith; but yet the Goodness of God kindling the glimmering light of their Nature, are earnestly stirred 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 God's Bounty are shut to none that hearty 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 ashamed 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 involved 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 too God. Of those things that are to be prayed for. NOW because in the several Petitions, I Nothing to be prayed for but what is just and honest. it is taught in their proper place what is to be prayed 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 wished, Note. as those most ample promises of our Lord testify, 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, TWO 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 disjoined from him, are utterly to be removed far from our studies and desires. Hence we gather how all other things, The Third. which are called Good, next after that chiefest and perfect Good, are both to be wished and prayed for of God our Father, for those Goods that are outward and belong to the Body, as Health, Strength, Beauty, Riches, Honours, 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 prayed 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 referred to God. For though we may in our Prayers ask those things which Jacob and Solomon prayed for, III. How bodily Goods are to be desired. 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 God's Liberality we are supplied 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 though they possessed not, and those that use this World, as though they used 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 therefore given us, that we may serve God with more ease, and lend our Neighbour all things of this kind. And then for the Goods and Ornaments of the Understanding, V Under what condition Arts and Sciences to be prayed 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 prayed for, wished and begged, as we said before, is the Glory of God, and after that, all things else that may join 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 prayed for, I. There is no sort of Men which are not to be prayed 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 Neighbour; 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 admonished 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 does 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 admonished 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. & add Scap. c. 2. There are Examples of Holy Men, Thirdly, For Pious Men. whereby we are admonished to pray for good and pious Men; for they also stand in need of the Prayers of others: Which is so ordered of God, that they may not be puffed 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 received from the Apostles; That Faith might be given to Infidels; that Idol-worshippers might be delivered from the Error of their Impiety; that the Jews, the Darkness of their Souls being dispelled, might receive the Light of Truth; that Heretics returning to Soundness of Mind, might be instructed in the Precepts of Catholic Doctrine; that Schismatics being bound with the Band of true Charity, might be joined 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 snatched 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 Doctrine of the Apostles; concerning which enough was said, when we spoke 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 God reconciled to them. And for the Curses of Holy Men, III. How the Curses of Holy Men to be understood. which they used against the Wicked, it is manifest from the Sense of the Fathers, that they are either Prophecies of those things that would befall them, or else are used against their Sin, that the Men being saved, the force of their Sins might perish. Vide Aug. de Serm. Domini in Monte, lib. 1. c. 22. & Serm. 109. de Tempore. In the other part of Prayer we give the highest Thanks to God, iv For whom we ought to give thanks. for his Divine and Immortal Benefits, which he always did, and daily does bestow upon Mankind. But best of all do we discharge the Duty of Thanksgiving upon the account of all the Saints, when in our Office we attribute singular Praises to God, for their Victory and Triumph, which they, by his Goodness, have born away from both their inward and outward Enemies. Hither belongs that first part of the Angelical Salutation, V The Angelical Salutation the greatest of all Thanksgivings. when we use it at our Prayers; Hail Mary, full of Grace, the Lord is with thee, blessed art thou among Women. For we honour God with the highest and truest Praises and Thanksgivings, that he dignified that most Holy Virgin with every Endowment of Heavenly Gifts; and we congratulate the Virgin for her singular Happiness. Vide Aug. Ench. c. 100 & 21. de Civit. Dei, c. 24. & lib. 20. contra Faust. c. 21. And rightly has the Holy Church of God to this Thanksgiving added Prayers also, VI Why to that Salutation is added S. Mary. and imploring of the most Holy Mother of God, whereby we piously and humbly fly to her, that by her Intercessions she would reconcile God to us miserable Sinners, and that she would obtain for us those good things that are necessary both for this, and for the Life everlasting. Therefore we, the cast-off Children of Eve, who dwell in this Valley of Tears, ought diligently to invoke the Mother of Mercy, Advocate of the Faithful, to pray for us Sinners, and by this Prayer to implore her Help and Assistance, of whose both most excellent Merits with God, and most sincere Good will of helping Mankind, there are none but impious and wicked Men can doubt. Vide Aug. Serm. 18. de Sanctis. Ambr. in 1. c. Luc. Bern. Hom. 3. in Missus est. Item l. 5. c. 19 Athan. in Evang. de Sancta Deipara. Aug. Serm. 2. de Annunt. Nazian. in Orat. de S. Cypriano. Who is to be Prayed to. NOw that God is to be prayed to, I. The Tri-une God to be invoked. and his Name to be called upon, the very Light of Nature, implanted in the Souls of Men, teaches; and not only the Sacred Scripture, in which we may hear God himself commanding, Psal. 49.15. Call upon me in the Day of Tribulation: But by the Name of God, we understand Three Persons. In the second place, II. Secondly, The Saints. We fly to the Assistance of the Saints that are in Heaven; to whom also that Prayers are to be made, has been held so certain in the Church of God, that to pious Men there can arise no doubt: Which because it has already been explained apart in its proper place, we remit both the Curates and others thither. But to remove all Error of the Unlearned, III. God and the Saints to be invoked after a different manner. it will be worth the labour to teach the Faithful what difference there is in the manner of this Invocation; for we do not pray to God and to the Saints after the same manner. For we pray to God, either to give us the good things we want, or to deliver us from evil; but we pray to the Saints, because they are in favour with God, to undertake our Patronage, and to beg of God for us those things we want. Hence we have two ways of Praying, iv The Forms of Prayer. differing in the Manner: For we properly say to God, Have mercy upon us, Hear us; but to the Saints, Pray for us; although we may, for some other Reason, pray to the Saints to have pity upon us. We may therefore pray them, that being moved with the Misery of our Condition they, with their Favour with God, and Intercession, would help us. Yet here all must take great heed, V Observe this diligently. that what is proper to God, they give not to any besides him: And withal when before the Image of any Saint, any one says the Lord's Prayer, let him then think thus, that he begs of the Saint to pray with him, and to beg those things for him which are contained in the Form of the Lord's Prayer; and lastly, that he would be his Interpreter, and Intercessor to God: Apoc. 8.3. For that the Saints perform this Office, S. John the Apostle has taught us in the Revelations. Of Preparation to be made. IN Sacred Scripture it is thus written: Note. Eccl. 18.2. Before Prayer, prepare thy Soul, and be not as a Man that tempts God. For he tempts God, who while he prays well, does ill; and while he speaks to God, his Mind wanders from his Prayers. Wherefore since it so much concerns him, I. The Preparations of a good Prayer. First. Humility. with what Mind every one makes Prayers to God, let the Curates teach the devout Hearers how to pray. The first Step therefore to Prayer is a truly humble and lowly Soul, and acknowledgement of Sins; by reason of which Sins, let him that comes to God know, that he is unworthy, not only to obtain any thing of God, but even to come into his Presence to pray to him. Of this Preparation the Sacred Scriptures very often make mention, and speak thus: Psal. 101.18. He has respect to the Prayer of the Humble, and has not despised their Supplications. Again; Eccl. 35. ●1. The Prayer of him that humbles himself, pierces the Clouds. But to the Learned Pastors there will occur innumerable places, that meet together in the same meaning. Wherefore we will forbear the unnecessary quoting of many Places; but yet we will not in this place pass over those two Examples, which before we touched upon, because they are so very proper to this purpose. That Publican is most notable, Luc. 18.13. who standing afar off, durst not lift up his Eyes from the Ground. There is also that of the Woman the Sinner, Luc. 7. 5●. who being moved with Sorrow, washed the Feet of Christ our Lord with her Tears. Each of these showed how great prevalency Christian Humility gives to Prayer. Next follows Grief upon the Remembrance of Sin, Secondly. Grief for Sin. or at least some sense of Sorrow because we cannot grieve. Both whereof, or at least the one of them, if not brought with the Penitent, he cannot obtain Pardon. But because there are some Sins which very much hinder God from granting our Petitions in 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 aught 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 subdued. 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. God's 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 accursed. Prov. 28.9. In which case notwithstanding the Acknowledgement of Wrong done, Note. or of Murder, or of Anger, or of Hardheartedness 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 begged. Now to this Preparation of Mind, Ninthly. Faith to be exercised. 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 fixed in Faith, which the Apostle shows by its contrary, Rom. 10.14. How shall they call upon him, on whom they have not believed? 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 removed, 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 stirred up. First. Now there are many things whereof in this Duty of Prayer we ought to be confident. There is evidently seen the goodwill 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 obtained their Requests of God. Then there is that chief Advocate 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 Advocate 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 died, yea, and that risen 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. Wherhfore though 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 received 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. What 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 Will, 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. Although, as we said before, for this Power of obtaining all things of him, the forgetting of Injuries, Liberality and goodwill towards our Neighbours, is in the first place necessary. What way is required in PRAYER. NOW it highly concerns Men how they perform their Sacred Prayers: for though Prayer is a wholesome Good; I. Prayer unless rightly performed, profits nothing. Jac. 4.3. yet if it be not rightly applied, it profits not, For what we ask, we oftentimes do not obtain, as S. James says, for this Reason, because we ask amiss. The Curates therefore shall teach the Faithful what the best way of Praying well, both privately and publicly is, and what Rules have been delivered by the direction of Christ our Lord for Christian Prayer. We 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 inward and ardent desire of Mind, III. Who prays in Spirit and Truth. from which Spiritual way of Praying we exclude not the Vocal; but yet we hold, that the principal in place is of right to be given to that Prayer which proceeds from an earnest mind, which God, to whom the secret Thoughts of the Heart are open, hears, although it proceed not out of the Mouth. He heard the inward Prayers of Anna, who was the Mother of Samuel, An Example. 1 Reg. 1.16. of whom we read that she prayed weeping, and moving her lips only. After this manner prayed David; Another. Psal. 26.8. for he says, My Heart said to thee, my face has sought thee diligently. Examples of this kind they will meet with in many places, that read the divine Books. But Vocal Prayer has its proper Benefit and Necessity; IU. Vocal Prayer profitable and necessary. for it inflames the Intention of the Mind, and sets on fire the Devotion of him that prays, which S. Austin wrote to Proba after this manner, Cap. 8, 9, 10. We ourselves more earnestly stir ourselves up sometimes by words and other Signs to increase our Holy Desires. We are sometimes forced with a fervent Desire of Soul and Devotion to express our meaning by words; for while our Souls exult with Joy, it is meet also that the Tongue rejoice, and withal it teaches us to offer that plentiful Sacrifice, both of Soul and Body; which that it was the Apostle's manner of praying, we learn from the Acts, and from the Apostle in many places. But because there is a twofold way of praying, V Prayer public and private. Private and Public; we use the pronunciation of a Private Prayer, to help the inward Intention and Devotion; and in the Public, which is instituted to stir up the Devotion of the Faithful, at certain appointed times, the Office of the Tongue can by no means be superseded. Now this practice of praying in Spirit, VI Praying in Spirit proper ●o Christians. Matth. 6.7. and which is proper to Christians only, Infidels can by no means use, of whom we hear Christ our Lord speaking thus, When ye pray, do not speak much, even as the Heathens do; for they think that they shall be heard for their much speaking; be not ye therefore like them; for your heavenly Father knows what ye have need of before ye ask him. But though he forbids Babbling, VII. What is forbidden by vain Babbling in Prayer. Luc. 6.7. Matth. 26.41. yet for long Prayers, which proceed from an earnest and continued Intention of the Soul, far be it from us to think that he rejects them, since by his own Example he exhorts us to practise that way, who spent not only whole Nights in Prayer, but thrice repeated the same words. And so much is to be determined, that with an empty noise of words we must by no means make Prayers to God. Vide Aug. Epist. 121. ad Probam. c. 9 Nor indeed do Hypocrites pray from the Heart, VIII. God rejects the Prayers of Hypocrites. from whose practice Christ our Lord would deter us after this manner, When ye pray, ye shall not be as the Hypocrites, who make a noise standing in the Synagogues, and in the corners of the streets, to pray, that they may be seen of men; verily I say unto you, they have had their reward. But thou when thou prayest, IX. What it is to pray in the Chamber. enter into thy Chamber, and having shut the door, pray to thy Father in secret, and thy Father which sees in secret shall reward thee. That which is here called a Chamber, may be referred to the Heart of Man; into which it is not enough to enter, but it ought moreover to be shut, that nothing might rush or fly in from without, whereby the Integrity of Prayer might be violated: For than our heavenly Father, who very well sees the Minds and secret Thoughts of all Men, will grant the request of him that prays. Another requisite of Prayer is Importunity; X. We must pray importunately. Luc. 18.23. which how great force it has, the Son of God shows by the Example of that Judge, who, though he neither feared God, nor regarded Man, yet being overcome by the Importunity and Diligence of the Widow, he granted her Petition. Prayers made to God therefore must be importunate. Nor are they to be imitated, Note. who praying once or twice, unless they obtain what they desire, are weary in Prayer: For we ought never to be weary of this Duty, which the Authority of Christ our Lord and of his Apostle, teaches us; but if at any time our Will falter therein, let us by Prayer beg of God the Virtue of Perseverance. It is the Will of the Son of God, XI. Our Heavenly Father is to be prayed to thro' Christ. Joh. 16.23. that our Prayers come to the Father in his Name, which by his Merit and by the Grace of his Intercession, gets such weight or efficacy, that it is granted of our Heavenly Father: For that Word which we read in S. John, is his own, Verily, verily I say to you, if ye shall ask any thing of the Father, in my name, he will give it you; hitherto ye have not asked any thing in my name: ask and ye shall receive, that your joy may be full. And again, Joh. 14.41. Whatsoever ye shall ask the Father in my Name, I will do it. Let us therefore imitate the ardent Intention of Holy Men, XII. We must pray fervently. which they used in Prayer; and let us join Thanksgiving with Prayer, after the Example of the Apostles, who always observed this practice, as we may see in the Apostle. And to Prayer let us add Fasting and Alms-dees: XIII. To make Prayer effectual, Fasting must be added. for indeed Fasting is very nearly related to Prayer; for those that are loaded with Meat and Drink, have their Mind oppressed and clogged, that neither can they look up to God, nor consider what they pray for. Vide hac de re Aug. in Psal. 42. in sine, & lib. de perfect. justitia respons. 17. item. S. Leonis Serm. 1. de jejunio septimi mensis. Petr. Chrys. Serm. 43. Bernard in Sentent. Sentent. 11. Alms-deeds follow, XIV. Alms-deeds to be added to Prayer. which also have a near affinity with Prayer; For who is there, that has a Power of doing good to him that lives by others Mercy, and helps not his Neighbour and his Brother, and yet dares say that he has Charity? Or with what Face will he that is void of Charity beg the assistance of God, unless when he begs Pardon of his Sin, he withal humbly beg Charity of God? Wherefore it was divinely appointed, XV. Three Remedies against Sin. to help forward Man's Salvation by this threefold Remedy: For when either by Sinning we offend God, or wrong our Neighbour, or wound ourselves; by Sacred Prayers we reconcile God to us; by Alms-deeds we redeem our Offences against Men; by Fasting we cleanse away the Spots of our own Life. And although all these are profitatable for all kinds of Sin, yet they are suitable and fit in a proper manner for those several Sins, which we mentioned before. The LORD'S PRAYER. Our Father which art in Heaven. SInce this Form of Christian Prayer delivered by Jesus Christ, I. The Entrance of the Lord's Prayer. has such Virtue, that before we come to the Requests and Petitions, we are to use certain Words for a Preface or Entrance, whereby when we come devoutly to God, we may do it with the greater assurance; it is the curate's Duty to show them distinctly and clearly, that pious Persons may go the more cheerfully, and may know that they are to deal with God as with a Father. Orationem Dominicam explicant Tertul. in lib. de Orat. Cyprian. in lib. de Orat. Dom. Cyril. Hierosol. Catech. 5. Mystag. Chrysost. Hom. de Orat. Dom. Hieron. Theoph. Euthim. in cap. 6. Matth. Amb. lib. 4. de Sacram. c. 4. Aug. Epist. 121. ad Probam. Item de Serm. Domini in Monte, lib. 2. c. 5, 6, 7, 8, 16. & Hom. 42. Item de Bono perseverantiae, c. 2. & sequ. & Serm. 126, 135, & 182. de Temp. Item Cassian. collat. 7. c. 18, 19, 20, 21. D. Thom. in Opuscul. & 2.2. q. 83. c. 9 Now as for the Entrance, Note. if you respect the Words, it is very short; but if you consider the Matter, it is very weighty and full of Mysteries. And the first Word which by God's Command and Institution, II. Why God called Father. we use in this Prayer, is, Father. For though our Saviour could have begun this Divine Prayer with any Word that had more Majesty in it, The first Reason. of Creator, for example, or of Lord; yet these, which might also strike us with Dread, he omitted. But he made use of that Word that might minister Love and Affiance to them that pray to, or beg any thing of God. For what is more sweet than the Name of Father, which carries in it Love and Indulgence? Vide D. Leon. Serm. 6. de Nat. Dom. D. Thom. 1. p. q. 33. a. 1. But for what Reasons the Name of Father is suitable to God, III. Why the Name Father given to God. The first Reason. the Faithful may be taught from those Heads of Creation, Government, and Redemption. For when God created Man after his own Image, he bestowed not that Image upon the other Creatures. For this singular Privilege wherewith he adorned Man, he is rightly in Sacred Scripture called the Father of all Men, not only of the Faithful, but also of Infidels. And from his Government may be taken an Argument. The second. That by regarding and advising well of Man's Advantage, by a special kind of Care and Providence, he affords us his Fatherly Love. But that in the Explication of this Argument we may the better understand God's Fatherly Care over Men, iv Of the Ministers of God's Providence. it seems proper to say somewhat of the Guardianship of Angels, in whose Protection Men are. For by God's Providence, V To every one is given of God a Guardian Angel. this Business is committed to the Angels, that they should keep Mankind, and be at hand with all Men, that they receive no great damage. For, as Parents, if their Children are to go any infested and dangerous Journey, appoint Keepers to go with them, and secure them from harm; so our Heavenly Father, in this Journey, wherein we are making towards our Heavenly Country, has put Angels over every one of us, by whose help and diligence being guarded, we may escape the Snares privily laid by our Enemies, and beat back their terrible Assaults made against us; and by their direction we may hold on straight in our Journey, lest any Error being cast in our way by our treacherous Adversary, he might entice us out of the Way that leads to Heaven. Now, VI The Advantage of the Guard of Angels. of how great advantage to Men, this Care of God, and his singular Providence is, the Charge and Administration whereof is committed to the Angels, who have a middle Nature betwixt God and Men, appears by Examples, whereof the Sacred Scriptures furnish us with abundance, which testify, that oftentimes, by God's Goodness, it came to pass, that in the very sight of Men, the Angels wrought wonderful things: Whereby we are admonished, that innumerable things of this kind, which do not fall under Sight, are profitably and savingly wrought by the Angels, the Guardians of our Safety. The Angel Raphael, VII. Raphael's Benefits to Tobias. who was Tobias' Companion, and the Guide of his Journey appointed by God, brought him on his Journey, and home again in safety. And he was Assistant to him, that he might not be devoured of that great Fish, and showed him how great Virtue there was in the Liver, Gall, and Heart of that Fish. He drove out the Devil, Tob. 1.2. and fettering and hindering his Power, he kept him from hurting Tobias. Tob. 6. And taught the young Man the true and lawful Use and Institution of Matrimony. Tob. 12. And restored Sight to blind Tobias. Also that Angel that delivered the Prince of Apostles, VIII. The Benefits of the Angel that guarded S. Peter. affords plentiful Matter to the Curates for Instruction of their devout Flock, concerning the admirable Advantage of the Care and Custody of Angels, when they shall show, that the Angels illustrating the Darkness of the Prison, and raising Peter from Sleep by touching his Side, losing his Chains, breaking his Bands, warning him to rise, and taking his Sandals and his other Apparel to follow him; and when they shall teach, that by the same Angel Peter being set at liberty, was led out of Prison thro' the Watch; and lastly, that the Gates being opened, he was put into safety. Of this kind of Examples, IX. Profitable to relate these Examples. as was said before, the History of Sacred Scripture is full; whereby we see how great the Power of those Benefits is, which God bestows upon Men by the Ministry and Service of Angels: Nor are they sent only upon some certain and particular account; but even from our very first beginning they are charged with the Care of us, and placed over Men in particular for defence of their Safety. Now, X. The profitableness of the Doctrine of the Guardianship of Angels. this Advantage will follow upon the diligent handling of this Doctrine, That the Minds of the Hearers will be attentive and roused up to the acknowledging and reverencing this Fatherly Care and Providence of God towards them. He that will read more concerning the Creation and Excellency of the Angels, let him look back to the First Article of the Creed, pag. 13. And here the Curate shall commend and highly extol the Riches of God's Goodnes' towards Mankind, XI. How great the Riches of God s Goodness towards us is. whom though in the First Parents both of our Kind, and of our Sin, and even to this day, we have offended by our Wickedness; yet he continues his Love towards us, nor does he lay aside that special Care over us. Whom, if any one thinks that he forgets Men, XII. A great Sin to say, that God forgets Men. Exod. 17.7. he is mad, and most unworthily dishonours God. God is angry at Israel for the Blasphemy of that Nation, which thought itself forsaken of the Divine Care: For we read in Exodus, They tempted the Lord, saying, Is God among us, or not? And in Ezekiel, Ezek 8.12. God is angry at the same People, because they said, God sees us not; the Lord has left the Earth. The Faithful therefore are to be deterred by these Authorities from that wicked Opinion. That God can be unmindful of Men. In which sense we may hear the Israelites complaining of God in Esay's Prophecy; Note. and God, on the contrary, clearing himself from that their foolish Complaint, in a gracious Similitude: For thus we read there; Isa. 49.14. Zion said, The Lord has forsaken me, and the Lord has forgotten me. To whom God answers, Can a Woman forget her Infant, that she should not have compassion on the Son of her Womb? Tho she may forget, yet will not I forget thee. Behold, I have carried thee in my Arms. By which Places though this be clearly confirmed, XIII. God never forgets Men. yet that the Faithful may be fully persuaded that God can at no time lay aside the Care of Men, so as not to give them the Effects of his Fatherly Love, the Curates shall prove this Matter from the most clear Example of the first of Mankind; whom, after the neglect and violation of God's Command, when you hear them more sharply accused and condemned with that dreadful Sentence, Gen. 3.17. Cursed is the Earth by thy Deed; in labour shalt thou eat of it all the days of thy Life: Thorns and Briars shall it bring thee forth, and thou shalt eat the Grass of the Earth: when you see them driven out of Paradise; and, to take away all hope of return thither, when in the entrance of Paradise you read that there is placed a Cherubin holding a Flaming Sword turning hither and thither; when you understand, that they were punished with both inward and outward Sorrows by God's revenging their Wrong: Would you not think now, Observe. that Man's Business were done? Would you not believe that he were stripped not only of all Divine Help, but also expos d to all kinds of Wrongs? But yet even in these so great Tokens of God's Wrath and Revenge, there arise some Sparks of God's Love towards them: Gen. 3.2. For, says the Scripture, The Lord God made for Adam, and for his Wife, Coats of Skins, and he put them upon them. And this was a very great Argument, that God would never at any time be wanting to Men. The Efficacy of this Sentence, XIV. God's Love to Man never drawn dry by any Injury Psal. 76. Habac 3.2. Mich. 7.18. That the Love of God is not to be exhausted by any Sinfulness of Man, David expressed in these Words: Will the Lord keep his Mercy in his Anger? And this Habacuc, speaking to God, expounds, while he says, When thou art angry, thou remember'st Mercy. So Michaeas; Who, O God, is like to thee? who takest away Iniquity, and puttest away the Sin of the Relic of thine Inheritance: Thou wilt no more send forth thy Fury, because thou lov'st Mercy. Verily thus the Case is: XV. God helps in extremity. When we think ourselves utterly lost, and deprived of God's Protection, then especially, of his Infinite Goodness, does God seek and take care of us: For in his Anger he restrains the Sword of his Justice, nor does he cease to pour out the inexhaustible Treasures of his Mercy, God's Creation and Providence therefore have a very great Efficacy, XVI. How rightly God called a Father. to show how God loves and defends Mankind. But yet that Work of Man's Redemption shines so bright between the other two, that the most gracious God and our Father has illustrated his infinite Kindness towards us, by pressing in this third Benefit upon the rest. Wherefore the Curate shall declare to his Spiritual Children, XVII. Why we are called and are the Children of God. and diligently inculcate into their Ears, this passing excellent Love of God towards us; that they may know, that being redeemed after a wonderful manner, they are become the Sons of God. For, Joh. 1. ●1. says S. John, He has given them power to become the Sons of God, and they are born of God. For which cause, Note. Baptism, which we have as the first Pledge and Token of our Redemption, is called the Sacrament of Regeneration; for thereby we are born the Children of God; for our Lord himself says, Joh. 3.6. That which is born of the Spirit is Spirit, and we must be born again. And the Apostle S. Peter, 1 Pet. 1.25. Being born again, not of corruptible seed, but of incorruptible, thro' the Word of the living God. By virtue of this Redemption we have both received the Holy Spirit, XVIII. How great the Benefit of Redemption is. Rom. 15. and are dignified with Gods ' Grace, by which Gift we are adopted the Sons of God, as the Apostle S. Paul writes to the Romans, Ye have not received the Spirit of Bondage again to Fear; but ye have received the Spirit of Adoption of Sons, in whom we cry Abba, Father. The Efficacy and Virtue of which Adoption, 1 John 3.8. S. John explains after this manner, Ye see how great Love the Father has given us, that we should be called and be the Sons of God. These things being explained, XIX. What we owe to God our Father. the Faithful are to be admonished, what return they ought to make to God our most loving Father, that they may know what Love and Devotion, what Obedience and Veneration, they ought to perform to their Creator, Governor and Redeemer, and with what Hope and Affiance they ought to call upon him. But to take away that Folly, XX. A great Error to be removed. and the better to guide the perverseness of the Opinion of such as think a prosperous State and happy course of Life, is the only Argument that God loves us; but when we are exercised of God, with Adversities and Calamities, that that is a Sign that God is angry, and has wholly estranged his good will from us: It must be showed, XXI When God chastises he loves. Job. 9.21. Psal. 88.34. when the Lords hand touches, that the Lord does not do this as an Enemy, but that by striking he heals us; and that a Wound that comes from God is a Medicine: For he chastises sinners, That by that Discipline he might make them better; and by the present Punishment, he redeems them from everlasting Destruction. For indeed he visies our iniquities with a rod, and our Sins with Scourges, but his Mercy he takes not away from us. Wherefore, XXII. What we are to do when God chast'ns us. Job. 18. the Faithful are to be admonished, that in this kind of Chastisement, they acknowledge Gods Fatherly Love; and let them have that Saying of patiented Job in their Memory, and in their Mouth, He wounds and he heals; he smites, and his hand will heal. That they may take up that that Jeremy wrote under the Person of the Israelites, Hier. 31.18. Thou didst chastise me, and I am taught even as an heifer that was untamed; convert me and I shall be coverted, because thou, O Lord, art my God. And to follow Tobias' Example, who when he felt the Fatherly Hand of God punishing him in that Affliction of Blindness, cried out, Tob. 11.17. I bless thee O Lord God of Israel; because thou hast chastised me, and thou hast saved me. But here the Faithful must be very careful, XXIII. We must not murmur in afflictions. Luc. 21.18. lest, when they are afflicted with any Trouble, and grieved with any Calamity, they think that God knows it not; for he says, A hair of your head shall not perish. Yea, rather let them cheer up themselves with that Comfort of the divine Oracle, Apoc. 3.19. which we read in the Revelations, Whom I love, I rebuke and chasten. Let them rest satisfied in that Exhortation of the Apostle to the Hebrews, My Son, neglect not the Chastning of the Lord, Heb. 12.5. nor be thou weary while thou art reproved by him; for whom the Lord loves he chastises, and corrects every Son whom he receives; but if ye are without Chastisement, ye are Bastards and not Sons: We have had Fathers of our flesh that instructed us, and we reverenced them; shall we not much rather obey the Father of Spirits and live? Our, XXIV. Why of particular persons God is called Our. Matth 23 8. When every one of us calls him Father, and Our Father, we are taught that it necessarily follows from the Gift and Right of the Divine Adoption, that all the Faithful are Brethren, and aught to love one another as Brethren: For, says he, ye are all Brethren, for there is one your Father who is in Heaven. Wherefore the Apostles also in their Epistles, call all the Faithful Brethren. Whence also it is a necessary Consequence, XXV. How we are now Brethren of Christ and of one another. that by the same Adoption of God, not only all the Faithful are joined together among themselves in the relation of Brotherhood; but because the only begotten Son of God, was Man, they are called, and are his Brethren: For in the Epistle to the Hebrews, the Apostle speaking of the Son of God, Heb 2.11. wrote thus, He is not ashamed to call them Brethren, saying, I will declare thy Name to my Brethren. Which things so long before David foretold concerning Christ our Lord. Yea, Psal. 21. and Christ himself in the Gospel says to the Women, Mattth. 21.10.26.66. Go, tell my Brethren to go into Galilee, there they shall see me. And it is manifest that this was then spoken of him, XXVI. Christ our Brother even in Heaven. when being risen from the Dead, he had gotten Immortality, that none might think that this Fraternal Relation was dissolved by his Resurrection and Ascent into Heaven: For Christ's Resurrection was so far from destroying this Conjunction and Charity, as we have been taught, that even from the very Seat of his Majesty and Glory, Matth. 25.31. and even then when he shall judge all Men of all Ages, the very lest of all the Faithful shall be called by the Name of Brethren. And how can it be, XXVII. We are Coheirs with Christ. Rom. 8.17. Heb. 1.2. but that we must needs be Christ's Brethren, since we are called his Heirs; for he is the first begott'n, appointed Heir of all; but we in the second place begotten, joint Heirs with him, according to the measure of heavenly Gifts, according to the Degree of Love whereby we yielded ourselves the Servants and Fellow Laborers of the Holy Ghost. Who being our Guide to Virtue and good Works, Note. we are carried on and inflamed to enter valiantly into the Combat of Salvation, being armed with his Grace; which being wisely and constantly performed, and the Course of this Life being run, we receive of our Heavenly Father the just Reward of a Crown, which is appointed for all that hold this same Course: Heb. 6.10. For, as the Apostle says, God is not unjust to forget your Labour and Love. But how we ought from our Heart to utter this word Our, XXVIII. God is to be called Ours from the Heart, and why. the Sentence of S. Chrysostom shows, who says, That God freely hears a Christian praying not only for himself, but for another; because Nature teaches every one to pray for himself, but Grace teaches to pray for others. Need compels Men to pray for themselves, but brotherly Charity exhorts to pray for others. To which he subjoins That Prayer is more acceptable to God which brotherly Charity puts up, Note. than that which is made for necessity. Chrysost. hom. 14. oper●s imperfecti in Matth. Concerning this so weighty a matter of saving Prayer, XXIX. An Admonition of great moment. the Curate ought to exhort all, of every Age, Condition and Rank, that being mindful of this common Relation of Brotherhood, they behave themselves courteously and brotherlike each to other, and that they carry not themselves insolently to one another. For though in the Church of God there are divers Degrees of Offices, Note. yet that variety of Degrees and Offices, does not take away the nearness of Brotherly Relations. Even as in the Body of Man, A Similitude. the various Uses and different Offices of the Members does not cause this or that part of the Body to lose the Name and Office of a Member. Consider him that is in Kingly Power, XXX. An equality among Christians. is he not therefore, if he be faithful, Brother of all them that are within the Communion of the Christian Faith? Yes. Why so? Because there is not one God of the Rich, and another of the Poor; not one God of Kings, and another of those that are under the Power of Kings: But there is one God and Father and Lord of all. All therefore have the same Nobility of Spiritual Birth, XXXI. The Nobility of Christians is equal. all have the same Dignity, the same Lustre of Family, seeing we are all born the Sons of God, of the same Spirit, by the same Sacrament of Faith, and are all Coheirs of the same Inheritance. Nor have Wealthy and great Men one Christ for their God, and the Poor and Beggarly another; they are not initiated by other Sacraments, nor do they look for another Inheritance in the Kingdom of Heaven. We are all Brethren, and as the Apostle to the Ephesians says, Ephes. 5.20. We are Members of Christ's Body, of his Flesh and of his Bone. Which very thing the Apostle signifies in his Epistle to the Galatians, Gal. 3.26. Ye are all the Children of God by Faith in Jesus Christ; for as many as were baptised in Christ, have put on Christ; there is neither Jew nor Greek, there is neither Servant nor Freeman, there is neither Male nor Female; for ye all are one in Christ Jesus. Now this is a Matter diligently to be considered of the Pastors of Souls, XXXII. This Doctrine often to be taught to Christians. and they are wittingly to abide on this Consideration: for it is a Point very fit, no less to comfort and encourage the Poor and Forelorn, than to beat down the Presumption of the Rich and Mighty. To cure which Frailty of Men, the Apostle urged this Brotherly Charity, and did inculcate it in the Ears of the Faithful. When therefore, XXXIII. With what Affection we ought to say Our Father. O Christian, you are going to make these Prayers to God, remember that you go as a Son to God your Father: When therefore you order your Prayer, and pronounce that word, Our Father, consider into what a State the infinite Love of God has raised you, who has not commanded you to come as an abashed and fearful Servant to his Lord, but as a glad Child to fly securely to him as a Father. Consider with what Attention and Regard, XXXIV. With how great Devotion we are to pray. with what Care and Devotion you are to pray; for you must endeavour to behave yourself, so as becomes a Child of God, i, e. that your Prayers and Actions be not unbeseeming that Divine Lineage, wherewith it has pleased your most gracious God to ennoble you. To this kind of Duty the Apostle exhorts, Ephes. 5.11. saying, Be ye therefore Imitators of God as most dear Children; That it may truly be said of us, what the Apostle wrote to the Thessalonians, 1 Thes 5.5. Ye are all the Children of Light, and the Children of the Day. Which art in Heaven. All that think rightly of God, XXXV. How God is every where. agree that God is in all Places; which is not so to be understood, as though he were divided into Parts, and does supply and defend one place with one part, and another place with another part; for God is a Spirit, and cannot be divided; for who dares circumscribe God in the limits of any place, as held to any point, Hier. 13.14. since he says of himself, Do not I fill Heaven and Earth? Which again is thus to be understood; XXXVI. God is whole every where. That God by his Power and Might comprehends the whole Heaven and Earth, and whatsoever is contained in Heaven and Earth; but that himself is not contained in any place, for God is present with all things, either creating them, or preserving them, being created; but himself tied to no Country, nor limited by any Bounds, or so defined, as that being every where present, he cannot dispose his Nature and Power; which thing blessed David expressed in these words, Psal. 138.8. If I ascend up to Heaven, thou art there. Aug. lib. 1. Con. c. 3. D. Thom. 1. p. q. 8. a. 2. But though God be present at hand in all places and things, XXXVII. Why God is said to be in Heaven. not bound to any limits, as was said before; yet in Sacred Scripture he is often said, To have his dwelling in Heaven. Which we see to be so done, Thr First Reason. because Heaven, which we see, is the noblest part of the World, and remains undecayed, excelling all other Bodies, in Power, Greatness, Beauty, and is endued with certain and steady Motions. To stir up the Minds of Men therefore to contemplate his infinite Power and Majesty, The Second Reason. which shines most gloriously in the work of Heaven, God in Sacred Scripture testifies, that he dwells in Heaven. He also often declares, as indeed the Truth is, that there is no part of the World, which is not comprehended by God's Nature and Power present every where. Although in this Consideration the Faithful shall propose to themselves the Image, The Third Reason. not only of the common Father of all, but also reigning in the Kingdom of God; that when they are about to pray, they may remember, that their Mind and Soul is to be carried to Heaven; and see how much Hope and Affiance the name of Father gives it, so much Christian Humility and Devotion let that excellent Nature and Divine Majesty of our Father, which is in Heaven, add to it. Which words beforehand determine what is to be prayed for by those that make Prayers: The Fourth Reason. for all our Requests for the Necessities and Uses of this Life, unless joined with the good things of Heaven, and directed to that End, are vain and unworthy a Christian. Wherhfore the Curates shall admonish their Hearers of this Order of Prayer, Note. and they shall prove their Admonition by that Authority of the Apostle, Colos. 5.2. If ye be risen with Christ, seek those things which are above, where Christ is sitting at the right Hand of God. Relish those things which are above, not those things which are on the Earth. The FIRST PETITION. Hallowed be thy Name. WHat we are to ask of God, I. When Prayer is well disposed. and in what Order it is to be done, the Master and Lord of all has himself taught and commanded: For since Prayer is the Messenger and Interpreter of our Cares and Desires, we then pray well and according to Reason, when the Order of our Requests follows the Order of the things to be prayed for. But true Charity admonishes us to offer our whole Soul and Thoughts to God, II. The Order of Charity. because he alone, in whom is truly the chiefest Good, is to be loved with a kind of special and singular Love. Nor can God be loved alone and from the Heart, III. What the true Love of God is. unless his Honour and Glory be preferred before all things and Natures in the World besides; for both our own and others Goods, yea, and all whatsoever is called by the name of Good, proceeding from him, give place to him the Chiefest Good. Wherhfore, IU. Why this the First Petition. that our Prayer may proceed orderly, our Saviour has appointed this Petition, concerning the Chiefest Good, to be the Principal and Head of all the other Petitions. Teaching us, The First Reason. before we pray for any thing, that either we or our Neighbour have need of, that we ought to pray for those things that are proper to God's Glory, and to declare to God himself our Study and Desire of that thing. By doing whereof, Another Reason. we shall continue in the Duty of Charity, whereby we are taught, both to love God more than our own selves; and first to beg those things that we wish for God, and then what we desire for ourselves. And because this Desire and Petition is about such things as we want, V What may be desired in this Petition. nor can there be any Accession to the true God, i. e. to his Nature; nor the Divine Substance be any way increased, because after an inexpressible manner it is fill d with all Perfection: it is to be understood, that what we pray for of God, concerning himself, belongs not to this Matter, but to his external Glory. For we beg and pray, Note these three things. that God's Name may be better known to all Nations, that his Kingdom may be enlarged, that there may daily be more that yield Obedience to his Divine Name. Which three things, his Name, Kingdom, and Obedience, are not his internal Good, but are assumed from without. Now when we desire that God's Name may be sanctified, VI What is first desired in this Petition. our meaning is, that the Holiness and Glory of God's Name may be increased. And here the Curate shall observe and teach his devout Hearers, That our Saviour says not, that it be sanctified in the same measure in Earth, as it is in Heaven; i. e. that the Earthly Sanctification of it should equal the Heavenly; for this can by no means be done: but that it be done out of Love, and an inward Endeavor of the ●oul. Although most true it is, VII. To sanctify God's name. H w it may be done. that God's Name of itself wants not Sanctification, since it is Holy and Terrible, even as God himself of his own Nature is Holy; Ps. 100.10. nor can any Holiness be added to him, wherewith from all Eternity he was not endued: Mark the Sense. Yet because in Earth he is far less honoured than is fit, and sometimes also is abused with Curses and wicked Expressions, therefore we desire and pray, that he may be celebrated with Praise, Honour, and Glory, after the example of that Honour and Glory which is given him in Heaven, i. e. that his Honour and Worship may be so frequent in our Heart, in our Soul, and Mouth, that we magnify him with all Veneration both inward and outward, and celebrate the Holy and Glorious God, after the Pattern of the Citizens of Heaven above. For as they in Heaven, A Similitude. with the exactest agreement, give Glory and Renown to God; so we pray, that the same may be done in Earth, and that all Nations may know, worship, and reverence God; that there may no where be found any of Mankind who embrace not the Christian Religion, and dedicate their whole Selves to God, believing that in him is the Fountain of all Holiness, and that there is nothing Pure or Holy, which comes not from the Holiness of his Divine Name. For the Apostle testifies, Note. Eph. 5.26. That the Church is cleansed by the Laver of Water in the Word of Life: But the Word of Life signifies the Name of the Father, and of the Son, and of the Holy Ghost, in which we are Baptised and Sanctified. Because therefore there can be no Expiation for any, VIII. What secondly. no Purity, no Integrity, upon whom God's Name is not called; we wish and pray God, that all Mankind, leaving the Blindness of their impure Infidelity, and being illuminated with the Rays of the Divine Light, may come to know the Virtue of this Name; so, as in him to seek true Holiness, and by God's Mercy receiving the Sacrament of Baptism in the Name of the Holy and Undivided Trinity, they may obtain the Virtue of perfect Holiness. IX. What thirdly. Our Prayer and Petition therefore belongs no less to those that being polluted with Sin and Wickedness, have lost the pure Integrity of Baptism, and Robe of Innocency, whereby it came to pass, that in those most miserable Wretches that most unclean Spirit has again taken up his Seat: We wish therefore, and pray God, that in them also his Name may be sanctified; that returning to a due Consideration and Soberness of Mind, they may, by the Sacrament of Penance, redeem their former Holiness, and yield themselves a pure and holy Temple and Dwelling to God. Lastly, X. What fourthly. Jac. 1.17. They shall pray, That God would illuminate the Souls of all, that they may see, that every good and perfect Gift coming down from the Father of Lights, is given us of God, whereby they freely obtain Temperance, Justice, Life, Salvation, and lastly, all good things of the Soul and of the Body, for Life and Salvation; from whom, as the Church declares, proceeds all good things, and whatsoever Benefits Mankind enjoys by the Light of the Sun, and by the Motion and Course of the other Stars; that by this Spirit every where diffusing itself, we are nourished; that the Earth sustains our Life with plenty of all her Fruits and Provisions; that by the Care of the Magistrates we enjoy Quiet and Tranquillity. Now these, and innumerable other Benefits of this kind, God's infinite Bounty affords us. And for those which Philosophers call Second Causes, we ought to intepret them as the Hands of God, wonderfully made and fitted for our Use, wherewith he distributes us his good things, and pours them out upon us far and wide. But that which contains the chief Point in this Petition, XI. What fifthly and lastly. is this, That all Men may know and reverence the most Holy Bride of Jesus Christ, and our Mother, the Church, in whom alone is that most plentiful and everlasting Fountain, that cleanses and washes away all the Spots of Sin, and from whom we have all the Sacraments of Salvation and Sanctification, whereby, as by a kind of Heavenly Pipes, that Dew and Liquor of Holiness is conveyed from God to us; to whom alone, and to those whom she embraces in her Bosom and Lap, belongs the imploring of that Divine Name, Act. 4.12. which alone under Heaven is given to Men, whereby they must be saved. Vide August. Serm. 181. de Tempore, & Greg. l 35. Moral. c. 6. Now the Curate must drive this Point home, Let the Pastor mark and teach this. That it is the part of a good Child, not only in Word to pray to God his Father, but also to endeavour in Deed and in Work that the Sanctification of God's Name may shine forth in him. And would to God there were none, XII. How contrary an ill Life is to this Petition. who while they daily pray for the Sanctification of God's Name, do violate it as much as lies in them by their Deeds; by whose Fault sometimes God himself is ill spoken of, against whom it is said of the Apostle, The Name of God thro' you is blasphemed among the Gentiles: And we read in Ezekiel, They went to the Gentiles, among whom they entered, and polluted my Holy Name, while it was said of them, This is the People of the Lord, and they came out of his Land. Rom. 2.24. Ezek. 37.20. For see what kind of Life they lead, Note. and what kind of Manners they use, that profess Religion; just so is the Unlearned Multitude used to judge of Religion itself, and of the Author of it. Wherefore they that live according to Christian Religion, XIII. To what Christians are obliged in this part. which they have undertaken, and square their Discourse and Actions according to its Rules, give a great occasion to others of praising and celebrating, with all Honour and Glory, the Name of our Heavenly Father. For the Lord himself has required this of us, that by our virtuous and illustrious Actions, we provoke Men to praise and glorify the Name of God, to whom he thus speaks in the Gospel; Matth. 6. Let your Light so shine before Men, that they may see your good Works, and glorify your Father which is in Heaven. And the Prince of the Apostles; 1 Pet. 2.4. Having your Conversation honest among the Gentiles, that considering you in your good Works, they may glorify God. The SECOND PETITION. Thy Kingdom come. THe Kingdom of Heaven, I The whole Gospel directs us to the Kingdom of God. Mat. 3.2. which we pray for in this other Petition, is of such a sort, that thither is referred and terminated all the Preaching of the Gospel: For thence S. John the Baptist began his Exhortation to Penance; Do Penance, says he, for the Kingdom of Heaven is at hand. Nor did the Saviour of Mankind take the ground of his own Preaching elsewhere. And in that saving Sermon of his, wherein on the Mount he showed his Disciples the way of Bliss, for the intended Argument of his Discourse, as it were, he took his Text from the Kingdom of Heaven. Blessed, says he, Mat. 4.17. are the Poor in Spirit, because theirs is the Kingdom of Heaven. And to those that would have stayed him, he gave this Cause for the necessity of his Journey, Mat. 5.3. Luc. 4.43. I must preach the Gospel of the Kingdom of God to other Cities also: for therefore I am sent. This Kingdom therefore he commanded the Apostles afterwards to preach, as he answered him that said he would go bury his Father, Mat. 10.17 Luc. 8. Act. 1.3. Go thou, and preach the Kingdom of God. And when he was risen from the Dead, for those Forty days wherein he appeared to his Apostles, he spoke concerning the Kingdom of God. Wherefore the Curates shall diligently handle this Point of the second Petition, II. The Pastor's Duty. that their Faithful Hearers may understand how great the Efficacy and Necessity of this Petition is. And first, III. Why this Petition distinct from the rest. This Consideration will furnish them with abundance of Matter for the explaining of this Point well and wisely; that though this Petition be joined with all the rest, yet he commanded this also to be used separately from the rest; that what we pray for, we may seek with our utmost endeavour: Mat. 6.33. For he says, Seek first the Kingdom of God, and the Righteousness thereof, and all these things shall be added to you. And indeed so great a confluence and plenty of Heavenly Gifts is contained in this Petition, IU. What this Petition comprehends. that it contains all things necessary for the Security of our both Corporal and Spiritual Life. But how shall we call him worthy of the Name of a King, Note. who takes no care of those things that concern the Welfare of the Kingdom? Now if Men be careful for the Safety of their Kingdom, with how great Care and Providence must it be believed that the King of all Kings defends the Life and Welfare of Men? In this Petition therefore of the Kingdom of God, V All things necessary are here prayed for. are comprehended all things whatsoever which in this Pilgrimage, or Exile rather, we stand in need of; which God graciously promises that he will grant: for immediately he subjoins, All these things shall be added to you. Whereby he plainly declares, VI How great God's Bounty is. that he is a King that largely and bountifully supplies Mankind. Upon the consideration of which infinite Bounty, David being fixed, sings thus, The Lord is my King, therefore I shall want nothing. Psal. 22.1. But it is not enough earnestly to seek the Kingdom of God, VII. To be heard in this Petition, what is necessary. unless together with our Petition we use all other Means whereby it is sought and found: For those Five Foolish Virgins indeed earnestly sought it after this manner, Lord, Lord, open to us; Mat. 25.21. but yet, because they did not well guard their Petition, they were shut out, and not without cause; for that Sentence came out of God's own Mouth, Mat. 7.21. Not every one that says to me, Lord, Lord, shall enter into the Kingdom of Heaven. Wherhfore the Priests, VIII. How to stir up the Desire of the Kingdom of Heaven. and those that have Cure of Souls, shall draw out of the most flowing Fountains of Sacred Scripture those things that may move in the Faithful the Study and Desire of the Kingdom of Heaven, and which may put before their Eyes their calamitous State and Condition, and which may affect them so, as that looking about them, and recollecting themselves, they may be brought back to the remembrance of that highest Bliss, and those unspeakable good things, wherewith the everlasting House of God our Father abounds. For here we are but mere Exiles, IX. How many and great the Miseries of this Life are. Gal. 5.17. and Inhabitants of that place wherein the Devils dwell, whose spite against us can be mitigated by no means; for they are most hurtful and implacable to Mankind. And what shall we say of those domestic and intestine Quarrels, which the Soul and Body, the Flesh and Spirit daily make among themselves, wherein we ought always to fear lest we should be worsted? And it is to be feared, yea we should presently fall, were we not defended by the Protection of God's right Hand; which weight of Miseries, when the Apostle perceived, Rom. 7.24. he said, O wretched Man that I am! who will deliver me from the Body of this Death. This Misery of Mankind, X. How we come to know more readily the greatness of Man's Misery. although it be well known of itself, yet it may more easily be understood, from the Contention of other Natures and created things: For we see it seldom happen in them, whether void of Reason or Sense, that any of their Natures so decline from their proper Actions, Sense or Motions that were implanted in them, as to forsake their appointed and determined End. This appears in the Beasts of the Field, in Fishes and Birds; so that the Matter wants nothing to be said for the clearing of it. If you look up to Heaven, do ye not perceive it to be most true which was said by David, Psal. 118.89. Thy Word, O Lord, endures for ever in Heaven, to wit, That Heaven is carried about with a steady and perpetual Motion, so that it does not in the least forsake the Law appointed it of God: If you consider the Earth, and all other Creatures, you may easily perceive, that they fall off, either not at all, or but very little. But miserable Mankind very often falls, XI. Nothing more inconstant than Man. and seldom does it proceed in any good purposes, but for the most part leaves off good Actions when begun, and despises them, and the best Sense, which pleased for a while, presently displeases; and that being rejected, it falls into ill Counsels and such as are pernicious to itself. What therefore is the cause of this Misery and Inconstancy? XII. What the causes of Man's Misery are. It must needs be the Contempt of divine Inspiration; for we shut our Ears to God's Admonitions; we will not cast our Eyes upon those things that would give us Divine Light, nor do we hearken to our Heavenly Father, commanding us those things which are for our Salvation. Wherefore the Curates are to be very careful to lay these Miseries before the Eyes of the Faithful, XIII. The Curate's Duty in thi● case. and let them show the causes of their Miseries, and the virtue of the Remedies; to do which, they will not want means, if they read those very Holy Men John Chrysostom and Austin, and especially what we have set down in the Exposition of the Creed: For those things being known, who is there, even of the most wicked Men in the World, but, by the Help of God's Grace preventing them, will endeavour by the Example of the Prodigal Son in the Gospel, Luc. 15. to bestir and raise himself up, and come into the presence of this heavenly King and Father? Vide Chrysost. in Psal. 118. & in cap. 4. Isai. & hom. 62. ad Popul. Antioch. Item & hom. 69. & in hom. de vanit. & brevit. Vitae. Aug. lib. 10. Confess. c. 28. & 31. & lib. 21. de Civit. Dei c. 14. & lib. 22. c. 22. Having explained these things, XIV. What is here understood by the Kingdom of God. they shall then show how this Petition becomes advantageous to the Faithful, and what it is that in these words we beg of God, especially seeing that this word, the kingdom of God, signifies many things, the declaring whereof will be useful, both to the understanding of other places of Scripture, and is necessary to the knowledge of this place. The common Signification therefore of the Kingdom of God, First. and which is frequent in the Sacred Scripture, is not only that Power which he has over all Men and Creatures in the World, but his Providence also, which rules and governs all things. For as the Prophet says, Psal. 94.4. In his hands are all the Ends of the Earth. By which Ends are also understood, those things which are secret and hidden in the inmost parts of the Earth, and of all things else. According to this Sense spoke Mordochaeus in these words, Esther 13.9. O Lord God, thou art an Almighty King: for in thy Power are all things, and there is none that can resist thy Will, thou art Lord of all, nor is there any that resists thy Majesty. Again, Secondly. by the Kingdom of God, is signified that special and singular Rule of Providence, whereby God defends and takes care of pious and holy Men. Of which mighty care so proper to God, it is said of David, The Lord governs me, therefore shall I want nothing. And Isaiah says, The Lord our King, he shall save us. Psal. 22.1. Isay 32.22. In which Kingly Power of God, XV. Christ's Kingdom is not of this World. John 18.36. though even in this Life, those pious and holy Men are, after a special Manner, of whom we have made mention: yet Christ our Lord admonished Pilate, that his Kingdom is not of this World, i. e. it has not its Beginning from this World, which is made to perish; for after that manner, as we have said, Emperors, Kings, Commonwealths, Rulers, and all they, that either have obtained and are chosen of Men to be over Cities and Provinces, or by Violence and Wrong to possess the Government, have the Rule or Mastery. But Christ our Lord is appointed of God to be King, XVI. What Christ's Kingdom is. as the Prophet says: whose Kingdom, as the Apostle says, is Justice, for he says, The Kingdom of God is Justice and Peace, and Joy in the Holy Ghost. Psal. 2.6. Rom. 24.15. Now Christ our Lord reigns in us by internal Virtues, Faith, Hope and Charity; XVII. How Christ reigns in us. by which Virtues we are made parts, as it were, of his Kingdom; and being subject to God after a special manner, we are consecrated to his Worship and Reverence; that, as the Apostle said, Gal. 2. I live, yet not I, but Christ lives in me; so we may say, I reign, yet not I, but Christ reigns in me. Now this Kingdom is called Justice, XXIII. Why God's Kingdom is Justice. because it is constituted by the Justice of Christ our Lord. And of this Kingdom thus speaks our Lord in S. Luke, The kingdom of God is within you. Luc. 17.21. For though Jesus Christ reigns by Faith in all, Note. that are contained in the Lap and Bosom of our most Holy Mother the Church; yet in a special manner he reigns over them, who being endued with Faith, Hope and Charity, yield themselves as pure and living Members to God. And in these the Kingdom of Grace is said to be. Now, Thirdly. The Kingdom of God is eternal Glory. Matth. 25.34. Luc. 23.42. that is God's Kingdom of Glory, whereof we hear Christ our Lord speaking in S. Matthew, Come ye Blessed of my Father, possess the Kingdom prepared for you from the beginning of the World. Which very Kingdom that Thief in S. Luke admirably acknowledging his Wickedness, begged of him in this manner, Lord remember me, when thou comest into thy Kingdom. S. John also makes mention of this Kingdom, John. 3.5. Except a Man be born again of Water and the Spirit, he cannot enter into the Kingdom of God. And the Apostle to the Ephesians mentions it, Eph. 5. For no Whoremonger, or person, or Covetous man, (who is an Idolater) has any Inheritance in the Kingdom of Christ and of God. Matth. 13. ●1. Hither do belong some Parables of Christ our Lord, speaking of the Kingdom of Heaven. But first it is necessary to establish the Kingdom of Grace; XIX. The double Kingdom of Grace and Glory. nor can God's Glory reign in any, except his Grace first rule in them. But Grace, XX. What Grace is. according to the Sense of our Saviour himself, is, A fountain of living water, sprining up to eternal life, John. 4.14. And what shall we call Glory, but Grace made perfect and absolute? For so long as we are clothed with this frail and mortal Body while weak and wand'ring in this blind Pilgrimage we are absent from the Lord, XXII. Our Instability in the Kingdom of Grace. we often slip and fall, casting off the Admonitions of the Kingdom of Grace wherewith we were secured: but when the Light of the Kingdom of Glory, which is perfect, shall have enlightened us, we shall always stand firm and stable, for every Fault and Inconveniency shall be taken away; every Infirmity being confirmed shall be strengthened: Lastly, God himself will reign in our Soul and Body. But this thing has been more fully handled in the Creed, when we discoursed of the Resurrection of the Flesh. These things therefore, XXIII. What things are here prayed for. First. which show the common Sense of the Kingdom of God, being explained, we must show what this Petition properly prays for. Now we beg of God, that Christ's Kingdom, which is the Church, may be propagated; that all Infidels and Jews, Schismatics and Heretics may turn themselves to the Faith of Christ our Lord, and receive the Knowledge of the true God, and return to Soundness of Mind, and to the Communion of the Church of God, from whence they are fallen, that it may be fulfilled and brought to that Issue which the Lord spoke by the Mouth of Isaiah, Isa. 54.2. Enlarge the place of thy Tents, and stretch out the Borders of thy Tabernacles, make thy Lines long, renew thy Rule: for thou shalt penetrate to the right and left Hand, because he that made thee shall reign over thee. And again. The Gentiles shall walk in thy Light, Isa. 60.5. and Kings in the brightness of thy rising; lift up thy Eyes round about and see; all these are gathered together, they came to thee, thy Sons shall come from far, and thy Daughter shall rise from beside thee. But because in the Church there are some that in their Words confess God, Secondly. but in their Deeds deny him, and yet boast of their deformed Faith, in whom, by Reason of Sin, the Devil dwells and rules as in his own Houses; we pray also that the Kingdom of God may come upon them, whereby the Darkness of their Sins being dispelled, and being illustrated with the Rays of the Divine Light, they may be restored into their former Dignity of being the Children of God; that all Heretics and Schismatics being taken away, and all Offences and all causes of Sin cast forth out of his Kingdom, our Heavenly Father may purge the Floor of his Church, that in worshipping God devoutly and holily, she may enjoy a quiet Peace and Tranquillity. Lastly, Thirdly. we pray that God alone may live in us, and he alone may reign in us, that hereafter there be no place for Death; but that it may wholly be swallowed up in the Victory of Christ our Lord, who having scattered and dispersed all the Principality of the Enemies, by his own Power and Might he may subject all things under his Government. And it shall be the Curate's Care, XXIV. The Curate's Duty in this case. to teach the Faithful, what the Reason of this Petition requires, with which Thoughts and Meditations being furnished, they may make these Prayers devoutly to God. And First, they shall exhort them, to consider the Force and Meaning of that Parable used by our Saviour, The Kingdom of Heaven is like to a Treasure hidden in a Field, which he that found it in the Ground, hid, and for joy thereof, goes and sells all that he has, and buys that Field. For he that knows the Riches of Christ our Lord, XXV. All things seems vile when we know God's Kingdom. will despise all things in comparison of them, all Excellencies, Riches and Power will seem mean to him; for nothing can be compared to that most precious Jewel, or be able to stand before it. Wherefore those that know it, Phil. 8. will cry out with the Apostle, I account all things but loss, and esteem them but as Dung, that I may gain Christ. This is that famous Jewel of the Gospel, Matth. 13.45. for which he that sells all his Goods and gives the Money thereof, shall enjoy everlasting Happiness. O happy we, XXVI. How precious this Jewel of didivine Grace is. Rom. 8.15. if Jesus Christ would give us so much Light as to see this Jewel of Divine Grace, whereby he reigns in those that are his; for we would sell all that we have, yea and our very selves, to buy and secure this; for then at last we might assuredly say, Who shall separate us from the love of Christ? But if we would know what is the exceeding Excellency of the Kingdom of Glory, let us hear the Words and Sentences of the Prophet and Apostle agreeing in the same: Isa. 64.2. 1 Cor. 2.9 Eye has not seen, neither has Ear heard, nor has it entered into the Heart of Man, what things God has prepared for them that love him. Now, XXVII. That we may be heard, we must pray with Humility. for the obtaining what we desire, it will be very profitable to consider with ourselves what we are, i. e. the Offspring of Adam, justly cast out of Paradise, and Exiles; whose unworthiness and Perverseness might rather deserve God's utmost Hatred and eternal Punishments. XXVIII. The Advantage of self-despising. The First. Wherefore it then behoves us to be of an humble and lowly Spirit. Our Prayer also will be full of Christian Humility. And wholly distrusting ourselves, The Second. we will betake ourselves, as that Publican did, to God's Mercy. And ascribing all to his Bounty, Third. Rom. 8.15. we will give him immortal Thanks, who has given us his Holy Spirit, encouraged by whom, we may be emboldened to cry, Abba, Father. And we shall take Care and Consideration what we are to do, The Fourth. and on the contrary what to avoid, that we may come to the Kingdom of Heaven. For we are not called of God to Idleness and Sloth; Note. for, says he, Matth. 11.12. the Kingdom of Heaven suffers Violence, and the violent take it by force. And if thou wilt enter into Life, Matth. 19.17. keep the Commandments. It is not enough therefore to seek the Kingdom of God, XXIX. We must labour together with Grace. unless Men labour and toil for it, for they ought to help and serve that Grace of God in holding that Course which leads to Heaven. God never forsakes us, Note. for he has promised to be with us always: How ought this one thing therefore to be regarded of us, that we forsake not God and ourselves? And in this Kingdom of God, XXX. The defence of our Salvation and how great. which is his Church, are all things, wherewith he defends the Life of Man, and perfects their eternal Salvation: Multitudes of Angels which are invisible, and the Benefit of visible Sacraments full of Celestial Treasures; in these things there is so much Security appointed us by God, that we may be safe, not only from the Government of our worst Enemies, but we are able to cast down and tread under our feet even the very Tyrant himself, and his wicked Accomplices. Wherefore let us lastly pray earnestly of God's Spirit to command us to do all things according to his Will; XXXI. What we pray for in this Petition in the Fourth place. that he would take away the Kingdom of Satan, that he may have no Power over us in that great Day, that Christ may overcome and triumph, that his Laws may prosper thro' the whole World, that his Decrees may be kept, that he may have no Traitor or Deserter, but that all may behave themselves so, that they may come cheerfully, into the presence of God's Kingdom, and may come to the Possession of the Kingdom of Heaven, appointed for them from all Eternity, where they shall be blessed and enjoy an everlasting Age with Christ. The THIRD PETITION. Thy Will be done. SEeing that it is said of Christ our Lord, I. How properly this Petition follows the other. Not every one that says to me, Lord, Lord, shall enter into the Kingdom of Heaven; but he that does the Will of my Father which is in Heaven, he shall enter into the Kingdom of Heaven: Whoever they be that desire to enter into that Heavenly Kingdom, aught to pray that his Will may be done. Wherefore this Petition is put immediately after that of the Kingdom of Heaven. Now that the Faithful may understand how necessary that is to us, II. The necessity of this Petition. which we pray for in this Petition, and how great a heap of saving Gifts we obtain by the begging thereof, the Curates shall show from the Miseries and Afflictions wherewith Mankind was oppressed, by reason of the Sin of our first Parents. For at the Beginning God implanted in all Created things the desire of their proper Good; III. The state of Nature as entire. that by a kind of natural Propension, they might seek and find their own proper End, from whence they might never turn aside, unless hindered from without themselves. Now in the Beginning this Power of desiring God, who is the Author and Parent of his Happiness, was by so much the more clear and excellent in Man, because he was capable of Reason and Counsel. Now when as the other Creatures void of Reason, IU. How great mischief the fall by Sin caused. kept this desire which was naturally inbred in them; which as at first they were created good by Nature, stood so in that State and Condition, and continue so to this Day: but miserable Man kept not his course; for he not only lost the good of Original Justice, wherewith he had been dignified and adorned by God above the Power of his own Nature; but has also obscured the chief Study of Virtue in his Mind, Psal. 52.3. For all are gone out of the way; they are altogether become unprofitable, there is none that does good, no not one. For the Thoughts and Imaginations of Man's heart● are set upon evil, V How corrupt Man is. Gen. 8.21. from his youth upwards. So that it may easily be perceived, that there is no one of himself wife to Salvation; but that all Men are prone to Evil, and that the evil Thoughts of Men are innumerable, while they are carried headlong with raging desire of Anger, Pride, Ambition, and almost all kinds of evil. In which Evils, VI The exceeding great misery of Man by the fall. though we are daily busied; yet which is the utmost Misery of Mankind, there are many of those Evils which seem to us to be not at all evil; and this shows the notable Calamity of Men, who being blinded with their Lusts and Desires, see not, and think those things to be for their Welfare, which are very infectious, yea, and are carried headlong in pursuit of those things that are dangerously Evil, as to a desirable and excellent Good; and abhor those things that are honest and good, as the contrary thereof. This false Opinion and Judgement God detests in these words, VII. Man by the Fall, fell into God's Hatred. Woe to them that call evil good, and good evil, putting Darkness for Light, and Light for Darkness, putting Bitter for Sweet, and Sweet for Bitter. Isa. 5.20. Therefore to put these Miseries before men's Eyes, VIII Two ●●●ellent Similitudes. the Scripture compares us with them that have lost the true Sense of Taste; whence it comes to pass, that they are Strangers to wholesome Food, and seek the contrary. And they further compare us with Sick persons; for as they, while their Distemper lasts, cannot discharge the Offices and Parts of healthy and sound Men: So neither can we, do those things that are acceptable to God, without the Assistance of divine Grace. But if, IX. Man void of Grace can do no hang towards his Salvation. while we are thus affected, we go about any such things, they are but trivial, and such as are of little or no moment to the obtaining the Bliss of Heaven. But to love and serve God as is fit, it being a matter too great and high for us, we could never be able to do it without the Help of Divine Grace. Although that Comparison is also very proper, An excellent Similitude. to signify the miserable Condition of Mankind, when we are said to be like Children, who being left to their own Will, are rashly moved at all things: We are, I say, Children and foolish, wholly given to idle Chat and frivolous Actions, if forsaken of the Divine Assistance; for thus Wisdom reproves us, Prov. 1.22. How long, ye little ones, do ye love Infancy, and Fools desire those things that are for their Hurt? 1 Cor. 14.20. And after the same manner the Apostle exhorts; Be not Children in Understanding, X. The great need we have of divine Help. although we are employed in greater Vanity and Error than little Children, who yet want the Wisdom of Men, to which notwithstanding, in time, they may come of themselves; but to the Divine Wisdom, which is necessary to Salvation, we can never aspire, but by Gods teaching and assisting us. For except Gods help be present with us, we cast away those things that are truly good, and wilfully rush upon our own Destruction. Now he that by God's Grace has this Darkness of Mind removed, XI. How profitable the knowledge 〈◊〉 our own Darkness is. can see these Miseries of Men; and being awakened from his dead Sleep, can feel the Law of his Members, and perceive his Sensual Desires fight aga nst the Spirit, and can despise every Propensity of Nature to Evil; who is there that can choose but with an earnest Study, seek out a fit Remedy against this so great an Evil, wherewith we are so oppressed by the Corruption of Nature, and search out that Rule to which the Life of a Christian is to be directed and conformed? Now this is the very thing which we beg, XII. In this Petition is desired a Remedy for all our Weakness. when we thus pray to God, Thy Will be done. For, whereas by casting off our Obedience, and neglecting the Will of God, we fall into these Miseries; God offers us only this one Remedy of all our Evils, that at last we would live according to his Will, which by Sin we have despised, and that we would measure all our Thoughts and Actions by that Rule; which that we may be able to do, we humbly beg it of God, Thy Will be done. They also, XIII. This Petition necessary even for the Just. in whose Souls God already reigns, and who are illuminated with the Rays of Divine Light, by benefit of whose Grace they obey the Will of God, must hearty beg it. Which things, though thus obtained, yet properly they are against our Desires, by reason of our proneness to Evil, which is rooted in men's Hearts. So that though we were such kind of Persons, yet in this case we are in very great danger from ourselves, lest being drawn away and enticed by our Lusts, which war in our Members, Jac. 4.1. we again turn aside from the way of Salvation: Of which Danger our Lord admonishes us in these words; Mat. 26.41. Watch and pray, that ye enter not into Temptation: The Spirit indeed is ready, but the Flesh is weak. Vide Hier. lib. 2. advers. Jovin. & Aug. de Haeresi 6. For it is not in the power of Man, XIV. Even j stified Persons endure the Affections of the Flesh. no not even in his who is justified by the Grace of God, so to subdue the Affections of the Flesh, as never after to rise up against him; for when the Grace of God heals the Minds of those that are justifed, he heals not their Flesh also; of which the Apostle writes thus: For I know that in me, i. e. in my Flesh, dwells no good thing. Rom. 7.18. For as once the First Man lost his Original Justice, XV. Since Adam's Fall no one could govern his Desires. whereby his Desires were governed as with a Bridle, his Reason could never so contain them in their Duty, as not to seek after those things which are even against Reason. In that part of Man therefore Sin dwells, i. e. the Incitement to Sin, as the Apostle writes, that we may know, that it abides not with us a Guest for a time, but that it always remains as an Inhabitant in our Body, in the House of our Members, as long as we live. Therefore that we may stoutly withstand our domestic and inbred Enemies, Note. we easily see, that we are to fly to God's Help, and to beg that his Will may be done in us. And now the Faithful must be made to know, XVI. What Will of God is here understood. what the Force of this Petition is; where omitting many of those things which are profitably and largely disputed by Learned Schoolmen concerning God's Will, we say, That here the Will is taken for that which they use to call a Sign, i. e. for that which he has commanded or warned us either to do, or to beware of. Wherefore by the word Will, XVII. This Will signifies all God's Commandments. in this place, are comprehended all things that are proposed to us for the obtaining of the Bliss of Heaven, whether they belong to Faith or Manners; and lastly, all things whatsoever Christ our Lord, either by himself, or by his Church, has commanded or forbidden us to do: Of which Will, the Apostle writes thus: Be ye not unewise, but understanding, what the Will of God is. Ephes. 5. v. 17. When therefore we pray, XVIII. What is here prayed for First. Secondly. Thy Will be done, we first of all pray, That our Heavenly Father would give us Power to obey his Divine Commands, and to serve him in holiness and justice all our days. To do all things according to his Will and Pleasure. Thirdly. To do those Duties of which we are admonished in Sacred Scriptures. To perform all other things by his Direction, Fourthly. which they teach them that are born, not of the Will of the Flelh, but of God; following the Example of Christ our Lord, who became obedient to Death, even the Death of the Cross. To be ready to endure all things, Fifthly. rather than in the least to departed from his Will. Nor is there any one that more ardently burns with the Love and Study of this Petition, XIX. Who pray this hearty. than he to whom it is given to behold the exceeding great Dignity of those that obey God: For he understands that Saying to be most true, Whosoever, says our Lord, will do the Will of my Father which is in Heaven, he is my Brother, and Sister, and Mother; that is, I am most closely joined with him in all the Bonds of Love and . Bern. Serm. 3. de S. Andrea. There is scarcely any of the Saints but earnestly besought God for the exercise of this Petition; XX. How often this Petition repeated by the Saints. all have very often used this Prayer, though in a different Expression; among whom we see the admirable and excellent David thus in a different manner praying: For one while he says, Would God my Ways were directed to keep thy Justifications; another while, Led me into the Way of thy Commandments; another while, Order my Steps according to thy Word, and let no Injustice rule over me. Hither belong those Say, Give me Understanding, that I may know thy Testimonies. He often uses the same Sense in different words; and these Places are diligently to be observed and explained to the Faithful, that all may know how great a Store and Plenty of wholesome Matters is contained in the First Part of this Petition. In the second place, XXI. What we detest by this Petition, in the seventh place. Gal 5 19 Rom. 8.13. when we pray, Thy Will be done, we detest the Works of the Flesh, whereof the Apostle writes thus: Now the Works of the Flesh are manifest, which are these, Fornication, Uncleanness, Immodesty, Wantonness, etc. And, If ye live according to the Flesh, ye shall die: And we pray, That God would not suffer us to accomplish those things which our Sense, our Lust, our Weakness would persuade us to, but that he would govern our Will. Now voluptuous Persons are Strangers from this Will of God, XXII. This Petition not well made by the Voluptuous. being bend wholly upon the thought and care of Earthly things: For they are carried headlong by their Lust to the enjoyment of that they desire, and place their Happiness in the enjoyment of their evil Desires; insomuch that they call him happy that obtains whatsoever he lust's for. We, What we here pray for, in the sixth place. on the contrary, pray God, as the Apostle says, That we may not follow the care of the Flesh in its Desires, but that his Will may be done. Not that we are easily brought to beg of God, XXIII. Hard to make this Petition aright. not to satisfy our Desires; for this purpose of Mind has some difficulty, that we seem in a sort to hate ourselves while we pray thus; which those Men account no better than Folly, who are wholly bend 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 desired, than he that obtains not that thing which he excellently prayed for. Although we do not only pray God not to grant us what we desire of ourselves, since it is manifest that our Desires are corrupt; but also not to give us what by the persuasion and impulse of the Devil we sometimes pray for as a Good. That Wish of the Prince of the Apostles seemed very excellent, Note. An Example. and very full of Devotion, when he would have persuaded 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. What 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 men's Souls, but to save them, Luc. ●. 54. Nor ought we to pray God that his Will may be done, What ninthly only when we desire what is evil, or has the show of evil; but also when indeed it is not evil: as when the Will follows that first Inclination of Nature, that it desires those things which preserve Nature, and rejects those things that seem contrary to it. Wherhfore when we are come to that Point, A singular Example. as to pray for any thing of that kind, then let us hearty 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 moved with a natural Fear of Torments, and the Bitterness of Death, yet even in that utmost Horror of Grief, he submitted his own Will 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 used Force upon their Desires, and have subjected their own to the Will of God; yet without God's Help, by which we are protected from Evil, and directed to Good, we cannot escape Sin. We 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 William. We also pray, What fourteenthly. That the whole World may receive the Knowledge of his Will, and that the Mystery of God, which was hidden from all Ages and Generations, may be made known and evident to all. We pray further for the Form and Prescription of this Obedience, What f f●teenthly. to wit, that it be directed according to that which the Blessed Angels observe in Heaven, and the other Choir of Celestial Souls do keep; that as they do freely and with the utmost willingness obey God, so we may most cheerfully obey his Will, in the exact manner as he would have us. And in the Work and Service we do for God, XXVI. How God must be served. He requires of us our utmost Love and highest Charity; that though in hope of the Reward of Heaven we have wholly devoted ourselves to him; yet that we so hope for it, as it has pleased his Divine Majesty, that we should enter upon that Hope. Wherhfore let all our Hope be resolved into Love towards God, who has offered to our Love eternal Bliss. For there are some who cheerfully 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 moved only with Love and Devotion, regard nothing in him whom they serve, but his Goodness and Virtue; in consideration and admiration whereof, they esteem 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 Labour to be obedient to God, XXVIII. The manner of our Obedience. Ps. 102. ●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. Which, XXIX. The Explication of S. Cyprian. if any one, following S. Cyprian, thus interpret it, as though by In Heaven, were meant among good and devout Persons, and by In Earth; were meant among the Wicked and Impious: We 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 Will of God. This Petition does also contain a Thanksgiving: XXX. In this Petition there is also Thanksgiving. For we reverence his most holy Will, and being filled with the greatest Joys, we celebrate all his Works 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 Supreme 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 honour God's Will, that we are dignified with his Heavenly Light: For having snatched us out of the power of Darkness, he has put us in the Kingdom of the Son of his love. Colos. 1.13. But, XXXII. What we are to meditate on from this Petition. that in the last place, that may be explained, which belongs to the Meditation of this Petition, we must return to that which we touched upon in the Beginning, that the Faithful in the Pronouncing of this Petition, aught to be of an humble and lowly Spirit, considering with themselves, the violence of Desires, which yet is rooted in their very Nature, and repugnant to the Will of God, thinking itself, while containing itself in its own Duty, to be below all other Natures; whereof it is thus written, All things serve thee, and especially, that he is but feeble, who cannot only not do some Work acceptable to God; but cannot so much as design it, unless assisted by God's Help. Psal. 118.91. Now because nothing is more great or magnificent, XXXIII. Wherein Man's greatest glory is placed. nothing more excellent, than, as we said before, to serve God, and to lead our Life according to his Law and Commandments, what can be more desirable to a Christian than to walk in the Ways of the Lord, than to think nothing in his Mind, than to undertake to do nothing that may be contrary to Gods Will? He therefore that would follow this Exercise, XXXIV. All things out ill to them that submit not themselves too God. and would keep himself carefully to that Resolution, let him search out of the Divine Books, for the Examples of those to whom all things succeeded ill, when they would not reduce the Reason of their own Counsels to the Will of God. Lastly, let the Faithful be admonished to rest satisfied in the simple and absolute Will of God. And let him that seems to himself to be in a lower Condition than his Dignity requires, bear it patiently. Let him not forsake his own Order, but abide in his own Vocation, in which he is called. And let him subject his own Judgement to Gods Will, who does better for us than we can wish to ourselves. If we are pressed with Poverty or Want, XXXV. How Men may live contented. if with Sickness of Body, if with Persecutions, if with other Troubles and Difficulties, we must certainly assure ourselves, that none of these things could come upon us, without the Will of God, which is the highest Rule of all things; and therefore that we ought not to be much moved, but to bear them with an undaunted courage, always having in our Mouths that Saying, Joh 1.21. The Will of the Lord be done. And that of blessed Job, As it pleased the Lord, so has it been done. The Lords Name be praised. The FOURTH PETITION. Give us this Day our daily Bread. THE Fourth Petition, I. The Reason of the Order of the seven Petitions. and the rest that follow afterwards, wherein we properly and namely beg necessary Reliefs for our Souls and Bodies, are referred to the former Petitions: For our Lord's Prayer has this Order and Rule, that the begging of those things which belong to the Body and to the Defence of this Life, follows after the Petitioning for Divine Matters. For as Men are referred to God, II. All our concerns to be referred to God. as to their ultimate End: So after the same manner the Goods of this Life, are directed to the Divine (good things,) which indeed are therefore to be wished and prayed for, either because the Order of God so requires it, or because we want those Assistances, to the obtaining of Divine good things, that by their Help, we may attain to the End proposed, which consists in the Kingdom and Glory of our Heavenly Father, and in doing and performing of those Commands which we know to be the Will of God. Note. Wherefore we ought to refer all the Power and Reason of this Petition to God and to his Glory. The Curates therefore shall discharge their Duty to their Faithful Hearers, III. Temporal things to be prayed for according to God's appointment. that they may know that in praying for those things that belong to the Use and Advantage of Earthly Matters, that our Minds and Desires are to be directed according to God's Appointment; nor are we to go aside from that in the least. For what does the Apostle write in this Case? We know not what to pray for as we ought. We sin very much in these Petitions for Earthly and fading things. These good things therefore are to be prayed for as we ought, Note. lest making Request for any thing amiss, we receive this Answer of God, Ye know not what ye pray for. Matt. 20.22. Now the Purpose and Design of him that prays, IU. How to know whether our Prayer be good or bad. will be a sure note of judging which Petition is evil, which good: For if any one prays for Earthly things with such a Heart as to think those things to be altogether good, and to rest satisfied in them, as in his desired End, and seeks nothing else; without doubt he prays not as he ought. For, as S. Austin says, we seek not these Temporal things as our Goods, but as our Necessaries. Lib. 2. de Serm. Domini in monte. Cap. 16. Item Epist. 121. c. 6. And the Apostle in his Epistle to the Corinthians teaches, Note. That all things belonging to the necessary Uses of Life, are to be referred to God's Glory: 1 Cor. 10.31. For whether ye eat, says he, or drink, or whatsoever else ye do, do all to the Glory of God. But that God's Faithful may see of how great necessity this Petition is, V How the necessity of thi● Petition is to be showed. the Curates shall observe, how great need we have of these outward things for Food and Preservation of Life; which they will the better understand, if they compare those things together, which were needful to our first Father, and to the rest of Mankind afterwards for Life. For though he in the most ample Estate of Innocency, VI The difference between the State of Innocency and of Nature after the Fall. from whence he, and all his Posterity, thro' his Fault, fell, had need of Food to refresh his Strength; yet there is a great difference betwixt the Necessities of his, and of our Life. For he had no need of Clothes to cover his Body, nor of a House for his shelter, nor of Arms for his Defence, nor of Physic for his Health, nor of other things, the Help whereof we stand in need of to defend the Weakness and Frailty of our Nature; that Fruit which the blessed Tree of Life yielded, was sufficient to him for an immortal Life, which since it never gave for any Labour of his, or his Posterity. Nor was Man to be idle in those so great Delights of Paradise, VII. Adam laboured in Paradise. to occupy which, God placed him in that Habitation of Pleasure; but no Labour had been troublesome, no Discharge of Duty had been at all unpleasant to him, he had for ever enjoyed the most delightful Fruits from his Tillage of those fruitful Gardens, nor had his Labour or his Hope at all ever deceived him. But his Posterity is not only deprived of the Fruit of the Tree of Life, VIII. How great the Misery of Adam's Posterity is. but also is condemned with that dreadful Sentence, Cursed is the Forth by thy act; in labour shalt thou eat thereof all the Days of thy Life, Briers and Thorns shall it bring thee forth, and thou shalt eat the grass of the Earth, in the sweat of thy face shalt thou eat thy Bread, till thou return to the Earth out of which thou wast taken; for Dust thou art, and into Dust shalt thou return. To us therefore all things are fallen out contrary to what they had done to him and his Posterity, IX. Among these Miseries, which is the greatest. if Adam had been obedient to God's Command. All things therefore are altered and changed for the worst. Among which this is very lamentable, that for our exceeding great Charges, utmost Labour and Sweat, we very often receive no Fruits, when the Seed we sow turns to bad standing Corn, or is choked with Weeds, or is stricken with Storms, Winds, Hail, Blasts, Cankers, and so perishes and is destroyed; so that all the whole Labour of the Year in a short Time, by some Calamity of the Air or Earth, comes to nothing: And this happens for our Wickedness, at which God being angry, does not bless our Labours. But that dreadful Sentence remains, which at first he pronounced against us. Gen. 3. The Pastors therefore in handling of this Point, X. men's Labour but vain unless God bless it. shall labour that the Faithful may know, that Men fell into these straits and Miseries by their own Fault, that they may understand that they must labour and sweat in getting those things that are necessary for Life; but yet except God bless their Labour, that all their Hope will deceive them, and all their striving be in vain; For neither is he that plants any thing, nor he that waters; but God that gives the Increase. And, Except the Lord build the House, they labour but in vain that build it. 1 Cor. 3.7. Psal. 126.1. The Curates therefore shall teach, XI. Whence the Necessity of Prayer proved. that there are almost innumerable things, which if we want, we either lose Life, or render it very uncomfortable. For this want of things, and this Weakness of Nature being known, Christians will be compelled to go to their Heavenly Father, and humbly to beg of him both Earthly and Heavenly good things. They will imitate that Prodigal Son, An Example Luc. 15. who when in a far Country he began to want, nor was there any one that would give him so much as Peas-husks to eat, when he was hungry, returning afterwards to himself, he understood that there was no Remedy to be expected any where for those Evils wherewith he was pressed, but from his Father. And here also the Faithful will come with more Confidence to pray, XII. How Faith given to them that pray. if in their Minds they consider the Divine Goodness, that his Fatherly Ears are always open to the Voice of his Children; for while he exhorts us to seek our Bread, he promises that he will bestow it abundantly upon them that rightly ask it of him: for by teaching us how to ask it, he exhorts us to ask it; by exhorting, he enforces us to ask it; by enforcing us to ask, he promises to give it; by promising to give it us, he leads us into a certain Hope of obtaining it. The Minds of the Faithful therefore being stirred up and inflamed, XIII. What we pray for in this Petition. it now follows, that we show what is prayed for in this Petition; and First, what Bread that is, which here we ask. We must know therefore that in Sacred Scripture by this Word Bread are signified many things, XIV. What is meant by the Word Bread. but especially these two: First, whatsoever we use for Food and other Provisions for the Body, for Preservation of Life; and than whatsoever is given us of God's Blessing for the Life and Salvation of our Spirit and Soul. Now here we ask Relief for that Life which we lead here in the Earth, XV. What we here pray for. First. and this by the Authority of the Holy Fathers that thought so. Wherefore they are not to be heard, XVI. Earthly good things may lawfully be prayed for. that say that Christians may not ask of God the Earthly good things of this Life: For there are against this Error, besides the concurring Sense of the Fathers, very many Examples both of the Old and New Testament. For Jacob vowing, prayed thus, An Example Gen. 28.20. If the Lord will be with me, and keep me in my way, by which I walk and give me Bread to eat and Clothes to put on, and that I return in safety to the House of my Father; the Lord shall be my God, and this Stone which I have put up for a Monument, shall be called the house of God, and of all that thou shalt give me, I will offer to thee the Tithes. And Solomon also prayed for certain Relief of this Life, Another. Prov. 30.8. when he prayed thus, Give me neither Beggary nor Riches, but give me only Necessaries for Food. And what shall we say, Others out of the New-Testament. Matth. 24.20. when the Saviour of Mankind commands us to pray for those things, which no one dares deny, do belong to the use of the Body? Pray ye, says he, that your flight be not in Winter, or on the Sabbath. And what say we of S. James, Jac. 5.13. whose Words are these, Is any of you sad? let him pray: Is any one cheerful? let him sing. And what of the Apostle, who says thus to the Romans, Rom. 15.30. I beseech you, Brethren, thro' our Lord Jesus Christ, and thro' the Love of the Holy Ghost, that ye help me in your Prayers to God for me, that I may be delivered from the Infidels that are in Judea. Wherefore, XVII. Earthly good things are here pray'd for. when God gives leave to the Faithful to ask the Comforts of human things, and this perfect Form of Prayer was delivered by Christ our Lord; there is no doubt left that this is one of the seven Petitions. Besides, XVIII. What we pray for Secondly. we beg our daily Bread, i. e. Necessaries for Food, and under the name of Bread, whatsoever is sufficient both for ● loathes to cover us, and for Food to sustain us, whether it be Bread, or Flesh, or Fish, or whatsoever else we can think on. For we see that Eliseus used this manner of speaking, An 〈…〉 ple. 4 Reg 6.22. when he admonished the King to give Bread to the Assyrian Soldiers, to whom a great abundance of Meat was given. And we know that it was written concerning Christ our Lord, Another. He entered into the House of a certain Prince of the Pharisees on the Sabbath-day to eat Bread: Luc. 14.1. by which word we see is signified whatsoever belongs to Meat and Drink. For the perfect Signification of this Petition, XIX. We here pray for necessaries only. we must further observe, that by the Word Bread, we are not to understand, an abundant and exquisite plenty of Meat and Clothes; but only what is simply necessary, as the Apostle wrote, Having Food and Raiment, 1 Tim. 6.8. Prov. 30.8. let us therewith be content. And Solomon, as we said before, prayed, Give me only necessary Food. And of this Sparing and Frugality we are admonished in the next Word: XX. We here pray for nothing for Luxury. For when we say Our, we pray for that Bread that is for our Need, not for Wantonness. Neither do we say Our, as though we were able to get it by our own Industry, without God: Psal. 100LS. (For David says, All things wait on thee, to give them Meat in season: when thou givest it them, they gather it; when thou openest thy Hand, all things are filled with Goodness. And in another place, The Eyes of all things hope in thee, O Lord, and thou givest them their Meat in due season) but because it being necessary for us, it is given us of God the Father of all, who by his Providence feeds all things living. And for this cause also it is called Our Bread; XXI. Why this Bread is called Ours. because we are to get it lawfully, not by Wrong, Deceit or Theft: For whatsoever we get to ourselves by ill Arts, it is not ours, but other men's; and very commonly, either the Getting of it, or the Possession, or at least the spending of it, is very Calamitous; but on the contrary, according to the Sentence of the Prophet, there is great Peace and Happiness, in the honest and toilsome Profits of pious Men: Psal. 127.2. For, says he, because thou shalt eat the labours of thy hands, happy art thou, and well it will be for thee. And now for those that seek their Bread by their honest Labour, XXII. God blesses the Laborious. Deut. 28.8. God promises them the Fruit of his Blessing, in that place, The Lord will send his Blessing upon thy Stores, and upon all the works of thy hands, and he will bless thee. Nor do we only beg of God for ourselves, XXIII. What we pray for, Thirdly. that we may use that, which thro' our Sweat and Labour we have gotten by the help of his Bounty; for that is truly called Ours: but we pray also for a good Heart, that what we have justly gott'n, we may also well and wisely make use of. Daily. In this Word also lies an Admonition to Frugality and Parsimony, XXIV. By the word Daily we are taught Frugality. of which we spoke last; for we pray not either for Dainties, or many sorts of Meat, but only for that which satisfies the Necessities of Nature; so that here they may be ashamed, who being weary of common Meat and Drink, seek for the most rare sorts of Dainties and Wines. Nor by this Word Daily, XXV. The same Word condemns Covetousness. Isa 5.8. are they less blamed, against whom Isaias utters these; dreadful Threats, Woe to you that join house to house and field to field, even to the utmost extent of place, will you only dwell, in the midst of the Earth? For the Covetousness of these Men is inexpressible, of whom it is thus written by Solomon, Eccle. 5.6. A covetous Man will not be satisfied with Mony. Hitherto belongs also the Saying of the Apostle, 1 Tim. 6.9. They that will become rich, fall into temptation and the snare of the Devil. Besides, XXVI. It shows us to be mortal. we call it Our daily Bread, because we are fed therewith for the Supply of our Vital Moisture, which is daily consumed by the force of natural Heat. Lastly, XXVII. It teaches us to pray diligently. there is this Reason for this Word, because it is to be prayed for daily, that we may be kept in this practice of loving and worshipping God; and that we may assuredly persuade ourselves, as true it is, that our Life and Health depends upon God. Give us. How much matter these two words afford, XXVIII. The Force of these words to be explained. Luc. 4. to exhort the Faithful devoutly and holily, to worship and reverence the infinite Power of God, in whose hands are all things; and to loathe that wicked Pride of Satan, All things are delivered to me, and I give them to whom I will, there is none that sees not; for at the pleasure of God alone, all things that are given, are preserved and increased. But what need is there, XXIX. The Rich beg their daily Bread. may some one say, for Rich Men to pray for their daily Bread, seeing they abound with all things? They have this Necessity for praying in this manner; not that those things may be given them, of which, by God's Bounty, they have enough; but that they lose not those things which they have in abundance. Wherefore as the Apostle writes, 1 Tim. 6.27. Let them hence learn not to be overwise, nor to trust in uncertain riches; but in the living God, who gives to all men all things liberally to enjoy. Note. Now S. Chrysostom gives this Reason for this necessary Petition. Hom. 14. oper. imperfect. in Matth. not only that he would supply us with Food, but that when the Hand of the Lord does relieve us with giving to our daily Bread, a wholesome, and therefore a healthful Virtue, he would cause our Food to nourish our Body, and our Body to be serviceable to our Soul. But what is the Reason why we say, XXX. Why we pray here in the plural Number. Give us, in the the Plural Number, and not Give me? Because it is the Property of Christian Charity, not that every one be careful for himself only, but that he take pains for his Neighbour also; and in taking care for his own Advantage, that he remember others also. Add hereto, Another Reason. that the Gifts which God gives to any one, he gives not to the End, that he alone should possess them, but that he should communicate to others, what things he has above Necessity: For says S. Basil, Hom. 6. varior. arg. & S. Ambrose Serm. 81. It is the Bread of the Needy which thou detainest, it is the of the Naked which thou loock'st up, it is the Redemption, the Freedom, the Money of the Miserable, which thou hidest in the Earth. This Day. This Word admonishes us of our common Infirmity: XXXI. What this word to Day signifies. For who is there, that if by his only Labour he be past Hope to be able to provide the necessary Expenses of Life for a long while, does not trust at least that he shall provide Food for one Day? But neither does God allow us the Power of this Confidence, since he commands us to beg our Meat of him every Day. Which Sentence has this necessary Reason, XXXII. The Lord's Prayer to be said daily. because we all want daily Bread, therefore we must all daily use the Lords Prayer. And thus much of the Bread, which being received into our Mouth, nourishes and sustains our Body, which God of his admirable Bounty bestows upon all in common, as well on the Faithful as Infidels, as well on the Pious as Impious, Matth. 5.46. Who causes his Sun to rise upon the Good and upon the Evil, and reins upon the Just and on the . The other Bread, XXXIII. Fourthly, we here pray for Spiritual Bread. and which we also pray for in this place, is Spiritual, whereby all things are signified, whatsoever are required for the Safety and Salvation of the Spirit and Soul. For as the meat, wherewith the Body is nourished and sustained, is of many sorts; so the Meat which preserves the Life of the Soul and Spirit, is not of one kind only. For the Word of God is the Food of the Soul: First. For Wisdom says, Prov. 9.5. Come ye, eat of my Bread, and drink of my Wine which I have mingled for you. Now when God takes away from Men the Use of this Word, XXXIV. When the Food of God's Word is taken away Amo● 8.11. which he uses to do when he is much provoked by our Sins, he is said to send a Famine upon Men: For thus it is in Amos; I will send a Famine upon the Earth, not a Famine of Bread, or a Thirst of Water, but of hearing the Word of the Lord. Now as it is a certain Sign of Death approaching, XXXV. A singular Comparison. when Men cannot take Food, or having taken it, cannot keep it; so it is a very great Argument that their Salvation is in danger, who either desire not God's Word; or, if they have it, will not endure it, and pour out that impious Cry against God, Job. 21.14. Depart from us, we desire not the knowledge of thy Ways. In this Madness of Soul, XXXVI. The Despisers of God's Word. in this Blindness of Mind they are taken, who disregarding those Catholic, both Bishops and Priests, that are put over them, and cutting themselves off from the Holy Roman Church, have given themselves over to be governed by Heretics, that corrupt the Word of God. But then, XXXVII. Christ the Bread of the Soul. Joh. 6.15. Christ our Lord is the Bread of the Soul: For he says of himself, I am the Living Bread that came down from Heaven. It is past belief, with how great Pleasure and Joy this Bread then fills devout Souls, they are most afflicted with Earthly Troubles and Inconveniences. That holy Choir of Apostles may serve us for an Example, of whom it is thus recorded, Act. 5.41. They went out from the presence of Council, rejoicing. The Books of the Lives of Holy Men are filled with Examples of this kind. And of those inward Joys of Good Men, God speaks thus, Apoc. 2.17. To him that overcomes, I will give the hidden Manna. But especially this Bread is Christ our Lord, XXXVIII. Christ in the Eucharist is the Bread of the Soul. which is substantially contained in the Sacrament of the Eucharist. This unspeakable Pledge of his Love he gave us, when he was about to return to his Father; of which he said, He that eats my Flesh, and drinks my Blood, dwells in me, and I in him. Take ye and eat; This is my Body. Job. 6.65. Mat. 26.6. 1 Cor. 11.64. And the Curate shall fetch those things which belong to the profit of the Faithful, from that place where the Force and Virtue of this Sacrament is particularly explained, Pag. 181. And here it is said, XXXIX. How Christ in the Eucharist is the Bread of the Soul. Our Bread, because it belongs to the Faithful, i. e. to those, who joining Charity with Faith, by the Sacrament of Penance wipe away the Spots of Sin; who remembering themselves to be the Children of God, take and worship this Divine Sacrament with the greatest Holiness and Veneration they are able. Vide Tertul. lib. de Orat. Cypr. item de Orat. August. & alios, locis citatis supra, pag. 473. But why is it called Daily? There is a twofold Reason: XL. Why Christ is called our daily Bread. Psal. 54.25. The one is, That in the Sacred Mysteries of the Christian Church it is offered to God daily, and given to those that devoutly and holily desire it: The other is, That we ought daily to receive it, or at least, so to lead our Life, as to be fit daily to take it and eat it. Let those that think otherwise, Note. unless by reason of a long Interval, they ought not to he fed with this saving Banquet of the Soul, hear what S. Ambrose says; If it be thy Daily Bread, why dost thou take it but once a Year? Lib. 5. Sap. c. 4. Vide etiam de Consec. dist. 2. But in this Petition the Faithful are specially to be exhorted, XLI. The Issue of this Petition to be left to God. That when they have honestly and well advised, and been industrious in getting the Necessaries of Life, they leave the Success to God, and refer their Desires to his Pleasure, Psal. 45.23. who will not always leave the Just in a tottering condition. For either God will grant the things desired, Note. and so they shall have their Wish; or else he will not grant them, and that is a most certain Argument, that what is desired, is neither for their Salvation nor Advantage, since God denies it to the Pious, who takes greater care of their Welfare than themselves do. Upon this Point the Curates may enlarge themselves, in explaining those Reasons which are excellently collected by S. Austin in his Epistle to Proba. The last thing in discoursing upon this Petition, is this: XLII. Why God gives good things to Rich Men. That Rich Men well consider their Wealth and Plenty, and that they received them from God; and let them think with themselves, that those good things are therefore heaped upon them, to distribute them to the Needy. To which sense agree those things that are disputed by the Apostle, in his first Epistile to Timothy; 1 Tim. 6.17. whence the Curates may fetch Divine Precepts enough for the clearing this Point, both profitably and savingly. The FIFTH PETITION. And forgive us our Debts, as we alsso forgive our Debtors. SInce there are so many things that signify God's Infinite Power to be joined with the like Infinite Wisdom and Goodness, I. Christ's Passion a singular Token of his Love to us. that whithersoever we turn our Eyes and thoughts, we meet with the Tokens of his Immense Power and Goodness; verily there is nothing that more evidently shows his most profound Love and admirable Charity towards us, than that unspeakable Mystery of the Passion of Jesus Christ, from whence sprang that everlasting Fountain to wash away the Pollutions of Sin, whereby we wish to he cleansed and expiated, God being our Guide and Benefactor when we pray thus of him, Forgive us our Debts. Now this Petition contains the Sum, II. What this Petition contains. Isa. 27.9. as it were, of those Goods which are heaped upon Mankind thro' Jesus Christ: For so Esaias taught; Iniquity shall be forgiven to the House of Jacob, and all this Fruit is to take away Sin. Which thing David also shows, declaring them that could receive that saving Fruit, to be blessed, in these words, Psal. 34.11. Blessed are they whose so Iniquities are forgiven. Wherefore the Pastors must observe and expound the meaning of this Petition accurately and diligently, III. This Petition to be explained. which we perceive to be so available to the attaining of the Life of Heaven. Now we enter upon a new way of Praying; iv This ●●●ten d ●ers from the rest. for hitherto we have begged of God, not only Eternal and Spiritual Good things, but Transitory Conveniencies, and such as belong to this Life: But now we pray to be delivered from the Evils both of Soul and Body, both of this and the other Life. Now because to the obtaining what we pray for, V What need we have to pray aright. there is required a proper way of Petitioning, it seems fit to show how they ought to be affected, that will make Prayers to God. The Curates therefore shall admonish the Faithful, First. first, That it is necessary, that he that will come to beg this, first acknowledge his Sin. And then, Secondly. that he be moved with the Sense of, and Grief for it. And then, Thirdly. that he throly persuade himself, that God is willing to pardon those that have sinned, if they are so affected and disposed, as we have said: lest haply after the bitter remembrance and acknowledgement of Sin, there follow the despair of Pardon, which long ago took hold upon the Souls of Cain and Judas, Gen. 4 13. Mat. 27.4. who looked upon God only as a Revenger, and not also as Gracious and Merciful. In this Petition therefore we ought so to be affected, VI With what Mind this Petition to be made. that with grief acknowledging our Sins, we fly to God as to a Father, and not as to a Judge; whom we pray to deal with us, not in Justice, but in Mercy. Now we are easily brought to acknowledge our Sins, VII. How Men are to be brought to acknowledge their Sin. Psal. 13.52. if we but hearken to God himself admonishing us, in such places of sacred Scripture as these: For thus we read in David; They are all gone out of the Way, they are all together become unprofitable; there is none that does good, no not one, To the same sense speaks Solomon; There is no Man just upon the Earth, that do s good and sins not. Pertinent to which, is this also; Who can say, My Heart is clean, I am pure from Sin? Prov. 20.9. Which very thing also, for the deterring Men From Pride, is written by S. John; 1 Joh. 1.8. If we say, that we have no Sin, we deceive ourselves, and the Truth is not in us. And by Jeremy; Hier. 2.35. Thou saidst, I am without Sin, and innocent; and therefore let by Anger be turned from me: Behold, I will contend with thee in Judgement, because thou saidst, I have not sinned. All whose Sentences, VIII. In what sense this Petition is to be understood. agreeing in the same, though coming out of their several Mouths, Christ our Lord confirmed in the appointment of this Petition: For the Authority of the Council of Milevis forbade that it should be otherwise interpreted, after this manner, c. 7, 8, 9 We decree, That whosoever will have those Words of the Lord's Prayer, where we say, Forgive us our Debts, so to be said of the Saints, as that it be said for humility, but not truly; Let him be Anathema. For who can endure one to pray, Note. and at the same time to lie; & that not to Men, but to the Lord himself, who with his Lips tells him, that he desires to be forgiven; but in his Heart he says, he has no Sins to be forgiven him. Vide Trid. Sess. 6. the Justificatione, c. 11. Item Aug. in Ench. c. 17. But in the necessary acknowledgement of our Sins, IX. Sin is to be remembered with grief. it is not enough lightly to make mention of them: For, that the remembrance of them might be bitter to us, there is need that we be pricked at the Heart, wounded at the Soul, and grieve inwardly. Wherhfore the Curates shall diligently handle this Point, Note. that his faithful Hearers may not only bring to remembrance their Sins and Wickedness, but that they may remember them with grief and sorrow; that when they are grieved at the Heart, they may betake themselves to God their Father, whom they humbly pray to pluck away the Stings of their Sins that stick within them. Nor shall they labour to lay before the Eyes of the Faithful the Filthiness only of their Sin, X. How the People's Sins are to be put before their Eyes. but also men's Indignity and Blemishes; who being nothing else but stinking Flesh, and the utmost Deformity, dare after an incredible manner, provoke the incomprehensible Majesty and inexpressible Excellency of God; and especially since by him, we have been created, redeemed, and enriched with innumerable and exceeding great Benefits. And why? Note and Amplify. that being estranged from God the Father, who is the Supreme Good, we dedicate ourselves to the Devil, for the basest Reward of Sin, and to the most miserable Slavery. For neither can it be expressed how cruelly he tyrannises in the Souls of them, who having cast away the sweet Yoke of God, and broken the most lovely Knot of Charity, whereby our Soul is tied to God our Father, they have fallen off to their most bitter Enemy, Joh. 14.30. who for that Reason is called in Sacred Scripture, the Prince and Ruler of the World, Ephes. 6.12. Job. 41.25. Isa. 26.13. and the Prince of Darkness, and King over all the Children of Pride. And to them that are oppressed with the Devil's Tyranny, does that Word of Esay properly agree, O Lord our God, other lords besides thee have ruled over us. If these broken Covenants of Love move us not, XI. How many and great Mischiefs Sin causes. at least let the Calamities and Miseries into which we have plunged ourselves by Sin, move us: For the Sanctity of the Soul, which we know is espoused to Christ, is violated, and this same Temple of the Lord, is profaned, which those that pollute, 1 Cor. 3. the Apostle threatens thus, Now if any one violate the Temple of God, him will God destroy. Innumerable are the Evils which Sin brings upon Men. Which Plague, being almost infinite, Psal. 37.4. David expresses in these Words, There is no soundness in my Flesh, because of thy Anger, neither is there any rest in my Bones, by reason of my Sins. To wit, Explications to be mark d. he observes the force of that Plague, when he confessed, that there was no part of him uninfected by the Plague of Sin, for the Poison of Sin went into his very Bones, i. e. it had infected his very Reason and Will, which are the most solid parts of the Soul. The Sacred Scriptures show, that this Plague spreads its self wide, when they call Sinners, Lame, Deaf, Dumb, Blind, and seized in all their Members. But besides, XII. God is angry at, and fights against Sinners. the Grief which he felt from the Wickedness, as it were, of Sin; David was more troubled for God's Anger, which he knew he had provoked against himself, by reason of his Sin; for the Wicked have War with God, by whose Wickedness he is beyond Belief offended; for the Apostle says, Rom. 2.2. Wrath and Indignation and Tribulation, and Sorrow to every Soul of Man that does evil. For though the Act of Sin passed away utterly, XIII. After the Act of Sin the Gild remains. yet the Blot and the Gild of it remains, which Gods Anger always hangs over and follows, as the Shadow does the Body. Therefore when David was wounded with these Arrows, he was moved to beg Pardon of his Sins, whose both Example of Grief and way of Teaching, the Curate having drawn out of his Fiftieth Psalm, shall propose them to his Faithful Hearers; that by Imitation of the Prophet, they may be taught to grieve, i. e. they may be taught true Penitence and encouraged with the Hope of Pardon. Now how great Advantage this way of teaching has, XIV. The utility of this Doctrine to lead to Penitence. to learn us by our Sorrow for Sin, that Word of God in Jeremy shows, who exhorting Israel to penitence, admonishes them to perceive the Sense of those Evils, which were the Consequence of their Sins: Jer. 2.19. For see, says he, that it is an evil and a bitter thing to forsake the Lord thy God, and not to fear me, says the Lord of Hosts. They that want this necessary Acknowledgement and Sense of Grief, XV. The hardness of the Impenitent. are by the Prophets Esaias, Ezekiel and Zachary, said to have a hard, stony, and adamantine Heart; For they are like a Stone, not softened by any Grief, having no Sense of Life, i. e. of Saving Confession. Isa. 46.12. Ezek. 36.26. Zach. 7.12. But lest the People being terrified with the Weight of their Sins, XVI. How Sinners are to be encouraged with Hope of Pardon. should despair of being able to obtain Pardon, the Curate ought to encourage them to Hope, with these Reasons. First. Because Christ our Lord has given Power to his Church to forgive Sins, as is declared in the Sacred Article of the Holy Creed. And in this Petition he has taught how great the Goodness and Liberality of God towards Mankind is; Secondly. for if he were not willing and ready to forgive the Penitent their Sins, he would never have appointed us this Form of Prayer, Forgive us our Debts. Wherefore we ought to keep it fixed in our Minds, XVII. Whence Confidence is to be had. that he will bestow his Fatherly Compassion upon us, since he has commanded us to beg it of him in our Prayer; for under this Petition, this meaning is fully contained, that he is so tender towards us, as that he will freely pardon true Penitents. For he is God, XVIII. How grievously God is offended by Sin against whom by casting away our Obedience, we sin; the Order of whose Wisdom, by our Deeds and Words we disturb and violate. But he is also a most loving Father, XIX. The singular goodness of God. who because he can forgive all things, has not only declared that he is willing to do it; but also drives Men to ask it of him, and teaches them with what words to do it. Wherefore no one can doubt, Note. but that by his Guidance, it is in our Power to procure to ourselves the Grace of God. And because this Testification of the readiness of the Divine Will to pardon, XX. How Gods Propensity towards us, is to be proved. increases our Faith, cherishes our Hope, and inflames our Love; it is worth the while to amplify this Point with some Divine Testimonies and Examples of Men, to whom, being penitent for their very great Wickedness, God granted Pardon; which because we ran it as far as the matter required, in the Entrance of this Prayer, and in that part of the Creed which is concerning the Forgiveness of Sins, the Curate from thence shall take what seems fit for the teaching of this Point, and the rest he shall draw from the Fountain of the Sacred Scriptures. And then let them use the same Order which we thought proper to be used in the other Petitions; XXI. What Debt signifies. and that the Faithful may know what the word Debts singnifies here, lest haply being deceived by the Doubtfulness of the Word, they pray for another thing than what is here to be prayed for: We first must know, XXII. What we pray here for First. That we pray not, that the Love which on all Accounts we own to God, with all our Heart, with all our Soul, and with all our Minds, the paying of which Debt is necessary to Salvation, should be remitted us. And because in the word Debt, XXIII. The second thing here prayed for. are also contained Obedience, Worship, Veneration, and all other Duties, of that kind, we pray not to be discharged from them neither. But we pray that he would discharge us from our Sins; XXIV. What here prayed for. Luc. 13.4. for so S. Luke interprets it, who puts Sins instead of Debts; because in committing them we become guilty before God, and liable to due Punishments, which either by satisfying or suffering, we undergo. Of this kind, that Debt was, whereof Christ our Lord spoke by the Mouth of the Prophet, Psal. 68.5. I then paid what I never took. From which Sentence of God's Word we may understand, XXV. What a Sinner must do that cannot pay. that we are not only Debtors, but utterly unable to pay, since the Sinner of himself can by no means make Satisfaction. Wherhfore we must fly to God's Mercy, to whom, because he answers by his Justice, which God will never part with, we must use Prayer and the Protection of the Passion of our Lord Jesus Christ, without which no one ever obtained Pardon of Sins, and from which, as from its Fountain, flows all the Virtue and Efficacy, of making Satisfaction. For that Price, XXVI. How plentiful Christ's fruits are. which was paid by Christ our Lord upon the Cross, and communicated to us by the Sacraments, using the matter with Study and Desire, is of so great Efficacy and Worth, that it brings to pass and procures, that our Sins be forgiven us. And here we pray not for Forgiveness of small Mistakes only, Note. and such as are easy to be forgiven, but for great and deadly Sins; which Prayer will have no strength against great Sins, but what it receives from the Sacrament of Penance; taken either in Deed, or at least in Desire, as has before been said. But we say Our Debts after a far different manner, XXVII. Our Sins and our Bread are ours in a different manner. than when we say, as before, Our daily Bread; for that Bread is Ours, because it is given us of the Gift of God; but our Sins are Ours, because the Gild of them is in ourselves: for we do them wilfully, which would not have the Nature of Sin in them, if they were not voluntary. We therefore undergoing and confessing this Gild, XXVIII. In this Petition we accurse ourselves. Gen. 3.12. implore God's Mercy, which is necessary to expiate our Sins: In which case we use no Excuse at all, nor lay the Blame upon any other, as our first Parents Adam and Eve did; but we judge ourselves, using, if we are wise, that Prayer of the Prophet, Psal. 144.4. O my, heart, decline not thou into words of malice, to make excuses for thy sins. Nor do we say, XXIX. Why we here pray in the plural number. forgive me; but forgive us: because the Brotherly Relation and Charity which is between all Men, requires of us all, that being careful for the common Salvation of our Neighbours, when we pray for ourselves, we should also pray for Pardon for them. And this manner of Praying delivered by Christ our Lord, XXX. Whence we had this manner of Praying. and from him received by the Church of God, and always kept by her, the Apostles themselves held in bighest Veneration, and required others to observe it. Of this ardent Care and Desire in praying for the Salvation of our Neighbours, we have in both Testaments the famous Examples of those Holy Men Moses and Paul; whereof the one prayed God, in this manner, Exod. 32.32. Either forgive them this Sin, or if thou will not do it, blot me out of thy Book. The other thus, Rom. 9.8. I myself wished to be an Anathema from Christ for my Brethren. As we also forgive our Debtors. THis word As, XXXI. The twofold Acceptation of the Particle As. may be understood two ways; for it has both the Nature of a Similitude, as when we pray God that he would pardon our Sins, so, as we forgive them their Wrongs and Reproaches, that have injured us. And besides it is a Note of Condition, in which Sense Christ our Lord interprets this Petition, For, says he, Matth. 6.14. if ye forgive Men their Offences, your heavenly Father will also forgive you your Trespasses; but if ye forgive not Men, neither will your Father forgive you your Sins. Now there is need to know both these Senses, XXXII. It is here taken in both Senses. that if we would have God to give us Pardon of our Offences, we must needs spare them of whom we have received Wrong; and he so far requires mutual Love and Care, that he rejects and despises the Gifts and Sacrifices of them that are not reconciled to each other: For even by the Law of Nature it is appointed, that w● be such to others, as we would they should be to us; that he is really very impudent, that desires God not to punish him for his Sins, when himself bears a Revengeful Mind against his Neighbour. Wherhfore those that have suffered injuries ought to be ready and easily inclined to pardon, XXXIII. He that will be forgiven, must also forgive. Luc. 17.5. since they are strongly urged to it, both by this Form of Prayer, and in S. Luke God commands it, If thy Brother have trespassed against thee, reprove him, and if he be penitent, forgive him; and if he trespass against thee seven times in a day, and seven times in a day, and return to thee, saying, I repent, forgive him. And in S. Matthew's Gospel, Matth. 5.44. Love your Enemies. And the Apostle, and long before him Solomon wrote, If thine Enemy hunger, give him meat, Rom. 12 20. Prov. 15.2. if he thirst, give him drink. And in S. Mark the Evangelist, M●rc. 11.2. When thou comest to pray, if thou hast any thing against another, forgive it, that your Father which is in Heaven may also forgive you your Offences. But because by the Fault of Corrupt Nature, XXXIV. What is to be done when Men will hardly be reconciled. there is nothing that Man does more against the Hair, than to forgive one that injures him; let the Curates use all the Skill they have, both of Prudence and of Affection, to turn and bend the Minds of the Faithful to this Indulgence and Mercy, so necessary to a Christian. Let them continue a while in handing of such of the Divine Oracles, First. wherein they may hear God himself commanding them to pardon their Enemies. And let them teach them by an Argument, Secondly. which indeed is most true, and likely to prevail with Men, that they are the Children of God, if they are ready to forgive Injuries, and love their Enemies from their Heart. For when we love our Enemies, Note. there shines forth in us a kind of Resemblance that we have with God our Father, who has reconciled to himself the most envious and wicked Race of Men, having redeemed them from eternal Destruction, by the Death of his Son. And for the Close of this Admonition and Precept, Thirdly. let them make use, for an Argument, of the Empire and Government of Christ our Lord, which we cannot refuse without the utmost Shame and Ruin, Matth 5. Pray for them that persecute and spitefully use you, that ye may be the Children of your Father which is in Heaven. But here is required a greater Prudence than ordinary in the Pastors; XXXV. What kind of forgetfulness of Injuries required to Virtue. lest any one, knowing the Difficulty, and yet the Necessity of this Precept should despair of Salvation. For there are some, who knowing that they ought resolutly to forget Injuries, and to love those that have wronged them, do desire so to do, and according to their Power do so; but find that they cannot utterly put all the Remembrance of Injuries out of their Minds; for there do stick in the Mind some Relics of secret Grudge; for which cause their Consciences are afflicted with great Struggle; fearing, lest, not simply and candidly forgetting Injuries, they obey not God's Command. Here therefore the Pastors shall explain the Contrary Motions of the Flesh and of the Spirit, XXXVI. The struggling betwixt the Flesh and Spirit to be here explained. that the Sense of the One, is prone to Revenge; The Nature of the Other, is ready to forgive; hence it comes, that there is a perpetual Quarrel and Wrangling betwixt them. Wherefore they shall show that they are not to despair of Salvation, because the Appetites of corrupt Nature are always striving and contending against Reason, so that the Spirit persists in her Office and Resolution of Forgiving Injuries, and of loving her Neighbours. And because there have been some perhaps, XXXVII. Why this Prayer to be used by those that cannot as yet love their Enemies. First. who because they cannot yet resolve to forget Injuries and love their Enemies, are therefore so frighted, with the Condition before mentioned, that they dare not use the Lords Prayer: Let the Curate use these two Reasons for the taking away from them that Destructive Error. For every one that is of the Number of the Faithful makes these Prayers in the Name of the whole Church, wherein there must needs be some pious persons, that have forgiven their Debtors those Debts that are here mentioned. Add hereto, Secondly. that when we pray this of God, we do at the same Time pray for whatsoever is necessarily to be bestow d upon us to do according to this Petition. For we pray for Pardon of Sins and the Gift of true Penance. We pray for the Faculty of inward Sorrow. We pray that we may be able to hate our Sins, and to confess them truly and devoutly to the Priest. Therefore since it is necessary for us to pardon those that have done us any Wrong or Mischief, when we pray God to pardon us, we also pray him to give us Power to reconcile ourselves to those, against whom we have any Quarrel. Wherefore they are to be deterred from this Opinion, Note. who are moved with that vain and wicked Fear, lest by this Prayer they displease God the more against them: And on the contrary, they are to be exhorted, to the frequent use of this Prayer, that they pray to God our Father, to give them a Heart to pardon those that have injured them, and to love their Enemies. And that our Prayer may be to good Purpose, XXXVIII. What is necessary to make this Prayer fruitful. let us first take care and consider, That we are Petitioners to God, and seek Pardon of him; which he gives not, but to the Penitent; and that we ought therefore to exercise so much Charity and Piety, as is suitable to Penitents, and that it is very convenient for such, having their own Faults and Vices before their own Eyes, to expiate them with Tears. Together with this Consideration, XXXIX. The Occasions of Sin to be avoided. there is to be joined Caution for the future against those things which may give any Occasion of Sin, and which may give us any Opportunity of Offending God our Father. David was careful in this matter, Psal. 40.5. Psal, 6.7. when he said, My Sin is ever before me. And in another place, Every night will I wash my bed and water my couch with my tears. Let every one further in their Prayers propose to himself the most ardent Intention of those who in their Prayers begged of God Pardon of their Sins, XL. Examples to be followed. as of that Publican, who standing afar o●●, and for Shame and Grief casting down his Eyes to the Ground, smote upon his Breast, and only prayed thus, Luc 18.13 Luc. 2 38. God be merciful to me a Sinner. As also of that Woman the Sinner, who having with her tears washed our Lords Feet, and wiped them with the Hairs of her Head, kissed them: And lastly of Peter the Prince of Apostles, Matth. 27. who went out, and wept bitterly. And then they must consider, XLI. What Remedies to be used. Penance. Eucharist. by how much the weaker Men are, and by how much they are more prone to the Diseases of the Soul, which are her Sins, by so much the more, and the more frequent Remedies they stand in need of. Now the Remedies of a Sick Soul are, Penance and the Eucharist, these things therefore the Faithful ought frequently to use. And then, Alms. as the Sacred Scriptures teach us, Alms are Medicines very proper for the Cure of the Soul: Those therefore that desire to use this Prayer devoutly, let them according to their power be good to the Poor: For how great virtue it has to wipe away the Pollutions of Sin, the Holy Angel of the Lord testifies in Tobias, whose words are these: Tob. 12.8. Alms deliver from Death, and it is that which purges away Sin, and causes us to find Mercy, and everlasting Life: And Daniel testifies, who thus admonishes King Nebuchodonosor; Dan. 4.24. Redeem thy Sins with Alms, and thy Iniquities by showing Mercy to the Poor. The best way of giving and of showing Mercy, XLII. Which the best kind Alms. is the forgetting of Injuries, and showing your towards them that wrong you in your Goods, your Reputation, your Body, or any of yours. Whosoever he be therefore that desires God to be very merciful to him, let him deliver up to God all his Illwill; let him pardon every Offence done against him, and let him pray most hearty for his Enemies, taking all Opportunities of doing them good. But because this Argument has been already explained, Note. when we treated of Murder, we refer the Curates thither. But let them shut up this Petition with this Conclusion, XLIII. Nothing more unjust than a merciless Man. That nothing is or can be imagined more unjust, than that he that is so cruel to Men, as to show himself to none, should desire God to be merciful and gracious to him. The SIXTH PETITION. And lead us not into Temptation. THere is no doubt but that the Children of God, I. They that are newly converted to God, easily fall back again. after that they have obtained the Pardon of their Sins, being inflamed with the Desire of giving Worship and Veneration to God, both hearty pray for the Kingdom of Heaven, and paying all the Offices of Piety to God, wholly depend upon his Fatherly Will and Providence: But withal, by so much the more does the Enemy of Mankind study all Arts against them, prepares all his Engines, wherewith they are so opposed, that it is to be feared, lest their Resolution being tired out and changed, they return again to their Vices, and grow far worse than they were before. Of whom may rightly be said that of the Prince of Apostles, 2 Pet. 2.11. It were better for them not to have known the way of Justice, than after having known it, to return back again from that holy Commandment which was delivered them. Wherefore the Command of making this Petition was given us of Christ our Lord, II. Why this Petition added to the rest. that we should commend ourselves daily to God, and implore his Fatherly Care and Defence; being well assured, that if we were forsaken of his Divine Protection, we should be entangled in the Snares of our most bitter Enemy. Nor did he command us only in this Rule of Prayer, III. Christ commanded this Prayer twice, and why. to beg of God not to suffer us to be led into Temptation; but also in that Sermon which he made to the Holy Apostles about the time of his Death, when indeed he said that they were clean, he admonished them of this Duty, in these words: Joh. 13.10 Mat. 26.4. Pray that ye enter not into Temptation. Which Admonition being made again by Christ our Lord, he said a great Charge upon those that have Cure of Souls, to be diligent in stirring up the Faithful to the frequent use of this Prayer; that when every hour there are so great Dangers of this kind intended against Men by their Enemy the Devil, they may earnestly beg of God, who alone is able to drive them away, in this Prayer, Led us not into Temptation. But the Faithful will understand how much need they have of this Divine Help, IU. How great the necessity of this Petition is. if they but remember their own Weakness and Ignorance; if they remember that Sentence of Christ our Lord, The Spirit indeed is ready, but the Flesh is weak; if they remember what heavy and destructive Accidents Men would fall into by the Devil's means, if they were not upheld by the help of God's Right Hand. What clearer Example of Man's Weakness can there be, Examples of our Weakness. than that of Sacred Choir of Apostles, who before were of a stout Courage, but upon the first Terror laid in their way, forsook our Saviour and fled? Although that of the Prince of Apostles himself is yet more clear; who after so large a Profession of singular, both Resolution and Love to Christ our Lord, when but a little before, being very confident of himself, he said thus; If I were to die with thee, yet I will not deny thee: yet presently, at the Voice of a silly Maid, he protested with Oaths, that he knew not our Lord. Mat. 26.35. And the Reason is, Note. because his Strength was not answerable to that very great Willingness of his Spirit. But if the most holy Men have grievously sinned thro' the Weakness of Human Nature, Note again. to which they trusted too much; how are others to fear, who come far short of them in Holiness? Wherhfore let the Curate propose to the Faithful the Fights and Dangers wherein we are daily engaged, V To how many Dangers of Temptations Men are exposed. while our Souls continue in these mortal Bodies, which on every hand the Flesh, the World, and Satan oppose. What Anger, what Lust or Covetousness can do in us, how few are there in the World, that are not compelled to their great damage to feel? Who is there that is not wearied with these Goads, who feels not these Thorns? Who is not scorched with these secret Firebrands? And indeed their Blows are so many, and their Importunities so various, that it is a very hard matter not to receive some grievous Wounds. And besides these Enemies, which lodge and live with us, there are moreover those most bitter Enemies of whom it is written. Eph. 6. 22● We wrestle not against Flesh and Blood, but against the Rulers of this World of Darkness, against Spiritual Wickedness in Heavenly things. For to the inward Combats, VI How great the violence of the Devils is. the outward Violence and Assaults of the Devils join themselves; for they seek to catch us, both by open Force, and secret Snares cast upon our Souls, so that we can very hardly escape them. Now these the Apostle calls Princes for the Excellency of their Nature, VII. Why the Devils called Princes. (for by Nature they excel Men, and all other Creatures that fall under Sense) he also calls them Potestates or Powers, because they not only excel in Strength of Nature, but of Power also: he also calls them Rulers of the World of Darkness; for they govern not the Clear and Light World, i. e. Good and Pious Men; but the Dark and Gloomy World, to wit, those who being blinded with the Spots and Darkness of a naughty and wicked Life, are delighted with the Devil the Prince of Darkness. He also calls the Devils Spiritual Wickednesses, VIII. Why Spiritual Wickednesses. What Carnal Wickedness. What Spiritual Wickedness. i.e. the Wickedness both of Flesh and Spirit. The Wickedness which is called Carnal, kindles our Desires to sensual Lusts and Pleasures. But Spiritual Wickedness, are evil Purposes and corrupt Desires, which belong to the Superior part of the Soul; which are by so much worse than the rest, by how much the Mind and Reason itself is higher and more excellent. Which Wickedness of Satan, Note. because he chief aims at this, to deprive us of our Heavenly Inheritance, therefore the Apostle said, in Heavenly things. Whence we may learn, IX. The Devil's Malice. that the Enemy's Forces are great, their Courage undaunted, their Hatred against us cruel and infinite; That they wage perpetual War, so that there can be no Peace or Truce with them. And how bold they are, that word of Satan shows, which we read in the Prophet, Isa. 14.13. I will climb up even to Heaven. He set upon our first Parents in Paradise, he withstood the Prophets, he sought for the Apostles, and, as our Lord says in the Evangelist, Luc. 12.31. He would have winnowed them as Wheat; nor did the very Face of Christ himself make him blush or ashamed. The Apostle therefore expressed his insatiable Desire, and indefatigable Diligence, when he said, 1 Pet. 5.8. Your Adversary the Devil, as a roaring Lion, wheels about, seeking whom he may devour. And yet not one Devil only tempts Man, X. Many Devils oppose one Man. but sometimes many Devils join together against particular Men; which thing that Devil confessed, who being asked of Christ our Lord, what his Name was, Marc. 5.9. Luc. 8.30. answered. My Name is Legion, to wit, a Multitude of Devils, which vexed that miserable Man: Mar. 12.45. And it is written of another, That he took with him Seven other Spirits more wicked than himself, and entering in, they dwelled there. There are many indeed who feel not the Impulse and Force of the Devil in themselves, XI. The Devils tempt not wicked Men, and why. and therefore think there is no such matter; who that they are not opposed by the Devil, there is no wonder, seeing they have freely given up themselves to him: They have no Piety, no Charity, none of that Virtue worthy a Christian; and therefore they are wholly in the Power of the Devil, nor is there any need of Temptations to destroy them, in whose Souls they give him leave to abide. But those that have dedicated themselves to God, XII. The Devil chief tempts the Pious. leading a Heavenly life while they are on Earth, Satan seeks most of all by his Incursions; These he most bitterly hates, for these at all times he says Snares. The History of Sacred Scripture is full of the Examples of Holy Men, whom, though they were of a strong Resolution, yet either by Force or Fraud he perverted. Adam, David, Solomon, and others whom it is hard to reckon up, have felt the violent Impulses and wil● Craftiness of the Devils, whom it is impossible to resist by Human Wisdom or Strength. Who therefore can think himself safe enough in his own Protection? Note. We must therefore pray hearty and devoutly of God, That he would not suffer us to be tempted above what we are able; but that he would make us a way to escape together with the Temptation, that we may be able to bear it. 1 Cor. 10. And here the Faithful are to be confirmed, XIII. How those that fear the Devil are to be confirmed. who thro' weakness of Mind, or ignorance of the Matter, are afraid of the Devil's Power, that being tossed with the Waves of Temptations, may safely Anchor in this Port of Prayer. For Satan's Power and Obstinacy in his mortal Hatred to Mankind, XIV. God overrules the Devil's Power. is not such as to be able to vex and tempt us, as much and as long as he pleases; but all his Power is governed by God's Pleasure and Permission. We have a most noted Example in Job, An Example. concerning whom, if God had not said to the Devil, Behold, all that he has, is in thy Power, Satan could not have touched any thing that was his: but on the contrary, if God had not added, Only stretch not forth thy hand against him, with one stroke of the Devil, He, together with his Children, and all that he had, had been utterly ruined. Yea, Note. the Devil's Power is so restrained, that he could not so much as invade those Swine, of which the Evangelists wrote, without God's Permission, Matth. 8. Mar. 5.11. Luc. 8.32. But now for the understanding the Force of this Petition, XV. The Words of this Petition explained. it must be showed, what Temptation here signifies, and also what to be led into Temptation. Now to Tempt, XVI. What it is to tempt. First. is to put him that is tempted into Danger, that by drawing out of him what we desire, we may force out the Truth; this way of Tempting, God uses not, for what is there that God does not know? For all things, says the Scripture, Heb. 4.13. are naked and open to his Eyes. There is another kind of Tempting, Secondly. when by pooceeding farther, some other thing is sought for, either with a good or evil Design. With a good Design, XVII. What it is to tempt with a good Design. as when any one's Virtue is tried in any thing, which Virtue being known and discovered, the Person may be honoured and advanced, and his Example offered to others for Imitation; and lastly, that all Men for that Reason may be excited to give Glory to God. And this way of tempting only is agreeable to God. An Example of this kind of Temptation we have in Deuteronomy, Deut. 13.3. The Lord your God tempts, or tries you, that it may be manifest whether you love him or not. After this manner also God is said to tempt those that are his, Note. when he presses them hard with Want or Sickness, or other kinds of Calamities, which he does for proving of their Patience, and that they may be for a Pattern of Christian Duty to others. After this manner we read that Abraham was tempted to offer his Son, An Example. Gen. 22.1. which being done, he became a singular Example of Obedience and Patience, to be had in everlasting Remembrance of Men. In the same Sense it is said of Tobias, Another. Tob. 12. Because thou wast accepted of God, it was necessary that Temptation should try thee. But Men are tempted with an evil Design, XVIII. What it is to tempt with an evil Design. when they are driven to Sin or to Destruction, and this is properly the Devil's Office; for he tempts Men with a Design to deceive and carry them headlong, Matth. 4. and therefore in Sacred Scripture he is called the Tempter. Now in those Temptations, XIX. How eagerly the Devil tempts. he one while applies his Trials to us inwardly, and the means of the Affections and Commotions of the Mind; another while exercising us from without he uses external Means, either Prosperity to allure us, or Adversity to break us; sometimes he has his Emissaries and Skirmishes, as wicked Men, and Heretics especially, who sitting in the Chair of Pestilence, sow the deadly Seeds of wicked Doctrines, being such as make no choice or difference of Virtue and Vice, Men naturally prone to Evil, Men that are tottering and rush headlong downwards. But we are said to be led into Temptation, XX. What it is to be led into Temptation. when we yield to Temptations: Now are we led into Temptation two ways, First, First. when being removed from our Station, we rush into that Evil, into which some one by tempting drives us. But no one is thus led into Temptation by God; because God is the Author of Sin to no one, Psal. 5.5. Jac. 1.13. yea, He hates all the Workers of iniquity. For thus says S. James, Let not any one, when he is tempted, say that he is tempted of God; for God tempts no one to evil. And then, Secondly. he is said to be led into Temptation, who though he tempts not himself, yet does his endeavour that we may be tempted; yet he is said to tempt, because when he could have hindered us to be tempted, or to be overcome by the Temptation, yet did not hinder. After this manner the good God indeed has suffered pious Men to be tempted, Note. but yet he left them not without the Support of his Grace. But yet sometimes by the just and secret judgement of God, Note again. being left to ourselves for our own Wickedness, we have fallen. Besides, Thirdly. God is said to lead us into Temptation, when we abuse the Benefits he has given us for our good, to our own hurt; and like that Prodigal Son, wast our Father's Substance in living luxuriously, and following our own Lusts. Wherefore we may say, as the Apostle did of the Law, I found another Commandment which was for Life to me, but this happens to be to Death. Luc. 15.12. Rom. 7.10. A fit Example in this case as Ezekiel testifies, An Example. is the City Jerusalem, which God had enriched and adorned with all kinds of Good; so that God by the Mouth of that Prophet says, Ezek. 16 14. Thou wast perfect in Beauty; whom did I prefer before thee? And yet that City so heaped with the good things of God, was so far from being thankful to him, who had before, and still did deserve so very well of her, and from using those Heavenly Benefits, which of his Grace she had received towards her obtaining of Happiness, that being most ungrateful to God her Benefactor, and casting away all Hope and Thought of Heavenly Fruits, wantonly enjoyed her present Plenty only, and to her own Destruction; which thing Ezekiel enlarges upon in more words. Wherhfore here we must say, Note. that those Men are unthankful to God, who by God's Sufferance turn all so plentiful a means, which God has given them to do good withal, 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 explained. Exod. 47. Isa. 6.10. Rom. 1.26. which sometimes signifies God's Permission, in such words, as if taken properly, would signify as though it were God's 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 great. & 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 ourselves, i. e. our Strength; for which cause also we are humbled under the mighty Hand of God, and fight manfully, we expect the inestimable Crown of Glory: 2 Tim 25. Jac. 1.12. For he that wrestles is not crowned except he wrestle lawfully: And S. James says, Blessed is the Man that endures Temptation, because when he shall have been tried, he shall receive the Crown of life, which God has promised to them that love him. But if sometimes we are urged 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 compassionate our Infirmities, having himself been tempted in all respects. What therefore do we here pray for? XXIII. What is here prayed for, First. That not being destitute of Gods Help, we yield not to, or be deceived by Temptations; or being afflicted, lose our ground, that God's Grace would be always present with us; which when our own Strength fails us, may comfort and refresh us in our Afflictions. Wherhfore 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 ourselves to Prayer; which we find to have been done by David, almost in every kind of Temptations; For against a Lie he prayed 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. We 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 Curate exhort the Faithful to do those things which in this Prayer they ought chief 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 armed with his Defence, we have our Courage undaunted in our utmost Dangers; especially considering how many that were endued 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 Curate 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 armed, whom he disarmed and spoiled 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 called 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, stopped the mouths of Lions, etc. 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 writ 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, Labour, 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 ourselves. whereof we have spoken, let no one please himself, let no one behave himself proudly, trusting in his own Strength to be able to undergo the Temptations and Violence of our Enemy the Devil; for this our Nature, our Weakness is not able to do. But the Strength whereby we throw to the Ground Satan's Accomplices, XXVII. Without God's help we can do nothing. 1 Reg. 2 4 Psal. 17. 3●. is given of God, Who makes our arms as a bow of brass, by whose help the bow of the mighty is overcome, and the weak are girded with strength, who gives us the protection of Salvation, whose right hand upholds us, who teaches our hands to war, and our fingers to fight, that we may ascribe the Thanks for the Victory to God alone, by whose Help and Conduct only we can overcome, which thing the Apostle did; 1 Cor. 15. for he says, But Thanks be to God that gives us the Victory thro' our Lord Jesus Christ. And that Voice in Heaven whereof we read in the Revelations. proves the same to be the Author of our Victory, Apoc. 12.10. Now is come Salvation, and Strength, and the Kingdom of our God, and the power of his Christ, because the accuser of our Brethren is cast down, and they bound him, by reason of the blood of the Lamb. And the same Book testifies, that the Victory gotten over the World and the Flesh, is Christ our Lords, Apoc. 17.14 where we read, These shall fight with the Lamb, and the Lamb shall overcome them. And thus much concerning the cause and manner of overcoming. Which things being explained, XXVIII. The Rewards proposed to them that fight. Apoc. 5.5. the Curate shall propose to the Faithful the Crowns that are prepared, and the everlasting fullness of the Rewards appointed of God for those that overcome; Divine Testimonies whereof, they may produce out of the same Revelations, He that overcomes, shall not be hurt by the second Death. And in another place, He that overcomes, shall be clothed with white Garments, and I will not blot out his name out of the Book of Life, and I will confess his Name before my Father, and before his Angels. And a little after, Apoc 5.12. God himself and our Lord thus spoke to S. John, Him that overcomes I will make a Pillar in the Temple of my God, and he shall go forth no more. And also he says, To him that overcomes, I will give to fit with me in my Throne; as I also have overcome, and sat with my Father in his Throne. Lastly, Apoc. 2.7. When he had showed the Glory of the Saints, and that perpetual Store of Good Things which they shall enjoy in Heaven, he added, He that overcomes shall possess these things. The SEVENTH PETITION. But deliver us from Evil. THis last Petition, I. This Petition comprehends all the rest. wherewith the Son of God concludes this Divine Prayer, is all in a manner: Whose Weight and Efficacy when he would show, at such time as he was about to go out of this Life, he besought his Father for the Salvation of Men, using the Close of this Prayer: For, says he, Joh. 17.16. I pray that thou wouldst keep them from Evil. In this Form of Prayer therefore, which he delivered by Precept, and confirmed by Example, as in a kind of Epitome, he summarily comprehended the Virtue and Efficacy of the other Petitions. For when we have once but obtained what is contained in this Prayer, there is nothing left, as S. Cyprian says, Lib de Orat. citato. for us to ask further, when once we have begged God's Defence against Evil, which having obtained, we stand secure and safe against all that the World and the Devil can do against us. Wherefore, since this Petition is such as we have said, the Curate shall use his utmost Diligence in explaining it to the Faithful. Now this Petition differs from the last, II. The difference betwixt thi●● and the Sixth Petition. because in the other we begged to escape Sin, but in this, to be delivered from Punishment. Wherefore in this place there is no need to admonish the Faithful, III. Why this Petition to be often repeated. how many Inconveniences and Calamities they labour under, and how much they stand in need of the help of Heaven: For to how many and how great Miseries the Life of Men is exposed, besides that both Sacred and Profane Writers have very fully prosecuted this Argument, there is scarcely any one but understands, both to his own and others hazard: For all are convinced of that, which the Example of Job remember us of, Job 14. Man that is born of a Woman, has but a short time to live, and is full of many Miseries: He grows up as a Flower, and is cut down; he flees away as a Shadow, and never continues in the same state. And that there is no Day passes, that may not be marked with some Trouble of its own, as that Word of Christ our Lord witnesses, Mat. 6.34. Sufficient to the Day is the Evil thereof. Although that Admonition of our Lord himself, wherein he taught, Luc. 9.23. That we must take up the Cross daily and follow him, shows the Condition of Man's Life. As therefore every one feels how painful and dangerous this Life is, iv We easily pray in Adversity. so the Faithful will easily be persuaded, that they are to beg of God Deliverance from Evil, since Men are brought to pray by nothing more, than by the Desire and Hope of Deliverance from those Evils wherewith they are oppressed, or which hang over their Heads. For this is naturally implanted in the Souls of Men, Note. in their Distress presently to fly to God's Help; of which matter it is thus written, Psal. 82.17. Fill thou their Faces with Ignominy, O Lord, and they will seek thy Name. And if Men naturally do this, V The Curates to teach the manner how to pray. and call upon God in their Calamities and Dangers, surely they are specially to be taught by those to whose Trust and Prudence their Salvation is committed, how to do it rightly. For, VI An ill way of praying to be amended. there are not wanting some, who, contrary to the Command of Christ our Lord, use a preposterous Order of Prayer; For he that commanded us to fly to him in the Day of Tribulation, the same has prescribed us the Order of Prayer. For before we pray to be delivered from Evil, he would have us to pray, That God's Name may be sanctified, that his Kingdom may come, and the rest; whereby, as by certain Steps, we come at last to this: But some there are, that if their Head, their Side, their Foot ache, if they suffer any loss in their Goods, if they are threatened, or are in danger of their Enemies; in time of Famine, of War, of Pestilence, omitting the other Degrees of the Lords Prayer, pray only to be delivered out of those Evils: but Christ our Lord's Command is against this Custom, Mat. 6.33. Seek ye first the Kingdom of God. Those therefore that pray aright, VII. A good Order of Prayer. when they pray against Calamities, Inconveniences, and freedom from Evil, refer it to God's Glory. So David, to that Prayer, Lord, rebuke me not in thine anger, added the Reason, whereby he showed himself very desirous of God's Glory; Psal. 6. for he says, Because in Death there is no one that remembers thee, and in Hell who shall confess to thee? And when he prayed God to have mercy upon him, Psal. 50.2. subjoins this, I will teach the Unrighteous thy Ways, and the Wicked shall be converted to thee. To this excellent way of Praying, VIII. The evil Prayers of Infidels. and to follow the Example of the Prophet, the Faithful are to be incited, and to be taught how much difference there is between the Prayers of Infidels and those of Christians. They also pray God hearty to recover of their Diseases and Wounds, to be delivered from their pressing and imminent Dangers; but yet they put their special Hope of that Deliverance in the Remedies prepared either by Nature, or the Industry of Men; yea, without any Religion, they use any Medicine given them by any one, though made by Enchantment, Witchcraft, or the help of the Devil, so that they have but any hope of Recovery thereby. But the way of Christians is far otherwise, IX. The Prayers of Christians. who, when they are in any Sickness or Adversity, have God for their Highest Refuge and Protection of Health; they have Him only for the Author of all their Good, and own and worship Him for their Deliverer, and certainly reckon, that all the Virtue of Healing that is in Medicines, is given them of God; and that they are profitable to the Sick only so far as God pleases. For Medicine is given of God to Mankind, to heal their Sicknesses; Eccl. 38. hence is that Saying of Ecclesiasticus The most High created Medicines out of the Earth, and he that is prudent will not abhor them. They therefore that have given their Name to Christ, Note. put not their highest Hope of the Recovery of Health in those Remedies; but trust most in God, the Author of those Medicines. Wherefore in Sacred Scripture they are reproved, X. We must not use unlawful Remedies. 2 Chron. 16. who thro' confidence of the Medicines seek no help of God; yea, they that lead their Life according to God's Laws, abstain from all Remedies whatsoever, which it is manifest are not appointed of God; and if by the use of those Medicines they might have certain Hope of Recovery, yet they would abhor them as the Enchantments and Artifices of the Devil. But the Faithful must be exhorted to put their Confidence in God; XI. In Sickness we must trust in God only. for, for that Reason our most bountiful Father has commanded us to beg of him Deliverance from Evils, that because he has commanded it, therefore we should have hope of obtaining. In Sacred Scripture there are many Examples of this Matter, that they who are not led by Reason, may be compelled to have Hope and Confidence by a multitude of Examples: Among whom, Abraham, Jacob, Loth, Joseph, David, are sufficient Witnesses of God's Goodness. The Sacred Scriptures of the New Testament reckon up so many that have been delivered out of the greatest Difficulties by the prevalency of devout Prayer, that the thing wants not the Proof of Examples. We will therefore content ourselves with that one Sentence of the Prophet, Note. which may confirm any, even the most weak: Psal 38.18. For, says he, the Just cry, and the Lord hears them, and delivers them out of all their Tribulations. Now follows the Force and Virtue of the Petition, XII. The Force of t●is Petition. that the Faithful may understand, that in this place we do not pray to be delivered wholly from all Evil: For there are some things which are commonly thought Evil, 2 Cor. 2. which yet are profitable to those that suffer them; as that Prick which the Apostle had, 2 Cor. 12. that by the Assistance of God's Grace his Power might be perfected in our weakness. These things if their Virtue were known, Note. do wonderfully please the pious that they are far from praying to have them removed. Wherefore we pray against those Evils only which do not at all profit the Soul, XIII. From what evils we here pray to be delivered. but not against the rest, if we get but any Advantage by them. The meaning hereof therefore is, that being freed from Sin and the danger of Temptation, we may be delivered from Evil both inward and outward, that we may be safe from Water and Fire and Lightning, that the Hail hurt not the Fruits of the Earth, that we may not suffer scarcity of Provisions, Sedition or War. We beg of God to drive away Diseases, Pestilence, Desolation, to keep us from Imprisonment, Bonds, Banishment, Treasons, Snares and all other Inconveniences wherewith the Life of Man is used to be greatly terrified and oppressed, and lastly, that he would turn away all the Causes of Sin and Wickedness. Nor do we pray against those things only which, even by the Consent of all, are evil; but also against those things, which almost all Men account good, as Riches, Honours, Health, Strength, yea, and this Life itself, rather than that should turn to our hurt, and to the Destruction of our Souls. We also pray God not to be oppressed by sudden Death, that we provoke not God's Anger against us, that we may never suffer the Punishments, which attend the Wicked, that we may not be tormented with the Fire of Purgatory; from which, that others also may be delivered, we make holy and devout Prayers. This Petition both in the Mass and Litanies, Note. the Church thus expounds, to wit, that we pray against Evil past, present and to come. Now the Goodness of God delivers us out Evil, XIV. God delivers us from evil, many ways. not after one manner only; for he hinders those Evils that hang over our Heads, as we read that that great man Jacob was delivered from his Enemies, whom the Slaughter of the Sichemites had provoked against him: Gen. 35.3. For it is said, The terror of the Lord came upon all the Cities round about, and they durst not follow them returning back. And indeed blessed are all they, who when they reign with Christ our Lord in Heaven, are by Gods help delivered from all Evil. But us that remain in this Pilgrimage, he will not have to be free from all Inconveniences, but he delivers us from some. But yet those Comforts which God sometimes gives to those that are pressed with Hardships, XV. The Comforts he gives. Psal. 93.8. is as good as a Freedom from all Evils. In these the Prophet comforted himself, when he said, According to the multitude of the Sorrows in my heart, try comforts rejoiced my Soul. Besides God delivers Men from Evil, when he keeps them safe and sound, when brought to the utmost Difficulties, Dan. 3.49. which we read happened to the Three Children that were cast into the burning fiery Furnace, Dan. 6.22. Dan. ●. and to Daniel whom the Lions hurt not, even as the Flame scorched not those Children. But according to the Sense of the great S. Basil, XVI. The Dev l called Evil. S. Chrysostom and S. Austin, the Devil is specially called the Evil one, because he was the Author of Man's Fault, that is, of his Sin and Wickedness, whom God uses as his Minister, in punishing wicked and criminous Men: for God appoints to Men all the Evil they suffer for their Sins, which the Sacred Scripture means when it says, Amos 3.6. Is there any evil in the City which the Lord has not done? And, Esa 45.7. I am the Lord, and there is none other, forming the Light and creating Darkness, making peace and creating Evil. And the Devil is called Evil for this Cause, Another Reason. because though we had done him no hurt, yet he always makes War against us, and persecutes us with mortal Hatred. But if because we are armed with Faith, Note. and protected with Innocence, he cannot hurt us, yet he makes no end of tempting us with outward Evils, and vexing us by all the means he is able; wherefore we pray God, that he would deliver us from the Evil one. Chrysost. hom. 20. in Matth. & hom. 5. in Job. Aug. in Ecclesiast. dogmat. c. 57 Basil in hom. quod Deus non sit auctor malorum non procul à fine. Now we say from Evil, XVII. Why we pray to be delivered from Evil, and not from Evils. not from Evils, for this Reason; because the Evils which happen to us from our Neighbours, we lay upon him, as the Author and Persuader, that we may not therefore be angry against our Neighbours, but turn all our Hatred and Anger against Satan himself, by whom Men are driven to do us the Injury. If therefore your Neighbour has hurt you in any kind, Note. when you pray to God our Father, beg of him not only to deliver you from Evil, i. e. from those Injuries, which your Neighbour lays on you; but that he would snatch that very Neighbour of yours out of the Power of the Devil, by whose impulse Men are led into Deceit. We must also know, XVIII. When we are not heard herein, what we must do. if by our Prayers and Vows, we are not delivered from Evils, that we ought patiently to endure those things that press us, understanding that so it pleases God, that we should patiently suffer them. Wherhfore it is by no means fit for us, either to be angry, or to grieve because God hears not our Prayers: but we must refer all things to his Will and Pleasure, esteeming it to be profitable to us, and for our Good, which pleases God that it should be so; and not that which we would have to be otherwise. Lastly, XIX. Here all inconveniences are patiently to be endured. 2 Tim. 3.12. the Devout Hearers are to be taught, That whilst they are in the Stage of this Life, they ought to be ready to bear all kinds of Inconveniences and Calamities, not only with a patiented, but also with a cheerful and glad Heart; For all, says the Apostle, that will live godly in Christ Jesus, shall suffer Persecution. And, Act. 14.21. Thro many Tribulations, we must enter into the Kingdom of God. Again, Luc. 24.26. Ought not Christ to suffer these things, and so to enter into his Glory? for it is not fit that the servant should be greater than his Lord, as it is very unfit, according to S. Bernard's Sense, that the Members should be under a thorny Head. Serm. 5. de omnibus Sanctis. The Example of Vriah is very excellent for our Imitation, An Example who when David exhorted him to stay at home, said, 2 Reg. 11.11. The Ark of God, and Israel and Judah dwell in Tents, and shall I go into my house? Being furnished with these Reasons and Meditations, Other Examples. if we come to pray, we shall obtain, that though we were on all sides girded and compassed about with Evils, yet we shall be kept safe, even as those three Children that were untouched by the Fire; or at least as the Maccabees, we should constantly and stoutly endure all Adversities. In Reproaches and Torments we will imitate the Sacred Apostles, Act. 5.41. Who being beaten with Stripes, did hearty rejoice that they were counted worthy to suffer. Disgrace for Christ Jesus. So we being thus prepared, will sing with the greatest Pleasure of Mind, Psal. 118. Princes have persecuted me without a cause, but my heart was afraid for thy Word: I will rejoice in thy word, as he that has found great Spoils. The SEAL of the LORDS PRAYER Amen. THis Word Amen, I. Prayer must be rightly concluded. or so it is, S. Hierom in his Commentaries upon Matth 6.6. calls the Seal of the Lords Prayer. Wherefore as we before admonished the Faithful concerning the Preparation which is to be made, before we go about to pray to God; so we thought it convenient that they should know the Cause and Reason of the Close and End of this Prayer. For it is of no less moment devoutly to end, Note. than to be careful how to begin our Prayers to God. Let the Faithful know therefore that the Fruits, II. The fruit of this Particle. we obtain by the End of our Lord's Prayer, are many, and that very profitable; but the most advantageous and welcome Fruit is, the obtaining of those things which we have prayed for, whereof enough has already been spoken: For by the former Part of this Prayer, we not only obtain to have our Prayers heard; but also some greater and more excellent things than can by Words be expressed. For since Men in Praying, III. The Advantage of Prayer. discourse with God, as S. Cyprian says, the Divine Majesty is after an unutterable manner brought nearer to the Person that prays, than to others; and besides, it adorns them with singular Gifts: So that they who devoutly pray to God, may be compared to them that come to the Fire; who if they are cold, begin to grow warm; if they were warm, begin to grow hot: So they that come to God by Prayer, according to the Measure of their Devotion and Faith, go away more warmed; for their Minds are inflamed for God's Glory, their Souls enlightened after an admirable manner, they are exceedingly enriched with Divine Graces; for thus it is written in Holy Scripture, Psal. 20 14. Thou hast prevented him with the blessing of sweetness. Moses' in this case is an Example for all, An Example. Exod 34 35. 2 Cor. 3. ●3. who by reason of his walking and talking with God, did shine so with a kind of Divine Brightness that the Israelites could not look on his Eyes or Countenance. Verily they that pray with that earnest Study, Note. do wonderfully enjoy God's Majesty and Benignity, I will stand early to pray, says the Prophet, and will see, because thou art a God that willest not Iniquity. By how much the more Men know these things, with so much the more hearty Worship and Devotion do they reverence God, Psal. 5. and with so much the more Delight do they feel how sweet the Lord is, and how truly blessed all they are that hope in him. And then being compassed about with that most clear Light, iv A singular effect of Prayer. they consider how mean their own Lowliness is, and how great the Majesty of God is; for S. Austin's rule is, If I know thee, I may soon know myself. Therefore not relying on their own Strength, they commit themselves wholly to God's Goodness, not doubting, but that he who has embraced them with his Fatherly and Admirable Love, will abundantly supply them with all things which are necessary both for Life and Salvation; for this cau●e therefore they apply themselves to the highest Thanksgivings they are able to conceive in their Minds, and which in Prayer they can comprehend, which we read that David did, who, when he made this Prayer, Psal. 7.2. Save me from all them that persecute me, concludes thus, I will pray to the Lord according to his justice, and I will sing to the Name of the Lord most high. Of this sort there are innumerable Prayers of the Saints, V Of what kind the Prayers of Saints are. the Beginning of which are full of Fear, but the End full fraught with good Hope and Joy; but it is wonderful how David's Prayers excel in this respect; for when being troubled with Fear, he began to pray thus, Psal. 3.3. Many there are that rise up against me, and many there are that say to my Soul, there is no Salvation for him in his God; a little after being somewhat confirmed, he subjoins, though thousands of the People came about me, I will not fear. And in another Psalm, when he had bewailed his Miseries and at last having put his Confidence in God, he rejoices incredibly, in the Hope of eternal Bliss, and he says, Psal 4.8. For that very thing I will sleep and rest in peace. What think we of this? Psal. 6.2. Lord rebuke me not in thy Fury, neither correct me in thy Anger, with how great Trembling and Horror must we believe that the Prophet said this? On the contrary, with how confident and cheerful a Soul did he utter that which presently follows? Psal. 33.3. Depart from me, says he, all ye that work Iniquity, because the Lord has heard the voice of my weeping. But when he was afraid of saul's Anger and Fury, how lowly and humbly did he implore Gods Help, Save me O Lord, for thy Names sake, and judge me in thy Strength; and yet in the same Psalm, he cheerfully and confidently subjoins, For behold God helps me, and the Lord is the upholder of my Soul. Wherefore he that betakes himself to Sacred Prayer, VI How to come to pray. Let him go to God armed with Faith and Hope; and that he may obtain that which he has need of, let him by no means be distrustful. Now in this last word of the Lords Prayer Amen, VII. The Dignity of the word Amen. there are many Seeds as it were of those Rules and Meditations which we before mentioned. And indeed this Hebrew Word was so common in our Saviour's Mouth, VIII. What it properly signifies. that it pleased the Holy Ghost to have it still kept in the Church of God. The meaning of which Word in a manner is this, Know thou that thy Prayers are heard; for it has the Effect of Gods answering, and sending him away with his good Grace, after that by Prayer he has obtained what he desired. This Sense the perpetual Practice of the Church of God has approved, IX. The use of this word in Mass. which in the Sacrifice of the Mass, when the Lords Prayer is pronounced, she has not given this Word Amen to the Minister of the Sacred thing, whose part it is to say, But deliver us from evil; but has reserved it, being fitted to the Priest himself, who being Interpreter between God and Men, answers the People that God has accepted them. Not that this Right is common to all Prayers; Note. for in the rest it is the Ministers Office to answer Amen; but that of the Lords Prayer is particular: for in other Prayers it only signifies Consent and Desire; but in this it is an Answer that God has consented to the Prayer of the Petitioner. Now this Word Amen is indeed variously interpreted by many: X. The word Amen variously interpreted. The Seventy Interpreters translate it So be it. Others translate it Verily, Aquila turns it Faithfully; but it is but a small matter whether it be rendered one way or the other, so that we understand it to have the Virtue before mentioned, to wit, of the Priest confirming that the thing prayed for is granted. Of which Sense the Apostle witnesses in his Epistle to the Corinthians, For, says he, as many promises as are of God, in him are Yea, and therefore thro' him Amen in God to our Glory. This Word therefore wherein is a kind of Confirmation of those Petitions which hitherto we have asked, XI. It raises Attention. is suited to us; which also makes them attentive that use Prayer: for it often happens that Men are distracted in Prayer, and drawn elsewhere by various Thoughts. Yea, XII It is a Repetition of the whole Prayer. and we pray with the utmost Study in this very Word, that all things may done, i. e. may be granted, which before we prayed for; he or rather understanding that we have already obtained all those things, and perceiving the present Virtue of the Divine help, we together with the Prophet sing, Psal. 53.7. For lo, the Lord helps me, the Lord takes care of my Soul. And there is no cause for any one to doubt, but that God is moved, both by the Name of his Son and by this word which he used so very often, Who, as the Apostle says, Heb. 5.7. was always heard for his Reverence. FINIS. THE INDEX. A ABbats permitted sometimes to administer the Inferior orders. Pa. 310 Abraham's Pilgrimage. 339 Abraham's Bosom. 58 Absolution, the Form of it. 245 Who are to be absolved. 271 The Power of Absolution to whom given. 267 The Accidents remain in the Sacrament of the Eucharist, without the Subject. 218 How great Misery Adam brought upon himself and his Posterity. 510 Adam in the State of Innocency wanted Food to refresh his Strength. ibid. How great difference there is betwixt Adam's Necessities and ours. ibid. Adam had not wanted many things which we want, if he had not sinned. ibid. Adam, though in the Paradise of Pleasure, yet was not to be idle. ibid. Adam in Paradise had no Grief. ibid. Adam's Posterity deprived of the Fruit of the Tree of Life, and cursed with a horrible Sentence. Pa. 510 Adam and Christ compared. 42 Adultery what it is. 405 In Adultery what Sins are forbidden. 406 The Detestableness of Adultery. ibid. In the forbidding of Adultery, every kind of Uncleanness and Immodesty whereby the Body is polluted, is forbidden. ibid. In Adultery is forbidden the inward Lust of the Mind. 407 Adultery brands a Person with a notable Mark of Reproach. 409 The Inconvenience and Punishment of Adultery. ibid. The Necessity of Alms-deeds. 421 An Exhortation to Alms-deeds. ibid. We are to labour with our Hands to relieve the Needy. 422 Alms to be added to Prayer. 472 Alms is a Medicine prepared to cure the Wounds of the Soul. 531 Affestions of the Flesh not in the power of a Man, though regenerate, to subdue them so, as never to rise again. Pag. 505 Affinity of Godfathers with whom contracted. 159 Amen, what it signifies for the End of the Lord's Prayer. 553 The Interpretation of Amen. ibid. Why in the Sacrifice of the Mass Amen is reserved to be pronounced only by the Priest. ibid. Angels their Creation. 26 Angels from their very first Original endued with Grace. ibid. Angels were adorned with Wisdom and Power. ibid. To the Angelical Salutation the Church has added Prayer and Imploring of the Blessed Virgin. 463 An Angel taught Tobias many things. 474, 475 How the Angels are adored. 344 Why the Angels are pictured in the shape of Men. 350 In the Angelical Salutation God is honoured. 463 The Angels Care of Men. 474 Their Obedience to God. 505 Anger when it is sinful, when not. 398 We ought not to be angry when God hears not our Prayers. 452 The Appetite of its own proper Good implanted in all things. 498 What is got by ill Arts, is not ours. 514 The Articles of the Creed. The First. 14 The Second. 29 The Third. 38 The Fourth. 45 The Fifth. 56 The Sixth. 66 The Seventh. 72 The Eighth. 79 The Ninth. 86 The Tenth. 101 The Eleventh. 107 The Twelfth. 117 The Article of Christ's Ascension declares his Majesty and Glory. 68 The Causes of Christ's Ascension into Heaven. ibid. Christ as Man ascended up into Heaven with his Soul and Body. 67 B OF the Sacrament of Baptism. 145 The Knowledge of Baptism very necessary. ibid. At what time Baptism to be treated of by the Curates. 146 What the word Baptism signifies. ibid. The Sacrament of Baptism to what Men signified. ibid. The Definition of Baptism as a Sacrament. 147 The Sacrament of Baptism of what Matter it is made. 148 The Water put into the Sacred Font for the Use of Baptism, is not the Sacrament. Pag. 149 The Matter of Baptism is the Element of Water. ibid. The Figures of Baptism. ibid. In Baptism what kind of Chrism is added. 150 The Form of Baptism. 151 The Form of Baptism disterent among the Greeks. ibid. Why the Apostles baptised in the Name of Jesus. 152 Baptism may be performed three ways. 153 In Baptism it is not material whether there be only one or three Ablutions. ibid. In Baptism the Words are to be uttered in the Ablution. ibid. In Baptism the Head is to be washed. ibid. Baptism was instituted by Christ our Lord, and when. 154 When the Power of Sanctifying was given to the Water. ibid. When Men began to be obliged by the Law of Baptism. 155 The Ministers of Baptism. 156 Why Priests may baptise in presence of the Bishop. ibid. Order to be observed among the Ministers of Baptism. 157 Who may not be Godfathers at Baptism. 160 Baptism necessary to Salvation. 161 The Sacrament of Baptism to be given to Infants. Pag. 161 Infants are baptised in the Faith of their Parents and of the Church. 162 Infants to be baptised as soon as may be. ibid. In baptising of the Adult, a different way is to be observed from that of Infants. 163 When Baptism is immediately to be given to the Adult. 164 How they that are to be baptised aught to be affected. ibid. They that are to be baptised, are demanded of their willingness. ibid. When Madmen, and they that sleep, are to be baptised. 165 For the obtaining of the Grace of Baptism, Faith is necessary. ibid. He that is to be baptised aught to repent of his Sins. ibid. In the Sacrament of Baptism every Sin is forgiven. 166 In Baptism Sin is wholly taken away, and plucked up by the Roots. 167 Concupiscence remains in them that are baptised; but it has not the true nature of Sin. ibid. The proper Effect of Baptism is the Forgiveness of all Sins. 168 By Baptism both the Sin and Punishment of Sin are forgiven. 168, 169 By Baptism are not forgiven the Punishments due from civil Magistrates. Pag. 169 Why after Baptism we are not restored to the State of Uncorrupt Nature. 170 The Fruits of Baptism. 171, etc. Baptism imprints a Character. 173 It is Sacrilege to iterate Baptism. ibid. Baptism throws open an Entrance to Heaven. 175 The Fountain of Baptism consecrated, by adding the Oil of Mystic Unction. 176 Certain Days appointed for consecrating the Water of Baptism. ibid. What Names to be given to them that are Baptised. 180 The Cermonies of Baptism explained. 176, etc. The Evangelical Acceptation and Possession of this word I believe in a matter of Faith. 14. Who it is that believes. 15. What we are first to believe. 13 He that believes is freed from the Curiosity of searching. 15 We must believe in God. 14 He that believes aught to produce the inward Acts of Faith in the open Profession of his Faith. 15 Gods Benignity many ways delivers us from evil. 340, 341 A Bishop's Office what. 308 A Bishop only confers Orders. Pag. 310 Blasphemy against the Name of God, and of the Saints a detestable Wickedness. 368 Gods Blessings take place of our Endeavours. 413 Of Bliss. See the whole Twelfth Article of the Creed 117, and the Eleventh. 107 Essential Bliss wherein placed. 117 By the Light of Glory we are raised up to the Vision of the Divine Essence. 122 The Images and Resemblances of Bliss. 122 Accidental Bliss wherein it consists. 123 By the name Bread many things signified in holy Scripture. 512, 513 In ask Bread what we pray for of God. 513 By ask daily Bread, we ask necessaries for Food. ibid. Bread is to be prayed for, for necessity, not Wantonness. ibid. We must get our Bread lawfully, not by Fraud or Wrong. 514 Why it is called daily Bread. ibid. Why we are diligently to beg our Bread of God. 515 How rich Men ought to beg their daily Bread. ibid. We are to beg our Spiritual Bread. 516 What Spiritual Bread signifies. 517 That Bread which is Christ, pours incredible Joy into the Souls of the Pious. 517 Christ is our substantial Bread contained in the Sacrament of the Eucharist. ibid. All the Faithful are Brethren. 480 C THE necessity of Catechising. 4 The teaching of Catechism fitted to every Capacity. 6, 7 Caution to be used in avoiding the Occasions of Sin. 410 The Ceremonies, and Prayers made in Baptism reduced to three Heads. 176 The Ceremonies and Rights of Confirmation. 192 The Ceremonies used at the Sacrament of Penance. 261 The Ceremonies used in the Sacrament of Extreme Unction. 286 A Character the Effect of three Sacraments 143 What a Character performs. 144 Christ's Spiritual Kingdom. 34 Christ from his different Natures took different Properties. 36 Why Christ called our Lord. ibid. Christ not called the Son of God by Adoption, but by Nature. 41 Christ came of David according to the Flesh. 42 Why Christ called the last Adam. ibid. Christ's Humility an Example fitted for the beating down our pride. 44 Christ's Birth teaches us a saving Lesson. ibid. Christ's Blood washes away our Sins. 105 Christ the Author of all the Sacraments. 139 Christ is our Brother. 480 Christ's Resurrection destroys not his Brotherhood with Men. ibid. How Christ reigns in us. 493 For Christ's sake we must be willing to be counted Fools. 504 We must imitate Christ in submitting our Will to Gods Will. ibid. Christ our Lord is Bread. 517 The Mystery of Christ's Passion evidently shows God's Power and Goodness. 519 Under the Protection of Christ's Passion we get Pardon of our Sins. 525 Christians have all the same Spiritual Original. 481 The Knowledge of a Christian comprehended under one Head. 5, 8 Wherein the Labour of a Christian Teacher ought to be employed. 5 Wherein Christian Wisdom differs from that of the World. 16 How much a Christian is bound to Christ. 37 By the Name Church what is properly to be understood. 86 The Difference between Church and Synagogue. Pag. 87 The Church called by many Names. 88 Why the Church called Militant and Triumphant. 89 The Figures and Similitudes of the Church. 90 Who are shut out of the Church. ibid. The Properties and Prerogatives of the Catholic Church. 91, etc. The visible Head of the Church. 92 The Unity of the Church. 93 The Church called Holy. 94 The Church is Catholic. 95 A certain Rule to know the the true Church from false ones. 96 The Church is Apostolic. ibid. The Church cannot err. ibid. Without the Church there is no true Worship. 97 God is the Author of the Church. 98 We understand by Faith that the Church has the Keys of the Kingdom of Heaven. ibid. Why we say, believe the Church, and not in the Church. ibid. The Name of Clerk whence derived. 300 Whence the Clerk's Crown had its beginning, and what it signifies. ibid. The first Commandment of the Decalogue. 338 The Reason of the Order of the Commandments. 342 A double Precept contained in the first Commandment. 342 The first and greatest of all the Commandments. 343 Who break the first Commandment. ibid. In the first Commandment is not forbidden the Art of Graving, Painting or Limning. 348 Why the first Commandment separate from the second. 356 What is forbidden and commanded in the second Commandment. 357 The use of that Command about loving our Parents is very extensive. 382 The Ten Commandments graved in Two Tables, and why. ibid. Why the Command of loving our Parents expresses our Mother. 386 Why the two last Commandments are joined together. 439 A two fold necessity of the two last Commandments ibid. Communion, one of the names of the Eucharist. 195 Before Communion, what Preparation ought to be, and how necessary it is. 225 One Preparation to the Communion, is to have Peace with all. 226 Another is, to love God. 227 All ought to Communicate at least at Easter. ibid. Why the Church approved the practice of Communicating in one Kind only. Pag. 231 What things are common to three Divine Persons, and what are not common. 39 Concupiscence remains in the Regenerate, but has not truly the Nature of Sin. 167 Evil Concupiscence the Root of all Evil. 438 Concupiscence of other men's Goods and Wife, how it differs. 439 What Concupiscence is. 441 The Power of Concupiscence not always to be accounted vicious. ibid. The Power of Concupiscence implanted in us by Nature, yet by God's Appointment. ibid. The Concupiscence of our First Parents corrupted by Sin. ibid. The Power of Concupiscence, if moderated, is profitable. ibid. Why S. Paul called Concupiscence Sin. 442 What is meant by Thou shalt not covet. 443 Another's Wife not to be coveted. 445 Not to covet another's Wife, what it signifies. ibid. How dangerous it is to covet another's Wife. ibid. Who are most guilty of Concupiscence. 448 The Antidotes of evil Concupiscence. 447 How Concupiscence is known to be a Sin. 44● Covetous Men reprehended Pag. 443 Whence Confidence in God gins. 467 Confidence in God is increased by calling him in Prayer Our Father. ibid. How we come to have Confidence in Prayer. ibid. The Creed divided into Four Parts. 14 Confession of Sins, and the Necessity of it. 262 — why instituted. ibid. — its Profitableness. 258 — its Virtue and Nature. ibid. — its Definition. ibid. — its Rites and Ceremonies. 259 — it is called an Accusation, and why. 261 The Ecclesiastical Judgement made in Confession, is far unlike to the Civil Judgement. ibid. Confession instituted by Christ of his Goodness and Mercy: 258 A Figure of Confession. ibid. Whom the Law of Confession obliges. 263 At what Age a Child is required to confess. ibid. When Confession is to be iterated. 26● Who the due and lawful Minister of Confession. 267 In Confession Sins are not to be excused. 270 The Fault of them that dare not for shame confess their Sins. ibid. Diligent search is to be made in our Conscience for Sin. Pag. 271 When a Confessor ought to send back a Penitent. ibid. The Sacrament of Confirmation. 181 The Name of Confirmation. ib. Confirmation is truly a Sacrament. 182 The Sacrament of Confirmation very different from that of Baptism. 183 The Original of the Sacrament of Confirmation. 184 Christ the Author of the Sacrament of Confirmation. ib. The Sacrament of Confirmation why called Chrism ibid. The Matter of Chrism. ibid. Chrism made by Consecration of a Bishop. ibid. Why Chrism made of Oil and Balsam. 185 When, and with what Ceremonies Chrism is made. 185, 186 The Form of the Sacrament of Confirmation. ibid. In Confirmation Three things to be observed. ibid. The proper Ministers of the Sacrament of Confirmation. 187 Why a Godfather required at Confirmation. 188 The Assinity contracted with Godfathers at Confirmation. ibid. What Age they ought to be that are to be confirmed. 189 The Sacrament of Confirmation belongs equally to all the Faithful. Pag. 189 The Adult receiving Confirmation, aught to grieve for their Sins. 190 The Sacrament of Confirmation gives new Grace. ibid. Whence the Word Confirmation derived. 191 The Effects of Confirmation. 190, etc. Confirmation cannot be iterated. 192 The Rites and Ceremonies of the Sacrament of Confirmation. ibid. When chief the Sacrament of Confirmation is administered. 193 What Contrition is. 250 Contrition is not only a new Life, but the hatred of a Life misled, and the Expiation we ought to make. ibid. The Virtue and Efficacy of Contrition. ibid. The Grief of Contrition how vehement it ought to be. 252, 253 There is no Measure set to the Hatred of Sin. 253 The proper Grief of Contrition to be applied to every Mortal Sin. 254 What things are necessary to true Contrition. ibid. A Motive to stir up Contrition. 256, 257 The Fruit of Contrition. ibid. The various Names of Contrition. 251 Creation. 24, etc. What God created, he preserves. 27, 28 What a New Creature in Christ is. Pag. 336, 337 The Cross of Christ how precious it is. 525 The Crowns prepared of God for them that overcome. 542, 543 The Curse wherewith Man was condemned after Adam's Sin. 510, 511 D ON the Lord's Day what the Faithful aught to do, and from what they ought to abstain. 373 The Commandment for keeping holidays. 369, etc. Why the Observation of holidays appointed. 370 Other holidays besides the Sabbath among the Jews. 376 Why other holidays besides the Lord's-day appointed by the Church. ibid. The most celebrated Days in the Church. ibid. In what Works Christians ought to exercise themselves on holidays. 377 Debts, what they are which we pray to be forgiven. 525 Why those Debts called Ours. 526 The Precepts of the Decalogue. 332 The Decalogue the Sum of all Laws. ibid. The Ten Commandments of the Decalogue depend upon Two of Charity. 333 With how great Majesty the Law of the Decalogue was given. Pag. 335 To believe that God is the Author of the Decalogue, is of very great use for the observing of the Law. ibid. The Cause of Christ's Descent into Hell. 59 Detraction or Defamation, see the Eighth Commandment. 426 The Devil's Malice against Men. 534 The Devil counterfeiting an Angel of Light, persuades Men to seek those things as good, which are not so. 504 Why the Devil called the Prince and Ruler of the World of Darkness. 534 Who they are that the Devil opposes not. 535 Why the Devil is specially called the Evil one. 548 We ascribe to the Devil, as the Author and Persuader of it, all the Evil we suffer from our Neighbour. 549 The proper Office of the Devil. 537 With what intent the Devil tempts Men. ibid. Why the Devil called the Tempter. ibid. What Means the Devil uses to tempt. ibid. E TO love Enemies the most excellent Office of Charity. 400, 401 Who love their Enemies are the Children of God. Pag. 528 We must not be angry at our Enemies, but at the Devil. 549 We must forgive our Enemies if we would be forgiven. 527 We must love our Enemies. 528 What they ought to beg of God who forgive not their Enemies. 529 Visible Enemies of what sort they are. 533 The Enemies of Mankind use all their Arts against us. ibid. They that abstain long from the Eucharist suffer exceeding great loss. 228 The Institution of the Eucharist. 194 The Dignity and Excellency of the Eucharist. ibid. The Sacrament of the Eucharist called by many Nanes. 185 Why the Eucharist called a Communion. ibid. Not lawful after Meat and Drink to receive the Eucharist. 196 The Eucharist truly a Sacrament, and One of the Seven. ibid. In the Sacrament of the Eucharist we adore the Body and Blood of Christ. 197 What things properly have the Nature of a Sacrament in the Eucharist. ibid. The Difference between the Eucharist and other Sacraments. Pag. 197 The Consecration of the Matter makes the Sacrament of the Eucharist perfect. ibid. The Eucharist is only One Sacrament, and no more. 198 The Sacrament of the Eucharist signifies Three things. ibid. The Matter of the Sacrament of the Eucharist double. ibid. Why a little Water is mingled with the Wine. 201 What the Bread and Wine signify in the Sacrament of the Eucharist. 202 The Form of the Sacrament of the Eucharist. 203 The Form of Consecration of the Wine, and the Declaration thereof. 204 In the Sacrament of the Eucharist Three things very admirable. 208 In the Eucharist the true Body and Blood of Christ are contained. ibid. The Sacrament of the Eucharist not only a Sign of Christ's Body. 209 The Fruit of the Eucharist. 212 In the Sacrament of the Eucharist whole Christ is contained. ibid. In the Sacrament of the Eucharist what things are by Concomitancy. 213 Why in the Sacrament of the Eucharist are made two several Consecrations. 214 In every Particle of both kinds of the Sacrament of the Eucharist is contained whole Christ. Pag. 214 The Substance of Bread and Wine in the Sacrament of the Eucharist do not remain after Consecration. ibid. Why after Consecration the Sacrament of the Eucharist is called Bread and Wine. 216 The admirable Conversion in the Sacrament of the Eucharist is called Transubstantiation. 217 The Sacrament of the Eucharist not curiously to be pried into. ibid. After what manner Christ is in the Sacrament of the Eucharist. 218 The Resemblance of Bread and Wine remain in the Sacrament of the Eucharist, without any Subject matter. ibid. Why Christ appointed the Sacrament of the Eucharist to be administered under the Species of Bread and Wine. 219 The Eucharist is the Fountain of all Graces. 220 How the Eucharist gives Grace. 221 The first Grace not given to Man, unless he have first received the Sacrament of the Eucharist at least in desire. 221, 222 The Eucharist is the End of all the Sacraments. ibid. Manna a Figure of the Eucharist. Pag. 222 The Advantages of the Eucharist. 223 Three Ways of Receiving the Eucharist. 224 They deprive themselves of very great Good, that being prepared to receive Christ's Body Sacramentally, receive it only Spiritually. ibid. None may receive the Eucharist before Sacramental Confession, if a Priest may be had, and if they be conscious of Mortal Sin. 226 The Sacrament of the Eucharist ought to be received Fasting. 227 Who are Married aught to abstain from their Wives certain Days before they come to the Communion. ibid. The Communion of the Eucharist often to be iterated. 227, 228 The Soul is daily to be fed with the Sacrament of the Eucharist. 228 In old times the Faithful did daily receive the Eucharist. ibid. They are excepted from the Communion of the Eucharist who by reason of Age have not the use of Reason. 229 Why the Eucharist denied to Infants. 230 The Eucharist not to be given Madmen. ibid. Lay-people may not receive the Eucharist in both Kind's. Pag. 231 Why the Church prohibited the Custom of Communicating under both Species. ibid. The Power of Consecrating the Sacrament of the Eucharist given to the Priests only. 232 Who is not Consecrated, ought not to touch the Sacred Vessels. ibid. The Eucharist is a Sacrifice. 233 The Eucharist is a Sacrifice most acceptable to God. ibid. The Eucharist, instituted of Christ for two Causes. ibid. The Eucharist, as it is a Sacrifice has the Virtue not only of Meriting, but also of Satisfying. 234 When the Sacrifice of the Eucharist was instituted. ibid. The Figures and Prophecies of the Eucharist. 235 The Sacrament of the Eucharist an inexpressible Pledge of Charity. 517 Why the Sacrament of the Eucharist called Our Bread. 518 Why the Sacrament of the Eucharist called Our daily Bread. ibid. See Sacrifice. The Event of things to be left to God. 549 When we suffer Evil, we must fly to God for Help. Pag. 544 We pray not for deliverance from all Evil. 546 Some things which are commonly accounted Evils, are yet very advantageous. ibid. We pray against those Evils that can bring no Advantage to the Soul. 547 From what Evils we are to pray to be delivered. ibid. The Evils our Neighbours do us, are to be ascribed to the Devil. 549 Deliverance from Evil to be begged of God. 544 Examples of Human Infirmity. 533 Examples which may encourage us to hope well. 546 Extream-Vnction. 283 The Sacrament of Extream-Vnction, why so called. ibid. The Matter and Form of Extream-Vnction. 285 What time the Sacrament of Extream-Vnction to be used. 287 They are not fit to receive the Sacrament of Extream-Vnction, that want the use of Reason. 288 What Parts of the Body are to be anointed. ibid. The Sacrament of Extream-Vnction may be iterated. 289 The Preparation of Extream-Vnction. ibid. The Minister of Extream-Vnction. ibid. The Utility of Extream-Vnction. 290 The fittest time of Extream-Vnction. Pag. 287 Why Sick Persons, receiving the Sacrament of Extream-Vnction, are not healed. 291 F FAith necessary to Salvation, 9 Many Degrees of Faith. 10 What we are first of all to believe. 13 The Knowledge of Faith much more certain than that of Human Reason. 16 The Faith of God's Almighty Power how necessary it is. 24 The Faith of our Redemption was always necessary to Salvation. 29, 30 The Faith of the Old Fathers and ours is the same. 30 Faith must go before Penance. 241 Faith is necessary in Prayer. 467 Firmness of Faith is a chief Point in Praying well. ibid. False-witness what it is. 427 The wrong done by False-witness. 428, 429 False-witness forbidden not only in Judgement, but out of Judgement also. 429 A Lie accounted amongst False-testimony. 432 Fasting and Alms to be joined with Prayer, See Alms. What the Name Father signifies in God, see the First Article of the Greed. 14 Why the first Person of the Trinity called Father. Pa. 21 Who are called Fathers. 385 Fathers, of what kind soever, are to be honoured. 3●6 God the Father of all. 382 Godfathers at Baptism, and what belongs to them, see Baptism. 158, etc. See Parents. Figures of Christ's Conception and Nativity. 43 Figures of Christ's Cross. 48 Figures of Confession. 261 The Form of the Sacrament of the Eucharist 203, 204 The Form of the Sacrament of Penance. 245 The Form of the Sacrament of Baptism. 151 The Form of the Sacrament of Extream-Unction. 285 The Form of Confirmation. 186 The Form of Praying to God, and to the Saints, different. 464 Fornication, the Calamities proper to it. 409 The Detestableness of Fornication. ibid. Frugality to be used. 422 The Fruit of the Tree of Life. 510 The excellent Fruit of Prayer is the obtaining our Desires. 551 G IN honest Gain there is Peace. 514 We ought not to be ignorant of the Person of the Holy Ghost. 79 The proper Signification of the Holy Ghost. Pag. 80 Why He has no proper Name given him. ibid. The Holy Ghost in all things equal to the Father and Son. 81 The Holy Ghost is God. 82 The Holy Ghost proceeds from Father and Son. 83 The admirable Effects of the Holy Ghost. 85 Why the Holy Ghost called a Gift. 84 Glory, what it is. 494 The Glory of God how prayed for. 485 The Glory of the Saints unutterable. 119 We must confess One God only, and no more. 18 Why God called a Father. 19 What the word Father signifies in God. ibid. An Almighty Power attributed to God. 22 God the Creator of all. 27 What God created, he preserves. 27, 28 God is the Author of the Law. 334 It is easy to love God. 335 Why God called Jealous. 354 Why God threatens Punishment to the third and fourth Generation. 355 God's Goodness overcomes his Justice. ibid. How God's Name is honoured. 357, etc. Many Names given to God. 358 How God is to be praised. ibid. God holds him not guiltless that takes his Name in vain. Pag. 368 God is first to be loved, and then our Parents. 383 God's Providence towards Men. 474 God forgets not Men. 476 God's and Mercy towards Men. 477 God's Love towards Men showed in their Redemption. 478 When God's Hand touches us, he does it in Love, not as an Enemy. ibid. Why God chastises whom he loves. 478 God is not ignorant of our Calamities. 479 God is the God of all. ibid. God is every where, and How. 483 Why God is said to be in Heaven. ibid. How God is to be loved from the Soul. 484 What is first of all to be begged of God. 485 How we pray God's Name to be sanctified. 485, 486 God's holy and terrible Name needs not Sanctification. ibid. How God's Name is sanctified in all. ibid. God's Name to be sanctified in our Deeds, and not in our Words only. 486, 487 God's Providence concerning Man's Salvation. 487 God has not called us to Sloth and Sluggishness. 497 God never forsakes us. Pa. 497. God affords us his Help to attain to the Kingdom of Heaven. ibid. We cannot love God as we ought, without the Help of his Divine Grace. 500 Without God's Direction and Help, we cannot so much as aspire to Christian Wisdom. ibid. God heals the Soul of those that are justified, not the Body. 501 God requires our utmost Love in all that we do for him. 506 All the Works of God are Good. 506, 507 God bestows his Goodness upon all his Works. 507 Why above all thing's we prefer God's Will 507, 508 God's Ways past finding out. 507 God does better for us than we can desire. 508 All Necessaries for our Life are to be referred to God's Glory. ibid. God's Infinite Power to be worshipped. 515 God is ready to forgive the Sins of the Penitent. 524 God is offended at Sin. ibid. God is a most bountiful Father. ibid. God is most firm to his Justice. 525 How God tempts those that are his. 537 How God suffers Good Men to be tempted. 598 How God is said to lead us into temptation. Pag. 538 God gives us Power to tread down Satan. 540 God gives Power to overcome our Enemies. ibid. God's Goodness many ways frees us from Evils. 547 God will not have us utterly free from all Inconveniences. 548 God comforts those that are pressed with Adversity. ibid. God uses the Devil as his Servant, in inflicting Punishments on the Wicked. ibid. What Grace is. 172 How the Eucharist confers Grace. 198 H WHy God chose the Hebrew People. 339 The Deliverance of the Hebrews from Egypt. ibid. Why God suffered the Hebrews to be so oppressed. 340 Why the Promises made to the Hebrews were performed Four hundred years after. ibid. Hell, the Signification of the word. 57 How Christ descended into Hell. 58 How many Places are thereby signified. 57 What Arts Heretics use to disperse their impious Doctrines. 3, ● Who may be called an Heretic. 86 The Command of Honouring Parents. 381 What Honour is. Pag. 385 Parents of all kinds are to be honoured. ibid. The Duties of Honour which we own to Parents. 386 The Honour due to Parents after their Death. 388 What Advantages they reap that honour their Parents. 390 Who honour not their Parents, may fear an untimely Death. 391, 392 Hope of obtaining is of great use to obtaining. 467 How we ought to devote ourselves to God, in hope of the Reward of Heaven. 506 Our Hope should be wholly placed in God's Love. ibid. We ought to hope to obtain Pardon of Sin. 520 How to get Hope even in Temptations. 535, 536 We are to hope in God's Protection when we are tempted. ibid. Why a Husband ought to love his Wife. 327 The Duty of a Husband to his Wife. ibid. etc. Hypocrites pray not from their Heart. 470 The Hypocrites Practise in Praying to be avoided. ibid. I JEsus the Son of God alone was able to reconcile us to God. 29 How great profit they have that believe Jesus Christ to be the Son of God. Pa. 29 What the Name Jesus signifies. 31 How the Name Jesus contains all his other Names. 3● Jesus Christ Supreme King, Priest, and Prophet. 33 Jesus the Son of God, true God. 34 Jews, see Hebrews. To have the Images of Christ and of the Saints in the Church, is not only lawful, but very profitable for the Faithful. 351 When any one, before the Images of the Saints, prays the Lord's Prayer, what he ought to think. 464, 465 The Incarnation of the Word, of how great value it is to us. 38 One Person alone wrought not all the Mysteries of the Incarnation. 39 No Confusion of the Natures made by the Incarnation. 40 Why in a peculiar manner the Work of the Incarnation attributed to the Holy Ghost. 39 In the Mystery of the Incarnation some things done beyond, and some things by the Order of Nature. 40 The Wonders that happened in the Incarnation of the Word. ibid. All Inconveniences to be born patiently. 540 Infants, see Baptism. An Infidel being converted to the Faith, is to keep his first Wife. Pag. 323 Man's Ingratitude towards God. 538 Inhumanity to be avoided by him that desires that God should hear him. 466 Christians by all means to be persuaded to forget Injuries. 528 How to persuade Men to forget Injuries. ibid. Injuries to be forgiven of him that would be forgiven of God. 531 God requires of us to forget Injuries. ibid. What Advantages they get that forgive Injuries. 402 The Inconveniencies they fall into that will not forgive Injuries. 403 Remedies to lay aside Injuries. 404 Forgetting of Injuries the best Alms. 402 Who are desirous to forget Injuries, aught to use in the Lord's Prayer that Petition, [Forgive us, etc.] and why. 528 Why Christ will be the Judge of all. 72 Of the Last Judgement. ibid. Christ's Judgement of us twofold. 73 The Necessity of a General Judgement. 73, 74 Judges that take Bribes are Robbers. 418 Judgement in Civil Courts to be administered according to Justice and the Laws. 428, 429 The Power of Jurisdiction how proved. Pag. 267 Original Justice given of God to Man beyond the Power of Nature. 27 He cannot be justified that is not ready to obey all God's Commands. 337 The Justification of a Sinner is a Work of God's Infinite Power. 104 It is given by the Sacraments, as by Instruments. 134 K THe Dignity and large Power of the Keys. 104 All have not the Power of the Keys. ibid. King's are to be obeyed. 390 The Kingdom of Heaven. 489 The Kingdom of Heaven to be prayed for before all things else. 490 The praying for the Kingdom of Heaven contains a great heap of excellent Gifts, ibid. The Kingdom of Christ is not of this World. 493 What the Kingdom of God is. ibid. The Kingdom of God is within us. ibid. Why the Kingdom of Christ called Justice. ibid. The Kingdom of Grace put before the Kingdom of Glory. 494 The Kingdom of Christ, which is the Church. 495 The Propagation of the Kingdom of the Church. ibid. How the Kingdom of God comes upon Sinners. P. 495 How the Kingdom of Christ is sought. ibid. The Excellency of the Kingdom of Heaven. 496 God affords us Assistances to obtain the Kingdom of Heaven. 497 Those that would enter into the Kingdom of Heaven, aught to beg of God that his Will be done. 498 L THe Last Things to be often remembered. 78 The Law of Nature the same with the Written Law. 334 What the Law of Nature is. ibid. They break the Law of Nature that spare not their Enemies. 527 The Law of the Decalogue is no new Law, but the Law of Nature illustrated. 334 With how great Majesty the Law was given. 335 The Laws of Nature not hard. 336 The Law is to be obeyed. ibid. The Benefit of observing the Law. 337 To know God to be our Lord, makes us more ready to keep his Law. 341 Every Law induces Men to obey it, either for love of Reward, or fear of Punishment. 352 The way and manner of keeping the Law. God's Law is to be kept in the inward Sense of the Soul. Pag. 440 The difference between Divine and Human Laws. ibid. God's Law is as a Looking-glass, wherein we may see the Deformities of our Nature. ibid. Life eternal, what it signifies. 117, etc. Man's Life on Earth a Temptation. 539 Our Life and Salvation depend upon God. 515 All kind of Lying is to be avoided, etc. See the Eighth Commandment. M THe Honour due to Civil Magistrates. 389 When Magistrates are to be obeyed, and when not. 390 Man formed after God's Image and Likeness. 27 Man last created, made immortal by Divine Gift, not by Natural Virtue. ibid. The first Fall of Man. 29 How much a Christian Man is obliged to Christ. 37 Men ought to be studious of God's Honor. 354 How Man is obliged to God. 478 Man's Misery. 491 Man's Misery by reason of Adam's Sin. 499 Men compar d to Sick Folks, and to those that have lost their Taste. 499, 500 Men compared to Children. Pag. 500 Man, though justified, cannot so tame the Lusts of the Flesh, as never more to stir in him. 501 Voluptuous Men Strangers to Divine Pleasure. 503 Man's Instability. 491 Man's Weakness. 510 With what kind of Curse Man was condemned after Adam's. Sin. ibid. Man's Folly and Weakness. 533 Virgin Mary, see the Third Article of the Cred. 32, 463 The Sacrifice of Mass the same with that on the Cross. 236 Mass a Propitiatory Sacrifice, and not only Commemorative. ibid. Mass offered for, and profits the Dead. 237 The Rites of Mass not superfluous. ibid. The Matter or the Sacrament of the Eucharist, see Eucharist. The Matter of the Sacrament of Penance, see Penance. Matter of the Sacrament of Extream-Unction, see Extream-Vnction. Matrimony, whence so called. 314 The Sacrament of Matrimony called by divers Names ibid. The Definition of Matrimony, and the Declaration thereof. 315 They cannot enter into Matrimony who by Law are excluded. Pag. 315 Wherein the Virtue and Nature of Matrimony consists. ibid. Consent makes Matrimony. 316 That Consent expressed in Words signifying the present Time. ibid. The Consent of one Party is not enough to Matrimony. ibid. Words are needful to declare Mutual Consent. ibid. Matrimony not contracted by Words signifying Time to come. ibid. If after Matrimony the Parties repent, they cannot alter their Deed. 316, 317 In stead of Words, a Nod or other Sign is sufficient in Matrimony. 317 Besides Consent, there is no need of the Eed to make it true Matrimony. ibid. The double respect of Matrimony, as it is an Office of Nature, and as it is a Sacrament. ibid. Matrimony as it is an Office of Nature appointed by God. 318 Matrimony indissoluble. ibid. Those Words, [Increase and multiply] lay not a Necessity of Matrimony upon all Men. ibid. Mankind being increased, Virginity is very highly commended. 318, 319 For what Causes Matrimony was instituted. Pag. 319 The Nature of Matrimony as it is a Sacrament. 320 That Matrimony is a Sacrament, and one of the Seven Sacraments of the Gospel. 321 The Sacrament of Matrimony instituted by Christ. ibid. Matrimony signifies and gives Grace. 322 How far the Sacrament of Matrimony excels that Matrimony before the Law. ibid. The Matrimony of the Jews. ibid. Why the ancient Fathers had many Wives. 323 Why a Bill of Divorce allowed by the Law of Moses. ibid. Polygamy strange to the Law of Nature. ibid. Matrimony consists in the Conjunction of two only and no more. ibid. An Infidel being converted, aught to keep to his first Wife. ibid. The Bond of Matrimony dissolved by no Divorce. 324 Very profitable that Matrimony cannot be dissolved. ibid. Three Advantages of Matrimony. 325 The Mutual Offices of Husband and Wife. 327 Clandestine Marriages neither true nor ratified. 329 The Impediments of Matrimony. ibid. How they ought to be disposed that contract Matrimony. Pag. 329 What use there ought to be of Matrimony. 330 We are sometimes to abstain from the Office of Matrimony for the sake of Prayer. ibid. The Law against Murder pleasant to be heard. 394 Murder forbidden to all. 397 All Men by virtue of this Law protected from being murdered. ibid. Unlawful for one to murder himself. ibid. What Manslaughter is not forbidden. 395 The Law against Murder restrains not only the Hands, but the Heart. 397, 398 Medicine given of God to Men. 545, 546 What hope we are to put in Medicinal Remedies. 546 Our Merits depend upon Christ's Passion. 277 Being assisted by Grace, we may merit. 278 The proper Minister of Baptism, see Baptism. The Order of the Ministers of Baptism to be observed. ibid. The proper Minister of the Sacrament of Confirmation, see Confirmation. The Minister of Confession must be Learned and Prudent. See Penance. The Minister of the Sacrament of Order. See Order. The Misery of Man. See the Third Petition. 499 Modesty and Continency diligently to be kept. 407 N NAmes given to those that are baptised. See Baptism. 180 Giving Heathenish Names in Baptism reproved. ibid. What real Honour to be given to God's Name. 357, 358 How God's Name to be sanctified in all. 486 God's holy and terrible Name wants not our Sanctification. 485, 486 How God's Name is sanctified in all. 486 God's Name to be sanctified in Deed, and not in Word only. 488 Who is our Neighbour. 427 A sure Note of knowing which Prayer is good, which bad. 469, 470, 471 O ALl bound to obey God's Will. 506 What Order is. 298 There are Seven Orders. 299 The Greater and Lesser Orders. ibid. Why Holy Order reckoned among the Sacraments of the Church. 298 Holy Orders imprints a Character. ibid. The first Shaving. 299 The Order of Doorkeeper, and his Office. Pag. 301 The Order and Office of Reader. 302 The Order and Office of Exorcists. ibid. The Order and Office of Collats. ibid. The Order and Office of Subdeacon. 303 Perpetual Continence imposed on the Sacred Orders. ibid. The Order and Office of Deacon. 304 The Office of a Deacon to explain the Fospel, but not in the Pulpit. 305 The Order of Priesthood. 306 To what kind of Persons Orders are to be given. 294, 310 Sacred Orders conferred on certain appointed Days, wherein Fasting is enjoined. 310 Those that are to be Ordained aught first to their Conscience by the Sacrament of Penance. 311 The Sacrament of Order not to be conferred on Children or Mad Persons. 312 What Age is required for the several Orders. ibid. The Sacrament of Order confers Grace. ibid. The Sacrament of Order imprints a Character. 313 P Parent's their Duty towards their Children. 392 When Parents are not to be obeyed. Pag. 385 Honour due to Parents. ibid. Parents to avoid too much Indulgence and Severity. 392, 393 The Mystery of Christ's Passion clearly shows the Power and Love of God. 55 Christ's Passion often to be proposed to the People. 45 Why the Time of Christ's Passion is observed. 46 Christ's Suffering inwardly in his Soul. ibid. The Cause of Christ's Passion. 51 Christ suffered the heaviest Punishments. 53 Christ's Passion much more bitter than that of the Saints. 54 What Benefits Christ's Passion brings to us. 55 Christ's Passion procures us Pardon of Sin. 519 From Christ's Passion flows all the Virtue of our Satisfaction. ibid. The Pastors of the Church are to be heard even as Christ himself. See the Preface. We must obey the Pastors though Wicked. 389 The Necessity of Penance. 238 The want of the Use of Penance very hurtful to us. ibid. Of Penance as a Virtue, and what belongs to it. 240, 241 The Sacrament of Penance necessary. 238 Penance ought to be iterated Pag. 244 The divers Notions and Significations of Penance. 249 God by translation is said to repent. 240 Wherein the various Significations of Penance differ. ibid. Faith goes before Penance. 241 Why inward Penance is a Virtue. ibid. What a Penitent aught to propose to himself. 242 By what Degrees we arrive at Penance. ibid. The S. Scripture promises the Kingdom of Heaven to Penance. 243 External Penance is a Sacrament. ibid. Why God instituted the Sacrament of Penance. ibid. The Form and Matter of the Sacrament of Penance. 245 The Ceremonies and Rites of Penance. 246, 247 The Fruits of the Sacrament of Penance. 247 Penance restores us into favour with God. ibid. The entire Parts of Penance. 249 Why Penance consists of Parts. ibid. Why Public Penance enjoined for Public Offences. 276 In Penance two things to be observed. 277 The Punishment of Penance freely undertaken, turns away God's Punishments from us. 278 Restitution is necessary to a Penitent. Pag. 419 What Perjury is. See the second Commandment. 356, etc. M Men are perjured many ways. Ibid. The great propensity of men to Perjury. Ibid. For Perjury men are many ways afflicted Ibid. The Perils we are in daily aught always to be before our eyes 533 Permission in God, how to be understood 539 Pride very offensive to God. 466 The Properties of the Divine Persons. 21 Why the first Person of the Trinity called Father. Ibid. What belongs to the Divine Persons ought not to be curiously searched 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 Governor of the Universal Church, the Successor of St. Peter, and Christ's true and lawful Vicar. Ibid. God is first to be prayed to, and then the Saints. 464 The best way of praying. 457 For whom we must pray. 461 The Saints are to be prayed 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, etc. The manner of vocal Prayer. 469 What sinners God hears and helps when they pray. 558 Prayer to God necessary. 450 Christ prayed all night 470 The power that Prayer has with God. 471 The profitableness and advantage of Prayer. 452, etc. Prayer is an argument of Religion. Ibid. By Prayer we acknowledge our subjection to God. Ibid. Prayer is the Key of Heaven. Ibid. The Virtue 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 received 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 flowed 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 used 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 When Christ instituted Priests. 235 Priests are to conceal in perpetual silence the sins revealed to them in Confession. 268 Priests called Gods and Angels. 293 The Priests of the New Testament more excellent than all others. 293, 297 The Priests Power very great. 294 What they ought to propose to themselves that are to be initiated into Holy Orders. Ibid. Mercenary Priests. 294, 295 Priests entering in by the door of the Church. 295 When the Power is given to the Priest by the Bishop. Pag. 298 The Ceremonies used in Ordaining Priests and other Clerks. 298, etc. The Order of Priesthood, though it be burdensome, yet it has divers degrees of Dignity and Power. 308 What is required in him that is to be made Priest. 311 What 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 laid upon none rashly. 310 Who are said to be called 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 twofold. 306 The Office of the Priesthood. 307 The duty of Prosecutors and Advocates. 434 God's Providence towards Men. 490, etc. 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 received. 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 compelled to make restitution. 419, 420 The Resurrection of Christ, and the glorious Mystery of it. 62, etc. Christ risen again by his own power. 61 By the benefit of the Resurrection Christ is become the first fruits of all. Ibid. That Christ risen 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 established 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 etc. 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 transferred to the Lord's day. 376 After what manner the Sabbath is to be observed. 377 The name Sacrament, how taken. 127 What a Sacrament is. 128 Justice and Salvation attained by the Sacraments. 128 St. Austin's definition of a Sacrament. Ibid. Sacraments referred to those things they signify. 129, etc. Sacraments are signs appointed of God. 130 A sacred thing, and the Grace of God. 131 A Sacrament signifies, and works Holiness. Ibid. Sacraments signify 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 the greatest efficacy. 136 The Sacraments of the New Law have a form of words prescribed, without which there is no true Sacrament. Ibid. The Ceremonies of the Sacraments cannot be omitted without sin 137 If the Ceremonies of the Sacrament should be omitted, the nature of the Sacrament is not lessened. Ibid. Why the Sacraments administered with solemn Ceremonies. Ibid. The necessity of the Sacraments. 138 The number of the Sacraments. 137 The excellency of the Sacraments. 139 The difference of the Sacraments among themselves. Ibid. Christ the Author of the Sacraments. Ibid. Why God would have the Sacraments administered by men 140 The Ministers of the Sacraments represent the person of Christ. Ibid. The Sacraments confer justifying Grace. 142 How dangerous it is to such Ministers as minister the Sacraments of the New Law with polluted consciences. 141 The effects of the Sacraments. Ibid. The excellency of the Sacraments of the New Law, compared with those of the Old. 143 Three Sacraments imprint a Character. Ibid. By the use of the Sacrament the Edifice of Christians is propped up. 145 Wicked men may minister the Sacraments, if they observe what belongs to the nature and truth of the Sacraments. 140 The difference between a Sacrament and a Sacrifice. 234 A Sacrifice is offered to God, not to the Saints. 235 The bloody and unbloody Sacrifice is one and the same. 236 The Sacrifice offered on the Cross and that in the Mass is one and the same. Ibid. The Communion of Saints, how profitable, and what it signifies. 99 By Communion of all, Christians are made one Body. 100 The members of Christ's body, though dead, do not cease to be his members. Ibid. What things in the Church are common to Christians. 101 God's Glory is not diminished by the worship of the Saints, but increased. 345 The Patronage of the Saints is not superfluous. 346 Tho Christ be offered to us as our Mediator, yet it does not follow but that we may have recourse to the favour of the Saints. 347 It is not forbidden by God's Law to paint the Images of the Saints. 348 Satan's Attempts. See Devil. The necessity of Satisfaction. 274 Whence the name of Satisfaction. 272 Satisfaction variously taken. Ibid. etc. What Satisfaction reconciles God to us. 252, 253 Christ's Satisfaction is for almost all sins. 273 Canonical Satisfaction. Ibid. Satisfaction taken of us. Ibid. Satisfaction, as a part of the Sacrament. Ibid. Satisfaction, defined. 272 The virtue of Satisfaction. 298 Our Satisfaction does not obscure Christ's Satisfaction, but rather illustrates it. Ibid. Painful and afflictive works undertaken in satisfaction. 279, 280 All kinds of satisfaction referred to 3 chief heads. 279 True Satisfaction requires that he that satisfies be himself just. 279 Inconveniences and labours sent of God have a virtue of satisfying, if born with patience. 280 One may satisfy for another. Ib. Before a Penitent, that has wronged his Neighbour in his Goods or Repute, be absolved, he ought to promise to make satisfaction. 281 In appointing the punishment of satisfaction, what is to be observed. 282 The manner of satisfaction should answer to the degree of the fault. Ibid. The Penitent aught of his own accord often to repeat the works of satisfaction which the Priest appointed him. Ib. The Seal of the Lord's Prayer. 550. Some Sins irremissible, how to be understood. 248 The punishment of sin and sinners flows to us from Adam. 29 We ought to confess our sins of thought. 265 Two consequences of sin. 277 God is so provoked by our sins, that he blesses not our labours. 522 All are subject to sin. 520 What our acknowledgement of sin ought to be. 521 The baseness of sin. Ibid. The plague of sin. 522 Tho the act of sin pass away, yet the guilt of it remains. 523 God's anger always follows sin. Ibid. How necessary the sense of, and grief for sin is. 521 God is always ready to forgive the sins of Penitents. 524 We cannot avoid sin without God's help. 505 Swearing. See Perjury. T BEing tossed with the waves of Temptation, we must fly to the Port of Prayer. 540 We must pray God that we be not led into Temptation. 532 What Temptation is. 536 The many kinds of Temptations. 533 God tempts, and how. 537 Men tempted for evil. Ibid. Why the Devil is called the Tempter. Ibid. When we are led into Temptation. ibid. He tempts that does not hinder Temptation. 538 Man's whole life a Temptation on Earth. 539 Temptations to be patiently endured. 540 What we beg of God in Temptation. 539. etc. The Commandment about Theft is as a Protection whereby our outward goods are defended. 413 This Commandment divided into two parts. Ibid. Why the 7th Commandment makes mention of Theft, and not of Robbery. 414 What is understood by the word Theft Ibid. God's great love showed to us in this Commandment about Theft. 413. Theft, which is an unjust possession and use of other men's things, known by divers names. 414 The will of stealing forbidden in this Command. 415 How grievous a sin Theft is. Ibid. The consequences of Theft manifest the greatness of the sin. Ibid. Many kinds of Thefts. 416 The various kinds of Thiefs. Ibid. God accepts no excuse for Theft. 423 Theft not excusable. Ibid. The excuses which men use to defend their Theft withal. Ibid. etc. The Thief dishonours God's Name. 424 V THe Vice of the Tongue very extensive. 326 Of the Vice of the Tongue come innumerable mischiefs. ibid. Unction. See Extreme-Vnction. W WAtching overcomes Temptations. 541 The Wife to be subject to her Husband. 328 The Wife must abide at home. 328 The Duties of a Wife. 327, etc. Why Woman was taken out of the side of man. Ibid. Why we pray God's Will be done. 505 Who especially ought to pray God's Will be done. 503 Who says [thy Will be done] what he ought to think. 505 The Commandment of not bearing false Witness. 426 The Command of not bearing false Witness restrains the Vice of the Tongue. Ibid. In the Command against false Witness are contained two Precepts, one commanding, the other forbidding 427 What is forbidden in false Witness. Ibid. A Judge cannot well reject sworn Witness. Ibid. What false Witness is. 428, 429 The mischiefs of false Witness. 429 False Witness forbidden not only in Judgement, but out of Judgement. Ibid. How many ways a man's esteem is wounded by Lies. 429, etc. Witness-bearing is a confession of God's Praise. 433 True Witness-bearing of very great use in human affairs. Ibid. Witnesses to be very careful not to affirm for truth what they are not very sure of. 434 The Word of God the Food of the Soul. 517 The Word of the Pastors of the Church to be received as the Word of God. See the Preface. Words of all signs have the greatest Virtue. See Sacrament. By the preaching of the Word and use of the Sacraments, the Christian Building is firmly laid 145 Incarnation of the Word. See Incarnation. Z WHat Zeal to be attributed to God. 354 FINIS.